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As a student, I firmly think theosophy is healthier than it has ever been - mainly because it is achieving what the several Initiates who came together to initiate its activity in 1875 intended to accomplish. That ONE among the "several" who founded the impulse became the MANU for the cycle so founded - not in the anthropomorphic sense of "he did it," but viewed as a "KEYNOTE OF CONSCIOUSNESS."

A nucleus of Universal Brotherhood can only begin its accumulations, when a body of literature potent with the magic of self-reform for those who assimilate it, is made available. Madame Blavatsky agreed to be the scapegoat or "seed" by which the new KEYNOTE OF CONSCIOUSNESS could be made present and available on a lower plane. The process corresponds to planting a seed. The seed has to be dead (i.e. dried out and having no life from the cycle in which it was harvested). Then it can be planted, SPROUT underground, and undergo a second death. All this is according to Cyclic Law. In the East, the word for it is PADMAPANI (PROTECTOR OF THE CYCLES).

Thus, the most important part of Madame Blavatsky's work was unseen, for events germinate in the astral BEFORE they sprout above ground into the noisy, boisterous world we inhabit. The work was prenatal, and we students of history are privileged to read the vast array of changes proceeding in the cosmic womb. These changes came first to America for collecting the past and planting on fresh ground, then to India for denial, crucifixion, and expulsion, and finally to Italy, Germany, and England for purposes of beginning "a new movement in the West."

Yes, the Movement is healthy as never before, and I have yet to meet a genuinely serious student of the Blavatsky-material who does not show the marks of REAL OCCULTISM.

There are at least three ways in which members of the various Theosophical groups seem to have kept up with the times. One of these is by being in the forefront of the ecology movement. Our age-old teachings of respecting all life have spread into the conscience of society for the most part, so in this sense the Theosophists have been ahead of the times. We are grateful to hear from conservationists the importance of respecting all Life as One. This approach was not embedded in the Judeo-Christian tradition, as HPB pointed out in her article, "Do Animals Have Souls?" The anti-vivisectionist groups have also adopted a protection of domesticated wildlife and pets, and although weakened at times by sentimentalism have at least made strong efforts to change the world's degrading treatment of the lower life forms.

Another forefront area we can credit Theosophy itself with, is its vision of the future of Science. The ideas of physicists are often in harmony with the ideas presented in THE SECRET DOCTRINE, and expanded upon by present day scientists in manners suggested by HPB. Many professors of science, such as Rupert Sheldrake and

Paul Davies, have works that so nearly dovetail with the Occult Sciences that our Theosophical journals will quote them or carry their articles. By "Occult," we mean hidden and not the psychic sciences, which unfortunately have obscured the Esoteric Philosophy. Many modern Psychics try to draw on their associations with Blavatsky's writings, but unfortunately distort their intent. While HPB regretted the early Theosophical Society over-emphasis on Spiritualism, she had hoped it would be examined scientifically by experimentation and observation. We present-day members have not been able to alter that trend, all though some Theosophists may feel that the Near-Death research they participate in has helped toward that goal.

The recognition of the one source for all religions is perhaps the greatest impact Theosophists have had in today's world. No one will deny that our consciousness of the diversity of religions, found even in our schools has grown in this past century rapidly. Where once parochial schools would not even have deigned to study Eastern and Buddhist religions, students often have been assigned this comparative exploration; a regular assignment in public schools. Comparative mythology and religions are now offered degrees at our Colleges and Universities. We now have a number of Theosophists holding positions as professors and instructors to help broaden this open-ended philosophical approach. Our effort to network with diverse Theosophical groups has been a strong help in reunifying the movement.

In summary, Theosophy has made an impact, although we are tardy in the area of ethics, and weak in holding to the defense of Theosophical principles through fear of being thought dogmatic. We still need to acknowledge that we do have key prescribed philosophical tenets, which are to be upheld but not forced on others. It may be that another tide of Eastern thought and religion has overtaken Theosophy in numbers, but we cannot help to observe that Western Society is still as entrenched in Materialism as it was during the Industrial Revolution when HPB brought her message to salvage the race. In short, we still have much to do.

I write from a background of isolated learning and reading. I am interested to read how others - especially South Africans - found themselves on this path of discipline and been able to conduct their everyday life within the ethos of Theosophy.

