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The Esoteric Character of the Gospels

January 01, 1970

"The Esoteric Character of the Gospels" is an article published in three parts: in November-December 1887, and in February 1888, in the theosophical magazine Lucifer; it was written by Helena Blavatsky.[note 1] It was included in the 8th volume of the author's Collected Writings.[2] In 1888, for this work, the author was awarded Subba Row medal.[3][note 2]

Cover of the magazine Lucifer

Analysis of contents edit

Versus clerics edit

An American author Gary Lachman, noting Blavatsky's "animus toward the Judeo-Christian ethos," has cited her article in which she writes that "Christianity is now the religion of arrogance par excellence, a stepping-stone for ambition, a sinecure for wealth, sham and power; a convenient screen for hypocrisy."[5] A Russian Indologist Alexander Senkevich has noted that she did not make secrets out of her "skeptical attitude towards the Gospels," considering them unrelated to either Jesus or his Apostles.[6][note 3] Joseph Tyson wrote in his book that, according to Blavatsky, for example, in the Protestant camp there are 350 dissenting sects, and she commented that if "one of these may have the approximate truth, still 349 must be necessarily false."[8] A Russian philosopher Lydia Fesenkova wrote that, in Blavatsky's opinion, the Christian sacred books are "magazines of falsehoods," and all of them have served

"as a means for securing power and of supporting the ambitious policy of an unscrupulous priesthood. All have promoted superstition, all made of their gods blood-thirsty and ever-damning Molochs and fiends, as all have made nations to serve the latter more than the God of Truth."[9]

Professor Robert Ellwood wrote that Blavatsky was a ruthless critic of the church tradition of Christianity, whether in relation to "the Church Fathers or modern priests, pastors and missionaries." The reason for her hostility to church Christianity "was what she perceived as arrogance combined with misplaced concreteness." She believed that "churchmen, past and present, whether through intentional deceit or mere stupidity, had concealed the real origin and meaning of Christianity as a vehicle of the ancient wisdom."[10]

Historical Jesus edit

A Russian Orthodox theologian, Dimitry Drujinin, wrote that in her article Blavatsky calls Lüd as the "hometown" of Jesus. This indicates that she supported the statements of Talmud that Jesus was the son of a man named Pandira and "lived a hundred years before the beginning of the Gospel events." In his youth, he lived for many years in Egypt, where he "was initiated" in esoteric wisdom. After returning to Palestine, he reorganized the movement of the Essenes, who worshipped him as a teacher. Slandered by his enemies, he was killed in his hometown. Drujinin quotes the article with "He was stoned and then crucified on a tree, on the eve of Passover."[11]

Chrestos and Christos edit

Drujinin wrote that, according to Blavatsky, it is necessary to distinguish between Chrêstos and Christos (Christ). The first name, in hers opinion, means neophyte who approaching to Initiation, and the second one she defines in this way: "Christ— the true esoteric Saviour—is no man, but the Divine Principle in every human being."[12][note 4] Drujinin added that she believes that Christians have lost the understanding of the true meaning of the word Christos: "The very meaning of the terms Chrêstos and Christos, and the bearing of both on 'Jesus of Nazareth,' a name coined out of Joshua the Nazar, has now become a dead letter for all with the exception of non-Christian Occultists."[14] He wrote that Christians, according to Blavatsky, only afterwards unfairly put aside "all the other Chrêstoi, who have appeared to them as rivals of their Man-God."[15] The Russian Encyclopedia of Sages, Mystics, and Magicians wrote that in her article Blavatsky "allegorically" proclaims: "Christos was 'the Way,' while Chrêstos was the lonely traveller journeying on to reach the ultimate goal through that 'Path,' which goal was Christos, the glorified Spirit of 'Truth.'"[16] In a like manner Drujinin has quoted hers article:

"To the true follower of the Spirit of Truth, it matters little, therefore, whether Jesus, as man and Chrêstos, lived during the era called Christian, or before, or never lived at all. The Adepts, who lived and died for humanity, have existed in many and all the ages."[17]

