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Hinduism and Theosophy

January 01, 1970

Hinduism is regarded by modern Theosophy as one of the main sources of "esoteric wisdom" of the East. The Theosophical Society was created in a hope that Asian philosophical-religious ideas "could be integrated into a grand religious synthesis."[2][3][4] Prof. Antoine Faivre wrote that "by its content and its inspiration" the Theosophical Society is greatly dependent on Eastern traditions, "especially Hindu; in this, it well reflects the cultural climate in which it was born."[5] A Russian Indologist Alexander Senkevich noted that the concept of Helena Blavatsky's Theosophy was based on Hinduism.[6] According to Encyclopedia of Hinduism, "Theosophy is basically a Western esoteric teaching, but it resonated with Hinduism at a variety of points."[7][note 1]

The "Om" symbol in Devanagari.[1]
An emblem of the Theosophical Society.

Philosophical parallels edit

Merwin Snell's opinion edit

 
Fig. 1. Hinduism, Buddhism, Theosophy: interconnections (according to Snell).[9]

In 1895, Prof. Merwin Snell (Catholic University of America) published an article, in which he, calling Theosophy a "peculiar form of Neo-Paganism",[10] attempted to determine its attitude to the "various schools of Bauddha and Vaidika" thought, i.e., to Buddhist and Hindu beliefs.[11][note 2]

According to him, there is no connection between Theosophy and Vedism, because the first Vedic texts, the Rigveda, for example, are not containing the doctrine of reincarnation and the law of karma.[14] The Upanishads contain the hidden meaning of the Vedas,[15] and "this is a very important" for understanding Theosophy, since the Upanishads were a basis "of the six great schools of Indian philosophy" which Blavatsky called "the six principles of that unit body of Wisdom of which the 'gnosis', the hidden knowledge, is the seventh."[16] However, according to Snell, only in some cases the Theosophical theory corresponds to the Upanishads, that is, its most important, philosophical, part was "derived from the Darsanas."[note 3][note 4] Thus, Brahman and Maya of the Vedantins, the Purusha and Prakriti of the Sankhya of Kapila, the Yoga of Patanjali, and the Adrishta[20] of the Vaisheshika under the name of karman,[21] all "find their place" in Theosophy.[22] In Snell's opinion, almost all elements of its "religio-philosophical system" are clearly Hindu. Its philosophy is closely linked to the "Vedantized Yoga philosophy, but accepts the main thesis of the pure Advaita school".[23][note 5][note 6]

In conclusion, Snell wrote that the "process of Hinduization" of Theosophy can be seen by comparing the first and later works of its leading figures. In his opinion, this process has been greatly influenced by the Society "Arya Samaj", new branch of Vaishnavism (see Fig. 1), which especially emphasized the importance of a study of the Vedas.[25][note 7]

Hinduism and secret teachings edit

 
The Secret Doctrine (cover)

Prof. Donald Lopez noted that in 1878 the founders of the Theosophical Society directed their efforts "toward a broader promotion of a universal brotherhood of humanity, claiming affinities between Theosophy and the wisdom of the Orient, specifically Hinduism and Buddhism."[27] In Jones and Ryan's opinion, the Theosophists "drew freely from their understanding of Eastern thought, particularly Buddhist and Hindu cosmologies."[28][note 8] A British Indologist John Woodroffe noted that the Theosophical teaching was "largely inspired by Indian ideas."[31] Prof. Iqbal Taimni wrote that much of the knowledge about the universe "has always been available, especially in the literature of the ancient religions like Hinduism." But, in most cases, this was presented in the form of difficult-to-understand doctrines. In Taimni's opinion, Theosophy has introduced in them "order, clarity, system and a rational outlook" which allowed us to get a "clear and systematic" understanding of the processes and laws underlying the revealed universe, "both visible and invisible."[32]

According to the Theosophical teaching, the "universal consciousness, which is the essence of all life", lies at the basis of the individual consciousness, and this coincides with the Advaita Vedanta point of view, which states that atman "is identical with Brahman, the universal self".[33] Prof. Nicholas Goodrick-Clarke wrote:

"[Blavatsky's] preference for Advaita Vedanta related to its exposition of the ultimate reality as a monist, nontheistic, impersonal absolute. This nondualist view of Parabrahm as the universal divine principle would become the first fundamental proposition of The Secret Doctrine."[24]

A proem of the book says that there is "an Omnipresent, Eternal, Boundless, and Immutable Principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude."[34] In his book Man, God, and the Universe,[35] Taimni demonstrated several examples showing the coherence of cosmology in The Secret Doctrine with the positions of Hindu philosophy.[note 9]

"In the Absolute there is perfect equilibrium of all opposites and integration of all principles which by their differentiation provide the instruments for running the machinery of a manifested system. The primary differentiation of the Ultimate Reality leads to the appearance of two Realities which are polar in nature and which are called Shiva and Shakti in Hindu philosophy, and the Father-Mother principle in The Secret Doctrine.[37] Shiva is the root of consciousness and Shakti that of power: all manifestations of consciousness are derived from Shiva and those of power from Shakti."[38]

Prof. Robert Ellwood wrote that, according to the Theosophical point of view, spirit and matter are "to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective."[39]

According to Hindu philosophy, Shiva consciousness serves as a repository in which the universe is in the pralaya stage. After each period of manifestation, the cosmos, or the solar system, "passes into His Consciousness", in accordance with the eternal alternation of the manifestation phase (Shrishti) and the rest one that is "inherent in the Absolute." This state is "beautifully" described, in Taimni's opinion, in the first stanza of Cosmogenesis in The Secret Doctrine.[40] Thus, the universe in the state of pralaya is in the consciousness of Shiva. In fact, it is "in His Consciousness all the time", and the changes associated with manifestation and pralaya can be viewed as affecting "only the periphery of His Consciousness."[41][note 10]

The Logos of a solar system creates in the "Divine Mind" a thought-form which becomes the basis for the construction of His system. Taimni claimed that this "aspect of the Logos corresponding to Not-Self is called Brahma, or the Third Logos" in Theosophy.[note 11] But a world conceived in this way cannot become, according to Taimni, independent without its being animated by the Logos, just as "a picture in the mind of an artist cannot remain without the artist ensouling it with his attention." The created world animated by the Logos is called Vishnu, the "indwelling Life, or the Second Logos" in Theosophy. "This corresponds to the Ananda aspect which is the relating principle between Sat and Cit or Self and Not-Self," Taimni wrote. But this process of thought-formation, which takes place in consciousness, and not in matter, does not in any way affect the "Logos Himself." He "remains as He was," although He supports and permeates the manifested solar system that He controls. "Having created this world and ensouled it I remain," as Sri Krishna says in The Bhagavad-gita [X, 42]. Thus, the aspect of the Logos, which keeps "unaffected and independent" of the world that He created, "is called Mahesha, or the first Logos" in Theosophy. Taimni explained: "It is the Transcendent Aspect, as Vishnu is the Immanent Aspect and Brahma the Imprisoned Aspect of Divinity, if I may use such a term. The first is related to pure Consciousness, the second to Life and the third to Form."[44]

The Theosophists used the concept of reincarnation common for Hinduism and Buddhism to substantiate the one esoteric core of these religions.[note 12] Thus, for A. P. Sinnett, an author of the Esoteric Buddhism, Gautama Buddha is simply one of a row of mahatmas who have "appeared over the course of the centuries." According to Theosophy, "his next incarnation" that occurred sixty years after his death became Shankara, the "great Vedanta philosopher." Sinnett did not deny that the "uninitiated" researcher would insist on Shankara's date of birth a "thousand years after the death of the Buddha, and would also note Shankara's extreme "antipathy" towards Buddhism. And yet he wrote that the Buddha appeared as Shankara "to fill up some gaps and repair certain errors in his own previous teaching."[46]

Hinduists and Theosophists edit

According to John Driscoll, an author of The Catholic Encyclopedia, "India is the home of all theosophic speculation", because the main "idea of Hindu civilization is theosophic." Its evolution, reflected in Indian religious literature, has shaped "the basic principles of theosophy."[47] Prof. Mark Bevir noted that Blavatsky identified India as the "source of the ancient wisdom."[26] She wrote about India the following:

"None is older than she in esoteric wisdom and civilization, however fallen may be her poor shadow—modern India. Holding this country, as we do, for the fruitful hot-bed whence proceeded all subsequent philosophical systems, to this source of all psychology and philosophy a portion of our Society has come to learn its ancient wisdom and ask for the impartation of its weird secrets."[48][note 13]

 
Dayananda Saraswati.