Here in South Africa, I know of no lodge or organized body that Theosophists can belong to - despite it being home to people such as Aart Juriaanse, who compiled the writings of AAB. While I was a teenager, my Mother, Euni Newell, introduced me to theosophical thinking and reading. She is a silent and dedicated student of the Tibetan, Djwahl Khul. In the 30 years since then, I have pursued the learning and aspirations solo, like her, only occasionally coming across like-minded thinkers with whom a rapport is formed and correspondence entered into.

Like many western countries, South Africa is predominantly Christian, although it benefits from a large Moslem and Hindu populace. The higher income Caucasians find it fashionable to belong to a recognized congregation of worshippers and be seen active within that community. The conventional Christian liturgy is observed, although there is a strong born-again Christian movement towards which many are moving.

Many people frown upon New Age or New World practices. At a young age, I learned that unconventional thinking is seldom welcomed. Many a well-meaning friend has tried to save, pray for, exorcise, or even condemned me! Someone close and special recommended a good psychologist!

I need to remember that when I am ostracized, it affects more than me. It also affects my two preteen daughters and my husband Colin. I have chosen, therefore, to DEMONSTRATE a way of living and thinking that others may choose to follow or question, rather than to ADVOCATE such.

Every now and then, someone will ask me where I find my peace, my love of life and people. Then I tentatively share a little of my thinking. Usually they are exploring themselves and as soon as the discussion becomes too diverse, too deep, they back off. Consequently, my understanding is a private and personal pursuit, shared mostly with my Mother and with my children who will hopefully grow up to be thinkers and readers themselves.

Quite simply, I try to live each day based on the principles I have learned, being that of the will-to-good, love-wisdom, selflessness, and creating an environment with a "live to let live" approach. I attempt where possible to encourage the same in those with whom I live and work. I hope that each moment of thought, word, and action results in our world being a little richer, wiser, and healthier than it was the moment before. This sounds Utopian albeit somewhat simple, but there you have it!

Having said all of the above, I am of the firm opinion that there is a general widespread awakening within our community. People ARE thinking more, questioning traditional concepts. This is revealed in their fascination with the supernatural, such as the After Life, Spiritualism, and psychicism. The challenge is in finding people who have surpassed your own level, or who are of similar development. This is where I see value in there being a local network or correspondence group in South Africa.

I read the writings and teachings of other Theosophists and the Masters with hunger, awe, and a fair amount of humility as I realize I am many lives away from their enlightenment. I battle to marry my day-to-day physical life with the aspirations and experiences needed to further my progress during this life, and this is where a mentor or teacher would be of immense value. I am looking!

Theosophy is that which happens in theosophical states of awareness. That, in any case, is what we have been told by every single perennial teacher and school, since time immemorial - including the present perennial renaissance that began with the work of H.P. Blavatsky's teachers, mainly through the Theosophical Society [TS]. No perennial teacher, present or past, has ever said that theosophy consists of holding certain beliefs - as, for instance, reincarnation, karma, life after death, or a layer-cake-like conceptual view of the way everything is put together. Such beliefs and metaphysical (and therefore purely analytical) world-views can be part of an exoteric way of presenting the perennial wisdom. But confusing an analytical system with divine-like states of awareness is as absurd as confusing a printed menu with the nourishing and hopefully delicious food it merely refers to.

Because these purely exoteric notions are correctly understood as being aspects of a conceptual system (and are thereby part of a metaphysics), it is appropriate to capitalize the word "Theosophy" whenever referring to such systems. Evidence that such "Theosophical" systems are purely analytical (and therefore divisive as well as exoteric) is the fact that there are so many such systems going by the name, which are often even identified with separate organizations. Given the unavoidable reality of these "Theosophical" divisions, whenever I speak of

"Theosophists" and their "Theosophy," I am referring here not just to TS members, but to all the members, students, and sympathizers of the sundry teachers, schools and movements that derived directly or indirectly from the work of HPB's teachers. So I give the words "Theosophy" and "Theosophists" - I believe quite appropriately - a far more comprehensive and historically accurate sense than they otherwise tend to convey.

In any case, words defining other such analytical systems - which are always founded on conditioning - are capitalized. Thus we have Christianity, Islam, and Judaism, as well as believers in analytical ideologies, such as Republicans, Democrats, and Fascists.