Tyson wrote that "sanctification," in Blavatsky's opinion, "was ever the synonym (for) the 'Mahatmic-condition,' i.e., the union of the man with the divine principle (Augoeides) in him."[18] In this connection, he has said that Neoplatonic friars "practiced fasting, celibacy, contemplative prayer, and charity in order to," as Blavatsky writes, "kill one's personality and its passions, to blot out... separateness from one's 'Father,' the Divine Spirit in man."[19]

Esotericism in the Gospels edit

While studying the Theosophical doctrine, Drujinin has stated that Blavatsky considers the "story of Jesus Christ," which was told in the Gospels, as a fantasy. In support of this he has quoted hers article:

"Whence, then, the Gospels, the life of Jesus of Nazareth? Has it not been repeatedly stated that no human, mortal brain could have invented the life of the Jewish Reformer, followed by the awful drama on Calvary? We say on the authority of the esoteric Eastern School, that all this came from the Gnostics, as far as the name Christos and the astronomico-mystical allegories are concerned, and from the writings of the ancient Tanaïm as regards the Kabalistic connection of Jesus or Joshua, with the Biblical personifications."[20]

According to French philosopher Édouard Schuré, Christian esotericism in the Gospels is revealed if to approach them from the standpoint of the "Essenian and Gnostic traditions."[21] A religious studies scholar Alvin Kuhn stated that the "Gospels" in ancient times were not "the biographies of one, or of any, living earthly person, but were held as the literary forms of a universal dramatical representation of the experience of our divine souls in the mortal body here on earth."[22]

Criticism edit

This article by Blavatsky always aroused rejection on the part of those who professed the teachings of Jesus only literally.[23] Thus, a priest Drujinin (Russian Orthodox Church) claimed that the Theosophists "had reduced" Jesus Christ to the level of one of the Adepts and even generally questioned his existence.[24] And moreover:

"The founders of Theosophy deny the importance of Christ's crucifixion. Recognizing within the framework of the concepts karma and reincarnation the possibility of paying by sufferings only for their own sins, they actually represent the sufferings of the Lord Jesus Christ only as a tragicomic mistake."[24]

On the other hand, Alvin Kuhn, being a supporter of Christ myth theory, stated that esotericism "hung up midway" between recognizing the Gospels as documents of early Christian history or treating them as an allegory. He wrote that Blavatsky contributed to this "anomalous" situation: arguing in one place that "Christ— the true esoteric Saviour—is no man, but the Divine Principle in every human being,"[25] she in another place supports a thesis about the real existence of the Jewish Adept Jesus. Kuhn proclaimed: "The matter of the existence or non-existence of a certain man in human history is not dual in nature. Either Jesus, the Gospel Figure, was a person in human body, or he was not."[26]

According to Ellwood, many of Blavatsky's "onslaughts" against Christianity, including her attacks on organizations that devoted themselves to "good works such as the Salvation Army, were not always even-handed." Moreover, she apparently didn't know about the nascent liberal branch of Christian theology — "Schleiermacher, Coleridge, Channing, Kingsley and many others" who had nothing to do to the primitive "dogmatism she so hated." Nevertheless, her attacks on church Christianity can be seen as necessary to fulfill the task of the Theosophical Society connected with the formation of a "new spirituality based on an immanent universalism" which opposing aggressive religiosity "she saw all around, whether in European bishops or in missionaries abroad."[10]

Publications edit

  • "The Esoteric Character of the Gospels (I)". Lucifer. 1 (3). London: Theosophical Publishing Society: 173–180. November 1887.
  • "The Esoteric Character of the Gospels (II)". Lucifer. 1 (4). London: Theosophical Publishing Society: 299–310. December 1887.
  • "The Esoteric Character of the Gospels (III)". Lucifer. 1 (6). London: Theosophical Publishing Society: 490–496. February 1888.
  • de Zirkoff, B., ed. (1960). "The Esoteric Character of the Gospels". Collected Writings. Vol. 8. Wheaton, Ill: Theosophical Publishing House. pp. 172–217.
Translations
  • "Эзотерический характер Евангелий" [The Esoteric Character of the Gospels]. Скрижали кармы [The Tablets of Karma]. Е. П. Блаватская (in Russian). Translated by Бурмистров, К. Ю. Москва: МЦФ. 1995. ISBN 5-88483-004-1.
  • "Эзотерический характер Евангелий" [The Esoteric Character of the Gospels]. Происхождение Начал [Origin of Primary Sources]. Елена Блаватская потомкам (in Russian). Москва: Сфера. 2006. ISBN 5939751644.

