- (from Greek theos God, sophia wisdom) in in a broad sense intuitive mystical knowledge of God, contemplation of God, in the light of which the mysterious knowledge of all things is revealed. K.T. include the teachings of Plotinus, the Gnostics, John Scotus Eriugena, J. Boehme, E... Philosophical Encyclopedia

- (Greek, from Theos God, and sophos wise). 1) science that claims to teach how to communicate directly with God; spirit vision. 2) the general name of all mystical teachings. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910 ... Dictionary of foreign words of the Russian language

Anthroposophy Dictionary of Russian synonyms. theosophy noun, number of synonyms: 1 anthroposophy (1) ASIS Dictionary of Synonyms. V.N. Trishin... Synonym dictionary

theosophy- and, f. théosophie f. , Wed lat. theosphia. Religious philosophical and mystical teaching about the comprehension of deity through revelation and the possibility of direct communication with other world. BAS 1. She went into this... what's it called? .. V… … Historical Dictionary of Gallicisms of the Russian Language

theosophy- (wrong theosophy). Pronounced [theosophy]… Dictionary of difficulties of pronunciation and stress in modern Russian language

- (from the Greek theos God and sophia wisdom), 1) in a broad sense, any mystical teaching that claims to reveal special divine secrets. 2) Mystical doctrine of H.P. Blavatsky and her followers are a combination of the mysticism of Buddhism and others... ... Modern encyclopedia

- (from the Greek theos God and sophia wisdom) ..1) in a broad sense, any mystical teaching that claims to reveal special divine secrets2)] The mystical doctrine of H. P. Blavatsky and her followers is a combination of the mysticism of Buddhism and other eastern... ... Big encyclopedic Dictionary

- (Greek theos God and sophia wisdom, knowledge) (1) the doctrine of the knowledge of God (as opposed to theology, based on the idea of ​​revelation and the dogmas of the church), based on non-confessional esoteric experience. T. include Gnosticism, Hermeticism, ... ... The latest philosophical dictionary

THEOSOPHY, theosophies, many. no, female (from Greek theos god and sophia wisdom). A religious and philosophical mystical teaching that asserts that in the mystical experience of communication with the so-called. the other world opens up inner meaning all religions. Intelligent... ... Dictionary Ushakova

THEOSOPHY, and, female. The doctrine of the possibility of direct comprehension of divine secrets and communication with the other world. | adj. theosophical, oh, oh. Ozhegov's explanatory dictionary. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 … Ozhegov's Explanatory Dictionary

Books

• Theosophy and the New Psychology, Annie Besant. It is no coincidence that the lectures of Annie Besant, a famous writer and theosophist, combine New Psychology and Theosophy. Theosophy has a theory of life and consciousness based on what comes from the depths of centuries...
• Theosophy and New Psychology, Besant A.. ​​It is no coincidence that the lectures of Annie Besant, a famous writer and theosophist, combine New Psychology and Theosophy. Theosophy has a theory of life and consciousness based on what comes from the depths of centuries...

Communication between people (esotericists or not) is not tied to topos. To chronos, yes.
The Internet, as an artificial space, greatly distorts real communication.
Fortunately, it has an undeniable trump card (and, by the way, the reason for its existence, as for me) - freedom and irresponsibility (impunity).
And getting personal or aggression. nothing more than the defense of a non-existent weakness.
God created man able (able to be able),
the latter, having somehow lost “primacy”, begins to fight for its “absence”.
Truth is like public transport: everyone uses it and no one appreciates it

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There's no way in hell you're interested in either religions or the chatter around religion (the so-called "theosophy")! Only, having made a smart face, you have come up with a slippery terminology (“theosophy”) and twist it around your finger... And arrogantly pronounce “There is no religion higher than truth.” But in fact, you continue to do your dirty work - MASSIVE DECEPTION OF THE EARTH'S POPULATION!

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I agree 100% with Origen and Ganga, this is not only interesting, but 100% true

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Dear?

SPIRITUALITY in the life process of people is THREE triune processes:
the first one, let it be your divine or is it just the spirituality of people in terms of the RULES of life on earth, the universal society and REASON...............
the second process is atheistic or is it simple scientific knowledge people about the RULES of life for people in the material, social, and spiritual world and earthly and in society and in the universe......
the third process of people's spirituality is SATANIC or the work of negative energy of people, society, the universe, etc.........

Well, or so this is the work of the three triune principles in people’s lives - good, indifference, evil...............

well, etc. according to the scheme..............

and you’re just cutely RAGING......

and I give Russian philosophy in modern scientific language.................

This methodology is outlined in my new book - Fundamentals of the methodology of the Russian economic school. / V.M. Chefonov - Irkutsk: Publishing house BGUEP, 2011. - 247 p.
ISBN 978-5-7253-2330-6

Please let me know if you are interested in this topic.

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Interesting article

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Totally for it

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The Human Being consists of 4 Psychic Essences of varying degrees of intelligence, independent and at the same time they are all one whole...
1. Monad (will, activity, wisdom).
2.Spiritual Triad (spiritual will, intuition, higher mind).
3. Spiritual Soul (3 permanent atoms: mental, astral, physical).
4. Earthly Personality (mental body, astral body, physical-etheric body).
Only Personality dies on the physical plane of existence. All other Psychic Essences are relatively immortal (relative to human thinking)...
For comparison: the Spiritual Soul is about 1 million times smarter than the Personality, and so on up..

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It’s quite interesting to learn everything new and new, especially what is connected with something mystical. I thought about the motto for a long time... there is no religion higher than truth... why this one? Theosophy can give truth by knowing all religions? Blavatsky was interested in her life and all this..

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Why are all people so different?... Yes, because when semi-animal people evolutionarily moved into the 4th kingdom of nature into the HUMAN KINGDOM - this process of evolutionary transition lasted millions of years and occurred unevenly: some groups became people before others... That's why Today we are all so different!!! And this difference necessarily affects the personal perception of the world and God... Man is incarnated on earth 777 times. The first 700 incarnations, which is 85% of the world's population, are still spiritually below average people. The second - 70 incarnations - are the entire world intelligentsia. And the last 7 incarnations are all the geniuses of humanity, Saints and Initiates of various spiritual degrees...
It is the number of incarnations that determines the spiritual personal evolutionary status of a person. Physical brain cells are capable of perceiving information-energy only within a specific embodiment

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Therefore, E.P.Blavatsky warned during her lifetime: the greatest harm to world theosophy will be brought by THEOSOPHISTS THEMSELVES - who have not yet gotten rid of personal pride... Most often on the Internet on the so-called theosophical and esoteric sites, the leaders are “theorists” whose main problem is in the future, creatively rework the entire theory into concrete practical spiritual practice - into selfless service to people. You can sit in meditation for days, you can fill your head to the top with various esoteric theories - all this is nothing in comparison with spiritual unselfish work among the people around you - practice!!!
Theoretically savvy Personalities are of little use to the Teachers of the Spiritual Hierarchy - Teachers do not deal with personalities at all.