On the other hand, the theosophy that perennial schools have always practiced is profoundly, incompatibly different: It consists of transcending any and all such distinctions. Distinctions (such as those based on race, creed, gender, caste, color, belief system, and nationality, all stemming from ideologies), are the theosophy-excluding province of the analytical mind. A true, empathically-caring fellowship of all human beings, and of humans with all living things, is impossible for anyone who defines her identity in terms of any capitalizable "world-view" - including a "Theosophical" one. After all, by the very nature of analytical "positions," holders of such views segregate against non-believers - and that is what the TS was created to transcend. We live in a world in which the vast majority of humans, while presumably yearning for peace and harmony, simultaneously (and strangely) identify segregatedly with some necessarily divisive ideology identified with a capitalized word, which may begin with a "C" or an "I" or a "J" - or a "T."

The perennial wisdom, or theosophy (uncapitalized, since it is unrelated to purely conditioning-bound analytical divisions) seems to be the one and only source for answers to personal, social, and global issues, given that it consists of caring deeply in one's daily life for others (especially the people one actually meets), and for the living things that impinge on one's life. This communion from moment to moment with that which is - which theosophy consists of - unveils intelligence and is itself intelligence (or divine wisdom, if you will). It is such sensitive intelligence that makes it possible to read all that is like an open book, and thereby yield divine wisdom from every experience, no matter how seemingly "trite."

This intelligence could be classified within a seven-layered (or a three-layered, or a five-layered, or a nine-layered) diagram that pretends to "explain" the nature of that which is: This divine intelligence has been so slotted analytically in numerous conceptual systems, in which it has appeared classified, for instance, as "Buddhi" or "Intuition" (or "You-Name-It"). So this has in fact been done numerous times, always in defense of some necessarily divisive analytical system.

Regarding the implicit divisiveness of all analyis, it should be pointed out that analysis is a wonderful tool that has made it possible for the human species to develop sophisticated levels of comfort and safety, which our ancestors did not enjoy. But all the great triumphs of analysis have taken place exclusively in the realm of the physical, the mechanical, the material. This is why analysis is so extrordinarily successful in areas such as engineering, carpentry, and computers.

On the other hand, analysis is totally out of its depth in psychological-spiritual aspects of human life, and is dismally inept and even dangerous whenever it makes inappropriate incursions into these areas, which involve human self-realization, relationships (between humans amongst each other, and also with other species), and social arrangements. Analysis, for instance, is incapable of understanding such realities as love, insight, or justice. It can TALK about these realities (and Lord knows it loves to do that), and thereby create partisan "views" about them, which invariably lead to conflict and to an absence of love, insight, justice, beauty - or theosophy. So analysis does not have the capacity to truly understand these realities - let alone "explain" them. I have documented the dual nature of analysis - its success in the physical-mechanical-material realm, and its total failure in the realm of the true, the good, and the beautiful, which is the realm of theosophy - in THE ANALYTICAL FALLACY. I further showed in that book that all analysis outside the realm of the physical-material-mechanical is divisive, for reasons that may now be aparent, in terms of the above.

The reality of the total inadequacy and inappropriateness of analysis delving into "truth" flies in the face of, for instance, "Theosophists" placing divine intelligence (or "Buddhi") as one of several modalities (others being the physical, emotional, mental, and causal), within a mere diagram. A diagram is a mode of classification, and all classification is purely analytical.

So no matter how clever or seemingly "inspiring" for believers, such a diagram, and the beliefs it inspires, is 100 percent unrelated to the lifestyle of sensitivity that theosophy is: In such a theosophical lifestyle there can be no division, at any level, between "us" and "them." Yet such divisions are the bread and butter of all analytical systems outside the realm of the physical-material-mechanical - and an analytical system is precisely what all "Theosophical" systems pretend to be, and are.

A good example of the divisive innards of all analytical systems (in this case as applied to "Theosophy") is the innumerable divisions between "Theosophists," created exclusively on the basis of differences based on a diversity of mere opinions, that is, analysis, of leaders or "doctrines" differing from the ones each believer prefers. I submit to you, my brothers and sisters from all "Theosophical" organizations - and I do so with genuine affection coming from deep within - that this is a critical time for having comprehensive theosophy in our lives, not more tragically-fragmenting analyses. This is very serious business, my brothers and sisters. This is most emphatically not an analytical game in which "you have your opinion, and I have mine." We need to grow up beyond such an obviously childish perspective, especially when we consider that we are in the midst of the most wonderful opportunities for individual transformation on a global scale, as well as the most earth-shaking threats to planetary welfare to date. Incidentally, all analytical perspectives outside the realm of the physical-material-mechanical are childish and dangerous, as I have documented in THE ANALYTICAL FALLACY.

