Theosophy

Theosophy (from Greek: θεός, theós, 'God', and σοφία, sophía, 'wisdom') is a religion formed by a set of teachings and doctrines disseminated under that name by Helena Blavatsky at the end of the XIX century. In her work The Key to Theosophy, she explains that the name theosophy is one of many that is used to designate an ageless, eternal wisdom, which is none other than the knowledge of the true reality. In the same way that science does not create the laws that govern nature but discovers them, theosophy is reality, and human beings progressively learn portions of the knowledge of this reality. Starting in 1875, the Theosophical Society was created, which has as one of its objectives the comparative study of religion, science and philosophy, with the aim of discovering the fundamental teaching in each of them.

Theosophy proposes that all religions emerged from a common teaching or trunk, which has remained hidden under the veil of the doctrines that were developed over the following centuries, often leading to contradicting the original teaching.. The comparative study of Science and Philosophy are another way of approaching this original teaching, which is nothing other than the permanent reality that lies behind the sensible world subject to constant evolution. The modern theosophical movement was created by Helena Blavatsky, Henry Steel Olcott and William Quan Judge, who founded the Theosophical Society in New York in 1875. It constitutes an eclectic Western movement that merges religions such as Christianity, Buddhism and Hinduism and is directly related with esoteric spiritualist movements of the late 18th century XVIII such as Gnostics, Rosicrucians and Masons.

Definition

The founder of theosophy, the Russian Helena Blavatsky, insisted that it was not a religion, although she referred to it as the modern transmission of the "religion that was universal" that, according to her, had existed deep down of the human past. Theosophical organizations maintain that Theosophy should not be classified as a religion, but rather consider it a system that encompasses what they consider the "essential truth" underlying religion, philosophy and science. As a result, theosophical groups allow their members to maintain other religious identifications, resulting in Theosophists who also identify as Christians, Buddhists, or Hindus.

In The Key to Theosophy, Helena Blavatsky explains the etymological origin of the word "theosophy" as follows: "The term Theosophy has been transmitted to us by the Alexandrian philosophers, called Lovers of Truth, Philalethees, a word composed of (Phil) & #34;Lover" and of (Aletheia) "Truth". The name Theosophy dates back to the third century AD, and the first to use it were Ammonius Saccas and his disciples, who founded the Eclectic Theosophical System. The object of this system is to inculcate above all certain great moral truths in the disciples and in all those who are "lovers of the truth."

Religious researchers who have studied Theosophy have characterized it as a religion. In his history of the Theosophical movement, Bruce F. Campbell noted that Theosophy promoted "a religious worldview" using "explicitly religious terms." and that its central principles are not unequivocal facts, but are based on faith. Olav Hammer and Mikael Rothstein called it "one of the most important religious traditions of the modern world." Several scholars have noted its eclectic nature; Joscelyn Godwin described it as a "universally eclectic religious movement", while scholar J. Jeffrey Franklin characterized theosophy as a "hybrid religion" for its syncretic combination of elements from other sources. More specifically, theosophy has also been classified as a new age religious movement.

Various scholars have also classified theosophy as a form of Western esotericism. Campbell, for example, referred to it as "an esoteric religious tradition," while historian Joy Dixon called it "esoteric religion." More specifically, it is considered a form of occultism. Along with other groups such as the Hermetic Order of the Golden Dawn, the Theosophical Society has been considered part of an "occult revival" that took place in Western countries at the turn of the century. style="font-variant:small-caps;text-transform:lowercase">XIX. Religious historian Wouter Hanegraaff noted that theosophy helped establish the “essential foundations of much of the esotericism of the 19th century.” XX." Although Theosophy is based on Indian religious beliefs, the sociologist of religion Christopher Partridge observed that "Theosophy is fundamentally Western. That is, theosophy is not an Eastern thought in the West, but a Western thought with an Eastern flavor.

Basics

The fundamental body of modern theosophy is the work of H.P. Blavatsky The Secret Doctrine. The text is mostly comments on: The Rooms of Dzyan, in which the author provides comparative material from various religious sources (biblical, Mesopotamian, oriental, etc.). In 1983 the Tibetologist David Reigle related the Stations of Dzyan with the secret books of Kiu-Te that have currently been "positively identified" with the Buddhist Tantric Texts and which scholars at the end of the 19th century also attributed to the imagination by Helena Blavatsky.