See also edit

Notes edit

  1. ^ Lucifer, Vol. 1, November 1887, p. 173–80; December 1887, p. 299–309; February 1888, p. 490–96.[1]
  2. ^ When the Theosophical Society was created, the encouraging of "the study of comparative religion, philosophy, and science" was proclaimed his second major task.[4]
  3. ^ Noting in church Christianity the dogmatism generated by the "painful ambition of its hierarchs," Blavatsky regarded it exclusively as a religious sanctification of "power over people."[7]
  4. ^ "Chrestes, Chrestos (Greek). Applied by the Greeks as a title of respect equivalent to 'the worthy.' Chrestes meant an interpreter of oracles. In the language of the Mysteries, a chrestos was a candidate or neophyte, and a christos (anointed) was an initiate. Christ is a mystical expression for the human inner god, while chrest is the good but as yet unregenerated nature."[13]

References edit

  1. ^ Index.
  2. ^ Price 1985.
  3. ^ Theowiki.
  4. ^ Kuhn 1992.
  5. ^ Blavatsky 1960, p. 176; Lachman 2012, p. 112.
  6. ^ Сенкевич 2012, p. 297.
  7. ^ Сенкевич 2012, p. 298.
  8. ^ Blavatsky 1960, p. 175; Tyson 2006, p. 384.
  9. ^ Blavatsky 1960, pp. 179–80; Фесенкова 2001, p. 18.
  10. ^ a b Ellwood.
  11. ^ Blavatsky 1960, p. 189; Дружинин 2012, p. 68.
  12. ^ Blavatsky 1960, p. 173; Дружинин 2012, p. 66.
  13. ^ Glossary 1999, Chrestes.
  14. ^ Blavatsky 1960, p. 215; Дружинин 2012, p. 67.
  15. ^ Blavatsky 1960, p. 205; Дружинин 2012, p. 67.
  16. ^ Blavatsky 1960, p. 189; Беренс 2003, p. 64.
  17. ^ Blavatsky 1960, p. 204; Дружинин 2012, p. 67.
  18. ^ Blavatsky 1960, p. 190; Tyson 2006, p. 183.
  19. ^ Blavatsky 1960, p. 201; Tyson 2006, p. 183.
  20. ^ Blavatsky 1960, p. 210; Дружинин 2012, p. 67.
  21. ^ Schuré 1921.
  22. ^ Kuhn 1990, p. 9.
  23. ^ Cranston 1993.
  24. ^ a b Дружинин 2012, p. 68.
  25. ^ Blavatsky 1960, p. 173; Kuhn 1990, p. 16.
  26. ^ Kuhn 1990, p. 17.

