H.P. Blavatsky Articles and quotes HPB, as Helena Petrovna Blavatsky is often called, is a giant in the history of Western Occultism and the history of 19th century eastern religion. She, through her writings and her contributions to the Theosophical Society, brought eastern concepts like karma and reincarnation to the West. She was also instrumental in helping people in Asia appreciate their own religions more. Olcott did a lot of the heavy lifting, but Madame Blavatsky's contribution can't be ignored. Books like Isis Unveiled weren't read by Westerners alone. Helena Petrovna Blavatsky Collected Writings H.P. Blavatsky's life and influence Hesselink, Katinka H.P. Blavatsky's occult phenomena: the Mahatma Letters Was Blavatsky a Nazi? More on Blavatsky & Nazism: what was Blavatsky's racism and how does it relate to her ethics? Algeo, John Olcott and Blavatsky: Theosophical Twins, An Essay in Archetypes Besant, Annie The Evolution of the Universe, Annie Besant's second book review of the Secret Doctrine Mead, G.R.S. Burnier, Radha
Transcendent theosophy Transcendent theosophy or al-hikmat al-muta’li (حكمت متعالي), the doctrine and philosophy developed by Persian philosopher Mulla Sadra, is one of two main disciplines of Islamic philosophy that is currently live and active.[1] Overview[edit] The expression al-hikmat al-muta’liyah comprises two terms al-hikmat (meaning literally, wisdom; and technically, philosophy, and by contextual extension theosophy) and muta’liyah (meaning exalted or Transcendent). This school of Mulla Sadra in Islamic philosophy is usually called al-hikmat al-muta’liyah. It is a most appropriate name for his school, not only for historical reasons, but also because the doctrines of Mulla Sadra are both hikmah or theosophy in its original sense and an intellectual vision of the transcendent which leads to the Transcendent Itself. So Mulla Sadra’s school is transcendent for both historical and metaphysical reasons. Existentialism[edit] Substantial motion[edit] See also[edit] Notes[edit] Jump up ^ S.H. References[edit]
London Lodge The London Lodge (also London Lodge of the Theosophical Society) was an English lodge of the Theosophical Society. Until the 1910s, the lodge was an important part of the theosophical movement. History[edit] The London Lodge was founded on 27 June 1878 in London by Charles Carleton Massey (1838-1905) under the name British Theosophical Society of the Arya Samaj of Aryavart. On 3 June 1883 the name of the lodge was changed to London Lodge of the Theosophical Society, usually written as London Lodge TS or simply London Lodge. The first president of the British TS was Charles Carleton Massey from 27 June 1878 to 6 January 1883. In April/May 1883 Alfred Percy Sinnett became a member of the London Lodge. 14 members of the London Lodge founded in May 1887 the Blavatsky Lodge, the second official theosophical Society in England, and the third in Europe after the Loge Germania in Germany. Charles Webster Leadbeater became, on 21 November 1883, a member of the London Lodge. References[edit]
Three Dialogues between Hylas and Philonous Three Dialogues between Hylas and Philonous, or simply Three Dialogues, is a 1713 book on metaphysics and idealism written by George Berkeley. Taking the form of a dialogue, the book was written as a response to the criticism Berkeley experienced after publishing A Treatise Concerning the Principles of Human Knowledge.[1] Background[edit] In 1709, Berkeley published his first major work, An Essay towards a New Theory of Vision, in which he discussed the limitations of human vision and advanced the theory that the proper objects of sight are not material objects, but light and colour.[3] This foreshadowed his chief philosophical work, A Treatise Concerning the Principles of Human Knowledge (1710), which, after its poor reception, he rewrote into the Three Dialogues (1713).[1] Hylas and Philonous[edit] Berkeley's views are represented by Philonous (Greek: "lover of mind"), while Hylas (Greek: "matter") embodies the Irish thinker's opponents, in particular John Locke. See also[edit] Notes[edit]