In 1877, first president of the Theosophical Society Henry Olcott accidentally found out about a movement recently organized in India, whose "aims and ideals, he was given to believe, were identical with those of his own Society." It was the Arya Samaj, founded by one Swami Dayananda, who, as the Theosophists believed, was a member of the same occult Brotherhood, to which their own Masters belonged. Olcott set up "through intermediaries" contact with Arya Samaj and offered to unite.[49]

In May 1878, the union of the two societies was formalized, and the Theosophical Society "changed its name to the Theosophical Society of the Arya Samaj of Aryavarta." But soon Olcott received a translation of the statute and the doctrines of Arya Samaj, which led the Theosophists to some confusion. The views of Swami Dayananda had either "radically changed" or were initially misunderstood. His organization was in fact "merely a new sect of Hinduism", and several years after the arrival of Blavatsky and Olcott in India, the connection between the two societies finally ceased.[50][note 14] Dayananda Saraswati's disappointment was expressed in a form of warning to the members of Arya Samaj on contacts with the Theosophists, whom he called atheists, liars, and egoists.[52] Prof. Lopez noted that the relations that Blavatsky and Olcott established with "South Asians tended to be short-lived." They went to India, believing that Swami Dayananda was, in fact, "an adept of the Himalayan Brotherhood". But in 1882, when he declared that the beliefs of Ceylon Buddhists and Bombay Parsis "both were false religions," Olcott concluded that "the swami was just a swami," but he was not an adept.[53]

Goodrick-Clarke wrote that "educated Indians" were particularly impressed by the Theosophists' defense of their ancient religion and philosophy in the context of the growing self-consciousness of the people, directed against the "values and beliefs of the European colonial powers." Ranbir Singh, the "Maharajah of Kashmir" and a "Vedanta scholar", sponsored Blavatsky and Olcott's travels in India. Sirdar Thakar Singh Sandhanwalia, "founder of the Singh Sabha," became a master ally of the Theosophists.[54][note 15] Prof. Stuckrad noted the wave of solidarity which covered the Theosophists in India had powerful "political implications." He wrote, citing in Cranston's book, that, according to Prof. Radhakrishnan, the philosopher and President of India, the Theosophists "rendered great service" by defending the Hindu "values and ideas"; the "influence of the Theosophical Movement on general Indian society is incalculable."[56]

Bevir wrote that in India Theosophy "became an integral part of a wider movement of neo-Hinduism", which gave Indian nationalists a "legitimating ideology, a new-found confidence, and experience of organisation." He stated Blavatsky, like Dayananda Sarasvati, Swami Vivekananda, and Sri Aurobindo, "eulogised the Hindu tradition", however simultaneously calling forth to deliverance from the vestiges of the past. The Theosophical advocacy of Hinduism contributed to an "idealisation of a golden age in Indian history." The Theosophists viewed traditional Indian society as the bearer of an "ideal religion and ethic."[26]

In Prof. Olav Hammer's opinion, Blavatsky, trying to ascribe the origin of the "perennial wisdom" to the Indians, united "two of the dominant Orientalist discourses" of hers era. Foremost, she singled out the "Aryans of ancient India" into a separate "race." Secondly, she began to consider this "race" as a holder of an "ageless wisdom."[57] According to Hammer, the "indianizing trend" is particularly noticeable in "neo-theosophy." He wrote that a book by Charles W. Leadbeater [and Annie Besant], Man: Whence, How and Whither, in which the Indians play a "central role in the spiritual development of mankind", is one of the typical examples of "emic historiography". Here, the ancient "Aryan race" is depicted by the authors as highly religious.[58]

Subba Row as Theosophist edit

 
Subba Row, Bawaji, and Blavatsky.

A Hindu Theosophist Tallapragada Subba Row was born into an "orthodox Smartha Brāhman family." According to his biographer N. C. Ramanujachary, he attracted the attention of Blavatsky with his article "The Twelve Signs of the Zodiac," written in 1881 for a magazine The Theosophist.[59][note 16] According to Prof. Joscelyn Godwin, he showed an unrivaled knowing of esoteric Hindu doctrines and was "the one person known to have conversed with Blavatsky as an equal."[61] The spiritual and philosophical system of which Subba Row was committed is called Tāraka Rāja yoga, "the centre and the heart of Vedāntic philosophy".[62]

His attitude towards Blavatsky changed dramatically after the "Coulomb conspiracy".[63] On 27 March 1885, she wrote, "Subba Row repeats that the sacred science was desecrated and swears he will never open his lips to a European about occultism."[64] In Ramanujachary's opinion, his "deep-rooted" nationalist prejudices clearly appear in such his words:

"It will not be a very easy thing to make me believe that any Englishman can really be induced to labour for the good of my countrymen without having any other motive but sincere feeling and sympathy towards them."[65]

Despite the fact that in 1886 the "atmosphere" became somewhat calmer, Subba Row was "strongly opposed" to Olcott's plans for Blavatsky's return to India.[66] In the Mahatma Letters, it can read about Subba Row the following: "He is very jealous and regards teaching an Englishman as a sacrilege."[67] Nevertheless, his lectures on the Bhagavad Gita,[68] that he delivered in 1886 at the Theosophical Convention, were highly appreciated by many members of the Society. [69]

Theosophical emblem edit

According to Stuckrad, when creating the official emblem of the Theosophical Society, some elements were copied, including the swastika, "from the personal seal of Madame Blavatsky."[70] "In India the swastika continues to be the most widely used auspicious symbol of Hindus, Jainas, and Buddhists."[71]

The emblem is crowned with the Hindu sacred word "Om" written in Sanskrit.[72][73] In Hinduism, "Om", representing the unity of atman and Brahman, is being identified with the "entire universe and with its modifications," including temporal, that is, past, present, and future.[1]

Below is written a motto of the Theosophical Society "There is no religion higher than truth." There are several variants of the English translation of the Theosophical motto, which was written in Sanskrit as "Satyāt nāsti paro dharmah."[74] The only correct translation does not exist, because the original contains the word "dharmah" which, according to a Russian Indologist Vladimir Shokhin, is not translated unequivocally into European languages, due to its "fundamental ambiguity."[75]

Blavatsky translated it as "There is no religion (or law) higher than truth," explaining that this is the motto of one of the Maharajas of Benares, "adopted by the Theosophical Society."[76][note 17] Prof. Santucci translated the motto as "There is nothing higher than truth,"[78] Prof. Shabanova —"There is no law higher than truth,"[73] Gottfried de Purucker—"There is no religion (duty, law) higher than truth (reality)."[74] A follower of Advaita Vedanta Alberto Martin said that a maxim "There is no religion higher than truth" can be compared, in relation to an "inspiration or motivation", with one phrase from the Bhagavad Gita which reads: "There is no lustral water like unto Knowledge" (IV, 38).[79] According to Shabanova, the Bhagavad-gita defines dharma as the "essential" duty or goal of a person's life. If we consider the Theosophical motto, as she wrote, in the context that "there is no duty, there is no law, there is no path, along which we can follow, more important than the path to truth," we can get closer to the fuller meaning of this motto.[80][note 18]

Theosophical yoga edit

Hammer wrote that the Theosophical doctrine of the chakras is a part of the "specific religious" system, which includes a Western scientific and technical rhetoric. Here, the chakras are viewed as "energy vortexes" in the subtle bodies, and this view is at odds with the Indian traditions, where the "chakras are perceived as centers of vital force" for which modern scientific concepts, such as "energy", cannot be applied. According to information obtained from the Tantric sources, it is impossible to ascertain whether the chakras are objectively "existing structures in the subtle body," or they are "created" by a yogi through visualization in the process of his "meditative" practice.[82][note 19]

Woodroffe wrote that a Hindu who practice any form of "spiritual Yoga" usually, unlike the Theosophists,[note 20] does this "not on account of a curious interest in occultism or with a desire to gain 'astral' or similar experiences." His attitude towards this cause is exclusively a "religious one, based on a firm faith in Brahman" and on the desire to unite "with It" in order to receive "Liberation."[85] A Japanese Indologist Hiroshi Motoyama noted that the chakras, according to the Theosophists' statements, are the [psycho-spiritual] organs, which actually exist, while in a traditional Hindu literature they are described as the sets of symbols.[86] Prof. Mircea Eliade wrote that all chakras, always depicted as the lotuses, contain the letters of the Sanskrit alphabet, as well as religious symbols of Hinduism.[87] Woodroffe noted that, in Leadbeater's opinion, at the awakening of the fifth centre a yogi "hears voices" but, according to Shat-chakra-nirupana, the "sound of the Shabda-brahman" is heard at the fourth centre.[88]

Criticism of Theosophy edit

In Prof. Max Müller's opinion, neither in the Vedas, nor in the Upanishads there are any esoteric overtones announced by the Theosophists, and they only sacrifice their reputation, pandering "to the superstitious belief of the Hindus in such follies."[89]

A French philosopher René Guénon noted that the Theosophical conceptions of evolution are "basically only an absurd caricature of the Hindu theory of cosmic cycles."[90] According to Guénon, the Theosophical motto "There is no religion higher than truth" is a very unfortunate translation of the motto "Satyāt nāsti paro dharmah" which owned by one of the Maharajas of Benares. Thus, in his opinion, the Theosophists not only impudently appropriated the "Hindu device", but also could not correctly translate it. Guénon's translation—"There are no rights superior to those of the Truth".[91]