Unlike other movements cataloged in a similar way, Blavatsky's works do not have a rigid corpus, but are presented as the final synthesis and logical evolution of all the religious and occult movements that have existed throughout history. Its aim is to explain cosmic, planetary and human evolution, fusing religion, science and philosophy into a harmonious whole. The entire universe constitutes a unit, so the separation that exists between the beings that make it up is a mere appearance, a construction of our mind, an illusion. Since they all form this unity, there is no point in the struggles and conflicts between human beings and nature, as it would be like entering into conflict with oneself. Theosophists maintain that there is a body of truth that forms the basis of all religions. Christian theosophy is a term used to designate the knowledge of God and Jesus obtained through intuition.

Values

Theosophy has a doctrinal side and an eminently practical side, since the life of the theosophist should conform to the greatest extent possible to the doctrine he or she upholds. The values that govern the life that he ideally has to lead are fundamentally related to an altruistic life, oriented towards service towards others. Selfless action, the consideration of the other as a subject and not as a means, the management of one's own selfishness, are examples of values that theosophy promotes.

The Golden Scale formulated by H. P. Blavatsky summarizes these concepts:

Clean life, open mind, pure heart, awakened intellect, unveiled spiritual perception, brotherly affection for all, readiness to receive advice and instruction, willing obedience to the commands of the truth once we have placed our trust in it and Let's see that the instructor owns it.

Courageous courage to endure personal injustices, energetic declaration of principles, brave defense of those who are unjustly attacked, and gaze always fixed on the ideal of progress and human perfection that the Secret Science reveals. Such is 'The Golden Ladder' by whose steps the aspirant can ascend until he reaches the temple of divine wisdom.

Fundamental principles

Theosophy postulates three fundamental principles on which all its teachings are based:

1. The fundamental unity, source and origin of everything. This root from which the universe arises is eternal, and remains unchanged and equal to itself. By counterpart, the manifested Universe is subject to change, so its existence depends on this Fundamental Unity.
2. The universe, while eternal in its essence, is manifested from the "Unique Principle," on a regular basis, and then re-founded in that unity. This law of cycles of manifestation and return to unity is known as law of necessity or Karma, since each cycle is the consequence of the precedent and cause of the following. This process has no beginning or end.
3. The human soul is one with this universal principle. It appears as a spark of flame during the process of manifestation, to re-melt in it at the end of it. However, the spark always retains a thread with the flame (the "detachment" is not total) and the fusion is not absolute at the end of the period, as the human soul does not cease to share the essence with the universal soul and also constitutes the starting point for future manifestations.

Emblem of the Theosophical Society

The five most prominent symbols on the seal of the Theosophical Society are:

• The two interwoven triangles, also called Seal of Solomon.
• The Ankh, also called the cross ansata, used especially in ancient Egypt
• The swastika, an ancient symbol that was adopted by Buddhists in the early centuries of the Christian era.
• The Ouroboros, a serpent biting the tail that was used in numerous ancient mythologies, including the Greek, Egyptian, Chinese, and Aztec.
• Above the seal is the Aum or sacred word (see Om).
• Around it is the motto: There is no religion higher than the truth.

Theosophy in the world

In Europe

In Spain

Theosophy appeared in Spain at the end of the 19th century by Francisco Montoliú and José Xifré, who translated several of his works, disseminating them through the publications Sophia and El Loto Blanco. The Iberian theosophical movement had its operational center in the city of Barcelona, with the support of the publishing house of Ramón Maynadé, a convinced theosophist, who had the support of the translator Federico Climent Terrer (1865-1945). The journalist and critic also highlighted this musical Viriato Díaz Pérez. Another of its members was Dr. José Roviralta Borrell (1856-1926), who made an important translation of the Bhagavad-gītā in 1896.

Later, Helena Blavatsky had the "theosophist and athenaist" Mario Roso de Luna. There are references to theosophy in several works by Valle-Inclán, such as Claves líricas, The wonderful lamp and Luces de bohemia. In them you can see how the author's attitude evolves from an initial sincere interest to a shameless mockery of his youthful illusions.