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There is practically no single Theosophical Society on the scale of Russia today. The main fault is that all communication of current Theosophists, both in real life and on the Internet, follows the path of communication between Personalities, and not Spiritual Souls. And Personalities are filled with personal ambitions and pride. In practice, today's Theosophists only boast to each other about their bookish theoretical personal knowledge and nothing more... Of course, we are talking only about exoterics; because no one will ever expose personal esoteric knowledge to the public - it is prohibited by an occult oath. Those who know this will understand... It is also strictly forbidden to speak about personal esoteric energy practices in public. So all that remains is to boast in front of each other: who is smarter and more well-read than whom. Real esotericists “communicate” on the subjective side of Life, in another dimension.

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That's right! And personality is a mask, in contrast to the Conscious Active Creative Individuality (I Am). Among the esotericists of the Earth there are only a few of them! I don’t consider myself one of them either, but I came across this thing - when you point out to a person - a modern esotericist - an obvious gap in his teaching or an illusion, all the followers immediately get personal and don’t even bother to answer, they just attack like a flock and sink to a lower level plinths in their insults! I lived in seclusion for a long time, although I wrote books, but I went online and was horrified. Responses to comments of two types - either insults, or - like you can’t understand, or in one manner - I wish you love and peace, etc. There is no one to talk to on the Internet! Even in esotericism - everything is purely Russian! It seems to me that there are not enough conferences and open speeches, so illusory delusional teachings like Goch and Grabovoi are multiplying, but there is no evidence.

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Dear Ganga, if you don’t mind, we could talk to you.
I leave my email for you [email protected]
With sincerity and respect to you.

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Dear Ganga, good night! How can I read your book or books!? If I may. [email protected]

The word “theosophy” is not very often, but it flashes in the media; we sometimes see it on advertisements posted on the streets. A course of lectures on theosophy from Robert Monroe is found in bookstores and is available by A. M. Alferov on the Internet. And this is not to mention the numerous books by Blavatsky and the Roerichs.

This article will popularly introduce you to this teaching and its founders.

What is Theosophy?

This name consists of two words “theo” - god and “sophia” - wisdom. Therefore, purely from a linguistic point of view, theosophy is divine wisdom. However, the point this concept in reality it turns out to be completely different.

The Neoplatonists, who lived in the second century AD, first called themselves Theosophists. Amonius Sakos and his students created philosophical system, based on eternal truths, with the intention of reconciling all religions, developing a single universal principle and common ethics. Their followers - medieval scholastic scientists, who were Jacob Boehme, Paracelsus, Swedenborg, Saint-Germain - put into the concept of theosophy the mystical experience of knowing the deity, the secrets of nature, contrasting the movement we are considering with theological theology.

In fact, modern theosophy is a teaching created by H. P. Blavatsky. The authorship belongs to it, since neither the ancient Greeks nor their medieval followers managed to formulate the theoretical basis of the doctrine.

Elena Petrovna was born in Yekaterinoslavl (modern Dnepropetrovsk) in 1831, lived for sixty years, and came from a noble family with German roots. At the age of seventeen she married the old general Blavatsky, but after living with him for three months, she ran away. Traveled a lot, studying various religions (India, Tibet, Greece, Turkey, France, Britain, USA). She was known as an unusual person, she was surrounded by mysteries, and her actions were more intuitive than logical. Elena Petrovna's life is worth becoming the basis of many adventure novels.

Blavatsky is often called a Russian philosopher, mystic, and writer. However, the main essence of her extraordinary personality was determined by her mediumistic abilities. According to many testimonies of contemporaries, she could remain in a trance for hours, traveling in the subtle worlds, while her gaze, looking at one point, was meaningful, but no pulse or breathing was observed.

This was a top-class medium.

Theosophy is not a religion

What is her teaching? Sometimes in publications there are definitions of it, compiled according to the following model: “Theosophy is a science and a religion at the same time, since it studies the Universe through the higher “I” of man (in Christianity this term is called the soul).

You should think twice before accepting them on faith. Let us ask ourselves the question: “Is theology created in an occult way, even by the most talented medium, a religion?”

In answering it, it is necessary to explain the fundamental difference: how does a human medium, enslaved by the will of the spirit, differ from the creators of religion (Jesus Christ or Muhammad). Both the creator of Christianity and the creator of Islam were enlightened people who approached the Absolute and became it, which means they were free individuals. Religion connects with the Absolute, it is harmonious. Theosophy does not possess this integrity, subordinating man to the will of the spirits. The teaching received through spiritualism and the religion created through the paths of God's revelation are two different things.

By the way (the fact is documented), during Elena’s baptism, the robe of one of the priests caught fire. Then in “Isis Unveiled” Blavatsky will write: “The laws of the Bible, the teachings of which he completely rejected, Christ was the first to violate, for which he was ultimately crucified.”

As you know, Blavatsky’s mystical teaching declares the replacement of all religions.

Theosophy is not a science

Elena Petrovna was the most educated person of her time, both thanks to self-enlightenment and (sorry, but the fact is a fact) mystical nourishment, through mental communication with spirits. After all, how can we explain that a woman who did not even graduate from high school emerged victorious in disputes over her specialty with professors of chemistry or biology?!

She was a polyglot, knew “dead languages”: Sanskrit and ancient Egyptian. An old Egyptian man who lived in Istanbul taught her the ability to understand unknown texts using clairvoyance. Modern researchers of her works have determined that she used more than 1,400 sources. No scientist can do this!

Her works, written in the late 19th century, form the basis of modern theosophy. Blavatsky's books, despite the heavy author's presentation of the text, are popular to this day:

• "The Secret Doctrine".
• "The Key to Theosophy".
• "Voice of Silence"
• "Isis Unveiled"
• "From the caves of Hindustan."

Theosophical Faith

Practical Theosophy is described by H. P. Blavatsky in her book “The Voice of Silence,” first published in 1889. The Japanese ideologist of Sen Buddhism, Daisetsu Suzuki, believed that she managed to reflect the Mahayana teachings set out in the book of mystical teachings “The Golden Rules”, and that she was undoubtedly initiated into it.

A hundred years later, the preface to the anniversary edition of the book was written by the 14th Dalai Lama, who noted the originality of Elena Petrovna’s presentation of the path of the bodhisattva (adept).

Thus, Buddhism formally recognized Theosophy as its pro-Western branch.

• "Voice of Silence"
• "2 ways".
• "7 Gates"

Practical theosophy is a theory of the path of the bodhisattva (an adept walking the path of enlightenment) borrowed by the ideologist of theosophy from Lalitavistara (the biography of Shakyamuni Buddha - a work of the 3rd century AD). It is the sequential overcoming of the paramitas (steps) leading to arhatship:

1. Dana (intransigence, unity of all things).
2. Sila (guidance of vows).
3. Kshanti (humility, patience).
4. Vairagi (impassion).
5. Virya (effort, diligence).
6. Dhyana (concentration, contemplation).
7. Prajna (wisdom).

An Arhat, as interpreted by Elena Petrovna, is “deserving of divine honors,” “a representative of reason... comparable to the degree of archangels in biblical tales.” (Blavatsky, “Teaching of the Temple”).

Blavatsky's teachings. Goals. Fundamental Truths

In 1875, Elena Petrovna created a Theosophical Society in New York, the theoretical basis of which was her work “The Secret Doctrine,” which sets out the foundations of truth. Contents: the first volume “Cosmogenesis” (“Creation of the world”), the second volume “Anthropogenesis” (“History of the creation of mankind”) and Short story religion.