Prof. Lopez wrote that some Indians, for example, such a "legendary" figure as Vivekananda, after initially "cordial relations with the Theosophists," disavowed the connection between "their Hinduism" and Theosophy.[92] In 1900, Vivekananda, calling Theosophy a "graft of American spiritualism," noted that it was identified by "educated people in the West" as charlatanism and fakirism mixed with "Indian thought," and this was, in his opinion, all the help provided by the Theosophists for Hinduism. He wrote that Dayananda Saraswati "took away his patronage from Blavatskism the moment he found it out. Vivekananda summarized, "The Hindus have enough of religious teaching and teachers amidst themselves even in this Kali Yuga, and they do not stand in need of dead ghosts of Russians and Americans."[93]

In Woodroffe's opinion, despite the fact that the Theosophists widely used the ideas of Hinduism, the meanings they gave to some Hindu terms "is not always" correspond to the meanings that the Hindus themselves placed into these terms. For example, Leadbeater explained the ability of yogi to become "large or small at will (Anima and Maxima Siddhi) to a flexible tube" in the forehead, but the Hindus would say so about this: "All powers (Siddhi) are the attributes of the Lord Ishvara". Woodroffe wrote that one should avoid the terms and definitions adopted by the Theosophical authors. [94] Hammer also noted that in many cases, when the Theosophists borrowed terminology from Sanskrit, they were giving it "entirely new meanings."[95] A Christian theologian Dimitri Drujinin also wrote about the "significant" change by Theosophists the meaning of Hindu terms and content of the concepts when they were used.[96]

A German philosopher Eduard von Hartmann, analyzing Sinnett's book Esoteric Buddhism, has criticized not only the Theosophical concepts, but also the cosmology of Hinduism and Buddhism, on which they are based. In his opinion:

"Indian cosmology cannot rid itself from the constant wavering between sensualistic materialism and a cosmic illusionism. The ultimate reason of this appears to be that the lndians have no idea of objective phenomenality. Because they cannot understand the individualities to be relatively constant centres (conglomerations, groups) of functions of the universal spirit, they must take them either for illusions or for separate senso-material existences. And the latter view is obliged to draw the conclusion that the absolute being from which they emanate or derive their existence must also be senso-material. This can only be avoided and an enlightened idea of spirit can only be arrived at, if one takes our notions of matter to be mere illusions of our senses; the objective matter, however, corresponding with it, to be the product of immaterial forces acting in space, and these forces to be the functions of the one unconscious cosmic force."[97]

See also edit

Notes edit

  1. ^ According to the researchers in esotericism Emily Sellon and Renée Weber, "it was not until the late nineteenth century, after the advent of the Theosophical movement," that interest in Asian thought appeared.[8]
  2. ^ In March 1891, M. M. Snell expressed his opinion on Theosophy in the pages of The Washington Post, after which the newspaper published W.Q. Judge's comment "Tenets of Theosophy."[12] In 1893, Snell was a head of the science section of the First Parliament of the World's Religions.[13]
  3. ^ Prof. Olav Hammer wrote that, according to Blavatsky, the main texts of Indian philosophy, the Upanishads, were "expurgated by the brahmins once it became clear to them that they could not be kept entirely out of the reach of individuals of low caste."[17] This was done by removing the "most important" parts of them, although the brahmins have provided the transfer of the main key "among the initiated," so that they could understand the remainder of the text.[18]
  4. ^ A Russian philosopher Vladimir Solovyov has called the Upanishads the "Theosophical part" of the Vedas.[19]
  5. ^ Snell wrote that elements of Buddhism, which are seen in Theosophy (see Fig. 1), have been certainly Hinduized: "When it is remembered that the Advaita and the Yoga are particularly popular among the adherents of the Śaiva form of Hinduism and that the Mahāyāna Buddhism arose from a fusion of Buddhism with the latter, the association of Theosophy with Buddhism, not only in the popular mind, but in that of its adherents, becomes intelligible."[23]
  6. ^ As Prof. Goodrick-Clarke noted, Buddhist ideas and Advaita Vedanta were the "common source" of Blavatsky's esoteric doctrine.[24]
  7. ^ According to Prof. Mark Bevir, "the most important" Theosophical conception within India was identification of the "universal religion" with the ancient Brahmanism.[26]
  8. ^ James Skeen, noting that the ancient Greeks and Hindus believed in evolution, has quoted in the Theosophical book by Virginia Hanson: "In Hindu cosmogony, the beginning of the major evolutionary cycle for this earth, known as a Kalpa, is given as 1,960 million years ago. In theosophical terminology, this would identify the arrival of the life wave on this earth."[29][30]
  9. ^ According to Encyclopedia of Hinduism, The Secret Doctrine "remains one of the most influential occult works to appear in the West."[36]
  10. ^ According to Hindu philosophy, during the period of "dissolution", the universe collapses "into a mathematical point" that has not any magnitude. This is the "Shiva-Bindu."[42]
  11. ^ A European term "the Logos" is equivalent to the Hindu one the "Shabda-Brahman."[43]
  12. ^ In a historian Julie Chajes' opinion, reincarnation is a "fundamental principle of Theosophy", which claims that not only individualities are reincarnated, but also the "universes, solar systems, and planets."[45]
  13. ^ Goodrick-Clarke noted that Hindu philosophy, "in particular Samkara's Advaita Vedanta, the Upanishads, and the Bhagavad Gita," was widely represented in Blavatsky's articles and books.[24]
  14. ^ "Theosophy's eclecticism and relativism were profoundly incompatible with Dayananda's fundamentalism, so rapid mutual disenchantment was inevitable."[51]
  15. ^ According to Paul Johnson's research, these two Indian leaders may have been prototypes of the Theosophical Mahatmas, Morya and Kuthumi.[55]
  16. ^ Senkevich stated that, besides Subba Row, there were also other "talented young men from the Brahmin families" who became the Theosophists, for example, Damodar K. Mavalankar and Mohini Mohun Chatterji.[60]
  17. ^ According to Shabanova, Blavatsky met this Maharaja during hers first travel to India.[77]
  18. ^ Ellwood noted that the Bhagavad-gita, "an ancient Hindu text, highly valued by many Theosophists".[81]
  19. ^ Tantric practice of the Hindus has always been associated with the "local religious worldview," for example, with some "forms of Kashmiri Shaivism."[83]
  20. ^ When the Theosophical Society was created the investigation "the unexplained laws of nature and the powers latent in man" was proclaimed its third major task.[84]

