v1 on Pseudo-Theosophy

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This is a compilation of 40 critical articles from Theosophical periodicals comparing the neo-theosophy or pseudo-theosophy of Annie Besant, C.W. Leadbeater and their followers, with the original Theosophical writings of Blavatsky. This material should all be in Public Domain.
  ON PSEUDO-THEOSOPHY    A Compilation from Theosophical Literature Critiques of Besant and Leadbeater's “Neo-Theosophy” compared to the original Theosophy presented by Blaats!y Volume I ------------ Contents 1. Is Theosophy a Definite Philosophy? - Wilks2. The Akashic Records - B. Sc.. An Appeal - !lark . Ans#er to Besant - $artyn%. Basic Principles - &irkoff '. Annie Besant - Prentice(. Besant)s *endetta - +.A.W.,. !andles in the Sn - Re/ie#0. !lair/oyance and $orality - e/y1. A !o3parati/e Stdy - Red fern11. !.W.. Astralian Scandal - 4ddin5ton12. ead6eater)s 7cclt !he3istry 1. 7r Delded Brethren - S3ythe1 . Doctrine We Pro3l5ate - &irkoff 1%. So3e Propositions - 4nders6y1'. +ifty 8ears - Pls Ten - S3ythe1(. The +ontainhead - Besant1,. 9enesis of a $ytholo5y - 4nders6y10. 7n 9od - $iddleton2. The :idden *oice - W.4. S3all21. :is $a;esty)s 7ppostion - Ro5er 22. :odson !orrespondence2. :o# to S<are the Teachin5s - =d5e2 . The .!.!. and the T.S.2%. Is This Theosophy? - Re/ie#2'. >eep the Teachin5s !lear - &irkoff 2(. >hn Takes 7n $orrish2,. .!.!. 7ri5ins 20. ead6eater and the Incas - :are. ead6eater !ri3es - 4sotericist1. ead6oater +atally Torpedoed - $.R.=.2. etter to =inara;adasa - Winner . The i6eral !atholic !hrch - Ben;a3in . $ahat3as and Reli5ion - Wilks%. $anas on @eo-Theosophy '. $ars and 4arth - Besant  (. $ars and $ercry - The Path,. $ars and $ercry - Dalell0. $istaken @otions - 4.P.W. . The 4theric Do6le - +arthin5 1. Theosophy Tre and +alse - 4d5e---------------- [1] IS THEOSOPHY A DEFINITE PHILOSOPHY? It is the policy of the Adyar Theosophical Society to insist that Theosophy has nodefinite teachin5 or doctrines. This is #hat the leadin5 7fficials of the Society 3aintain andepect the 3e36ers to accept. Dr. Bendit for ea3pleC in the $arch 10'1 #cience $roup%ournal  C ondonC specifically stated that Theosophy . . . is a thin5 #hich can ne/er 6e definedand one can ne/er say this is TheosophyC this is not)  and later in the sa3e letter he refers to. . . #hat #e so often . . . and #ron5ly . . . refer to as the teachin5s of Theosophy). In a later letter in the S.9.=. =ly 10'1C he #rites What I #rote 3oreo/erC I #rote as $eneral #ecretary  Eitalics hisFC and to defend the line of the Society in this 3atter . . . e3phasiin5 that he #aslayin5 do#n and defendin5 the policy of the T.S. re5ardin5 the noneistence of any definiteteachin5 called Theosophy.$r. Sri Ra3C or PresidentC confir3s this policy 6y statin5 in his openin5 re3arks to the,th Soth Indian !onference at AdyarC <oted in The Canadian Theosophist  C =ly-A5stC10'1C 7r nderstandin5 of Theosophy constantly chan5es as #e 5ro# and 3atre. In fact I#old say that the lon5er one is in the Theosophical $o/e3ent the 3ore difficlt it is to say#hat Theosophy is 6ecaseC first of allC it is so s6tleG secondlyC it is profondG and thirdly it isall e36racin5 and co3prehensi/e.There is nothin5 ne# in this Adyar T.S. attitde to#ard Theosophy. +or