Sources edit

  • "An Index to Lucifer, 1887–97, London". Union Index of Theosophical Periodicals. The Campbell Theosophical Research Library. 2016-04-08. Retrieved 2017-05-24.
  • "Subba Row Medal". Theosophy Wiki. Theosophical Society in America. 2017-04-03. Retrieved 2017-05-24.
  • Cranston, S. L. (1993). HPB: the extraordinary life and influence of Helena Blavatsky, founder of the modern Theosophical movement. G.P. Putnam's Sons. p. 340. ISBN 9780874776881. Retrieved 26 May 2017.
  • Ellwood, R. S. (2012-04-07). "Christianity, Theosophical Approaches to". Theosopedia. Manila: Theosophical Publishing House. Retrieved 24 May 2017.
  • Kuhn, A. B. (1990). Christ's Three Days in Hell & Case of the Missing Messiah (Reprint ed.). Health Research Books. ISBN 9780787311889. Retrieved 25 May 2017.
  • ———— (1992) [1930]. Theosophy: A Modern Revival of Ancient Wisdom (PhD thesis). American religion series: Studies in religion and culture. Whitefish, MT: Kessinger Publishing. p. 113. ISBN 978-1-56459-175-3. Retrieved 25 May 2017.
  • Lachman, G. (2012). Madame Blavatsky: The Mother of Modern Spirituality. Penguin. ISBN 9781101601389. Retrieved 9 October 2017.
  • Price, Leslie (July 1985). Price, Leslie (ed.). "Jesus in Theosophical History". Theosophical History. 1 (3). London: 38–46. Retrieved 24 May 2017.
  • Purucker, G. de, ed. (1999). "Chrestes". Encyclopedic Theosophical Glossary. Theosophical University Press. ISBN 978-1-55700-141-2. Retrieved 25 May 2017.
  • Tyson, J. H. (2006). Madame Blavatsky Revisited. iUniverse. ISBN 9780595857999. Retrieved 25 May 2017.
In other languages
  • Schuré, É. (1921) [1889]. Les Grands Initiés. Esquisse de l'histoire secrète des religions [The Great Initiates: A Study of the Secret History of Religions] (in French). Paris. p. xvii. Retrieved 25 May 2017.{{cite book}}: CS1 maint: location missing publisher (link)
  • Беренс, Б. (2003). "Иисус Христос" [Jesus Christ]. Энциклопедия мудрецов, мистиков и магов (in Russian). Москва: София. pp. 56–72. ISBN 5-9550-0006-2. Retrieved 2017-05-25.
  • Дружинин, Д. (2012). Блуждание во тьме: основные положения псевдотеософии Елены Блаватской, Генри Олькотта, Анни Безант и Чарльза Ледбитера [Wandering in the Dark: The Fundamentals of the Pseudo-theosophy by Helena Blavatsky, Henry Olcott, Annie Besant, and Charles Leadbeater] (in Russian). Нижний Новгород. ISBN 978-5-90472-006-3. Retrieved 24 May 2017.{{cite book}}: CS1 maint: location missing publisher (link)
  • Сенкевич, А. Н. (2012). Елена Блаватская. Между светом и тьмой [Helena Blavatsky. Between Light and Darkness]. Носители тайных знаний (in Russian). Москва: Алгоритм. ISBN 978-5-4438-0237-4. OCLC 852503157. Retrieved 24 May 2017.
  • Фесенкова, Л. В. (2001). "Теософия сегодня" [Theosophy today]. Дискурсы эзотерики: философский анализ [Discourses of esoteric: philosophical analysis] (in Russian). Москва: Эдиториал УРСС. pp. 10–35. ISBN 5-8360-0302-5. Retrieved 25 May 2017.

External links edit

  • "The Esoteric Character of the Gospels", part 1.
  • "The Esoteric Character of the Gospels", part 2.
  • "The Esoteric Character of the Gospels", part 3.
  • "The Esoteric Character of the Gospels".
Translations
  • "Эзотерический характер Евангелий".
  • "Эзотерический характер Евангелий".