It should be clarified that "theosophical states of awareness" are not meant as a description of a pattern of behavior to be followed, since patterns of behavior are precisely what believing in systems yields. Rather, a theosophical lifestyle consists of engaging from moment to moment in divine-like (theos-sophia) states of awareness, a process that involves no methodologies or techniques (since these are always analytical), and which implies a transformation, if seen by the light of the kinds of conditioning-bound analyses that most humans erroneously consider "life" to be.

In the days before the transformative era that is obviously beginning as we speak, such theosophical, transformative states of awareness were referred to with the word "initiation," and to paraphernalia attached to that expression. Unfortunately, the word "initiation" has lost its eminently dynamic, living meaning as a result of people becoming mere believers in wordy analytical expositions of "initiation." Every single perennial teacher and school - from the ancient past to the sobering present - has stated and been about the fact that without "initiation," without transformation, there cannot be theosophy: It is only in "initiatory," divine-like, theosophical, NON-ANALYTICAL states of awareness that theosophy lives, and moves, and has its being.

Today's scientists and psychologists are aware of most of the human needs. But they are not aware fully and acknowledge yet that human beings at certain stage of their evolution have spiritual need. What is this spiritual need? It is this spontaneous desire to know who we are, why we are born, what is right to do, what is wrong and how to decide that, what happens after death, what is nature of God. When person starts feeling this need from within he becomes restless, he starts search for getting answers to these questions. With the hope to get answers to his questions he reads books on spirituality, religions, philosophies, meets yogis, visits ASHRAMS, spiritual organizations and explores various way to get answers to these questions.

Like all needs, this spiritual need of man should also be satisfied if he is to live happy life, healthy life, and make progress. Man is evolving being and in every life, he evolves emotionally, intellectually, and spiritually. So we see progress in so many fields. But human stage is not the last stage in this evolutionary process. As he evolves there are stages that may be called super-human stages in which man gets answers to all the above questions, and knows who he is, he knows by direct experience that he is one with omnipresent God. Before that, he was thinking he was separate from other people, animals, plants, and minerals. But now when he knows Reality or Truth, he knows by direct experience that he is part of God and so one with all, he loves all without distinctions.

There is a process in between two stages - a stage in which he wants to know who he is and starts to find it and ultimately realizes his unity with everything. To help his spiritual progress, to solve his problems, to enable men to make wise decisions considering laws of karma or laws of Nature so that he can avoid mistakes and live life in such a way that he will become beneficent force in the world, he in his turn would help progress of other people and world, Theosophy was given. Theosophy literally means Divine Wisdom.

Theosophy includes everything. So although Theosophical literature is more focused on spiritual aspect of life, it considers development of sciences, philosophies, arts and material well being as important. So it considers all aspects of life and tries to help progress of humanity For that purpose Theosophical Society was founded. Knowledge of Theosophy, laws of Nature is given by various occultists who by their own occult investigations under the guidance of the Masters of Wisdom found laws of Nature and created a comprehensive body of knowledge which can help people if they study it, live right life, facilitate evolution of themselves and that of others. Other aspirants also can know by direct experience who they are i.e. they are part of one all-pervading life which we call God.

After founding of the Theosophical Society, in last around 129 years, because of clairvoyant investigations and process of occultism through which some of the members have gone through and who wrote about it, there is now available considerable knowledge of laws of nature, evolution, laws of karma, laws of reincarnation and path of occultism. It appears that progress of the Theosophical Society in having sound philosophy is satisfactory, although more knowledge will be added from time to time as needed and as what is already given is digested by people.

What seems to be lacking is that knowledge is not available easily to most people. Theosophy is a vast subject. Nobody should expect to understand it by reading 7-8 books, whoever may be their authors. This world is extremely complex machinery governed by infinite laws. And so subject of Theosophy which aims at knowing these laws is also vast. Many deep students of Theosophy have studied hundreds of books, they are satisfied with what knowledge they got from it, but they also realized that this knowledge was only a small part of Theosophy. What we need now it to make available all the writing done so far on Theosophy to students in cheapest and easiest way. Best way to provide this knowledge is to give text of all books and articles on Theosophy on CDs. It will need around two CDs to provide all writing to people. Also, it should be made available on the internet so that it can be accessed from any country and as computer and internet is fast spreading in all countries, taking theosophical writing to people will be easy provided digitization of all books, articles, and speeches written by occultists is done.

