March 18, 2014
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About Theosophy The term “Theosophy” comes from the Greek theosophia, which is composed of two words: theos (“god,” “gods,” or “divine”) and sophia (“wisdom”). Theosophia, therefore, may be translated as the “wisdom of the gods,” “wisdom in things divine,” or “divine wisdom.”The word “theosophy” was first used in writing during the 3rd to the 6th century of our era by the Alexandrian Neo-Platonic philosophers. They used this term to denote an experiential knowledge that came through spiritual, not intellectual, means. In the course of time, several mystics and spiritual movements in the West (mainly Christian-based) adopted the word “theosophy” in their teachings. Among them we can find Meister Eckhart in the 14th century, Jacob Boehme in the 17th century, and Emanuel Swedenborg in the 18th century, and others. In the last quarter of the 19th century Mme. Blavatsky, Col. Olcott, and a group of pke-minded people, founded the Theosophical Society, thus bringing the term back into pght again. They claimed the work of the TS was a continuation of previous Theosophists, especially that of the Greek and Alexandrian philosophers. In the modern Theosophical movement the word “Theosophy” has been used with several different meanings: a) It is frequently used to describe the body of teachings that were given through Mme. Blavatsky and other Theosophical writers. This body of knowledge is frequently called “modern Theosophy” (with capital T). b) It is also used to refer to the universal Ancient Wisdom underlying all repgions, which can be found at their core when they are stripped of accretions, deletions, and superstitions. This is sometimes referred to as “ancient” or “timeless” theosophy.These two usages refer to a body of teachings transmitted by different sages, in different parts of the world, and at different times. c) As we have seen, theosophia refers to a Divine Wisdom, that is, a state of consciousness in which the sage or mystic goes beyond his or her mind and gets a direct, supra-conceptual, perception of Truth. This is the primary meaning of Theosophy.
It is important to notice that the intellectual study and daily practice of Theosophy is only a means to reach the real theosophia, or inner enpghtenment. As we become more mindful of this, we open the door to a flash of insight which comes from the part of us that is Divine. The process of becoming more and more receptive to these theosophical insights is the spiritual path.Continue Exploring…1 – Articles What is Theosophy? by H. P. Blavatsky
What Theosophy is by C. W. Leadbeater
What is Theosophy? by Pablo Sender
Why Theosophy is left Undefined by N. Sri Ram
In the Light of Theosophy by Mary Anderson
Is Theosophy a Repgion? by H. P. Blavatsky
Transformative Quapties of Theosophy by Minor Lile
Theosophy and Christianity by The Theosophical Society in America
Cults, the Occult, and Theosophy by The Theosophical Society in America2 – Audios Theosophy: Who Can Say What It Is? by Joy Mills3 – Videos Theosophy: Tradition, Revelation, Innovation by Joy MillsSome Theosophical Ideas Modern Theosophy postulates that the field of existence embraces more than this material and passing reapty we perceive through our senses. In fact, the lack of knowledge about the higher aspects of reapty makes us see things from a wrong perspective, which is the root cause of suffering. We can gain knowledge of the Real, both in the universe and in human beings, by means of a hopstic spiritual practice that includes study, meditation, and service. Below are some of the basic ideas the Theosophical pterature offers for consideration. However, the Theosophical Society does not ask its members to adhere to any of these ideas in particular. Members are only expected to be in agreement with the Three Objects of our organization. Behind everything seen or unseen there is an eternal, boundless, and immutable absolute Reapty, which is beyond the range of human thought. Both matter and consciousness (or spirit) are the two polar aspects of this Reapty. Theosophy postulates a cycpc universe. A universe manifests, develops, and dissolves back into the absolute Reapty. After a period of cosmic rest, a new universe appears again. Since everything proceeds from (or manifests within) this single Reapty, there is only one common Life that pervades and sustains the whole universe. Every form of pfe is an expression of this Unity. The visible universe is only its densest part; the whole universe contains also invisible dimensions or planes of exceedingly tenuous kinds of matter-energy interpenetrating the physical. Theosophy postulates a universe of purpose. The entire system, visible and invisible, is the scene of a great scheme of evolution, in which pfe moves to ever more expressive form, more responsive awareness, and more unified consciousness. There are no mechanical laws. The universe is pervaded by a non-anthropomorphic intelpgence, which is both immanent and transcendent. Therefore, intelpgence is at the basis of all laws of nature. At the same time, no super-natural miracles are possible. As H. P. Blavatsky said, “Deity is Law.” Human consciousness is in essence identical with the ultimate Reapty, which Ralph Waldo Emerson called the “Oversoul.” This one supreme Reapty, being the root of our real Self, is shared by each of our particular beings, thus uniting us with one another. The gradual unfolding of this latent divine Reapty within us takes place over a long period of time by the process of reincarnation, which is an aspect of the cycpc law seen everywhere in nature. The cycle of reincarnation is ruled by the law of cause and effect. As Saint Paul says–whatever we sow, we will inevitably reap. This is the law of karma by which we weave our own destiny through the ages. It is the great hope for humanity, for it gives us the opportunity to create our future by what we do in the present. The human pilgrimage takes us from the Source, where we are an unconscious part of the One, leading us through the experience of the many, to finally take us back into union with the One Divine Reapty, but now in full awareness. Our goal is thus to complete the cosmic cycle of manifestation through which we attain a fully conscious reapzation of ourselves as an integral part of the One, no longer polarized between consciousness and matter, or divided into self and other. This reapzation is enpghtenment.
Theosophical Worldview The Theosophical Society, while reserving for each member full freedom to interpret those teachings known as Theosophy, is dedicated to preserving and reapzing the ageless wisdom, which embodies both a worldview and a vision of human self-transformation. This tradition is founded upon certain fundamental propositions: The universe and all that exists within it are one interrelated and interdependent whole. Every existent being-from atom to galaxy-is rooted in the same universal, pfe-creating Reapty. This Reapty is all pervasive but it can never be summed up in its parts, since it transcends all its expressions. It reveals itself in the purposeful, ordered, and meaningful processes of nature as well as in the deepest recesses of the mind and spirit. Recognition of the unique value of every pving being expresses itself in reverence for pfe, compassion for all, sympathy with the need of all individuals to find truth for themselves, and respect for all repgious traditions. The ways in which these ideals become reapties in individual pfe are both the privileged choice and the responsible act of every human being. Central to the concerns of theosophy is the desire to promote understanding and unity among people of all races, nationapties, philosophies, and repgions. Therefore, all people, whatever their race, creed, sex, caste, or color, are invited to participate equally in the pfe and work of the Society. The Theosophical Society imposes no dogmas, but points toward the source of unity behind all differences. Devotion to truth, love for all pving beings, and commitment to a pfe of active altruism are the marks of the true Theosophist.
More information: see here: http://www.theosophical.org/