References edit

  1. ^ a b Степанянц 2009, p. 586.
  2. ^ Campbell 1980, Ch. 1.
  3. ^ Митюгова 2010.
  4. ^ Wakoff 2016.
  5. ^ Faivre 2010, p. 86.
  6. ^ Сенкевич 2012, p. 457.
  7. ^ Jones, Ryan 2006c, p. 448.
  8. ^ Sellon, Weber 1992, p. 326.
  9. ^ Snell 1895b, p. 258.
  10. ^ Snell 1895a, p. 205.
  11. ^ Snell 1895b, p. 259.
  12. ^ Judge.
  13. ^ Chattopadhyaya 1999, p. 159.
  14. ^ Snell 1895b, p. 262.
  15. ^ Степанянц 2009, p. 822.
  16. ^ Blavatsky 1888, p. 278; Snell 1895b, pp. 262–3.
  17. ^ Blavatsky 1888, p. 270; Hammer 2003, p. 175.
  18. ^ Hammer 2003, p. 175.
  19. ^ Соловьёв 1914, p. 295.
  20. ^ Степанянц 2009, pp. 58–9.
  21. ^ Степанянц 2009, p. 445.
  22. ^ Snell 1895b, p. 263.
  23. ^ a b Snell 1895b, p. 264.
  24. ^ a b c Goodrick-Clarke 2008, p. 219.
  25. ^ Snell 1895b, p. 265.
  26. ^ a b c Bevir 2000.
  27. ^ Lopez 2009, p. 11.
  28. ^ Jones, Ryan 2006b, p. 242.
  29. ^ Hanson 1971, p. 102.
  30. ^ Skeen 2002.
  31. ^ Woodroffe 1974, p. 14.
  32. ^ Taimni 1969, pp. 189–90.
  33. ^ Sellon, Weber 1992, p. 323.
  34. ^ Blavatsky 1888, p. 14; Percival 1905, p. 205; Santucci 2012, p. 234; Шабанова 2016, p. 91.
  35. ^ Taimni 1969.
  36. ^ Jones, Ryan 2006a, p. 87.
  37. ^ Blavatsky 1888, p. 18.
  38. ^ Taimni 1969, p. 162.
  39. ^ Blavatsky 1888, p. 15; Ellwood 2014, p. 57.
  40. ^ Blavatsky 1888, p. 35.
  41. ^ Taimni 1969, pp. 50–1.
  42. ^ Woodroffe 1974, pp. 34–5.
  43. ^ Subba Row 1888, p. 8; Woodroffe 1974, p. 47.
  44. ^ Taimni 1969, p. 88.
  45. ^ Chajes 2017, p. 72.
  46. ^ Sinnett 1885, pp. 175–6; Lopez 2009, p. 189.
  47. ^ Driscoll 1912, p. 626.
  48. ^ Blavatsky 1879, p. 5; Kalnitsky 2003, pp. 66–7.
  49. ^ Kuhn 1992, p. 110; Goodrick-Clarke 2008, p. 219; Lopez 2009, p. 186; Rudbøg 2012, p. 425.
  50. ^ Kuhn 1992, p. 111; Santucci 2012, p. 236; Rudbøg 2012, p. 426.
  51. ^ Johnson 1995, p. 62.
  52. ^ Ransom 1989, p. 121; Дружинин 2012, p. 21.
  53. ^ Olcott 2011, pp. 396, 406; Lopez 2009, p. 186.
  54. ^ Goodrick-Clarke 2004, p. 12.
  55. ^ Godwin 1994, pp. 302, 329; Johnson 1995, p. 49; Kalnitsky 2003, p. 307; Goodrick-Clarke 2004, p. 12; Lopez 2009, p. 185.
  56. ^ Cranston 1993, p. 192; Stuckrad 2005, pp. 126–7.
  57. ^ Hammer 2003, p. 120.
  58. ^ Besant, Leadbeater 1913, p. 266; Hammer 2003, p. 123.
  59. ^ Ramanujachary 1993, p. 21.
  60. ^ Сенкевич 2012, p. 349.
  61. ^ Godwin 1994, p. 329.
  62. ^ Subba Row 1980, p. 364; Ramanujachary 1993, p. 22.
  63. ^ Ramanujachary 1993, p. 37.
  64. ^ Blavatsky 1973, p. 77; Ramanujachary 1993, p. 41.
  65. ^ Blavatsky 1973, p. 318; Ramanujachary 1993.
  66. ^ Ramanujachary 1993, p. 38.
  67. ^ Barker 1924, p. 70; Ramanujachary 1993, p. 24.
  68. ^ Subba Row 1888.
  69. ^ Ramanujachary 1993, p. 13.
  70. ^ Stuckrad 2005, p. 127.
  71. ^ Britannica.
  72. ^ Emblem.
  73. ^ a b Шабанова 2016, p. 130.
  74. ^ a b Purucker 1999.
  75. ^ Шохин 2010.
  76. ^ Blavatsky 1888, p. xli; Шабанова 2016, p. 123.
  77. ^ Шабанова 2016, p. 123.
  78. ^ Santucci 2012, p. 242.
  79. ^ Martin.
  80. ^ Шабанова 2016, p. 29.
  81. ^ Ellwood 2014, p. 56.
  82. ^ Hammer 2003, pp. 185, 192.
  83. ^ Hammer 2003, p. 192.
  84. ^ Kuhn 1992, p. 113.
  85. ^ Woodroffe 1974, pp. 12–3.
  86. ^ Motoyama 2003, p. 189.
  87. ^ Eliade 1958, pp. 241–5.
  88. ^ Woodroffe 1974, p. 9.
  89. ^ Olcott 1910b, p. 61; Lopez 2009, p. 157.
  90. ^ Guénon 2004, p. 100.
  91. ^ Guénon 2004, pp. 197, 298.
  92. ^ Lopez 2009, p. 186.
  93. ^ Vivekananda 2018.
  94. ^ Woodroffe 1974, pp. 14, 19.
  95. ^ Hammer 2003, p. 124.
  96. ^ Дружинин 2012, p. 74.
  97. ^ Hartmann 1885, p. 176.

Sources edit

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In Russian
  • 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 13 November 2018.{{cite book}}: CS1 maint: location missing publisher (link)
  • Канаева, Н. А. (2009). "Индуизм" [Hinduism]. In Степанянц, М. Т. [in Russian] (ed.). Индийская философия: энциклопедия (in Russian). М.: Восточная литература. pp. 393–408. ISBN 978-5-02-036357-1. Retrieved 13 November 2018.
  • Митюгова, Е. Л. (2010). "Блаватская Елена Петровна" [Blavatsky Helena Petrovna]. In Стёпин, В. С.; Гусейнов, А. А. (eds.). Новая философская энциклопедия (in Russian). Vol. 1 (2nd add. and corr. ed.). Москва: Мысль. ISBN 9785244011166. OCLC 756276342. Retrieved 13 November 2018.
  • 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 13 November 2018.
  • Соловьёв, В. С. (1914). "Веданта" [Vedanta]. In Соловьёв, С. М. (ed.). Собрание сочинений [Collected Writings] (in Russian). Vol. 10. СПб.: Книгоиздательское Товарищество "Просвещение". pp. 294–7.
  • Степанянц, М. Т. [in Russian] (2009). Индийская философия: энциклопедия [Indian Philosophy: encyclopedia] (in Russian). М.: Восточная литература. ISBN 978-5-02-036357-1. Retrieved 13 November 2018.
  • Шабанова, Ю. А. (2016). Теософия: история и современность [Theosophy: History and contemporaneity] (PDF) (in Russian). Харьков: ФЛП Панов А. Н. ISBN 978-617-7293-89-6. Retrieved 13 November 2018.
  • Шохин, В. К. (2010). "Дхарма" [Dharma]. In Стёпин, В. С.; Гусейнов, А. А. (eds.). Новая философская энциклопедия (in Russian). Vol. 1 (2nd add. and corr. ed.). Москва: Мысль. ISBN 9785244011166. OCLC 756276342. Retrieved 13 November 2018.

External links edit

  • "Modern Theosophy in Its Relation to Hinduism and Buddhism", 1st part.
  • "Modern Theosophy in Its Relation to Hinduism and Buddhism", 2nd part.