Root cause of all problems has been most of the times ignorance about laws of Nature or laws of Karma. And if we give knowledge of laws of Nature, i.e. Theosophy, to all people we will have eradicated that root cause - ignorance, to much extent. On this front i.e. Making available writing to people, making them know about Theosophy, it appears that Theosophical Society has not performed to the level it should. Very few people know about Theosophy and among those who know, few have read right books and understood it. Better guidance is required as regards what books to read and how Theosophy can be applied in daily life.

Causes of becoming Theosophical movement less effective are many. One major cause is idea among some section of members that they can understand this vast subject of Theosophy by studying 7-8 books. Because of this idea, they don't increase their knowledge by studying more books. Second cause is there is no much publicity given to Theosophy and the Theosophical Society. So many people don't hear about TS. Third cause is many people cannot afford to buy large number of books and as they stay far away from TS Lodges, they can't access Lodge library. But internet and distribution of writing on CDs will solve this problem. Fourth cause is members don't know which books on Theosophy to read as there are thousands of books on spirituality and yoga in market. Many of these are written by merely intellectual interpreters who read some books, draw some conclusions that are many time wrong and make people believe in those. So out of hundred books only one is written by true disciple who has firsthand experience and who is evolved spiritually. And aspirant does not know which book among hundred books to read. So I would advise students to read only those books which are written by disciples. Here are some of the authors who I believe had gone through initiations and their writing is extremely good for understanding Theosophy and can guide aspirant in life and on the path of occultism - Annie Besant, C.W. Leadbeater, C. Jinarajadasa, Geoffrey Hodson, I.K. Taimni, G.S. Arundale, N. Sri Ram. H.P. Blavatsky was also a disciple and has written much on Theosophy but many students find her language difficult to understand. Still those who can understand, may read it. Here readers might ask how can I say somebody was disciple. These things cannot be proved with physical instruments and there is no way I can prove it to others. But if reader is sufficiently evolved he will understand from quality of the writing, by using reader's intellect and intuition, that these were indeed very evolved and experienced initiates.

Another important point is Theosophy, though it existed for ages, was always given in veiled language to keep secretes away from people whose moral, intellectual and spiritual development was not sufficient and so they might have misused this knowledge. Only few people who had required inner qualities were able to understand and were helped to understand true meaning. Understanding of Theosophy depends on person's own spiritual, moral, intellectual development and good karma done by him unselfishly to help others in previous lives and in this life. As these factors vary from person to person, even if he reads right books on Theosophy, his understanding will depend on these factors.

There is much scope for improvement and making TS more useful to the world. When considerable number of members study right books, understand Theosophy, live right life, supplement study with actual acts of selfless service of others done with only motive to help others, it will be able to draw life from Occult Hierarchy, which will make Theosophical Society more alive, more active and achieve its goal of raising humanity.

The question of what is theosophy is difficult to answer for many reasons. In its deepest sense, it is beyond description and label. How can we describe the indescribable and the Absolute? On another level, you could say it is a way of being and living altruistically. Someone can be a theosophist and never have heard the word "theosophy." Living harmoniously and selflessly makes him or her a theosophist in the true sense.

On another level, we have come to know a body of teachings as theosophy. We are told it was presented by Madame Helena Petrovna Blavatsky to the modern outer world for the first time. The Occult Brotherhood, to which Madame Blavatsky's teachers belonged, long kept many of these teachings secret.

These teachings are the essence of the great religious and philosophical schools throughout time. Sufism, Vedanta, Kabala, Gnosticism, Plato, Taoism, Buddhism, and the teachings of Zoroaster each contain aspects of this Ancient Wisdom Tradition’s teachings known today as theosophy.

Madame Blavatsky continually emphasized that she did not intend these teachings to be dogma for the student to blindly believe, memorize, and repeat. Rather they were to provide a practical methodology of opening and expanding the mind, bringing about a completely new way of thinking. The teachings were to facilitate a broader and more compassionate vision of life and its purpose. This would impel humanity towards compassionate action, action not rooted in fear, blind faith, and superstition.