January 01, 1970
esoteric, character, gospels, this, article, relies, excessively, references, primary, sources, please, improve, this, article, adding, secondary, tertiary, sources, find, sources, news, newspapers, books, scholar, jstor, 2024, learn, when, remove, this, messa. This article relies excessively on references to primary sources Please improve this article by adding secondary or tertiary sources Find sources The Esoteric Character of the Gospels news newspapers books scholar JSTOR May 2024 Learn how and when to remove this message The Esoteric Character of the Gospels is an article published in three parts in November December 1887 and in February 1888 in the theosophical magazine Lucifer it was written by Helena Blavatsky note 1 It was included in the 8th volume of the author s Collected Writings 2 In 1888 for this work the author was awarded Subba Row medal 3 note 2 Cover of the magazine Lucifer Contents 1 Analysis of contents 1 1 Versus clerics 1 2 Historical Jesus 1 3 Chrestos and Christos 1 4 Esotericism in the Gospels 2 Criticism 3 Publications 4 See also 5 Notes 6 References 6 1 Sources 7 External linksAnalysis of contents editVersus clerics editAn American author Gary Lachman noting Blavatsky s animus toward the Judeo Christian ethos has cited her article in which she writes that Christianity is now the religion of arrogance par excellence a stepping stone for ambition a sinecure for wealth sham and power a convenient screen for hypocrisy 5 A Russian Indologist Alexander Senkevich has noted that she did not make secrets out of her skeptical attitude towards the Gospels considering them unrelated to either Jesus or his Apostles 6 note 3 Joseph Tyson wrote in his book that according to Blavatsky for example in the Protestant camp there are 350 dissenting sects and she commented that if one of these may have the approximate truth still 349 must be necessarily false 8 A Russian philosopher Lydia Fesenkova wrote that in Blavatsky s opinion the Christian sacred books are magazines of falsehoods and all of them have served as a means for securing power and of supporting the ambitious policy of an unscrupulous priesthood All have promoted superstition all made of their gods blood thirsty and ever damning Molochs and fiends as all have made nations to serve the latter more than the God of Truth 9 Professor Robert Ellwood wrote that Blavatsky was a ruthless critic of the church tradition of Christianity whether in relation to the Church Fathers or modern priests pastors and missionaries The reason for her hostility to church Christianity was what she perceived as arrogance combined with misplaced concreteness She believed that churchmen past and present whether through intentional deceit or mere stupidity had concealed the real origin and meaning of Christianity as a vehicle of the ancient wisdom 10 Historical Jesus edit A Russian Orthodox theologian Dimitry Drujinin wrote that in her article Blavatsky calls Lud as the hometown of Jesus This indicates that she supported the statements of Talmud that Jesus was the son of a man named Pandira and lived a hundred years before the beginning of the Gospel events In his youth he lived for many years in Egypt where he was initiated in esoteric wisdom After returning to Palestine he reorganized the movement of the Essenes who worshipped him as a teacher Slandered by his enemies he was killed in his hometown Drujinin quotes the article with He was stoned and then crucified on a tree on the eve of Passover 11 Chrestos and Christos edit Drujinin wrote that according to Blavatsky it is necessary to distinguish between Chrestos and Christos Christ The first name in hers opinion means neophyte who approaching to Initiation and the second one she defines in this way Christ the true esoteric Saviour is no man but the Divine Principle in every human being 12 note 4 Drujinin added that she believes that Christians have lost the understanding of the true meaning of the word Christos The very meaning of the terms Chrestos and Christos and the bearing of both on Jesus of Nazareth a name coined out of Joshua the Nazar has now become a dead letter for all with the exception of non Christian Occultists 14 He wrote that Christians according to Blavatsky only afterwards unfairly put aside all the other Chrestoi who have appeared to them as rivals of their Man God 15 The Russian Encyclopedia of Sages Mystics and Magicians wrote that in her article Blavatsky allegorically proclaims Christos was the Way while Chrestos was the lonely traveller journeying on to reach the ultimate goal through that Path which goal was Christos the glorified Spirit of Truth 16 In a like manner Drujinin has quoted hers article To the true follower of the Spirit of Truth it matters little therefore