History
Theosophy has a long and complex history. The word "theosophy" implies
more than one thing. In some instances, it refers to an area of study (in
the same sense as the word "philosophy"), in others, a particular
group or movement (e.g., The Theosophical Society). It also has a literal
definition: Divine Wisdom. It comes from the words Theos, meaning
God (or Divine) and Sophia, which means Wisdom. It has come to refer,
not to the actual knowledge of the Gods themselves, but to a Divine Wisdom
which is possessed by the Gods.
The roots for such an approach to the great questions of life can be found
in the history of western esotericism, which dates back to Greco-Roman times.
Esoteric answers to vexing philosophical and religious problems usually relied
on basic categories of thought, especially correspondence (the patterns we
see in the cosmos are reflected at all levels of reality, including the make-up
of the human mind and body, as well as the construction of the microcosmic
world) and secrecy (truths about the world that are really worth knowing are
only passed on from teacher to initiate, and not generally available to the
public). Various means of discovering truth about the world fall under the
umbrella term, esotericism: alchemy, astrology, occultism, numerology, hermeticism,
freemasonry, and many others. From the time of imperial Rome, through the
Middle Ages, and well into the early and late modern periods, esoteric groups,
individuals, texts, and rituals have existed as undercurrents, running like
subterranean rivers beneath the surface of Western history. Occasionally,
noted figures emerge, like Jakob Boehme (1575-1624), a Christian "theosopher"
who assumed that knowledge about the ineffable God of Christian Scripture
could only be truly apprehended through a secret process of emotional and
mystical embrace of the theological ideas in that Scripture (Ashcraft 2002:
1-6). Much of this esoteric background was selectively appropriated by Helena
Petrovna Blavatsky to build the foundation for modern Theosophy.
Theosophy is categorized as an Ancient Wisdom tradition. Ancient Wisdom has
a timeless history, which cannot be traced. In general, the Ancient Wisdom
is the prime source of all religions, knowledge, and moral principles. It
is the foundation of all that evolved from this world. Theosophy states that
all religions of the world today, although different on the surface, are basically
the same (Ellwood 1994: 40-48). All deal with human morality, and on the importance
of being good, loving, and compassionate. All emphasize something higher and
grander than the material world—God, heaven, nirvana.
There
have been many groups devoted to the study of Ancient Wisdom. Because Ancient
Wisdom predates written history, people often assume that it is primitive
and inferior to current religions. It is commonly accepted that the older
religions and rituals were based more upon spirituality than on scripture
and dogma. After all, the rituals existed before writing. As religion has
moved through time, however, its emphasis has shifted from a participatory
event to almost a spectator event (Ellwood 1994: 51).
H.P
Blavatsky and The Theosophical Society
The
first organization of Theosophists in modern times was formed in 1875 as The
Theosophical Society, founded by Henry Steel Olcott and Helena Petrovna Blavatsky.
The Theosophical Society became a popular and powerful group in many parts
of the world, especially Europe, the United States, and India. Most of the
society's practices and beliefs were determined by Blavatsky and based upon
her writings. During her lifetime, she wrote numerous articles and letters,
and authored major works in the history of Theosophical literature: Isis
Unveiled (1877), The Secret Doctrine (1888), The Key to
Theosophy (1889), and The Voice of the Silence (1889).
Helena
Petrovna Blavatsky was born in the Ukraine in 1831 to an upper-class family.
Reported as being a strong willed, stubborn, and feisty child, just before
she turned 17 she married Nikifor Blavatsky, a man twenty-three years her
senior. Helena abandoned Nikifor shortly thereafter, however, and entered
into what is known as her "Veiled Years." What happened to her for
the twenty-five years after her marriage is mostly a mystery. All that can
be said is that she did a lot of traveling (Campbell 1980: 2-4).
Blavatsky
met Henry Steel Olcott in Vermont in 1874, while she was investigating Spiritualist
activity there, and they quickly realized they shared common views and goals.
Although Olcott was a bit skeptical of some of the things Blavatsky said and
did, he realized that she had a very powerful set of beliefs which he believed
he could share with other people. To do so, Olcott started a small group called
"The Miracle Club." This initial group of sixteen members soon became
know as the Theosophical Society, which was officially founded on November
17, 1875. Olcott was elected Chairman, William Q. Judge became the Secretary.