After Blavatsky's death, many authors in the Adyar Society changed important concepts, not subtleties of interpretation but rather major contradictions, significant inconsistencies. The manner of their writing promoted a blind belief based on a hierarchical leader-and-followers mindset. This resulted in claims of a Messiah and Second Coming, complete with blind obedience and all the paraphernalia that goes with it.

The Adyar Society still is in denial over this. Until these issues are openly faced in its publications, it cannot genuinely claim to promote freedom of thought. Such freedom includes open investigation, study, and challenge where required. Its publications appear unable to seriously debate and challenge these "second-generation" writings, termed "neo-" or even pseudo-theosophy by some students.

I ask the Society to seriously consider this problem and proactively address it, so that opposing sides of the debate may be heard, rather than simply one perspective currently expressed. This would be a watershed for the theosophical movement as a whole, adding tremendously to the credibility of our teachings and the ongoing development of the movement.

After all these years, I still find it hard to define theosophy in a few words. It is different to the varied members involved in it. To me, it is a body of valuable knowledge to live by insofar as my psychological makeup allows. In this chaotic world, my lifeline has been to absorb the reason for my life and all that is around me, little by little, year by year.

I have become aware that life has many choices every day - big ones and little ones. My study of theosophy has supplied me ideas of brotherhood, of self control of deeds, words, and thoughts all of which affect what goes on around me. I believe that theosophy expands the mind and alongside it the heart. Both are necessary for wisdom.

I have renewed interest in death and the after life. Now in my 60's, I may meet that situation in the next few years. G de Purucker has much to say about them. Understanding how the Cosmos works as far as I can, I find peace and tolerance for myself, in today's world where there is violence and misery. They are part of this evolutionary stage of humanity, mostly due to ignorance and karmic conditions set up in the distant past.

Understanding this, I find them bearable.

In the expansion of one's consciousness, a greater awareness of the rightness of everything becomes a beacon of hope. In due course, humanity will grow and we will become what we are meant to be. Each is responsible for his or her life. Until we become like the Elder Brothers, we can only proffer a helping hand when asked. We should not force our opinions on others, as our own opinions are just that - mere opinions. Truth is tricky to expound from a soapbox and expect others to accept. Theosophy points to where truth might be found, something different than preaching it.

Our theosophical groups could be more accessible to the needs of the society in which they are active. The emergence of the Theosophical Order of Service [TOS] here and there is a good sign. It could be an arm of the Theosophical Society where Lodges have willing members wanting a way to live what they have learned and benefit their town.

I would like to see more information on the astral world made available. Many mental problems seem to arise from its influence. It is time people know how the unseen always affects them. It is difficult, but I hope the Theosophical Society will be able help those with one foot in each place without knowing it. The Society has the knowledge. Are there members who would study and apply it? There are souls coming into incarnation now that badly need to know more. The environment of psychic influences is stronger than ever. Some of the children of my friends are on drugs from their doctors, attempting to curb their behavior. It is sad that this is the only way society helps them.

How can we bring the Theosophical Society into the forefront to help these troubled souls? Perhaps other, younger leaders may be able to do so. Is the Theosophical Society solely a repository for books holding wisdom that the world needs to become a kinder place? Is the Society also meant to outreach to people seeking spiritual help? I still do not know, even after close involvement with the Society for years.

I have seen troubled souls come to lectures and join. No one knows what to do with them, so they are gently kept on the fringes so they do not disrupt proceedings. Then they move on to other places. It is difficult to speak about the esoteric to people without mental preparation. Even so, there are ways of presenting the basics of thought power, astral influence, and the elemental kingdoms understandably. This takes dedicated work by members. That is where the Society should move, perhaps using the TOS to reach into society to souls in need.

Surely the Society has knowledge useful for more than its few members. In the last hundred years, some of it has become common knowledge, so we have already made a start.

[A submission originally printed in THE HIGH COUNTRY THEOSOPHIST for the 1992 Rainbow Gathering.]

The vast collection of ancient wisdom teachings given to humanity over the ages comprises what we know as theosophy.

"Theosophy" means divine wisdom, and it is the esoteric (hidden, essential) core of Religion, Philosophy, and Science. It includes teachings about the source and purpose of life, and the metaphysical laws and processes that govern the universe. It deals with man’s spiritual nature and provides insights into cosmogensis (the origin and development of the universe), and anthropogenesis (the origin and development of humanity), including humankind’s purpose and means of spiritual evolution.