Theosophy has goals:

1. The brotherhood of humanity without regard to race, color or social status.
2. Study of ancient world religions to compare and formulate universal ethics.
3. The study of the hidden divine and supernatural powers in man.

The basis of the teaching is three fundamental truths:

1. There is an eternal, limitless and immutable principle as the source of the first cause of the universe. Moreover, nothing is known about him other than the presence of this causal connection.
2. The universe is eternal and cyclical. That is, there is neither the beginning of the world nor its end.
3. The universal soul is identically individual to the soul of each person. Which is also called the seventh principle. It is believed that the soul is the higher “I” of a person.

Blavatsky drew the idea of ​​understanding the world through human self-knowledge from Indian teachings Advaita (the root causes of all things and knowledge). According to him:

• The soul of God and the individual soul of man are identical.
• Separate existence is an illusion - a reflection of true existence.
• In fact, there is no diversity of souls in the world, there is only one soul - God's, everything else is its reflection.

How does the universe work?

“The whole world is created from the same matter, differing in its modes,” says Theosophy. Lectures on this doctrine give an interpretation of the concept of mode. Let's try to explain it.

Following Blavatsky's theory, physical and spiritual matter are essentially the same; they differ only in modes (i.e., modes of existence, nature of being). For comparison, let us imagine that liquid, ice and steam are modes of the same materiality - water. All these states are interconnected. Thus, spirit and matter are related, and no god exists outside the material world, for he is free to exist in various modes, including the material.

However, there are more modes than states of water known to us. Blavatsky speaks of seven states of matter. The seventh is spiritual and incomprehensible, corresponding to the highest principle. Theologians call this state Christ, that is, they call this not the Messiah, not God the Son, but the highest state that every person can achieve by following the path of the bodhisattva.

Thus, an arhat (theosophist) who has achieved enlightenment is a person who, through meditation, through trance, can live in all seven modes, i.e. at all levels of reality. That is, an arhat can act in them just as consciously as we do in the “lower,” i.e., material world.

Views on man, heaven and hell, karma and reincarnation

Helena Blavatsky calls the book “The Key to Theosophy” the third most important in a number of her works. It talks about human nature, karma, life after death. In the preface, the author points out that this work is only the key that opens the door of knowledge to her teaching, without claiming to be basic.

In particular, in it, talking about the structure of man, Blavatsky talks about his seven bodies:

1. Physical.
2. Etheric (energetic).
3. Astral (emotional).
4. Intuitive (spiritual).
5. Causal (karmic).
6. Mental (reasonable).
7. Spiritual (higher “I”).

Based on this theory, a disease with its epicenter in the etheric body will affect the physical. Moreover, an ordinary person will not feel the effect of treatment. This is the nature of, for example, erysipelas. By the way, Chinese medicine, turning to the etheric body, has long and effectively treated migraines, to which Western science gives in.

Following the law of karma, Blavatsky claims that heaven and hell are temporary states, dream-like. In this sense, Theosophy is dialectical. Lectures by esotericists on the topic of cause-and-effect relationships mention both positive and negative karma. The first follows from subtle human feelings (friendship, love, respect), the second - from rough animal emotions (rudeness, anger).

Stay time human soul in heaven or hell in proportion to the resulting karmic accumulation. That is, in the afterlife neither exists eternal torment, nor eternal bliss.

Helena Blavatsky also adopted the law of reincarnation from Hinduism. Considers the world to be a collection of various monads (entities, constructive elements of existence). Moreover, the primary monad does not have self-awareness, personality, or individuality. However, in its development it must go through seven kingdoms: stone, plant, animal, human, angelic, and then higher levels.

Theosophy on the Human Races

Theosophists connect the future of humanity with the 6th race, more spiritual, possessing new knowledge, psychic abilities, which will be opposed by earlier races. In total, according to Elena Petrovna Blavatsky’s book “Anthropogenesis”, there should be seven of them.

The first race (the Bahishads who came from Venus) isolated their subtle bodies and created the subtle forms of human bodies - ethereal. They were not material, did not have consciousness, and moved in the form of ghosts.

The second race came from the first, it seemed to branch off from its aura, possessing a denser shell, but it also did not have consciousness.

Starting from the third race, people have intelligence. The Lords of wisdom (according to Blavatsky - Mahatmas) bestow it. The third race was enormous in stature, in fact comparable to its contemporary dinosaurs, and their height was about 18 meters. Among its representatives gender appears; they were hermaphrodites. Its representatives became mortal. After all, the first and second races as such did not die, evolving into each other.

The third race lived on the mainland, which was called Lemuria. The continent died approximately 700,000 years ago due to cataclysms: earthquakes and volcanic eruptions. However, some of the Lemurians lived on the island of Atlantis. Their growth gradually decreased.

The fourth race (Atlanteans) as such appeared 4-5 million years ago. Its first representatives were about 3.5 meters high. Gradually their growth decreased and at the time of the destruction of Atlantis it became equal to that of humans. Blavatsky gleaned information about Atlantis from Plato’s Dialogues. The Atlanteans allegedly practiced black magic, which destroyed the mainland. However, towards the end of the existence of Atlantis, some of them migrated to Egypt.

Now, according to Blavatsky, there are three races on Earth:

• individual representatives of the 4th (at the level of wild island tribes),
• 5th (modern humanity);
• representatives of the 6th (indigo type people).

Spread of Theosophy in the world

At the end of the 19th century, Theosophy was born. The movement began to develop after Blavatsky's death. Several theosophical societies were created in the world:

• The most powerful, international, located in Adyar (India). It was founded by Elena Petrovna herself, who spent her last years in Adyar.
• Headquartered in Pasadena (USA). It originated from a section led by William Judge in the 19th century. He separated his society from the international one after Blavatsky's death.
• National, previously subordinate to the Adyar, but then lost contact with it. They exist in more than three dozen countries.
• Alternative theosophical societies “United Lodge of Theosophists”, “Theosophist International”, as well as anthroposoft and Roerich societies.

Theosophy in Russia began its development path with the St. Petersburg Society, created in 1908, but in 1918 the Bolsheviks banned it.

The current Theosophical Society of Russia was organized in 1991.

Currently, there are 17 similar organizations in Russia, located in the following regions:

1. Moscow region, index 143500.
2. Novomoskovsk, Tula region.
3. Petersburg.
4. Pyatigorsk
5. Nizhny Novgorod.
6. Sizran.
7. Tolyatti.
8. Samara region, Otradny.
9. Permian.
10. Kemerovo.
11. Krasnoyarsk
12. Omsk.
13. Yurga.
14. Novosibirsk
15. Bratsk
16. Khabarovsk.
17. Yakutsk

Meetings of society members are held 1-2 times a week. For example, in Moskovsky they are scheduled on Thursdays and sometimes on Mondays. Adherents delve into Blavatsky’s teachings by studying the course “Theosophy, Living Ethics.” Lectures held within its framework are free and available to everyone.