January 01, 1970
hinduism, theosophy, this, article, relies, excessively, references, primary, sources, please, improve, this, article, adding, secondary, tertiary, sources, find, sources, news, newspapers, books, scholar, jstor, march, 2024, learn, when, remove, this, message. This article relies excessively on references to primary sources Please improve this article by adding secondary or tertiary sources Find sources Hinduism and Theosophy news newspapers books scholar JSTOR March 2024 Learn how and when to remove this message Hinduism is regarded by modern Theosophy as one of the main sources of esoteric wisdom of the East The Theosophical Society was created in a hope that Asian philosophical religious ideas could be integrated into a grand religious synthesis 2 3 4 Prof Antoine Faivre wrote that by its content and its inspiration the Theosophical Society is greatly dependent on Eastern traditions especially Hindu in this it well reflects the cultural climate in which it was born 5 A Russian Indologist Alexander Senkevich noted that the concept of Helena Blavatsky s Theosophy was based on Hinduism 6 According to Encyclopedia of Hinduism Theosophy is basically a Western esoteric teaching but it resonated with Hinduism at a variety of points 7 note 1 The Om symbol in Devanagari 1 An emblem of the Theosophical Society Contents 1 Philosophical parallels 1 1 Merwin Snell s opinion 1 2 Hinduism and secret teachings 2 Hinduists and Theosophists 3 Subba Row as Theosophist 4 Theosophical emblem 5 Theosophical yoga 6 Criticism of Theosophy 7 See also 8 Notes 9 References 9 1 Sources 10 External linksPhilosophical parallels editMerwin Snell s opinion edit nbsp Fig 1 Hinduism Buddhism Theosophy interconnections according to Snell 9 In 1895 Prof Merwin Snell Catholic University of America published an article in which he calling Theosophy a peculiar form of Neo Paganism 10 attempted to determine its attitude to the various schools of Bauddha and Vaidika thought i e to Buddhist and Hindu beliefs 11 note 2 According to him there is no connection between Theosophy and Vedism because the first Vedic texts the Rigveda for example are not containing the doctrine of reincarnation and the law of karma 14 The Upanishads contain the hidden meaning of the Vedas 15 and this is a very important for understanding Theosophy since the Upanishads were a basis of the six great schools of Indian philosophy which Blavatsky called the six principles of that unit body of Wisdom of which the gnosis the hidden knowledge is the seventh 16 However according to Snell only in some cases the Theosophical theory corresponds to the Upanishads that is its most important philosophical part was derived from the Darsanas note 3 note 4 Thus Brahman and Maya of the Vedantins the Purusha and Prakriti of the Sankhya of Kapila the Yoga of Patanjali and the Adrishta 20 of the Vaisheshika under the name of karman 21 all find their place in Theosophy 22 In Snell s opinion almost all elements of its religio philosophical system are clearly Hindu Its philosophy is closely linked to the Vedantized Yoga philosophy but accepts the main thesis of the pure Advaita school 23 note 5 note 6 In conclusion Snell wrote that the process of Hinduization of Theosophy can be seen by comparing the first and later works of its leading figures In his opinion this process has been greatly influenced by the Society Arya Samaj new branch of Vaishnavism see Fig 1 which especially emphasized the importance of a study of the Vedas 25 note 7 Hinduism and secret teachings edit nbsp The Secret Doctrine cover Prof Donald Lopez noted that in 1878 the founders of the Theosophical Society directed their efforts toward a broader promotion of a universal brotherhood of humanity claiming affinities between Theosophy and the wisdom of the Orient specifically Hinduism and Buddhism 27 In Jones and Ryan s opinion the Theosophists drew freely from their understanding of Eastern thought particularly Buddhist and Hindu cosmologies 28 note 8 A British Indologist John Woodroffe noted that the Theosophical teaching was largely inspired by Indian ideas 31 Prof Iqbal Taimni wrote that much of the knowledge about the universe has always been available especially in the literature of the ancient religions like Hinduism But in most cases this was presented in the form of difficult to understand doctrines In Taimni s opinion Theosophy has introduced in them order clarity system and a rational outlook which allowed us to get a clear and systematic understanding of the processes and laws underlying the revealed universe both visible and invisible 32 According to the Theosophical teaching the universal consciousness which is the essence of all life lies at the basis of the individual consciousness and this coincides with the Advaita Vedanta point of view which states that atman is identical with Brahman the universal self 33 Prof Nicholas Goodrick Clarke wrote Blavatsky s preference for Advaita Vedanta related to its exposition of the ultimate reality as a monist nontheistic impersonal absolute This nondualist view of Parabrahm as the universal divine principle would become the first fundamental proposition of The Secret Doctrine 24 A proem of the book says that there is an Omnipresent Eternal Boundless and Immutable Principle on which all speculation is impossible since it transcends the power of human conception and could only be dwarfed by any human expression or similitude 34 In his book Man God and the Universe 35 Taimni demonstrated several examples showing the coherence of cosmology in The Secret Doctrine with the positions of Hindu philosophy note 9 In the Absolute there is perfect equilibrium of all opposites and integration of all principles which by their differentiation provide the instruments for running the machinery of a manifested system The primary differentiation of the Ultimate Reality leads to the appearance of two Realities which are polar in nature and which are called Shiva and Shakti in Hindu philosophy and the Father Mother principle in The Secret Doctrine 37 Shiva is the root of consciousness and Shakti that of power all manifestations of consciousness are derived from Shiva and those of power from Shakti 38 Prof Robert Ellwood wrote that according to the Theosophical point of view spirit and matter are to be regarded not as independent realities but as the two facets or aspects of the Absolute Parabrahm which constitute the basis of conditioned Being whether subjective or objective 39 According to Hindu philosophy Shiva consciousness serves as a repository in which the universe is in the pralaya stage After each period of manifestation the cosmos or the solar system passes into His Consciousness in accordance with the eternal alternation of the manifestation phase Shrishti and the rest one that is inherent in the Absolute This state is beautifully described in Taimni s opinion in the first stanza of Cosmogenesis in The Secret Doctrine 40 Thus the universe in the state of pralaya is in the consciousness of Shiva In fact it is in His Consciousness all the time and the changes associated with manifestation and pralaya can be viewed as affecting only the periphery of His Consciousness 41 note 10 The Logos of a solar system creates in the Divine Mind a thought form which becomes the basis for the construction of His system Taimni claimed that this aspect of the Logos corresponding to Not Self is called Brahma or the Third Logos in Theosophy note 11 But a world conceived in this way cannot become according to Taimni independent without its being animated by the Logos just as a picture in the mind of an artist cannot remain without the artist ensouling it with his attention The created world animated by the Logos is called Vishnu the indwelling Life or the Second Logos in Theosophy This corresponds to the Ananda aspect which is the relating principle between Sat and Cit or Self and Not Self Taimni wrote But this process of thought formation which takes place in consciousness and not in matter does not in any way affect the Logos Himself He remains as He was although He supports and permeates the manifested solar system that He controls Having created this world and ensouled it I remain as Sri Krishna says in The Bhagavad gita X 42 Thus the aspect of the Logos which keeps unaffected and independent of the world that He created is called Mahesha or the first Logos in Theosophy Taimni explained It is the Transcendent Aspect as Vishnu is the Immanent Aspect and Brahma the Imprisoned Aspect of Divinity if I may use such a term The first is related to pure Consciousness the second to Life and the third to Form 44 The Theosophists used the concept of reincarnation common for Hinduism and Buddhism to substantiate the one esoteric core of these religions note 12 Thus for A P Sinnett an author of the Esoteric Buddhism Gautama Buddha is simply one of a row of mahatmas who have appeared over the course of the centuries According to Theosophy his next incarnation that occurred sixty years after his death became Shankara the great Vedanta philosopher Sinnett did not deny that the uninitiated researcher would insist on Shankara s date of birth a thousand years after the death of the Buddha and would also note Shankara s extreme antipathy towards Buddhism And yet he wrote that the Buddha appeared as Shankara to fill up some gaps and repair certain errors in his own previous teaching 46 Hinduists and Theosophists editAccording to John Driscoll an author of The Catholic Encyclopedia India is the home of all theosophic speculation because the main idea of Hindu civilization is theosophic Its evolution reflected in Indian religious literature has shaped the basic principles of theosophy 47 Prof Mark Bevir noted that Blavatsky identified India as the source of the ancient wisdom 26 She wrote about India the following None is older than she in esoteric