Theosophical knowledge is not exclusive to any particular group or culture, but rather belongs to all of the spiritually awakened who are responsive to its wisdom. In modern times, theosophy has been widely identified with Helena Petrovna Blavatsky, and with the Theosophical Society, founded in 1875 as a revival of theosophical thought.

The tradition, however, is much more ancient, going back to the original mystery teachings given to humanity before the dawn of historical records. In recorded history, the name "Theosophy" was first used in the third century A.D. in Alexandria, Egypt by Ammonius Saccas in connection with the teachings of Greek mysteries. He founded the Eclectic Theosophical System to show the correlations and similarities of teachings in all religious sects and nations of the times.

Mystical theosophical thought and teachings were thus advanced by ancient Greek philosophers, as well as by great thinkers in ancient Chaldea, Persia, Babylonia, Egypt, and China. The founders of all great religions taught some aspect of the esoteric tradition. A rich and profound source of theosophy has come from India in the Vedas (Hindu scriptures), the Upanishads, and The Bhagavad-Gita. We may also find aspects of theosophy in esoteric (Gnostic) Christianity, the Kabala of Hebrew teachings, Buddhism, Taoism, and Sufism (esoteric Islam).

Recognizing the essential unity of all major religions, theosophy does not seek to covert anyone from their chosen religion, but rather seeks to interpret and reveal the hidden inner meanings of the sacred texts.

Theosophy is a synthesis of the deepest thinking of the East and the West. It focuses on the large picture of the totality of existence - of ALL THAT IS - and uses an inclusive, correlative perspective. Though ancient in origin, it truly is ageless. Today it is seemingly modern as it provides correlation or the burst of knowledge in the Twentieth Century, offering a means of converting knowledge into wisdom, understanding and spiritual enlightenment.

What is Theosophy and where must it go in today's world if it is to remain relevant?

At my present stage in life I tend to read what I find to be useful and ignore the rest. It isn't quite that simple, of course, but my approach tends to be quite utilitarian. Theosophical writing I found to be very useful. When I first read Theosophical writings I was on a long spiritual path, had been meditating for many years, and found in the writings of HPB and Judge an account which indicated that they had been along a similar path and could talk about it intelligently and with insight. I was interested mainly in their "experience" of the spiritual domains. Some of the material, about the development of the various Globes and some of the evolutionary ideas, I accepted as interesting, but not something I was terribly attached to.

I have not been in any Theosophical groups. But when I first jumped into the theosophical ocean, at least the internet discussion part of that body of water, I was surprised how much animosity there was among contributors. An organization devoted to the Brotherhood of Humanity seemed an odd place for such rancour.

Reactions depend, of course, on what one expects from a particular subject. Obviously, a number of people did not see what they wanted and reacted accordingly. In fact they seemed to find in the theosophical writings something they could attack with seeming impunity. Such a reaction seemed a bit "useless" to me. Why didn't they just leave the writings to those who found them of value and go find something they could value? It began to look, after a while, as if they actually were not looking for value, but merely wanted to attack for attack's sake. If Theosophy hadn't been around, something else would have suited them well, I am sure. The desire to attack will usually find an object, and for some, Theosophy just happened to be handy.

Most of my reactions, as you can see, have to do with "usefulness," because in the spiritual domains, what is not useful is discarded. It is not worth being attached to or fighting with what is not of any use on the spiritual path. Only the lower ego holds onto the useless and argues incessantly about it.

I comment on this animosity first in discussing where Theosophy is at the present, because it seems that from the first, Theosophy has had to deal with a lot of detractors, most of them motivated by personal hatreds rather than a considered exploration of the ideas which Theosophy presents. I assume that part of Theosophy's future, as of its past and present, will include these detractors. And that, I think, is a problem Theosophy's enemies will have to overcome in their own spiritual growth, and Theosophy will have to live with. Theosophists will have to concentrate on the ideas of Theosophy instead of on the detractors.

I came to Theosophy after many years of silent meditation and wide reading in the literature and traditions of the world. I found nothing offensive in Theosophy's teachings. In fact, they tended to clarify and bring together in an accessible format, many of the disparate religious and philosophical traditions of the world. In some instances they were quite wonderful in the way they clarified traditions which were hidden or obscure.