whether Jesus as man and Chrestos lived during the era called Christian or before or never lived at all The Adepts who lived and died for humanity have existed in many and all the ages 17 Tyson wrote that sanctification in Blavatsky s opinion was ever the synonym for the Mahatmic condition i e the union of the man with the divine principle Augoeides in him 18 In this connection he has said that Neoplatonic friars practiced fasting celibacy contemplative prayer and charity in order to as Blavatsky writes kill one s personality and its passions to blot out separateness from one s Father the Divine Spirit in man 19 Esotericism in the Gospels edit While studying the Theosophical doctrine Drujinin has stated that Blavatsky considers the story of Jesus Christ which was told in the Gospels as a fantasy In support of this he has quoted hers article Whence then the Gospels the life of Jesus of Nazareth Has it not been repeatedly stated that no human mortal brain could have invented the life of the Jewish Reformer followed by the awful drama on Calvary We say on the authority of the esoteric Eastern School that all this came from the Gnostics as far as the name Christos and the astronomico mystical allegories are concerned and from the writings of the ancient Tanaim as regards the Kabalistic connection of Jesus or Joshua with the Biblical personifications 20 According to French philosopher Edouard Schure Christian esotericism in the Gospels is revealed if to approach them from the standpoint of the Essenian and Gnostic traditions 21 A religious studies scholar Alvin Kuhn stated that the Gospels in ancient times were not the biographies of one or of any living earthly person but were held as the literary forms of a universal dramatical representation of the experience of our divine souls in the mortal body here on earth 22 Criticism editThis article by Blavatsky always aroused rejection on the part of those who professed the teachings of Jesus only literally 23 Thus a priest Drujinin Russian Orthodox Church claimed that the Theosophists had reduced Jesus Christ to the level of one of the Adepts and even generally questioned his existence 24 And moreover The founders of Theosophy deny the importance of Christ s crucifixion Recognizing within the framework of the concepts karma and reincarnation the possibility of paying by sufferings only for their own sins they actually represent the sufferings of the Lord Jesus Christ only as a tragicomic mistake 24 On the other hand Alvin Kuhn being a supporter of Christ myth theory stated that esotericism hung up midway between recognizing the Gospels as documents of early Christian history or treating them as an allegory He wrote that Blavatsky contributed to this anomalous situation arguing in one place that Christ the true esoteric Saviour is no man but the Divine Principle in every human being 25 she in another place supports a thesis about the real existence of the Jewish Adept Jesus Kuhn proclaimed The matter of the existence or non existence of a certain man in human history is not dual in nature Either Jesus the Gospel Figure was a person in human body or he was not 26 According to Ellwood many of Blavatsky s onslaughts against Christianity including her attacks on organizations that devoted themselves to good works such as the Salvation Army were not always even handed Moreover she apparently didn t know about the nascent liberal branch of Christian theology Schleiermacher Coleridge Channing Kingsley and many others who had nothing to do to the primitive dogmatism she so hated Nevertheless her attacks on church Christianity can be seen as necessary to fulfill the task of the Theosophical Society connected with the formation of a new spirituality based on an immanent universalism which opposing aggressive religiosity she saw all around whether in European bishops or in missionaries abroad 10 Publications edit The Esoteric Character of the Gospels I Lucifer 1 3 London Theosophical Publishing Society 173 180 November 1887 The Esoteric Character of the Gospels II Lucifer 1 4 London Theosophical Publishing Society 299 310 December 1887 The Esoteric Character of the Gospels III Lucifer 1 6 London Theosophical Publishing Society 490 496 February 1888 de Zirkoff B ed 1960 The Esoteric Character of the Gospels Collected Writings Vol 8 Wheaton Ill Theosophical Publishing House pp 172 217 Translations Ezotericheskij harakter Evangelij The Esoteric Character of the Gospels Skrizhali karmy The Tablets of Karma E P Blavatskaya in Russian Translated by Burmistrov K Yu Moskva MCF 1995 ISBN 5 88483 004 1 Ezotericheskij harakter Evangelij The Esoteric Character of the Gospels Proishozhdenie Nachal Origin of Primary Sources Elena Blavatskaya potomkam in Russian Moskva Sfera 2006 ISBN 