Witchcraft The belief in and the practice of magic has been present since the earliest human cultures and continues to have an important religious and medicinal role in many cultures today.[1] "Magic is central not only in 'primitive' societies but in 'high cultural' societies as well. The concept of witchcraft as harmful is often treated as a cultural ideology providing a scapegoat for human misfortune.[3][4] This was particularly the case in the early modern period of Europe where witchcraft came to be seen as part of a vast diabolical conspiracy of individuals in league with the Devil undermining Christianity, eventually leading to large-scale witch-hunts, especially in Protestant Europe. Etymology[edit] From the Old English wiccecræft, compound of "wicce" ("witch") and "cræft" ("craft").[7] Definitions[edit] As in anthropology, European witchcraft is seen by historians as an ideology for explaining misfortune; however, this ideology manifested in diverse ways. Demonology[edit] White witches[edit]
The Ocean of Theosophy by William Q. Judge (TUP Edition) Theosophical University Press Online Edition By William Q. Judge Originally published 1893. The text of this edition is verbatim with the 1893 Second Edition revised by William Q. Contents Preface Chapter 1: THEOSOPHY AND THE MASTERS (25K) Theosophy generally defined. Chapter 2: GENERAL PRINCIPLES (17K) A view of the general laws governing the Cosmos. Chapter 3: THE EARTH CHAIN (12K) The doctrine respecting the Earth. Chapter 4: SEPTENARY CONSTITUTION OF MAN (12K) The constitution of man. Chapter 5: BODY AND ASTRAL BODY (21K) The body and life principle. Chapter 6: KAMA — DESIRE (13K) The fourth principle. Chapter 7: MANAS (17K) Manas the fifth principle. Chapter 8: OF REINCARNATION (19K) Why is man as he is, and how did he come. Chapter 9: REINCARNATION CONTINUED (17K) Objections urged. Chapter 10: ARGUMENTS SUPPORTING REINCARNATION (19K) From the nature of the soul. Chapter 11: KARMA (21K) Definition of the word. Chapter 12: KAMA LOKA (20K) The first state after death. Chapter 13: DEVACHAN (17K)
Jewish mysticism Academic study of Jewish mysticism, especially since Gershom Scholem's Major Trends in Jewish Mysticism (1941), distinguishes between different forms of mysticism across different eras of Jewish history. Of these, Kabbalah, which emerged in 12th-century Europe, is the most well known, but not the only typologic form, or the earliest to emerge. Among previous forms were Merkabah mysticism (c. 100 BC – 1000 AD), and Ashkenazi Hasidim (early 13th century AD) around the time of Kabbalistic emergence. Kabbalah means "received tradition", a term previously used in other Judaic contexts, but which the Medieval Kabbalists adopted for their own doctrine to express the belief that they were not innovating, but merely revealing the ancient hidden esoteric tradition of the Torah. Three aims in Jewish mysticism[edit] Historical forms of Jewish mysticism timeline[edit] See also[edit] Notes[edit] References[edit] External links[edit]
Charles Webster Leadbeater British theosophist and author on the occult (1854-1934) Charles Webster Leadbeater (; 16 February 1854 – 1 March 1934) was a member of the Theosophical Society, author on occult subjects and co-initiator with J. I. Originally a priest of the Church of England, his interest in spiritualism caused him to end his affiliation with Anglicanism in favour of the Theosophical Society, where he became an associate of Annie Besant. Early life[edit] Leadbeater was born in Stockport, Cheshire, in 1854. In 1862, when Leadbeater was eight years old, his father died from tuberculosis. An uncle, his father's brother-in-law, was the well-known Anglican cleric William Wolfe Capes. Theosophical Society[edit] Headmaster in Ceylon[edit] During 1885, Leadbeater traveled with Henry Steel Olcott (1832–1907), first President of the Theosophical Society, to Burma and Ceylon (now Sri Lanka). Return to England[edit] Meeting with Annie Besant[edit] After H. Writing and speaking career[edit] Clairvoyance[edit] Blavatsky