Let us explain why a new term appeared in the title of the lectures. Often, domestic theosophical societies hold joint meetings with Roerich's (there are more of them in Russia). The teachings of the Roerichs, consonant and related to those created by Blavatsky, just like Theosophy, drew a lot from Buddhism. Moreover, it is called agni yoga, or living ethics.

Briefly about the teachings of the Roerichs

Helena and Nicholas Roerich are approximately 40 years younger than H. P. Blavatsky. Their predecessor published her works at the end of the 19th century in New York. Elena Ivanovna, herself a member of the Theosophical Society, translated them into Russian. Further, being a medium, she became a contactee of one of Blavatsky's Mahatmas, known as Moriah.

The time has come to explain who the Mahatmas are. These are legendary people in India, whose name translates as “Great Spirit”. Blavatsky claimed that her teachers were three such individuals. Only she and a few of her associates saw them live. The British Museum (London) houses the correspondence of the Mahatmas with the Theosophical Society.

The material for the teaching of agni yoga was the conversations of Helena Roerich with this teacher. The basis of the mystical teachings of Nicholas and Helena Roerich were 14 books, among which the most famous are “Shambhala”, “Practice and Theory of Agni Yoga”, “7 Secrets of the Cosmos”, “Himalayas-Altai”, “Power of Light”, “Flowers of Moria”. They present theosophy and living ethics in a more accessible style than Elena Petrovna’s.

Lectures of the Agni Yoga Society are sometimes held purely based on Blavatsky’s books, because Helena Roerich, at the beginning of her career, was actually a translator and popularizer of Helena Petrovna’s teachings in Russia. Over time, the two teachings practically merged in domestic conditions. Currently two Russian societies The “Course of Theosophy and Living Ethics” was jointly developed and popularized through the Internet and printed publications.

Conclusion

There are many supporters and opponents of Theosophy in the world. The peak of its popularity came at the end of the 19th century. Medium Blavatsky made a worldwide name for herself and fulfilled the mission of the Mahatmas, creating an international community that became extremely popular in the late 19th and early 20th centuries. Its members were Thomas Edison, Lewis Carroll, Jack London, James Joyce, Henry Miller, Paul Gauguin. Albert Einstein and Sir Arthur Conan Doyle interacted with the community and became acquainted with its theory.

The asceticism of Blavatsky and the Roerichs deserves respect. Theosophy and living ethics are accessible and popularized today. Their wider dissemination is prevented, on the one hand, by the position of Christianity that denies it, and on the other, it is discredited by various pseudo-teachings of Theosophy.

It’s not for nothing that the website of the Russian Theosophical Community has a page “Gentlemen! Beware of charlatans! It briefly outlines the characteristics of pseudo-theosophical communities:

• payment;
• declaration of exclusivity;
• the egos of their leaders;
• demand for personal loyalty;
• demonization of other communities;
• promises of physical immortality.

Moreover, in the cultural space the concept of “theosophy” has not received a single definition, neither in the philosophical, nor in the culturological, or even in the theosophical space. Many Theosophists wondered about the essence of Theosophy. Thus, the 5th President of the Theosophical Society, Shri Ram, in his work “Why Theosophy Remains Undefined” writes: “The word “Theosophy” is not defined either in the statutes of the Society or in any official document. Each of us is supposed to discover for ourselves what it is, what the essence of Theosophy is.”

Definitions of Theosophy presented in encyclopedic, scientific and theosophical publications can be divided into three groups.

1. Definitions stating that theosophy in a broad sense is the mystical knowledge of God, and in a narrow sense - the teaching of H. P. Blavatsky and her followers. In this group of definitions, the emphasis is on the cognitive and methodological basis of Theosophy.

2. Definitions emphasizing the occult side of Theosophy and its reactionary nature. This point of view, as a rule, was positioned by ideologically biased Soviet researchers.

3. Definitions that claim to be the ontological ultimate of Theosophy and its status as a “Religion of Wisdom”. This position is typical for representatives of theosophical teaching.

These definitions seem insufficient due to the one-sidedness of the approaches. To identify the essence of theosophy, this article proposes the stages of its manifestation in the worldview space of cultural formation.

The Transcendental Nature of Theosophy

The core of theosophy is a holistic picture of the universe in the unity of relationships and patterns of all possible planes of existence. The source of this knowledge is the hypothetically assumed Sophia, Wisdom, eluding systemic definitions. This is a transcendental source of the world order, which gives grounds for understanding theosophy not as human knowledge about God or the Divine, but, relatively speaking, the knowledge of the Gods about themselves and about the world, that is, Divine wisdom. The core of Theosophy is the spiritual ideal of a person’s aspiration to replenish this integrity through the unfolding of aspects of spiritual culture. Speaking about Divine Wisdom, H. P. Blavatsky writes: “This wisdom is as ancient as the human mind. The first derivative of its name was the title of the sages - the high priests of this cult of truth. Over time, these titles were transformed into the words philosophy and philosophers (lovers of wisdom)."

Universal Theosophy

Due to the metahistorical nature of the spiritual core, Theosophy claims the universality of its origins at the dawn of human development. Universality, which became the basis of mythology, mystery and magical practices of antiquity, based on the idea of ​​the unity of the spiritual nature of man and the transcendental basis of the world, expressed in the syncretic form of a holistic worldview. Theosophy is based on the objectivity of the absolute field of knowledge in the form of pre-rational ideas about the unity of the world. Theosophical ideas, rooted in culture earlier than philosophy, science and religion, manifest themselves through a symbolic worldview and a holistic understanding of the essence of the world in the form of esoteric doctrines, cult-ritual actions, and mystery practices.

Initially, theosophy existed in an unsystematized, pre-conceptual form of an irrational-intuitive feeling of the depth of reality. Theosophy is based on overcoming subject-object oppositions, defining both the transcendental (God) and the immanent (man) as the one and only reality. N. Berdyaev expresses the essence of a single immanent-transcendent space, presented in theosophy as “the borderline position of a person resting on transcendence,” where “the transcendent is perceptible only through immersion in the depth of the immanent.” Thus, the basis of Theosophy is experimental knowledge acquired through the mystical unification of the deep Self and the Absolute.

Theosophy as a state of consciousness

Theosophy positions itself as a state of consciousness, that is, as a person’s ability to approach the transcendent by going beyond the personal Self. Thus, the mystical becomes an integral part of Theosophy. At the same time, experienced knowledge, the core of which is outside of cult, time and language, takes a form adapted to the level of culture, time and verbalization. This is the state of Divine Wisdom that is potentially present in every human being. In this aspect of theosophy, spiritualized individuals appear who have a level of consciousness as close as possible to the Divine.

The transcendental core of Theosophy is the basis of the consciousness of great personalities. Conventionally, Buddha, Zoroaster, Moses, Jesus Christ had a theosophical consciousness, who were prophets of new religions and spiritual teachings adapted to the general cultural level.

While preserving the transcendental core, theosophy takes on esoteric forms inaccessible to the profane consciousness. Thus, in the depths of every religion there are mystical teachings, preserving the universal essence of theosophy, such as Hesychasm in Christianity, Kabbalah in Judaism, Sufism in Islam.