Many years later, Judge became the leader of Theosophists in the United States,
and remained a close associate of Blavatsky and Olcott. Though, for many years,
Blavatsky and Olcott shared the same apartment in New York, their relationship
was never based on anything but Theosophy itself (Campbell 1980: 21-29).
Just
a day after the founding, Blavatsky, also known simply as HPB, began writing
her first great work, Isis Unveiled, which was published in two volumes
in 1877, and became an immediate success. Most of the readers were upper and
middle class, with substantial education—something of a requirement
considering Blavatsky's often dense prose. The Theosophical Society was still
not a large or well known group, but it was growing (Campbell 1980: 35). In
1888, Blavatsky published The Secret Doctrine, also in two volumes.
The Secret Doctrine became the "sacred text" of the Theosophical
Society, and remains Blavatsky's best known work. Shortly after its publication,
she wrote her third work, The Voice of the Silence, and began writing
articles in her magazine, Lucifer. Although The Voice of the
Silence never became very popular because it was only intended for "the
few real mystics," The Key to Theosophy, also published in 1889,
was very popular. Written much like a Christian catechism, in question-and-answer
format, The Key to Theosophy expressed Theosophical ideas plainly
and simply. It was far more accessible to the general reader than The
Secret Doctrine, which, in addition to Blavatsky's prose, referenced
hundreds of scholarly works, as well as the myths and beliefs from dozens
of cultures around the world.
In 1875 Olcott became involved with a religious group in India, the Arya Samaj.
This group was fighting against the modern corruptions of Hinduism, and Theosophy
fit well with their attitudes. Although the Theosophical Society and the Arya
Samaj were not affiliated for long, it provided HPB and Olcott an opening
for expanding their group. In 1878, they moved to India, and became involved
in Indian politics. A year later, Blavatsky began writing for the magazine
Theosophist, which was very popular among Hindus as well as Theosophical
Society members (Campbell 1980: 83-90). In 1882 a headquarters facility was
established in Adyar, near Chennai (formerly Madras) in South India, where
it is still located today (Algeo 2005: 9142).
While in India, during the peak years of the Theosophical Society, there was
a great deal of controversy surrounding Blavatsky, and in 1885 she left India.
Until her death in 1891, she lived in London, surrounded by a committed group
of British Theosophists, including the noted Freethinker Annie Besant. Following
Blavatsky’s death, Olcott took control of the Theosophical Society.
However, other leaders soon emerged. Besant and Judge had different ideas
about how the group should be run, and the Theosophical Society eventually
experienced a schism. The international Theosophical Society, the original
group, remained under Besant’s control, while Judge formed a separate
Theosophical Society in America (Melton 1996a: 728-29).
Key Principles
of Theosophy
Unity
of Matter and Spirit: One of the most important, yet most abstract
Theosophical principles is the concept of the unity of Matter and Spirit.
Everything (humans, animals, flowers, planets and stars, and so forth) is
made not only of matter as the scientific world knows it, but also of spirit
(Ellwood 1994: 13). When one ponders the larger questions of existence, it
often seems as though there is something more to life than simply physical
matter. It doesn't quite seem right to allow science to explain everything
that we know in this world. Although we cannot put our finger on it, we just
feel like science misses something. But it is something intangible and mysterious.
That missing "something" is spirit, or to use Blavatsky's word,
consciousness. The idea behind the unity of matter and spirit is supported
by simple observation. One common way of categorizing phenomena is binary
(or complementary) opposition, that is, in pairs: yin and yang, hot and cold,
finite and infinite, love and hate, light and dark. Descriptions of objects
or phenomena take the form of what a thing is, and what it is not. Consciousness
(or spirit) follows this train of thought. Simply put, according to Theosophists,
consciousness is what matter is not. The two exist in unity (usually in the
form of complementary tension) even though we may not realize it (Ellwood
1994: 23). We seem to have forgotten that there may be more to life than what
is here on earth in the form of matter. In this materialistic age, consciousness
seems to have been pushed aside. Theosophy tries to teach ways to become more
involved with consciousness and put less value in material things. It stresses
the triviality and uselessness of material things in terms of the overall
picture (Ellwood 1994: 27).