5939751644 See also editBuddhism and Theosophy Christianity and Theosophy Esoteric Buddhism Is Theosophy a Religion Pistis SophiaNotes edit Lucifer Vol 1 November 1887 p 173 80 December 1887 p 299 309 February 1888 p 490 96 1 When the Theosophical Society was created the encouraging of the study of comparative religion philosophy and science was proclaimed his second major task 4 Noting in church Christianity the dogmatism generated by the painful ambition of its hierarchs Blavatsky regarded it exclusively as a religious sanctification of power over people 7 Chrestes Chrestos Greek Applied by the Greeks as a title of respect equivalent to the worthy Chrestes meant an interpreter of oracles In the language of the Mysteries a chrestos was a candidate or neophyte and a christos anointed was an initiate Christ is a mystical expression for the human inner god while chrest is the good but as yet unregenerated nature 13 References edit Index Price 1985 Theowiki Kuhn 1992 Blavatsky 1960 p 176 Lachman 2012 p 112 Senkevich 2012 p 297 Senkevich 2012 p 298 Blavatsky 1960 p 175 Tyson 2006 p 384 Blavatsky 1960 pp 179 80 Fesenkova 2001 p 18 a b Ellwood Blavatsky 1960 p 189 Druzhinin 2012 p 68 Blavatsky 1960 p 173 Druzhinin 2012 p 66 Glossary 1999 Chrestes Blavatsky 1960 p 215 Druzhinin 2012 p 67 Blavatsky 1960 p 205 Druzhinin 2012 p 67 Blavatsky 1960 p 189 Berens 2003 p 64 Blavatsky 1960 p 204 Druzhinin 2012 p 67 Blavatsky 1960 p 190 Tyson 2006 p 183 Blavatsky 1960 p 201 Tyson 2006 p 183 Blavatsky 1960 p 210 Druzhinin 2012 p 67 Schure 1921 Kuhn 1990 p 9 Cranston 1993 a b Druzhinin 2012 p 68 Blavatsky 1960 p 173 Kuhn 1990 p 16 Kuhn 1990 p 17 Sources edit An Index to Lucifer 1887 97 London Union Index of Theosophical Periodicals The Campbell Theosophical Research Library 2016 04 08 Retrieved 2017 05 24 Subba Row Medal Theosophy Wiki Theosophical Society in America 2017 04 03 Retrieved 2017 05 24 Cranston S L 1993 HPB the extraordinary life and influence of Helena Blavatsky founder of the modern Theosophical movement G P Putnam s Sons p 340 ISBN 9780874776881 Retrieved 26 May 2017 Ellwood R S 2012 04 07 Christianity Theosophical Approaches to Theosopedia Manila Theosophical Publishing House Retrieved 24 May 2017 Kuhn A B 1990 Christ s Three Days in Hell amp Case of the Missing Messiah Reprint ed Health Research Books ISBN 9780787311889 Retrieved 25 May 2017 1992 1930 Theosophy A Modern Revival of Ancient Wisdom PhD thesis American religion series Studies in religion and culture Whitefish MT Kessinger Publishing p 113 ISBN 978 1 56459 175 3 Retrieved 25 May 2017 Lachman G 2012 Madame Blavatsky The Mother of Modern Spirituality Penguin ISBN 9781101601389 Retrieved 9 October 2017 Price Leslie July 1985 Price Leslie ed Jesus in Theosophical History Theosophical History 1 3 London 38 46 Retrieved 24 May 2017 Purucker G de ed 1999 Chrestes Encyclopedic Theosophical Glossary Theosophical University Press ISBN 978 1 55700 141 2 Retrieved 25 May 2017 Tyson J H 2006 Madame Blavatsky Revisited iUniverse ISBN 9780595857999 Retrieved 25 May 2017 In other languages Schure E 1921 1889 Les Grands Inities Esquisse de l histoire secrete des religions The Great Initiates A Study of the Secret History of Religions in French Paris p xvii Retrieved 25 May 2017 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Berens B 2003 Iisus Hristos Jesus Christ Enciklopediya mudrecov mistikov i magov in Russian Moskva Sofiya pp 56 72 ISBN 5 9550 0006 2 Retrieved 2017 05 25 Druzhinin D 2012 Bluzhdanie vo tme osnovnye polozheniya psevdoteosofii Eleny Blavatskoj Genri Olkotta Anni Bezant i Charlza Ledbitera Wandering in the Dark The Fundamentals of the Pseudo theosophy by Helena Blavatsky Henry Olcott Annie Besant and Charles Leadbeater in Russian Nizhnij Novgorod ISBN 978 5 90472 006 3 Retrieved 24 May 2017 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Senkevich A N 2012 Elena Blavatskaya Mezhdu svetom i tmoj Helena Blavatsky Between Light and Darkness Nositeli tajnyh znanij in Russian Moskva Algoritm ISBN 978 5 4438 0237 4 OCLC 852503157 Retrieved 24 May 2017 Fesenkova L V 2001 Teosofiya segodnya Theosophy today Diskursy ezoteriki filosofskij analiz Discourses of esoteric philosophical analysis in Russian Moskva Editorial URSS pp 10 35 ISBN 5 8360 0302 5 Retrieved 25 May 2017 External links edit The Esoteric Character of the Gospels part 1 The Esoteric Character of the Gospels part 2 The Esoteric Character of the Gospels part 3 The Esoteric Character of the Gospels Translations Ezotericheskij harakter Evangelij Ezotericheskij harakter Evangelij Retrieved from https en wikipedia org w index php title The Esoteric Character of the Gospels amp oldid 1223142549, wikipedia, wiki, book, books, library,

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