Transforming into the sphere of a rational-systemic world description, theosophy finds aspects of manifestation in the parascientific concepts of the Middle Ages in the form of alchemy, astrology, etc. Historical and philosophical context of theosophy With the development of philosophy, theosophy positions itself through a line of irrational and intuitive directions. Thus, in the depths of Alexandrian Neoplatonism the term “theosophy” itself arose, the first mention of which at the beginning of the 3rd century AD is associated with the name of Ammonius Saccas. The legendary personality of this thinker is associated with the tradition of “unwritten philosophy”, which is not recorded in the direct text and was transmitted only orally from teacher to student worthy of intimate knowledge. Ammonius entered the history of philosophy under the nickname Sakkas (bag), which is explained either by his work in the port, or by his ascetic appearance (dressed in sackcloth, burlap). But another name for Ammonius is also known - “Theodidaktos”, that is, taught by God. E.P. Blavatsky writes about him: “Ammonius Saccas, nicknamed theodidaktos - “instructed by God”; a great teacher who led a life so pure and chaste that his disciple Plotinus did not even hope to ever meet a mortal who could compare with him.” It is this perspective of acquiring knowledge that is decisive in theosophy, in which Divine wisdom is understood as an integral system of an evolutionary plan, open in accordance with the readiness of consciousness and spiritual development person.

Thus, Plotinus, one of the most famous students of Saccas in the history of philosophy, represents Neoplatonism, presenting the theosophical line of ancient irrationalism in the European philosophical context. The unity of the Platonic understanding of the immateriality of the soul and the Aristotelian approach in justifying the prime mover mind, embodied by Sakkas, is evidence of the synthetic integrity of the theosophical worldview, capable of multi-vector reflections and polyconceptual refractions in philosophy.

The most striking exponents of the theosophical content of ancient Neoplatonism are Plotinus and Porphyry. The sought-after theosophical integrity (Divine wisdom) is expressed in their teaching through the irrational world principle - the “One”. Ecstatic union (merging) of the soul with Him and an ascetic lifestyle are defined as the practice of acquiring unconditional spirituality. Plotinus holds that the secret gnosis or knowledge of Theosophy has three degrees: conviction, study and insight. Porfiry even considers theurgy as an insufficient act of liberating the body from the shackles of matter, affirming the acquisition of spiritual perfection through mystical fusion with the Divine. Iamblichus was the only one of the Alexandrian Neoplatonists who supplemented theosophy with the doctrine of theurgy.

Gnosticism (gnosis - knowledge, cognition), represented by both Gnostics belonging to the church (Clement of Alexandria, Origen), and non-Christian thinkers who combined gnosis with Persian and Syrian ideas (Basilides, Valentinus), is considered a theosophical movement.

In the historical and philosophical context, the concept of theosophy was used in relation to the mystical and religious teachings of both the Middle Ages and the New Age. Theosophy includes the teachings of Byzantine Neoplatonism. In the teachings of Areopagitica, Gregory Palamas and Maximus the Confessor, through the mysticism of self-knowledge, an ideological basis is formed for a unified context of Eastern and Western Christianity. The teachings of the Rhine medieval mystics - Master Eckhart and his followers (John Tauler, Heinrich Suso, Jan Ruysbroeck) are distinguished by their theosophical content. The theosophy of Master Eckhart is addressed to the Transcendent in the form of pure Divinity, the unconditioned essence of God, which is revealed through deep self-knowledge of the “spark of the soul” - the spiritual basis of man. Through the concept of the unity of the spiritual basis of man and the transcendental essence Divine teaching medieval mystics forms the conceptual space of Protestantism as an evolutionary renewal of religious consciousness.

Theosophy of thinkers of the Renaissance and Modern times, such as Nicholas of Cusa (XV century); Sebastian Frank, Paracelsus, Valentin Weigel (XVI century); Jacob Boehme, Robert Fludd, Thomas Vaughan (7th century); Emmanuel Swedenborg, Karl von Eckartshausen (XVIII century) based on the synthesis of theology and cosmology forms the foundations of the natural scientific picture of the world, realized in the XVII-XIX centuries. German idealism, with which rationalism and even panlogism are traditionally associated, is not alien to the idea of ​​theosophy. “That theosophy,” writes H. P. Blavatsky, which encouraged people like Hegel, Fichte and Spinoza to continue their work Greek philosophers and reflect on the One Essence - the Divinity, the All-Divine, emanating from the Divine Wisdom - incomprehensible, unknown and inexpressible, on the basis of any ancient and modern religion." Among the representatives German idealism the idea of ​​theosophy was most reflected in the works of F.V.Y. Schelling, who underwent an evolution of views from natural philosophy to the philosophy of revelation, in which the thinker sets as his highest goal to explore the “Divine Mind” - a concept close to Divine wisdom. “The divine mind contains a system, but God himself is not a system, but life,” writes the philosopher. The system within the Divine mind and the connection of this depth of the Absolute with life is for Schelling the ultimate possibility of complete research. "I declare that ultimate goal of all my scientific works there was... a transition from the fragmentation of private knowledge to the completeness of knowledge... For I wanted to know the truth in all particular directions in order to freely and unhindered explore the depth of the absolute.” In this regard, Schelling used the term “theosophy” to denote the synthesis of mystical knowledge of God and rational philosophy.

Disbelief in the constructive and creative forces of man, historical and social pessimism, skepticism - these are the main features of the mentality at the turn of the 19th - 20th centuries. At this time, the essence of the surrounding reality is rethought, ideas about the meaning, purpose, purpose are qualitatively revised human activity and knowledge. The concept of “theosophy” is addressed by representatives of Russian religious philosophy, such as Vl. Solovyov, N. Berdyaev, S. Bulgakov, N. Lossky, whose views were based on Orthodoxy and were distinguished by criticism of the desacralization of religion. Vl. comes closest to theosophical issues. Solovyov, who called his teaching “free theosophy,” meaning by theosophy complete knowledge, or, according to the philosopher, mystical knowledge, but expressed in a strict system of logical categories.

In the wake of the ideological search of the late 19th century, theosophy acquired new forms of implementation thanks to the activities and creativity of Helena Petrovna Blavatsky. N. Berdyaev calls Blavatsky, her contemporaries and like-minded people (R. Steiner, C. Leadbeater, A. Besant, etc.) “new theosophists” who fulfilled their historical mission, giving theosophy social forms of implementation. As part of the ideological search of the late 19th – early 20th centuries, interest in the philosophical and religious teachings of the East is awakening in Europe. Thanks to the appeal of Schelling and Schopenhauer to the Upanishads, the terms and concepts of Indian philosophy are introduced into the European philosophical space. Thus the ground was prepared for the theosophical teachings of the “new Theosophists”, who realized the universal principle of theosophy through a synthesis of Eastern and Western culture. At the end of the 19th century, Theosophy for the first time positioned itself as an independent theosophical teaching.