Karma:
Theosophical understanding karma is very similar to that of eastern religious
traditions. Karma is the justice of the universe (Leadbeater 1903: 84), and
goes hand-in-hand with reincarnation. In broad terms, with karma, you get
what you deserve. During one's present life, one will experience either good
or bad karma, depending on what "they" did in their past life ("they"
refers to matter and consciousness [i.e. body and soul].) It is common to
have both good and bad karma during the same lifetime. Karma is not determinism,
however, it does not force an action, it simply forces a situation. It is
still up to the individual to make the best of that situation. By doing the
best one can in the current life, good karma is produced for the next life
(Ellwood 1994: 45-46).
Death
and Reincarnation: One of the most significant aspects of Theosophy
is its concept of death. Because death is not seen as an end point, it is
not viewed in a negative light. Rather, death is seen as an initiation, a
rite of passage. It is only through death that the spirit can evolve and progress
towards understanding the ultimate truth. By dying, the material world is
left behind, and lessons about ultimate reality are learned (Ellwood 1994:
110-113). Theosophy teaches that everything will eventually evolve to know
this truth (to become divine.) Each life moves the spirit in a direction either
towards or away from the truth, and the spirit is reincarnated into another
body to learn new lessons. It takes some people longer than others to evolve.
Some people, who did not learn from the karma of the life just past, will
have to repeat some of the same lessons. Just like a child who does poorly
in school may have to repeat a grade or two, a human spirit may have to repeat
a life or two (Leadbeater 1903: 53). But here is the key: a human life, when
put in context of the complete evolution of the spirit, is nothing more than
a blink of an eye. To find the truth takes an endless amount of time, yet
it will be attained. For Theosophists, life exists on many different planes,
in many different worlds. Human life, here on earth, is only a partial stage
of one plane of evolution (Ellwood 1994: 56).
Planes
of Existence: Matter and spirit evolve through different planes and
get closer and closer to the truth, or the Divine. Blavatsky named seven different
planes of existence, and within each plane, one may have a different intensity,
or be focused on one of three different aspects of existence. As with many
other religions, the numbers three and seven appear throughout the literature
and the teachings. The three aspects of life (the trinity) are Will, Wisdom
and Activity. The seven planes of existence are Etheric (or physical), Astral
(or feeling), Mental, Intuitive, Mind (activity and bliss) Consciousness (wisdom),
and Essence (being) (Ellwood 1994: 68).
Theosophy tries to teach us how to understand more than just the etheric and
astral means of existence. For many people, it is not too difficult to live
partially inside the mental and intuitive plane. However, very few people
can evolve completely past the first two planes, and give up feelings towards
material things (Ellwood 1994: 68). The progression of the consciousness/matter
unity through the levels of existence is very complicated. It is not like
climbing a social ladder, in which one starts at the bottom, and over time,
through hard work and dedication, makes his or her way to the top. Unfortunately,
the upper level planes are just too far advanced to comprehend, and even if
we could understand them, the journey to such a level is not a straight forward
climb (Ellwood 1994: 71).
Pilgrimage:
Blavatsky often described the evolution of society as a pilgrimage: we are
on a journey in search of the truth, and although we may not be aware of it,
we are slowly advancing as a whole (Ellwood 1994: 43). Society on earth is
but a small part of that whole, and we do not know the grand scheme of things.
However, we can trust that things are moving forward, and that justice is
being served. This understanding helps to explain suffering and evil, because
it shows us that we may not see or understand why things are happening, but
we know that it is just (Ellwood 1994: 152). The journey is not a constant
and gradual climb. Rather, it is a rough roller-coaster ride, which goes up
only over long periods of time (Ellwood 1994: 70). Because consciousness and
matter are often in tension with each other, when one goes up, the other goes
down. This creates the impression of instability and chaos. But it is only
an illusion. Reality, as we understand it, is but an image created by ourselves
for ourselves (Ellwood 1994: 26). We need not look hard at our world today
to see that what we value the most is often not worth much at all. Only a
very few people in the world today seem to know true peace: the peace that
comes from wisdom and insights into the truth. These are the people that may
become Masters (Campbell 1980: 55).
The Masters:
Theosophists believe that there are those who possess full, or at least extraordinary,
knowledge of the Divine Wisdom, and have devoted their existence to showing
us the way to the truth. They are called by many names, most commonly the
Masters, the Mahatmas or the Adepts (Campbell 1980: 53-54). The Masters have
evolved to the highest levels of existence. They have complete control over
their lives. They are not controlled by karma, for they can surpass it. They
can exist in spirit (consciousness) or in matter, or in a combination of the
two. They are as close to the Divine as possible, and they know the truth.