wisdom and civilization however fallen may be her poor shadow modern India Holding this country as we do for the fruitful hot bed whence proceeded all subsequent philosophical systems to this source of all psychology and philosophy a portion of our Society has come to learn its ancient wisdom and ask for the impartation of its weird secrets 48 note 13 nbsp Dayananda Saraswati In 1877 first president of the Theosophical Society Henry Olcott accidentally found out about a movement recently organized in India whose aims and ideals he was given to believe were identical with those of his own Society It was the Arya Samaj founded by one Swami Dayananda who as the Theosophists believed was a member of the same occult Brotherhood to which their own Masters belonged Olcott set up through intermediaries contact with Arya Samaj and offered to unite 49 In May 1878 the union of the two societies was formalized and the Theosophical Society changed its name to the Theosophical Society of the Arya Samaj of Aryavarta But soon Olcott received a translation of the statute and the doctrines of Arya Samaj which led the Theosophists to some confusion The views of Swami Dayananda had either radically changed or were initially misunderstood His organization was in fact merely a new sect of Hinduism and several years after the arrival of Blavatsky and Olcott in India the connection between the two societies finally ceased 50 note 14 Dayananda Saraswati s disappointment was expressed in a form of warning to the members of Arya Samaj on contacts with the Theosophists whom he called atheists liars and egoists 52 Prof Lopez noted that the relations that Blavatsky and Olcott established with South Asians tended to be short lived They went to India believing that Swami Dayananda was in fact an adept of the Himalayan Brotherhood But in 1882 when he declared that the beliefs of Ceylon Buddhists and Bombay Parsis both were false religions Olcott concluded that the swami was just a swami but he was not an adept 53 Goodrick Clarke wrote that educated Indians were particularly impressed by the Theosophists defense of their ancient religion and philosophy in the context of the growing self consciousness of the people directed against the values and beliefs of the European colonial powers Ranbir Singh the Maharajah of Kashmir and a Vedanta scholar sponsored Blavatsky and Olcott s travels in India Sirdar Thakar Singh Sandhanwalia founder of the Singh Sabha became a master ally of the Theosophists 54 note 15 Prof Stuckrad noted the wave of solidarity which covered the Theosophists in India had powerful political implications He wrote citing in Cranston s book that according to Prof Radhakrishnan the philosopher and President of India the Theosophists rendered great service by defending the Hindu values and ideas the influence of the Theosophical Movement on general Indian society is incalculable 56 Bevir wrote that in India Theosophy became an integral part of a wider movement of neo Hinduism which gave Indian nationalists a legitimating ideology a new found confidence and experience of organisation He stated Blavatsky like Dayananda Sarasvati Swami Vivekananda and Sri Aurobindo eulogised the Hindu tradition however simultaneously calling forth to deliverance from the vestiges of the past The Theosophical advocacy of Hinduism contributed to an idealisation of a golden age in Indian history The Theosophists viewed traditional Indian society as the bearer of an ideal religion and ethic 26 In Prof Olav Hammer s opinion Blavatsky trying to ascribe the origin of the perennial wisdom to the Indians united two of the dominant Orientalist discourses of hers era Foremost she singled out the Aryans of ancient India into a separate race Secondly she began to consider this race as a holder of an ageless wisdom 57 According to Hammer the indianizing trend is particularly noticeable in neo theosophy He wrote that a book by Charles W Leadbeater and Annie Besant Man Whence How and Whither in which the Indians play a central role in the spiritual development of mankind is one of the typical examples of emic historiography Here the ancient Aryan race is depicted by the authors as highly religious 58 Subba Row as Theosophist edit nbsp Subba Row Bawaji and Blavatsky A Hindu Theosophist Tallapragada Subba Row was born into an orthodox Smartha Brahman family According to his biographer N C Ramanujachary he attracted the attention of Blavatsky with his article The Twelve Signs of the Zodiac written in 1881 for a magazine The Theosophist 59 note 16 According to Prof Joscelyn Godwin he showed an unrivaled knowing of esoteric Hindu doctrines and was the one person known to have conversed with Blavatsky as an equal 61 The spiritual and philosophical system of which Subba Row was committed is called Taraka Raja yoga the centre and the heart of Vedantic philosophy 62 His attitude towards Blavatsky changed dramatically after the Coulomb conspiracy 63 On 27 March 1885 she wrote Subba Row repeats that the sacred science was desecrated and swears he will never open his lips to a European about occultism 64 In Ramanujachary s opinion his deep rooted nationalist prejudices clearly appear in such his words It will not be a very easy thing to make me believe that any Englishman can really be induced to labour for the good of my countrymen without having any other motive but sincere feeling and sympathy towards them 65 Despite the fact that in 1886 the atmosphere became somewhat calmer Subba Row was strongly opposed to Olcott s plans for Blavatsky s return to India 66 In the Mahatma Letters it can read about Subba Row the following He is very jealous and regards teaching an Englishman as a sacrilege 67 Nevertheless his lectures on the Bhagavad Gita 68 that he delivered in 1886 at the Theosophical Convention were highly appreciated by many members of the Society 69 Theosophical emblem editAccording to Stuckrad when creating the official emblem of the Theosophical Society some elements were copied including the swastika from the personal seal of Madame Blavatsky 70 In India the swastika continues to be the most widely used auspicious symbol of Hindus Jainas and Buddhists 71 The emblem is crowned with the Hindu sacred word Om written in Sanskrit 72 73 In Hinduism Om representing the unity of atman and Brahman is being identified with the entire universe and with its modifications including temporal that is past present and future 1 Below is written a motto of the Theosophical Society There is no religion higher than truth There are several variants of the English translation of the Theosophical motto which was written in Sanskrit as Satyat nasti paro dharmah 74 The only correct translation does not exist because the original contains the word dharmah which according to a Russian Indologist Vladimir Shokhin is not translated unequivocally into European languages due to its fundamental ambiguity 75 Blavatsky translated it as There is no religion or law higher than truth explaining that this is the motto of one of the Maharajas of Benares adopted by the Theosophical Society 76 note 17 Prof Santucci translated the motto as There is nothing higher than truth 78 Prof Shabanova There is no law higher than truth 73 Gottfried de Purucker There is no religion duty law higher than truth reality 74 A follower of Advaita Vedanta Alberto Martin said that a maxim There is no religion higher than truth can be compared in relation to an inspiration or motivation with one phrase from the Bhagavad Gita which reads There is no lustral water like unto Knowledge IV 38 79 According to Shabanova the Bhagavad gita defines dharma as the essential duty or goal of a person s life If we consider the Theosophical motto as she wrote in the context that there is no duty there is no law there is no path along which we can follow more important than the path to truth we can get closer to the fuller meaning of this motto 80 note 18 Theosophical yoga editHammer wrote that the Theosophical doctrine of the chakras is a part of the specific religious system which includes a Western scientific and technical rhetoric Here the chakras are viewed as energy vortexes in the subtle bodies and this view is at odds with the Indian traditions where the chakras are perceived as centers of vital force for which modern scientific concepts such as energy cannot be applied According to information obtained from the Tantric sources it is impossible to ascertain whether the chakras are objectively existing structures in the subtle body or they are created by a yogi through visualization in the process of his meditative practice 82 note 19 Woodroffe wrote that a Hindu who practice any form of spiritual Yoga usually unlike the Theosophists note 20 does this not on account of a curious interest in occultism or with a desire to gain astral or similar experiences His attitude towards this cause is exclusively a religious one based on a firm faith in Brahman and on the desire to unite with It in order to receive Liberation 85 A Japanese Indologist Hiroshi Motoyama noted that the chakras according to the Theosophists statements are the psycho spiritual organs which actually exist while in a traditional Hindu literature they are described as the sets of symbols 86 Prof Mircea Eliade wrote that all chakras always depicted as the lotuses contain the letters of the Sanskrit alphabet as well as religious symbols of Hinduism 87 Woodroffe noted that in Leadbeater s opinion at the awakening of the fifth centre a yogi hears voices but according to Shat chakra nirupana the sound of the Shabda brahman is heard at the fourth centre 88 Criticism of Theosophy editIn Prof Max Muller s opinion neither in the Vedas nor in the Upanishads there are any esoteric overtones announced by the Theosophists and they only sacrifice their reputation pandering to the superstitious belief of the Hindus in such