Theosophy and theosophical teaching

The transcendental prehistoric core or spirit of universal Theosophy appears as its body, that is, a tangible visible form in the form of theosophical teachings. From this time on, the term “theosophy” began to be applied to theosophical teachings. It is necessary to distinguish between the transcendental basis of theosophy, its universal core, theosophy as a state of consciousness and theosophy as a teaching that takes a systematic presentation. If Divine wisdom is absolute Truth, then theosophical teaching reflects the facets of this Truth, presented through enlightened consciousness and formalized into certain knowledge and ideas. Thus, theosophical teaching is not the Truth, but only a description of it. Possessing open knowledge of theosophical teaching does not yet mean achieving the theosophical state of consciousness. Accumulating knowledge is not enough to gain Wisdom. Theosophical teachings gain meaning through self-knowledge as a path to awakening Divine wisdom and the practice of a way of life. Founded in 1875 in New York by E.P. Blavatsky, G.S. Alcott and W.K. Judge, The Theosophical Society promotes the practical implementation of theosophical ideas in the forms of spiritual and social life, and the legacy of H. P. Blavatsky and her followers constitute the body of Theosophy - theosophical teaching, presented in a systematic presentation of knowledge in theosophical texts. At the same time, Blavatsky states: “There is theosophy and theosophy: the true theosophy of theosophists and the theosophy of the members of the Society of the same name.”

In view of the transcendental nature of its core, Theosophy cannot be expressed as a definitive teaching. For this reason, interpretations of the content of Theosophy and understanding of its essence appear, which lead to contradictions both within the Theosophical Society and in external assessments of the content of the teaching. Theosophy constantly demands from its researchers the most objective and unbiased position possible. It is necessary to understand that Theosophy as Divine Wisdom is an ideal, a model, which, one might say, is never achieved in its fullness in the limited conditions of material existence. That is why in the ranks of Theosophists there cannot be categorical and categorical opinions. The views of Theosophists presented below reveal a palette of opinions about “what is Theosophy?”

Theosophists on Theosophy

Helena Petrovna Blavatsky

Starting from the interpretation of the word “theosophy” as Divine wisdom, Blavatsky reveals its essence through the concept of “theodidacts,” that is, those who are taught by God or those who are close to God, due to which they have knowledge of Him.

According to Blavatsky, theosophy is knowledge in the form of “a doctrine about God or God’s creations, which is not a revelation, but is divinely inspired at its core... Thus, theosophy, Blavatsky believes, is ancient religion Wisdom, an esoteric doctrine, once known in all countries that claim to be civilized….this is the knowledge of God, taking the mind from the world of forms to the world of formless spirits….this is the feeling of the appearance of the inner, invisible world.” Theosophy, according to Elena Petrovna, is “the philosophy of a rational explanation of things, and not a set of dogmas,” “the science of the essence and mystery of all things.” The subject of theosophy, according to Blavatsky, is “the one Supreme Essence, Unknown and Unknowable.” This unknown essence manifests itself in all forms of existence, serving as the true subject of theosophy. About the purpose of Theosophy, Blavatsky writes: “To honor this Presence, the invisible Cause, manifesting itself in continuous effects; this intangible, omnipotent and omnipresent Proteus - indivisible in his Essence and elusive form and yet manifesting in every form; A presence that is everywhere, everywhere and nowhere; which is All and Nothing, omnipresent and yet one; The essence that fills, connects, limits, contains everything and is itself contained in everything.”

H. P. Blavatsky defines the uniqueness of Theosophy in the form of the achievement of the Divine fullness of consciousness, capable of embracing Wisdom, and considers the true researcher of Theosophy to be one who “throws away the old, well-trodden path of routine and enters the lonely path of independent thinking, directing thoughts to the Divine..., a true thinker , seeker of eternal, “divinely inspired” truth for solving world problems.”

Quoting Emerson's essay on the Oversoul: “I, imperfection, worship my own Perfection,” Blavatsky, citing Plotinus, considers Theosophy to be the unity of belief, study and insight. “The means or instrument of the first is feeling or perception, the second is dialectics, and the third is intuition. Reason is subordinate to intuition - this is absolute knowledge based on the merging of consciousness with the cognized object. Theosophy is, one might say, exact science psychology; it bears the same relation to natural, undeveloped mediumship as Tyndall’s knowledge has to a schoolboy’s knowledge of physics.”

Charles Webster Leadbeater

Following the opinion of Blavatsky, Ch. Leadbeater believes that “theosophy is not a religion, but it is the truth that underlies all religions.” At the same time, in his work “Textbook of Theosophy,” which is built on the basis of an analysis of the essence of theosophy and its connection with philosophy, science and religion, Leadbeater argues that theosophy is “simultaneously philosophy, religion and science.” At the same time, the acquisition of theosophical knowledge comes through experience, “firstly, from people who have gone through a longer path of evolution and have direct experience of approaching the truth; secondly, from the conclusions drawn from the results of development and the obvious subsequent steps of evolution."

Nilakanta Shri Ram

The fifth president of the Theosophical Society, Nilakantha Sri Ram, based on the lack of a final definition of Theosophy by reflecting on the key theosophical concepts of “Wisdom”, “Truth”, “Matter”, “Consciousness”, “Spirit”, “Divine”, comes to one of the definitions of Theosophy : “Theosophy is essential knowledge from the depths of truth, the nature and principles of which are present in everything that exists, including in the heart of man, which gives him the opportunity to know the truth in the blink of an eye.”

In the work “What is Theosophy?” Sri Ram formulates the essence of Theosophy as follows: “Theosophy is Wisdom, which includes all things whose essence is the unity underlying them.”

Shri Ram presents the comprehension of this unity in two directions - objectively as a vision of the overall picture of the universe, in which there are many aspects of levels and subjectively, which fills the unity with many life meanings. Therefore, Theosophy, in his opinion, should become a “living experience” of search and constant discovery. Sri Ram gives a renewed understanding of Theosophy, complementing the objective approach with subjective practice.

Mary Anderson

Contemporary American theosophist Mary Anderson, like Sri Ram, comprehending the essence of theosophy, turns to the etymology of the word “theosophy”. The essence of the concept of “Wisdom” is revealed, according to Anderson, through the opposition to the concept of “knowledge”, which “belongs to the area of ​​our everyday mind”, in turn “the mind uses it egocentrically. But we have no other way than to go from everyday life,” says Mary Anderson.

In this regard, Theosophy as Divine Wisdom “implies deeper aspects of things, beyond division and personal problems. This does not mean that Theosophy has nothing to do with everyday life. If internally one - what is fundamental principle theosophical teachings and the basis of theosophical life, then everyday life should not be separated from the deep, inner, Divine Wisdom, but on the contrary, should express it.”

Minor Lyle

The modern theosophist explains the lack of a definitive definition of Theosophy by the vast scope of the teaching, in which everyone can explore the most relevant and significant aspects in their own life. “For this reason,” says the theosophist, difficulties arise in defining Theosophy, which may initially seem like a weakness, become one of its greatest strengths.” Based on an analysis of the famous motto of the Theosophical Society: “There is no religion higher than truth”, the theosophist turns to its original sound in Sanskrit “Satyam Nasti Paro Dharma”, pointing out the inadequacy of the translation of the word “Dharma” as “Religion”, which limits the meaning of this statement. “Dharma is one of the many Sanskrit words that is difficult to translate directly into English,” states Lyle. “It has been variously defined as “the most important quality or characteristic,” “that which holds together,” “strength,” “law.” , or "path". The Bhagavad Gita characterizes dharma as the essential duty or goal of human life. If we consider the Theosophical motto in this context" as "there is no duty, no law, no path we can take but the path to truth, we will approach the fuller meaning of this phrase." Through this interpretation, the theosophist recommends defining the meaning of the concept “theosophy” as the path to truth.