The Masters are often described as belonging to an elitie group called the
"Great White Brotherhood," which refers to their purity, not their
race (Campbell 1980: 54). The significance of their existence is that they
provide examples and a sort of proof that Theosophy is real, and that there
is a higher level in life than our present existence here on Earth. Masters
often take on "students" who show promise of evolving quicker than
the rest of humanity. These students must be pure, moral and compassionate,
and untainted by any negative thoughts or feelings (Campbel 1980:, 55). Although
this was a subject of some controversy, Blavatsky claimed to be a "student"
of the Masters, and they communicated with her in person.
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Controversies
There has been,
and still remains, a great deal of controversy surrounding Theosophy and H.P.
Blavatsky. There are both general problems associated with Theosophy, and
the problems of fraud and plagiarism connected to Blavatsky herself.
Blavatsky's writings
were extremely influential, but they were also very controversial. Accusations
of fraud and plagiarism have led many people to question the authenticity
of Blavatsky herself (Campbell 1980: 32). Regardless of the authenticity of
her writings and practices, however, people believed in her and followed her
teachings. After her death, though, the Theosophical Society began to splinter.
Many groups retained some version of the word "theosophy" in their
titles, while others broke even further from HPB's teachings. Among the major
Theosophical groups in the United States today are the United Lodge of Theosophists,
The Theosophical Society in America, and the Theosophical Society (Pasadena).
There are also numerous groups around the world deeply influenced by Theosophy
at their origins. Some of these groups include the I AM groups, the Church
Universal and Triumphant, the Liberal Catholic Church, and Rudolf Steiner’s
Anthroposophical Society (Melton 1996b: 1306)
Like any religion,
the beliefs and teachings of Theosophy are non-falsifiable; they can be neither
proven nor disproven. Just as a person must have complete faith in the God
of the Christian religion, to experience the value of Theosophy one must believe
in the planes of existence, as well as the ultimately just karma of the universe.
One cannot, however, simply convert to Theosophy in a day. It takes a lifetime
of study, and the benefits of which Theosophy speaks do not come quickly,
maybe not even in this lifetime. So, even after devoting a great deal of time
to the study, there may be little to show. This, too, creates a great deal
of skepticism.
Neither is there
any concrete proof of the existence of the Masters. Although Blavatsky claimed
to have seen and communicated with them, she presented no evidence. In more
ways than one, she implied that she was a "student" of the Masters.
In her writings, however, she stated that they would only make themselves
known to people of absolute purity and innocence (Campbell 1980: 54-58). Many
people question her purity and innocence, especially for the large part of
her life that remains unknown (the Veiled Years).
While she was
in India, a shrine was built to allow people to communicate with the Masters.
By leaving a question or note inside a cabinet of the shrine, and waiting
for some time, one could return to find an answer or response. These letters,
known as the Mahatma Letters, became the focus of another controversy. Blavatsky
claimed that she had no part in the shrine, and that the letters were answered
by the Masters or Mahatmas without her knowledge. However, her bedroom was
conveniently located next to the shrine, she had access to the cabinet through
a secret panel in the wall, and the letters revealed a similar writing style
to her own. Claims of fraud seemed undeniable, yet the Mahatma Letters continued
to be viewed as genuine by devout Theosophists. Even after the shrine was
destroyed, Mahatma Letters continued to show up around Blavatsky. Many of
these were formative in creation of one ot the early Theosophical texts, A.P.
Sinnett's The Occult World and Esoteric Buddhism (Ashcraft 2002:
16).
Claims of plagiarism
followed on the heels of virtually every significant piece of writing HPB
produced. Investigations of the Society of Psychial Research, conducted by
Richard Hodgson, concluded that Blavatsky did indeed write the Mahatma Letters,
as well as plagiarize portions of both Isis Unveiled and The
Secret Doctrine. She took whole lines of text from older occult books
and current articles, and virtually pasted the words into her writings, without
giving credit to the original authors. Also, there seem to be inconsistencies
between her two major works. In Isis Unveiled there is little mention
of reincarnation or other hallmark ideas in Indian philosophies and religions
(Campbell 1980: 60). This is odd, since so much of Theosophy is based around
the concept of karma and starting over in a new life. It is not until The
Secret Doctrine that reincarnation is addressed.