follies 89 A French philosopher Rene Guenon noted that the Theosophical conceptions of evolution are basically only an absurd caricature of the Hindu theory of cosmic cycles 90 According to Guenon the Theosophical motto There is no religion higher than truth is a very unfortunate translation of the motto Satyat nasti paro dharmah which owned by one of the Maharajas of Benares Thus in his opinion the Theosophists not only impudently appropriated the Hindu device but also could not correctly translate it Guenon s translation There are no rights superior to those of the Truth 91 Prof Lopez wrote that some Indians for example such a legendary figure as Vivekananda after initially cordial relations with the Theosophists disavowed the connection between their Hinduism and Theosophy 92 In 1900 Vivekananda calling Theosophy a graft of American spiritualism noted that it was identified by educated people in the West as charlatanism and fakirism mixed with Indian thought and this was in his opinion all the help provided by the Theosophists for Hinduism He wrote that Dayananda Saraswati took away his patronage from Blavatskism the moment he found it out Vivekananda summarized The Hindus have enough of religious teaching and teachers amidst themselves even in this Kali Yuga and they do not stand in need of dead ghosts of Russians and Americans 93 In Woodroffe s opinion despite the fact that the Theosophists widely used the ideas of Hinduism the meanings they gave to some Hindu terms is not always correspond to the meanings that the Hindus themselves placed into these terms For example Leadbeater explained the ability of yogi to become large or small at will Anima and Maxima Siddhi to a flexible tube in the forehead but the Hindus would say so about this All powers Siddhi are the attributes of the Lord Ishvara Woodroffe wrote that one should avoid the terms and definitions adopted by the Theosophical authors 94 Hammer also noted that in many cases when the Theosophists borrowed terminology from Sanskrit they were giving it entirely new meanings 95 A Christian theologian Dimitri Drujinin also wrote about the significant change by Theosophists the meaning of Hindu terms and content of the concepts when they were used 96 A German philosopher Eduard von Hartmann analyzing Sinnett s book Esoteric Buddhism has criticized not only the Theosophical concepts but also the cosmology of Hinduism and Buddhism on which they are based In his opinion Indian cosmology cannot rid itself from the constant wavering between sensualistic materialism and a cosmic illusionism The ultimate reason of this appears to be that the lndians have no idea of objective phenomenality Because they cannot understand the individualities to be relatively constant centres conglomerations groups of functions of the universal spirit they must take them either for illusions or for separate senso material existences And the latter view is obliged to draw the conclusion that the absolute being from which they emanate or derive their existence must also be senso material This can only be avoided and an enlightened idea of spirit can only be arrived at if one takes our notions of matter to be mere illusions of our senses the objective matter however corresponding with it to be the product of immaterial forces acting in space and these forces to be the functions of the one unconscious cosmic force 97 See also editBuddhism and Theosophy Christianity and Theosophy From the Caves and Jungles of Hindostan Is Theosophy a Religion Literature and Theosophy What Are The Theosophists What Is Theosophy Notes edit According to the researchers in esotericism Emily Sellon and Renee Weber it was not until the late nineteenth century after the advent of the Theosophical movement that interest in Asian thought appeared 8 In March 1891 M M Snell expressed his opinion on Theosophy in the pages of The Washington Post after which the newspaper published W Q Judge s comment Tenets of Theosophy 12 In 1893 Snell was a head of the science section of the First Parliament of the World s Religions 13 Prof Olav Hammer wrote that according to Blavatsky the main texts of Indian philosophy the Upanishads were expurgated by the brahmins once it became clear to them that they could not be kept entirely out of the reach of individuals of low caste 17 This was done by removing the most important parts of them although the brahmins have provided the transfer of the main key among the initiated so that they could understand the remainder of the text 18 A Russian philosopher Vladimir Solovyov has called the Upanishads the Theosophical part of the Vedas 19 Snell wrote that elements of Buddhism which are seen in Theosophy see Fig 1 have been certainly Hinduized When it is remembered that the Advaita and the Yoga are particularly popular among the adherents of the Saiva form of Hinduism and that the Mahayana Buddhism arose from a fusion of Buddhism with the latter the association of Theosophy with Buddhism not only in the popular mind but in that of its adherents becomes intelligible 23 As Prof Goodrick Clarke noted Buddhist ideas and Advaita Vedanta were the common source of Blavatsky s esoteric doctrine 24 According to Prof Mark Bevir the most important Theosophical conception within India was identification of the universal religion with the ancient Brahmanism 26 James Skeen noting that the ancient Greeks and Hindus believed in evolution has quoted in the Theosophical book by Virginia Hanson In Hindu cosmogony the beginning of the major evolutionary cycle for this earth known as a Kalpa is given as 1 960 million years ago In theosophical terminology this would identify the arrival of the life wave on this earth 29 30 According to Encyclopedia of Hinduism The Secret Doctrine remains one of the most influential occult works to appear in the West 36 According to Hindu philosophy during the period of dissolution the universe collapses into a mathematical point that has not any magnitude This is the Shiva Bindu 42 A European term the Logos is equivalent to the Hindu one the Shabda Brahman 43 In a historian Julie Chajes opinion reincarnation is a fundamental principle of Theosophy which claims that not only individualities are reincarnated but also the universes solar systems and planets 45 Goodrick Clarke noted that Hindu philosophy in particular Samkara s Advaita Vedanta the Upanishads and the Bhagavad Gita was widely represented in Blavatsky s articles and books 24 Theosophy s eclecticism and relativism were profoundly incompatible with Dayananda s fundamentalism so rapid mutual disenchantment was inevitable 51 According to Paul Johnson s research these two Indian leaders may have been prototypes of the Theosophical Mahatmas Morya and Kuthumi 55 Senkevich stated that besides Subba Row there were also other talented young men from the Brahmin families who became the Theosophists for example Damodar K Mavalankar and Mohini Mohun Chatterji 60 According to Shabanova Blavatsky met this Maharaja during hers first travel to India 77 Ellwood noted that the Bhagavad gita an ancient Hindu text highly valued by many Theosophists 81 Tantric practice of the Hindus has always been associated with the local religious worldview for example with some forms of Kashmiri Shaivism 83 When the Theosophical Society was created the investigation the unexplained laws of nature and the powers latent in man was proclaimed its third major task 84 References edit a b Stepanyanc 2009 p 586 Campbell 1980 Ch 1 Mityugova 2010 Wakoff 2016 Faivre 2010 p 86 Senkevich 2012 p 457 Jones Ryan 2006c p 448 Sellon Weber 1992 p 326 Snell 1895b p 258 Snell 1895a p 205 Snell 1895b p 259 Judge Chattopadhyaya 1999 p 159 Snell 1895b p 262 Stepanyanc 2009 p 822 Blavatsky 1888 p 278 Snell 1895b pp 262 3 Blavatsky 1888 p 270 Hammer 2003 p 175 Hammer 2003 p 175 Solovyov 1914 p 295 Stepanyanc 2009 pp 58 9 Stepanyanc 2009 p 445 Snell 1895b p 263 a b Snell 1895b p 264 a b c Goodrick Clarke 2008 p 219 Snell 1895b p 265 a b c Bevir 2000 Lopez 2009 p 11 Jones Ryan 2006b p 242 Hanson 1971 p 102 Skeen 2002 Woodroffe 1974 p 14 Taimni 1969 pp 189 90 Sellon Weber 1992 p 323 Blavatsky 1888 p 14 Percival 1905 p 205 Santucci 2012 p 234 Shabanova 2016 p 91 Taimni 1969 Jones Ryan 2006a p 87 Blavatsky 1888 p 18 Taimni 1969 p 162 Blavatsky 1888 p 15 Ellwood 2014 p 57 Blavatsky 1888 p 35 Taimni 1969 pp 50 1 Woodroffe 1974 pp 34 5 Subba Row 1888 p 8 Woodroffe 1974 p 47 Taimni 1969 p 88 Chajes 2017 p 72 Sinnett 1885 pp 175 6 Lopez 2009 p 189 Driscoll 1912 p 626 Blavatsky 1879 p 5 Kalnitsky 2003 pp 66 7 Kuhn 1992 p 110 Goodrick Clarke 2008 p 219 Lopez 2009 p 186 Rudbog 2012 p 425 Kuhn 1992 p 111 Santucci 2012 p 236 Rudbog 2012 p 426 Johnson 1995 p 62 Ransom 1989 p 121 Druzhinin 2012 p 21 Olcott 2011 pp 396 406 Lopez 2009 p 186 Goodrick Clarke 2004 p 12 Godwin 1994 pp 302 329 Johnson 1995 p 49 Kalnitsky 2003 p 307 Goodrick Clarke 2004 p 12 Lopez 2009 p 185 Cranston 1993 p 192 Stuckrad 2005 pp 126 7 Hammer 2003 p 120 Besant Leadbeater 1913 p 266 Hammer 2003 p 123 Ramanujachary 1993 p 21 Senkevich 2012 p 349 Godwin 1994 p 329 Subba Row 1980 p 364 Ramanujachary 1993 p 22 Ramanujachary 1993 p 37 Blavatsky 1973 p 77 Ramanujachary 1993 p 41 Blavatsky 1973 p 318 Ramanujachary 1993 Ramanujachary 1993 p 38 Barker 1924 p 70 Ramanujachary 1993 p 24 Subba Row 1888 Ramanujachary 1993 p 13 Stuckrad 2005 p 127 Britannica Emblem a b Shabanova 2016 p 130 a b Purucker 1999 Shohin 2010 Blavatsky 1888 p xli Shabanova 2016 p 123 Shabanova 2016 p 123 Santucci 2012 p 242 Martin Shabanova 2016 p 29 Ellwood 2014 p 56 Hammer 2003 pp 185 192 Hammer 2003 p 192 Kuhn 1992 p 113 Woodroffe 1974 pp 12 3 Motoyama 2003 p 189 Eliade 1958 pp 241 5 Woodroffe 1974 p 9 Olcott 1910b p 61 Lopez 2009 p 157 Guenon 2004 p 100 Guenon 2004 pp 197 298 Lopez 2009 p 186 Vivekananda 2018 Woodroffe 1974 pp 14 19 Hammer 2003 p 124 Druzhinin 2012 p 74 Hartmann 1885 p 176 Sources