years pastC or rather for decadesC one has heard it said that - Theosophy is #hat each one thinks it isC or yocannot say thisC or thatC is Theosophy. :o#e/erC to s at leastC it is ne# to ha/erepresentati/e 7fficials of the Society co3e for#ard and lay it pon the line that there is nosch thin5 as a definite philosophy called Theosophy.Both in the etters of the $ahat3as and thro5hot The #ecret &octrine  it is clai3edthat a redeclaration of so3e of the Ancient Wisdo3C the 4soteric PhilosophyC held in the5ardianship of the BrothersC is 6ein5 5i/en ot spported 6y inn3era6le <otations fro3ancient sorces. ahatma Letters  pa5e 1(C +or the present #e offer or kno#led5e - so3eportions of it at least - to 6e either accepted or re;ected on its o#n 3erits independently -entirely so - fro3 the sorce fro3 #hich it e3anates.This philosophy contains clear and definite doctrines and teachin5s #hich 3ake aco3prehensi/e #hole sch as the #orld has not had in historic ti3es. It contains all 3anneeds to kno# to orientate hi3self in the Hni/erseC #ith kno#led5e #ith #hich to carry ot hisfnctionC the prpose of h3anity on this planet. $..)s pa5e 2 - The trths and 3ysteriesof occltis3 constitteG indeedC a 6ody of the hi5hest spirital i3portanceC at once profondand practical for the #orld at lar5e. 8etC it is not as a 3ere addition to the tan5led 3ass of theory or speclation in the #orld of science that they are 6ein5 5i/en to yoC 6t for their practical 6earin5 on the interests of 3ankind. This philosophy the +onders deno3inated 6ythe ancient na3e Theosophy. Hnless this state3ent is repdiatedC ho# can it 6e 3aintainedthat Theosophy has no definite doctrines or teachin5s?  This is #hat the $ahat3as #roteC $..)s pa5e %1C We ha/e offered to eh3e thepri3e/al strata of 3an)s 6ein5C his 6asic natreC and lay 6are the #onderfl co3plications of his inner Self - so3ethin5 ne/er to 6e achie/ed 6y physiolo5y or e/en psycholo5y in itslti3ate epression - and de3onstrate it scientifically.The Adyar clai3 that Theosophy has no definite doctrines has 6eco3e spre3elyi3portant 6ecase of the ne# dispensation in the T.S.C a co3plete re/ersal of policyC as areslt of #hich the 3e36ers are e/ery#here no# r5ed to stdy The #ecret &octrine  and The ahatma Letters . +or ' years the 3e36ers of the Adyar T.S. ha/e 6een led to stdyand proselytie @eo-TheosophyC the philosophical syste3 of A.B. and !.W..C #hich is lar5ely6ased pon their clai3ed clair/oyant researchesC in place of Theosophy.@eo-Theosophy #as do6tless in/ented to pt for#ard a si3plified /ariant of Theosophy for poplar cons3ptionC 6t this atte3pt 5ot ot of hand. The #hole effort of theSociety #as trned to#ard increasin5 3e36ership. TheosophyC the astereC sol-satisfyin5philosophy of the early daysC #as #atered do#n and 3aterialied to 3ake easy readin5. It#as distorted to pander to poplar pre;dice. It #as denatred so that its i3personal spirital/ales #ere forsaken for e3otional i3itations. Ths @eo-Theosophy #as esta6lished in the Adyar T.S. and pon this teachin5 alone has the 3ass of the 3e36ership 6een nrtred thishalf centry. The #hole Society #as 5i/en o/er to @eo-TheosophyC apart fro3 reactionary3e36ersC #ho as indi/idalsC lod5esC and one @ational SectionC resisted this spplantin5 of Theosophy 6y the ne#ly concocted @eo-Theosophy of A.B. and !.W.. In 4n5landC +ranceCIrelandC AstraliaC AstriaC 9er3anyC and !anadaC Eand Dr. StokesC al3ost alone in the HnitedStatesF 3e36ers fo5ht to epose and oppose this de5radation of Theosophy. So3e of these 3e36ers left the SocietyC findin5 their /ie#s refsed epressionG others - the 3a;ority -stayed inC the 6etter to fi5ht the e/il #hich had o/ertaken the Adyar T.S.C #ith the lti3ate ai3of reclai3in5 the Society for Theosophy - the 4soteric Philosophy of the Brothers.:.P.B.)s 6ooks #ere 6ack-shel/ed and 3e36ers refsed access to the3 on the ecseof their 6ein5 too difficlt for the3. :er 6ooksC her na3eC practically disappeared fro3 T.S.lod5es and p6lications. @e/er #ere her 6ooks ad/ertisedC #hilst lar5e space #as reser/edfor @eo-Theosophical 6ooks of A.B. and !.W.. Rarely #as her na3e 3entioned. +or lon5periods The #ecret &octrine( )sis( The *ey to Theosophy  C #ere not procra6le fro3 the Adyar Theosophical P6lishin5 :ose. At the sa3e ti3e the 3ass of the 3e36ershipC 3any of the3 3alcontents fro3 $ethodist !hrches #ho #ere told that Theosophy #ill 5i/e yo 6ackyor reli5ion for3ed the h5e 6ody of #illin5C 6lind follo#ersC han5in5 pon theprononce3ents of their Belo/ed eadersC and <ite innocent of any kno#led5e of Theosophy itself.When The ahatma Letters  #as p6lished in 102C the 3ost /ala6le of all 6ooks inthe opinion of 3ost of its stdentsC and n<estiona6ly epoch 3akin5 in its i3pact pon theTheosophical $o/e3entC the difference 6et#een Theosophy and @eo-Theosophy #ashi5hli5htedC 6t this 6ookC pon the ad/ice of AdyarC has not 6een stdied 6y the o6edient3e36ers ntil no#C thirty-ei5ht years later. @o one can read the clearly ennciated teachin5of the Adepts 5i/en to the t#o 4n5lish3en in IndiaC to spearhead their philosophy in the WestC#ithot 6eco3in5 i33ediately conscios of the conflict in teachin5C in /alesC and in attitdeto lifeC #hich eists 6et#een these teachin5s and @eo-Theosophy.It is /ery i3portant that a clear distinction 6e 3ade and 3aintained 6et#eenTheosophyC the 4soteric Philosophy of the BrothersC 3ade a/aila6le thro5h the #orks of their A5entC :.P.B.C and their o#n ahatma Letters C on the one handG and all s6se<entteachin5s #hich offer to eplainC enlar5eC or carry for#ard these doctrines fro3 the SorceC onthe other hand. Whether it 6e the @eo-Theosophy of A.B. and !.W..C the psychicprononce3ents of Alice BaileyC the #orks of Willia3 >in5slandC or those of Dr. de PrckerC  the interpretation of The #ecret &octrine 6y >atherine :illiardC or that of $r. 9. Bar6orkaC allthese and 3any 3ore shold 6e kno#n and realied as co33entaries all 3ore or lesscolored 6y the preconceptionsC if not 6y the psychic conceptionsC of the athorC pon theori5inal teachin5s of the Adepts. The stdent sholdC at all ti3esC kno# #hether he isstdyin5 TheosophyC or so3e co33entary ponC or /ariant of Theosophy.