I had also gone through a life-changing Kundalini awakening and was looking for any writings which could clarify, or at least give an intellectual model for, my experience and help me understand it. Before I read HPB and Judge, I found very little which seemed to be an accurate reflection of my Kundalini and other profound spiritual experiences. In the theosophical writings of HPB and Judge I sensed "the real thing." These were people who knew what they were talking about from their own inner experience of a number of spiritual states and processes. It is easy to recognize a fake in the sphere of spiritual writing, especially when you have been through the actual experience being described. They seemed to me to be genuine.

I benefited greatly from reading their works as they related to my own spiritual pursuits. They gave a symbolic map of spiritual consciousness which was a true reflection of what actually happens in the process of spiritual growth: though I recognize that those who have not been through that growth will not be able to see the truth of what they are saying.

But back to the conflicts. They reflect a movement which is taking place at the present time in our society. I found in the internet discussions a lot of "head doctrine." Intellectual searching, the kind of thing our society concentrates on, can be helpful at first, but finally does not answer the deeper questions of life. People are looking for something beyond Manas and its dry logic. Theosophy will have to move beyond that if it is to survive at a time in history where people are searching for an actual awareness of what many Theosophists speak of theoretically.

The "heart doctrine" was what I was mainly interested in. Instead of just learning of the seven-fold nature of man (to use one example), the pressing questions now are, how does one actually move from the desire nature, through the ego conflicts and attachments of the lower Manas, to a direct apprehension of Atma/Buddhi? How does one take the intellectual map provided by the writings and actually walk the inner path for which they are symbols?

What is it, in experiential terms, to be aware of Jiva, of Prana, of Kama, of Linga Sarira, of Manas, Buddhi and Atman? I have found it is eminently possible to be aware of all these, and even to "use" them to bring healing to life, to body, to spirit. The bliss of the cleansing of "chit," of the central "knowing nature" of the Self, without ego attachments, is well worth seeking.

I have tried, in many years of inner exploration through meditation, through listening to the Sound of the Silence, to answer those questions. It is in the Silence of the inner Self that the theory of the writings is tested and shown to be an accurate guide. It is in the Silence that the perception of Buddhi arises. The Kingdom of Heaven IS within.

Manas always argues and fights, because Manas is so terribly tied to the self-protecting, limited identity of ego. But in order to progress, Theosophy, like the individual, has to move beyond the intellectual ego to the direct apprehension of the Self.

Theory is fine, and the early Theosophists presented us with that. But we can't just stop there, continually rehashing the past. What is needed now is to internalize the theory, to make it part of our own inner spiritual practice. I think that "Spiritual Practice" is what Theosophy has to emphasize now. We must listen to the Sound of the Silence and find there the kinds of experiences on which the teachings are based. That is the next stage of our human evolution, of Theosophy's evolution: moving from the limits of Manas, of intellectualism, of little ego, to the direct, intuitive perceptions of Buddhi, of Wisdom, of the Divine presence in all living, of Atman.

Theosophy is

Ancient Wisdom vast collection of ancient teachings

Discovery uncovering ideals in lost knowledge

Inquiry investigate Orient and Occident terminology

Quest exploring the basis for religions and philosophy

Critique comparing science and philosophy of known world with unseen world

Guidelines collection of ethical ideason how to live one's life

Mysticism exploration of the hidden worlds within

Universal Brotherhood realization of the "One" life

Grace blessings from a brotherhood of realized masters

Theosophy is not

Not a dogma but a body of teachings without boundary

Not a tantric practice but a guidepost to exploration

Not a given path but a discussion of a pathless land

Not a specific yoga but a doorway leading to many yogas

Not an exclusive group but an inclusive group of people willing "to try"

Where is Theosophy going?

Theosophy's body of teachings remains for those ready to receive them. Diehards will be willing to work with and for these teachings. However, Theosophy is for the few who are willing to explore beyond this physical world. Wherefore, those who remain with the organizations and study groups will remain small in number.

Many terms the early Theosophists presented are now common in our language, but the ideas take longer for the world at large to grasp. Unfortunately, because Theosophy remains a body of teachings rather than a practice, many come, study it, but move on to other disciplines. Some, such as me, will apply them to new yogas or disciplines. Others, such as Dick Slusser, will stay, helping preserve its unique history. Yet others will use the information in scholarly pursuits.

How active theosophical organizations are depends on how receptive to the teachings their people of a given region are, on how well Theosophists can incorporate the teachings into their lives, and on how current their methods of presentations are.

Most of the books are inexpensive or free online.

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