"Esotericism, pure and simple, speaks of no personal God; therefore are we considered as Atheists. But, in reality, Occult Philosophy, as a whole, is based absolutely on the ubiquitous presence of God, the Absolute Deity; and if IT Itself is not speculated upon, as being too sacred and yet incomprehensible as a Unit to the finite intellect, yet the entire Philosophy is based upon Its Divine Powers as being the Source of all that breathes and lives and has existence.
In every ancient Religion the ONE was demonstrated by the many. In Egypt and India, in Chaldæ and Phœnicia, and finally in Greece, the ideas about Deity were expressed by multiples of three, five and seven; and also by eight, nine and twelve great Gods, which symbolized the powers and properties of the One and Only Deity. This was related to that infinite subdivision by irregular and odd numbers to which the metaphysics of these nations subjected their ONE DIVINITY. Thus constituted, the cycle of the Gods has all the qualities and attributes of the ONE SUPREME AND UNKNOWABLE; for in this collection of divine Personalities, or rather of Symbols personified, dwells the ONE GOD, the GOD ONE, that God which, in India, is said to have no Second." Blavatsky in Esoteric Instructions pp. 99-100 |
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G. de Purucker |
Big changes coming
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G. de Purucker |
The Vision of the Lord Buddha
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G. de Purucker, from his Wind of the Spirit |
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Purucker, from his Wind of the Spirit |
Harmonious Humanity
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G. de Purucker
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Wind of the Spirit |
Blavatsky
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Collected Writings XII:125-6 - "The Cycle Moveth" article. |
The Voice of the Soul
If we all lived in the consciousness and
the conviction of our own great possibilities, we should realize that we are souls, and that we too have divine privileges far beyond anything that we know of or even think of. Yet we throw these aside, because they are not acceptable to our limited, personal selves. They do not fit in with our preconceived ideas. So we forget that we are a part of the divine Scheme of Life, that the meaning of life is sacred and holy; and we allow ourselves to drift back into the vortex of misunderstanding, misconception, doubt, unhappiness, and despair. That soul steps out on the path of self-directed evolution - evolution directed by his own higher nature; and he moves along that road with a conviction that the ultimate relative perfection of man is assured. A soul that starts on the path that I have spoken of, finds the companionship of his own essential divinity. As he moves forward, he will begin to find the reality of things which he had formerly ignored. Sacred blessings will come to him without money and without price. He will find the beginning of great joy, the beginning of a new life, the beginning of sublime efforts, and a quality of courage that will enable him to proclaim from the housetops and the mountain-tops, anywhere and everywhere, that man is essentially divine: and that is the voice and the music of the soul, seeking expression in the hearts of men. Katherine Tingley |
Theosophy defined?
Mr Judge's answer points out that one encompassing definition of Theosophy for all times and persons is not possible, or desirable.
The fundamental question, “What is the criterion of Theosophy?” calls for an answer. Has Theosophy the power of growth, progress, and advancement in line with all new expositions of truth? In the minds of many the writings of H.P.B. are regarded as the infallible oracles of Theosophy. But in time criticism is sure to do its work. Consequently it is necessary soon to give out a definition of it much broader, simpler, and more unequivocal than any heretofore offered. W.Q. Judge — This is in fact a request to formulate and promulgate a dogmatic statement of Theosophy as we understand it. That is, to go completely back on the genius of the Theosophical movement, which is for the destruction of dogmatism. The strength of Theosophy lies in the fact that it is not to be defined. It is the wisdom of the gods, or of nature. This means that evolution, slowly progressing, will bring out new truths and new aspects of old truths, thus absolutely preventing any dogmas or “unequivocal definitions.” Were we to make and declare a definition of Theosophy it would be only the words of those who participated in drawing it up, and not acceptable to all. And were it possible that all would accept, then would be sounded the doom of the movement. Hence the reply to the question, “What is the criterion of Theosophy?” is that it is found in each man’s perception of the Truth: therefore there is no single criterion. If any persons regard H.P.B.’s writings as the infallible oracles of Theosophy, they go directly against her own words and the works themselves; they must be people who do not indulge in original thinking and cannot make much impression on the times. As for the Theosophical Society, the moment it makes a hard and fast definition of Theosophy it will mark the first hour of its decay. Inasmuch as Theosophy is the whole body of truth about man and nature, either known now or hereafter to be discovered, it has the “power of growth, progress and advancement,” since every new truth makes it clearer. But among the truths will not be reckoned at any time the definitions, dogmas, creeds or beliefs laid down by man. From Echoes of the Orient vol. II:379-80 |
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