@o#C #hen the 3e36ers for the first ti3e for half a centryC are 6ein5 trned to thestdy of Theosophy itselfC e/erythin5 shold 6e fine? @ot so easily is 5reat ad/anta5e #onfor enli5hten3ent. They are also 6ein5 r5ed to stdy @eo-Theosophy firstC the reslt 6ein5that Theosophy and @eo-Theosophy #ill 6eco3e inetrica6ly 3ied in the 3inds of the3e36ersC a reslt 5reatly to 6e deplored. !onse<ently #e stron5ly oppose this policy at Adyar #hich declares that Theosophy has no definite teachin5 and that no one can sayTheosophy teaches thisC and not that. Both Theosophy and @eo-Theosophy are definitephilosophiesC 6t different as the sn fro3 the 3oon fro3 one anotherC and this shold 6eclearly reco5nied 6y al#ays sin5 different na3es for each of the3.Why is it spre3ely i3portant to keep the philosophy called TheosophyC in its n3iedprity as a li/in5 /ital teachin5 a/aila6le for those #ho can se it for the 6enefit of h3anity?4/ery spirital philosophy of the pastC #e are toldC e3anated fro3 the BrotherhoodC #hich hasin its cstodianship all sch kno#led5eG and e/ery atte3pt to enli5hten 3ankind spiritallyhas sooner or later sffered the sa3e fate. Relin<ished a3on5st the co33onality of 3enC itsffers distortion to confor3 #ith poplar pre;dice. Seied pon 6y the priests in all a5esC ahatma Letters C pa5e %,C I5norance created 9ods and cnnin5 took ad/anta5e of opportnity. ook at India and look at !hristendo3 and Isla3C at =dais3 and +etichis3. It ispriestly i3postre that rendered these 9ods so terri6le to 3anG it is reli5ion that 3akes of hi3the selfish 6i5otC the fanatic that hates all 3ankind ot of his o#n sect #ithot renderin5 hi3any 6etter or 3oral for it. It is 6elief in 9od and 9ods that 3akes t#o-thirds of h3anity thesla/es of a handfl of those #ho decei/e the3 nder the false pretense of sa/in5 the3C etc.TheosophyC or any spirital teachin5C is not a co3forta6le thin5 to li/e #ith. It de3andscora5e and deter3ination and ns#er/in5 dedication to trth. It de3ands effort andsacrifices fro3 the ease and co3fort and pleasre lo/in5 part of 3anC and a6o/e all itre<ires that the 9iant Weed)C the o6session and lo/e of selfC 3st sooner or later 6eattacked and e/entally destroyed. 4ffort therefore 3st constantly 6e 3aintained 6y allthose #ho percei/e the need to offset the conscios and nconscios 3eans e/er acti/e todra5 the philosophy do#n to the personal le/el to 6eco3e one 3ore reli5ion to confse3ankind and to stand in the #ay of his spirital pro5ress.+rtherC apart fro3 the natral h3an #eaknesses #e all are heir toC there are thosesinister po#ers #hich 6oth the $ahat3as and :.P.B. declare are al#ays on the lookot #herethe aspiration for the enli5hten3ent of 3ankind eistsC in order to oppose and distort itsoperationC and deflect it fro3 its prpose. They sally scceed in doin5 thisC as theye/idently did in the Adyar Theosophical Society to a lar5e de5reeC 6y s6tly inflencin5 the3inds of those 3ost pro3inent in the Society #ho #ere takin5 the lead. It is sally theindi/idals #ho 6elie/e they are tterly sincere in their desire to #ork for othersC #ho ne/er drea3 of <estionin5 their o#n secret 3oti/esC #ho pro/e 3ost /lnera6leC and helplessly6eco3e si3ply tools in the hands of these Po#ersC #hose fnction it is to oppose Spiritalli5ht.@o# there is no #ay of a/oidin5 this atte3pt 6y the +orces of Darkness to oppose thePo#ers of i5ht. Accordin5 to :.P.B. it is the la# inherent in the /ery natre of thin5s.Theosophy tells s that e/ery pro;ection of Spirital ener5y into h3an life ato3aticallyin/okes an effort of an opposite kind 6y the +orces of Darkness to oppose it. This conflict6et#een these t#o 5reat inflences takes place in the li/es of 3en and #o3en. The forces of 


Jul 23, 2017
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