Modern Theosophical teachings are not based on the revelation of each Theosophist, rather they are interpretations through personal experience awareness and living of theosophical truths. This is a feature of the modern stage of Theosophy, in which it acquires a rich palette of experiences, strung like beads on a single thread of the Divine plan. Therefore, today it is not enough to read the works of theosophists 130 years ago; today it is important to have your own theosophical experience and be able to conduct a dialogue both with theosophists who have their own experience, and with representatives of general cultural spheres. Let me remind you that Blavatsky, in her works and in direct communication, conducted a dialogue with scientists and philosophers, mastered the latest scientific discoveries, and tried to find common ground with representatives of various religious faiths. According to Socrates: “The only thing that the Soul takes with it is the experience of culture and education.” In this regard, theosophy must permeate all spheres of culture, and not fence itself off from them. Modern theosophy, if it claims the status of universality, will be able to find grounds for dialogue, but for this the intellectually accumulated knowledge about theosophical teaching is not enough. If we want theosophy to influence the development of spirituality, it is necessary to see theosophical patterns in scientific, philosophical, and general cultural achievements. For everything that exists today, all the achievements, victories and defeats of humanity, all positive and negative experiences - everything is included in the Divine plan. And if we are Theosophists, we must be able to read all its manifestations, see causes and consequences, and not choose a position that is convenient for ourselves. Then, as we are ready, theosophical knowledge will come, bringing us closer to Wisdom. This is exactly what E.P. wrote about. Blavatsky in her letter to the second Convention of American Theosophists in 1888: “People will receive new Theosophical teaching as they are ready to accept it. But no more will be given that the world at its current level of spirituality can use. And it depends on the spread of Theosophy - on the assimilation of what has already been given - how much knowledge will be revealed to people and how soon.”

If modern Theosophy remained at the level that was given to the world only during the first years of the Theosophical Society, then both the teaching and the Society would have already ceased to exist. But, fortunately, this is not the case. Therefore, each of us, due to our insight and flexibility of consciousness, is able to make our contribution to the cause of modern theosophy, enriching it with our unique experience. Experience, and not just knowledge of theosophical texts.

Can we finally conclude “what is Theosophy?” To offer the modern community a definitive definition of Theosophy is to limit it. Therefore, the article presents the various views of Theosophists as a basis for reflection, and not for assertion.

But we also have no right to refuse to understand Theosophy, because having chosen this path, it is necessary to determine its direction. That is why both H.P. Blavatsky and the Theosophical Society do not encourage dogmatism, but choose the path of research, understanding the depths of Theosophy. Neglect of this depth leads to a distortion of the foundations of Theosophy in the form of speculative thoughts, superficial interpretations and limited views of the teaching, often generated by psychism, fanaticism, and ignorance, which has received significant manifestations in modern New Age movements.

It seems to me that Theosophy is a life conscious of all the manifold interrelations represented by the Divine plan. Theosophy is the study of life, it is a personal and direct experience of self-inquiry. This is life in accordance with Cosmic Ethics, in which the Higher leads the lower, therefore, the lower nature has a chance and should strive for the highest model, for Wisdom in which there is no enmity, aggression, misunderstanding, claims and discontent, for there is no division but there is Unity! This true unity in the diversity of the different, different, different is Brotherhood, and is Theosophy.

Literature:

1. N. Sri Ram Why Theosophy is Left Undefined / The Theosophist, October 1964

2. Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004; Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983; New Philosophical Encyclopedia: In 4 vols. - M.: Thought. Edited by V. S. Stepin. 2001; Encyclopedic Dictionary of Brockhaus and Efron. T. 32a, - St. Petersburg, 1901; Julia D. Philosophical Dictionary. Per. from French – M. Int. Relations, 2000. - 544 p.

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4. Blavatsky E.P. Theosophical Dictionary. D. Mead. Translation from English by A.P. Haydock, 1892 (reprint 1988); Blavatskaya E.P. Key to Theosophy –M: AST; 2004; Blavatskaya E.P. What is Theosophy? / The Secret Doctrine of Theosophy; Collection of articles, comp. E.G. Logaeva. - M.: Sfera, 2006; Blavatskaya E.P. Who are Theosophists? / The Secret Doctrine of Theosophy; Collection of articles, comp. E.G. Logaeva. – M.: Sfera, 2006; Owen D. Knowing yourself. – Moscow: 1995. Leadbeater C. W. What Theosophy is /Textbook of Theosophy Electronic resource http://sacredtexts.com/the/tot/index.htm; N. Sri Ram Why Theosophy is Left Undefined. / The Theosophist, October 1964In the Light of Theosophy by Mary Anderson / The Theosophist - November 1996.; Why Theosophy is Left Undefined N. Sri Ram in The Theosophist, October 1964.

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18. Lile M.Transformative Qualities of Theosophy / Quest 92.6 (NOVEMBER – DECEMBER) 2004.

So, if the light that is in you is darkness, then what is the darkness?(Matt. 6:23)

Theosophy- anti-Christian religious-mystical occult teaching about the possibility of direct comprehension of “God” with the help of mystical intuition, accessible to a select circle of “initiates” and about the possibility of direct communication with the other world. Theosophy as a doctrine was founded by Helena Blavatsky in 1875.

The word "theosophy" comes from two Greek words- theos (God) and sophia - (wisdom) - and means “divine wisdom.” The term “theosophy” has been known since the 2nd century AD. e., when it was first used by Clement of Alexandria (approximately 150-215). The semantic content of the term “theosophy” over the course of almost two thousand years of its use was different and diverse. In Orthodox Christian usage, this word was synonymous with the term “theology” (theology) with the meaning: “knowledge of sacred, Divine things.” In parallel with this, the term “theosophy” began to be used by Neoplatonists: Ammonius Saccas and his students, who created a philosophical system, main goal which was to reconcile all religions, establishing a single universal principle and a common system of ethics based on eternal truths.

It should be noted that assigning the name “theosophy” to Blavatsky’s teaching is generally unlawful, because the semantic foundation of the term “theosophy” is the concept of “God”, and “Blavatsky’s theosophy” denies the existence of God as such . This was noted, in particular, by N. Berdyaev, saying that the name Blavatsky’s theosophy is unjustified, since there is no knowledge of God in it: “In modern theosophy it is difficult to find the doctrine of God... theosophy... does not deal with God, but with the cosmos."

Followers of this movement are confident that Theosophy combines the essence and basis of all world religions. The motto of the theosophical movement: “there is no religion higher than Truth,” laid down by H.P. Blavatsky as its basis, borrowed from the Maharaja of Benares. At the same time, Theosophy rejects the fundamental possibility of knowledge of the Absolute Truth by people not initiated into esoteric teachings, the quintessence of which she considers herself.