Profile
| History | Beliefs and Rituals
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Internet
Links
Theosophy
Library Online (http://theosophy.org/Library.htm)
takes you directly to an index of the major writings of Theosophists. It is
a very useful site if you are looking for a specific book or article.
Theosophical University Press Online (http://www.theosociety.org/pasadena/tup-onl.htm)
offers an even more extensive online collection of the writing of the founders
of Theosophy, as well as many other leaders.
Theosophy-Blavatsky Net (http://blavatsky.net)
is a mixture of many things, specializing in nothing in particular. If you
can't find what you're looking for at other sites, it is worth checking out,
but the layout is more confusing than most.
Theosophical Society in America (http://www.theosophical.org)
has a few links to other Theosophy sites, and it provides easy access to basic
information. It is not as comprehensive as some of the other links, though.
Profile
| History | Beliefs and Rituals
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Research
Bibliography
Algeo,
John. (2005). "Theosophical Society," Encyclopedia of Religion,
2nd ed. Detroit: Thomson Gale.
Ashcraft, W. Michael. (2002). The Dawn of the New Cycle: Point Loma Theosophists
and American Culture. Knoxville: University of Tennessee Press.
Blavatsky, Helena Petrovna. ([1877] 1988). Isis Unveiled: A Master-Key
to the Mysteries of Ancient and Modern Science and Theology. 2 vols.
Pasadena: Theosophical University Press.
_____.
([1888] 1988). The Secret Doctrine: The Synthesis of Science, Religion,
and Philosophy. 2 vols. Pasadena: Theosophical University Press.
_____. ([1889] 1987). The Key to Theosophy, being a Clear Exposition,
in the Form of Question and Answer, of the Ethics, Science, and Philosophy
for the Study of Which the Theosophical Society Has Been Founded. Pasadena:
Theosophical University Press.
_____.
([1889] 1992). The Voice of the Silence: Being Chosen Fragments from "The
Book of Golden Precepts." Pasadena: Theosophical University Press.
Campbell, Bruce F. (1980). Ancient Wisdom Revived. Berkeley and Los
Angeles: University of California Press.
Carlson,
Maria. (1993). No Religion Higher Than Truth: A History of the Theosophical
Movement in Russia, 1875-1922. Princeton: Princeton University Press.
Cranston, Sylvia. (1993). HPB: The Extraordinary Life and Influence of
Helena Blavatsky, Founder of the Modern Theosophical Movement. New York:
Putnam's.
Dixon, Joy. (2001). Divine Feminism: Theosophy and Feminism in England.
Baltimore: Johns Hopkins University Press.
Edgar, Lilian. (1903). The Elements of Theosophy. London: The Theosophical
Publishing Society.
Ellwood,
Robert. (1994). Theosophy.
A Modern Expression of the Wisdom of the Ages. Wheaton: Quest Books.
Gomes,
Michael. 1987.The Dawning of the Theosophical Movement. Wheaton, Ill.: The
Theosophical Publishing House.
Johnson, K. Paul. (1995). Initiates of Theosophical Masters. Albany:
State University of New York Press.
Leadbeater,
C.W. (1903). An Outline of Theosophy. Chicago: Theosophical Book
Concern.
Melton,
J. Gordon. (1986a). Biographical Dictionary of American Cult and Sect
Leaders. New York: Garland Publishing.
_____.
(1986b). Encyclopedic Handbook of Cults in America, 89-93. New York:
Garland Publishing.
_____.
(1996a). Encyclopedia of American Religions, 5th ed., 717-55. Detroit:
Gale Research.
_____.
(1996b). Encyclopedia of Occultism and Parasychology, 2:1307-1308.
Detroit: Gale Research.
Prothero,
Stephen. (1996). The White Buddhist: The Asian Odyssey of Henry Steel
Olcott. Bloomington: Indiana University Press.
Profile
| History | Beliefs and Rituals
| Controversies | Links | Bibliography
Created
by Stewart Hawkins
For Sociology
257, University of Virginia, Fall 1998
Last Modified by W. Michael Ashcraft, Truman State University, 07/12/05 |
|