edit Emblem Or Seal TS Adyar The Theosophical Society Adyar Retrieved 13 November 2018 Purucker G de ed 1999 Satyat Nasti Paro Dharmah Encyclopedic Theosophical Glossary Theosophical University Press ISBN 978 1 55700 141 2 Retrieved 13 November 2018 Swastika Encyclopaedia Britannica Online Encyclopaedia Britannica Inc 2018 Retrieved 13 November 2018 Besant A Leadbeater C W 1913 Man Whence How and Whither Adyar Theosophical Publishing House OCLC 871602 Bevir M 2000 Theosophy as a Political Movement In Copley Antony ed Gurus and Their Followers Oxford University Press pp 159 79 ISBN 9780195649581 Retrieved 13 November 2018 Blavatsky H P October 1879 What Are The Theosophists PDF The Theosophist 1 1 Bombay Theosophical Society 5 7 Retrieved 13 November 2018 1888 The Secret Doctrine PDF Vol 1 London Theosophical Publishing Company 1897 Besant A ed The Secret Doctrine PDF Vol 3 London Theosophical Publishing Society 1973 1925 The Letters of H P Blavatsky to A P Sinnett Reprint ed Theosophical University Press ISBN 1 55700 145 6 Retrieved 13 November 2018 Campbell B F 1980 Ancient Wisdom Revived A History of the Theosophical Movement University of California Press ISBN 9780520039681 Retrieved 13 November 2018 Chajes J 2017 Reincarnation in H P Blavatsky s The Secret Doctrine Correspondences 5 1 65 93 ISSN 2053 7158 Retrieved 13 November 2018 Chattopadhyaya R 1999 Swami Vivekananda in India A Corrective Biography Motilal Banarsidass Publ ISBN 9788120815865 Retrieved 13 November 2018 Cranston S L 1993 HPB the extraordinary life and influence of Helena Blavatsky founder of the modern Theosophical movement G P Putnam s Sons ISBN 9780874776881 Retrieved 13 November 2018 Driscoll J T 1912 Theosophy In Herbermann C G ed The Catholic Encyclopedia Vol 14 New York Robert Appleton Company pp 626 8 Retrieved 13 November 2018 Eliade M 1958 Yoga Immortality and Freedom Translated by Trask W R Princeton University Press ISBN 9780691017648 Retrieved 13 November 2018 Ellwood R S 2014 1986 Theosophy A Modern Expression of the Wisdom of the Ages Quest Books Wheaton Ill Quest Books ISBN 9780835631457 Retrieved 13 November 2018 Faivre A 2010 Western Esotericism A Concise History SUNY series in Western Esoteric Traditions Translated by Rhone Christine Albany SUNY Press ISBN 9781438433776 Retrieved 13 November 2018 Godwin J 1994 The Theosophical Enlightenment SUNY series in Western esoteric traditions Albany SUNY Press ISBN 9780791421512 Retrieved 13 November 2018 Goodrick Clarke N 2004 Helena Blavatsky Western esoteric masters series Berkeley North Atlantic Books ISBN 1 55643 457 X Retrieved 13 November 2018 2008 The Western Esoteric Traditions A Historical Introduction New York Oxford University Press ISBN 9780199717569 Retrieved 13 November 2018 Guenon R 2004 2003 Theosophy history of a pseudo religion translated by Alvin Moore Jr Hillsdale NY Sophia Perennis ISBN 9780900588808 Retrieved 13 November 2018 Hammer O 2003 2001 Claiming Knowledge Strategies of Epistemology from Theosophy to the New Age PhD thesis Studies in the history of religions Boston Brill ISBN 9789004136380 Retrieved 13 November 2018 Hanson V 1971 H P Blavatsky and The Secret Doctrine Wheaton Ill Theosophical Publishing House Retrieved 13 November 2018 Hartmann E May 1885 Criticism of Esoteric Buddhism PDF The Theosophist 6 8 Adyar Theosophical Publishing House 175 6 Johnson K P 1995 Initiates of Theosophical Masters SUNY series in Western esoteric traditions Albany State University of New York Press ISBN 0791425568 Retrieved 13 November 2018 Jones C Ryan J 2006a Blavatsky Helena Petrovna In Melton J G ed Encyclopedia of Hinduism Encyclopedia of World Religions Infobase Publishing pp 86 7 ISBN 9780816075645 Retrieved 13 November 2018 2006b Krishnamurti Jiddu In Melton J G ed Encyclopedia of Hinduism Encyclopedia of World Religions Infobase Publishing pp 242 4 ISBN 9780816075645 Retrieved 13 November 2018 2006c Tingley Katherine In Melton J G ed Encyclopedia of Hinduism Encyclopedia of World Religions Infobase Publishing pp 447 8 ISBN 9780816075645 Retrieved 13 November 2018 Judge W Q 1891 03 15 Tenets of Theosophy Mr W Q Judge Replies to the Strictures of Prof Snell The Washington Post Washington Beriah Wilkins 0190 8286 Retrieved 13 November 2018 Kalnitsky Arnold 2003 The Theosophical Movement of the Nineteenth Century The Legitimation of the Disputable and the Entrenchment of the Disreputable D Litt et Phil thesis Promoter Dr H C Steyn Pretoria University of South Africa published 2009 hdl 10500 2108 OCLC 732370968 nbsp Kuhn A B 1992 1930 Theosophy A Modern Revival of Ancient Wisdom PhD thesis American religion series Studies in religion and culture Whitefish MT Kessinger Publishing ISBN 978 1 56459 175 3 Kuthumi et al 1924 Barker A T ed The Mahatma Letters to A P Sinnett from the Mahatmas M amp K H New York Frederick A Stokes Company Publishers Retrieved 13 November 2018 Lopez D 2009 Buddhism and Science A Guide for the Perplexed Buddhism and Modernity Reprint ed Chicago University of Chicago Press ISBN 9780226493244 Retrieved 13 November 2018 Martin A 2018 The Celibacy Question Non duality magazine Retrieved 13 November 2018 Motoyama H 2003 Theories of the Chakras Bridge to Higher Consciousness Reprint ed New Age Books ISBN 9788178220239 Retrieved 13 November 2018 Olcott H S 1910a Ch II The Fears Of H P B Old Diary Leaves 1887 92 Theosophical Publishing House Retrieved 13 November 2018 1910b Ch IV Formation of the Esoteric Section Old Diary Leaves 1887 92 Theosophical Publishing House Retrieved 13 November 2018 2011 Old Diary Leaves 1875 8 Cambridge Library Collection Cambridge University Press ISBN 9781108072939 Retrieved 13 November 2018 Percival H W 1905 Theosophy In Gilman D C ed The New International Encyclopaedia Vol 19 New York Dodd Mead pp 204 6 Ramanujachary N C 1993 A lonely disciple Adyar Theosophical Pub House OCLC 30518824 Ransom J A 1989 A short history of the Theosophical Society Adyar Theosophical Pub House ISBN 9788170591221 Retrieved 13 November 2018 Rudbog Tim 2012 H P Blavatsky s Theosophy in Context PDF PhD thesis Exeter University of Exeter Retrieved 13 November 2018 nbsp Santucci J A 2012 Theosophy In Hammer O Rothstein M eds The Cambridge Companion to New Religious Movements Cambridge Companions to Religion Cambridge University Press pp 231 46 ISBN 9781107493551 Retrieved 13 November 2018 Sellon E B Weber R 1992 Theosophy and The Theosophical Society In Faivre A Needleman J eds Modern Esoteric Spirituality New York Crossroad Publishing Company pp 311 29 ISBN 0 8245 1145 X Retrieved 13 November 2018 Sinnett A P 1885 1883 Esoteric Buddhism 5th ed London Chapman and Hall Ltd Skeen James 2002 Foutz S D ed Theosophy A Historical Analysis and Refutation PDF Quodlibet 4 2 Chicago Ill ISSN 1526 6575 OCLC 42345714 Retrieved 13 November 2018 Snell M M March 1895 Modern Theosophy in Its Relation to Hinduism and Buddhism I The Biblical World 5 3 Chicago The University of Chicago Press 200 5 doi 10 1086 471623 ISSN 0190 3578 S2CID 145176680 April 1895 Modern Theosophy in Its Relation to Hinduism and Buddhism II The Biblical World 5 4 Chicago The University of Chicago Press 258 65 ISSN 0190 3578 Stuckrad K 2005 Western Esotericism A Brief History of Secret Knowledge Translated by Goodrick Clarke N London Equinox Publishing ISBN 9781845530334 Retrieved 13 November 2018 Subba Row T 1888 Discourses on the Bhagavat gita PDF The Theosophical Society s Publications Bombay Bombay Theosophical Fund Retrieved 13 November 2018 1980 Esoteric Writings Adyar Theosophical Publishing House Taimni I K 1969 Man God and the Universe Adyar Theosophical Publishing House ISBN 9780722971222 Retrieved 13 November 2018 Vivekananda 2018 Stray Remarks on Theosophy Swami Vivekananda Complete Works Translated by Kumar Sanjay LBA ISBN 9782377879212 Retrieved 13 November 2018 Wakoff Michael B 2016 Theosophy In Craig Edward ed Routledge Encyclopedia of Philosophy The Routledge Encyclopedia of Philosophy Online Routledge doi 10 4324 9780415249126 K109 1 ISBN 9780415250696 Retrieved 13 November 2018 Woodroffe J G 1974 1919 The Serpent Power Reprint ed Courier Corporation ISBN 9780486230580 Retrieved 13 November 2018 In Russian 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 13 November 2018 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Kanaeva N A 2009 Induizm Hinduism In Stepanyanc M T in Russian ed Indijskaya filosofiya enciklopediya in Russian M Vostochnaya literatura pp 393 408 ISBN 978 5 02 036357 1 Retrieved 13 November 2018 Mityugova E L 2010 Blavatskaya Elena Petrovna Blavatsky Helena Petrovna In Styopin V S Gusejnov A A eds Novaya filosofskaya enciklopediya in Russian Vol 1 2nd add and corr ed Moskva Mysl ISBN 9785244011166 OCLC 756276342 Retrieved 13 November 2018 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 13 November 2018 Solovyov V S 1914 Vedanta Vedanta In Solovyov S M ed Sobranie sochinenij Collected Writings in Russian Vol 10 SPb Knigoizdatelskoe Tovarishestvo Prosveshenie pp 294 7 Stepanyanc M T in Russian 2009 Indijskaya filosofiya enciklopediya Indian Philosophy encyclopedia in Russian M Vostochnaya literatura ISBN 978 5 02 036357 1 Retrieved 13 November 2018 Shabanova Yu A 2016 Teosofiya istoriya i sovremennost Theosophy History and contemporaneity PDF in Russian Harkov FLP Panov A N ISBN 978 617 7293 89 6 Retrieved 13 November 2018 Shohin V K 2010 Dharma Dharma In Styopin V S Gusejnov A A eds Novaya filosofskaya enciklopediya in Russian Vol 1 2nd add and corr ed Moskva Mysl ISBN 9785244011166 OCLC 756276342 Retrieved 13 November 2018 External links edit Modern Theosophy in Its Relation to Hinduism and Buddhism 1st part Modern Theosophy in Its Relation to Hinduism and Buddhism 2nd part Retrieved from https en wikipedia org w index php title Hinduism and Theosophy amp oldid 1215599296, wikipedia, wiki, book, books, library,

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