In Latin America

In Latin America the theosophical movement lived a time of splendor in the first half of the XX century, where various intellectuals and artists They identified with the teachings of Helena Blavatsky. The main personalities influenced by the doctrine of theosophy in these two regions of America were: Eunice Odio, Leopoldo Lugones, Joaquín Torres García, Rubén Darío, Gabriela Mistral, José Ingenieros, José Martí, Amado Nervo, Alberto Masferrer, Salarrué, Roberto Brenes Mesén, Maximiliano Hernández Martínez, César Dávila Andrade, among others. Currently, a center that governs theosophical movements throughout Latin America, CTAL, has been installed in Chile. It is directed by the Chilean poet Gregorio Angelcos.

Mexico

Theosophy in Mexico appeared in 1906 and a study center was formed, culminating with the founding of the Aura Lodge, this being the mother and veteran Lodge of the Mexican Section, it depended on the Cuban Section. Between 1908 and 1909 the theosophist Emilio Calvariac was in Mexico.

The so-called Tragic Decade, which began on February 9, 1913, caused many of the inhabitants of Mexico City to remain inside their homes until the beginning of 1914. Since they could not continue meeting, some of the Theosophists moved to the port of Veracruz in 1915, meeting there with people who met to study and comment on theosophy, for this reason the Aura Lodge was moved to said port with the approval of the people who met there; With numerous members, another lodge was formed, bearing the name of Apollonius of Tyana. Once the corresponding requirements were met, all the documentation was sent to the General Secretariat of the Cuban Section on which the Mexican branches depended. This is how this branch was established in 1915.

Having restored calm in Mexico City, the members who had emigrated to the port of Veracruz return to their hometown and reintegrate into the Aura branch. Over time, the Mercurio and Teocitlali branches were founded. In that period, the Mayab and Zamná branches were established in Mérida, Yucatán. In Mexico City, the attendance at conferences was very large, the Sirio branch was formed. Already having seven branches, which is the number required to request a constitutive patent for the Section, members and workers proceeded to carry out the respective procedures to comply with the formalities and regulatory procedures; all this through the Cuban Section, and once the permission of the World Headquarters of the Theosophical Society in Adyar, India (now Chennai) was obtained, on November 12, 1919, the “Mexican Section of the Theosophical Society” was declared established., with its first general secretary being Agustín Garza Galindo. Thus branches continued to emerge in different parts of the country. Later Adolfo de la Peña Gil took charge of the General Secretariat. In the period from 1920 to 1950, there were visits from prominent personalities such as C. Jinarajadasa, Jiddu Krishnamurti, Nilakanta Sri Ram, John Coats and Radha Burnier.

On May 22, 1953, the Alfa Lodge was established in the city of Puebla, its founders being General Rafael Cancino Palacios, Refugio Zamora de Cancino, Antonieta Fortul de García, Domingo García, Aurelio Samaniego, Ramón Pujol, Jorge Murad, Dr. Felipe Murad and Murad, the latter being the only person currently living and serving as a life member. Added to the Alpha branch, the Helena Petrovna Blavatsky branch emerged. It has had the support of the leaders of the House of Culture in Puebla over twenty years for the exhibition of related topics both scientifically, philosophically and religiously.

The national headquarters of the Theosophical Society in Mexico is located in Mexico City.

Detractors

Blavatsky's movement had a firm detractor in the traditionalist René Guénon, who dedicated a monographic work to it: Theosophism, history of a pseudo-religion (1921).

At the end of the 20th century, Peter Washington approached Theosophism from an agnostic perspective in his book The Mandrill by Madame Blavatsky(1995).

However, some of Washington's accusatory sources such as the SPR's Hodgson report (1885) were refuted by the same institution that formulated them at the end of the century XIX, the Society for Psychical Research (SPR). In 1986, SPR researcher Vernon Harrison published research titled "H.P. Blavatsky and the SPR: An examination of Hodgson's 1885 report, where he analyzed the inconsistencies and lack of seriousness of Hodgson's study published a century earlier. Following this, the SPR publicly retracted the 1885 report.