The religious and mystical teaching of H. P. Blavatsky (1831-1891) was formed under the influence of Indian philosophy (the doctrine of karma, reincarnation of the human soul and cosmic evolution as a manifestation of the spiritual absolute), occultism and Eastern esoteric doctrines and is set out in her work “The Secret Doctrine” (1888). Rejecting the “historical forms of religion,” Theosophy seeks to unite different faiths through the revelation of the identity of the hidden meaning of all religious symbols and to create on this basis a “universal religion” not bound by any specific dogma. The ultimate goal is the achievement of occult “knowledge” and the development of supernatural abilities through the esoteric traditions of a few “initiates” or “masters” who carry out the “spiritual evolution of man.”

Roerichov is a continuation of the teachings of theosophy of H. P. Blavatsky.

Many philosophers and scientists, having come into contact with Theosophy and understanding its true goals, considered it necessary to speak out against the propaganda of this teaching. Famous Russian philosophers and scientists Father G. Florovsky, Father S. Bulgakov, B. Vysheslavtsev, V. Kudryavtsev, S. Frank, M. Lodyzhensky in their writings showed the falsity and harmfulness of theosophical ideas, trying to warn against this hobby of those who, not Having a clear and firm Orthodox worldview, he accepts error as truth.

Currently, there is a tendency in society to rehabilitate Theosophy in the eyes of people, to breathe into it new life and turn it into some kind of respectable, supposedly scientific movement. Some adherents of this teaching quite often declare their commonality with Christianity and position themselves as Christians.

What is the special danger of Theosophy? In her teaching about the unity of all religions, the unity of truth and lies. Theosophy suggests enriching yourself with the experience of other religions: studying this experience and through it deepening Christianity itself. This false spirituality , which has absorbed the spirit and experiences of Shaivites, Buddhist tantrists and shamans, destroys Christianity from the inside, leaving only familiar terminology and names from it. Former Christian ceases to perceive Christ as his personal and only Savior. Christ turns for him, according to the internal religious experience, which has a pagan nature, into a kind of faceless cosmic force, and dogmas are perceived not as the life and light of the soul, but as temporary historical and philosophical ideas.

Blavatsky Elena Petrovna (1831-1891)

Helena Blavatsky was born on August 12, 1831 in Ekaterinoslav (now Dnepropetrovsk) in the family of a Russian army officer, Colonel Peter Alekseevich von Hahn, who came from Germany. Her mother Elena Andreevna Gan (Fadeeva) was a famous novelist, but died very young. Her maternal grandmother was Princess Elena Pavlovna Dolgorukaya. On her grandmother's side, Blavatsky's family tree goes back to the princely family of the Rurikovichs; her ancestors on her father's side belonged to the Macklenburg count family of Han von Rottenstein-Hahn. Orphaned at an early age, Elena is raised in the house of her maternal grandparents. In the family of her grandfather Fadeev, the early young Blavatsky spent most of her childhood, first in Saratov, where he was governor, and later in Tiflis.

At the age of 16, Elena Gan marries a man much older than her - the Vice-Governor of Yerevan Nikifor Vladimirovich Blavatsky. But after 3 months she ran away from him. After escaping, she ended up in Constantinople through Odessa, where for a year she worked as an assistant to an illusionist in a circus, who taught her many tricks, which were then so useful in her future career. Later she moved to London, where she made her debut in several drama theaters.

In 1848, after reading a book about the cult of Isis in ancient Rome, Blavatsky travels to Egypt, known as “the land of pyramids, ancient cults and secret knowledge, hoping to join them."

In 1851, on her 20th birthday (August 12), in Hyde Park (London), as H. P. Blavatsky herself claimed, she first met with Hindu Rajpur El Morya whom I had previously seen in my dreams. El Morya said that he "needed her participation in the work he was about to undertake" and also that "she would have to spend three years in Tibet in order to prepare for this important task."

Mahatma Morya - in Theosophy and Agni Yoga - one of the “Teachers of Timeless Wisdom”. Mahatma ("great soul") - V Hindu mythology and theosophy is one of the names of the world spirit. In Hinduism it means “saved while alive.” In Christianity, the concept of “saint” can be considered a synonym for the term. It should be noted that the traditional Indian idea of ​​​​Mahatmas differs significantly from the understanding of this word adopted in Theosophy. In accordance with theosophical teaching, the Mahatma is not a disembodied spirit, but a highly developed person engaged in individual spiritual growth and the development of earthly civilization as a whole (for example, the spiritual leader of the nation, Mahatma Gandhi). According to Blavatsky, Mahatmas (or adepts) live in Tibet and are considered to have already been saved from the cycle of samsara. In the first years after the creation of the Theosophical Society, the Mahatmas corresponded with many of its members. Blavatsky claimed that Mahatma Morya had appeared to her in dreams and visions since childhood, and that on August 12, 1851, on her twentieth birthday, their first meeting took place in Hyde Park (London). Although many members of the Theosophical Society in the 19th century described their meetings with Mahatma Morya and other Mahatmas, their very existence was questioned by most individuals and organizations (including the London Society for Psychical Research) even at that time. However, after Blavatsky's death, members of the Theosophical Society continued to claim that they met the Master or received secret messages from him. Thus, Helena Roerich claimed that thanks to her and her husband’s communication with the “Great Teacher” (Mahatma Moriah), the teaching of Agni Yoga arose.

After this, Blavatsky traveled a lot in Europe and Asia, and visited the USA. According to her in my own words, spent seven years in Tibet, where she received initiation into the occult mysteries.

In 1870 Helena Blavatsky founded in Cairo Spiritualist Society and declared herself a medium. This whole daring venture failed when the clients discovered in the house a long glove stuffed with cotton, which was used as a hand "freed from bodily flesh."

In 1873, Blavatsky moved to New York and two years later, together with Colonel Henry Olcott, founded Theosophical Society , the main goal of which was “the founding of a universal Brotherhood, without distinction of faiths, races, or origins.”

In 1878 Blavatsky became the first Russian woman to take American citizenship , and this event was widely covered in the press. In December of the same year, H. P. Blavatsky and Colonel Olcott departed through England for Bombay, India, where in February 1879 they set up the headquarters of the Society.

In May 1880, Blavatsky and her friend traveled to Ceylon, where Colonel Olcott began work on the revival of Buddhism in this country. They're both official accept Buddhism .

In September 1887 Blavatsky founded in London Theosophical magazine called "Lucifer" , whose task was considered to be the rehabilitation of the fallen spirit. The magazine was published 12 times a year with a volume of 50-60 pages and was published until 1897 (later it was renamed The Theosophical Review).

Helena Blavatsky died on May 8, 1891 in London, having suffered from the flu and not reaching three months before her sixtieth birthday. After her body was cremated, the ashes were divided into three parts, which are kept in India, New York and London.

Theosophical Society

Emblem of the International Theosophical Society. Inscription on the emblem: “There is no religion higher than truth”

November 17, 1875 in New York by the writer H. P. Blavatsky, the American Colonel G. S. Olcott and the young Irish lawyer W. C. Founded by Judge Theosophical Society , which declared the following goals:

• To form the nucleus of a Universal Brotherhood without distinction of race, color, sex, caste or creed;
• To promote the study of Aryan and other scriptures, world religions and various sciences, to defend the importance of the significance of ancient Asian sources belonging to Brahmanical, Buddhist and Zoroastrian philosophies;
• To explore the hidden secrets of Nature in all possible aspects, and especially the psychic and spiritual abilities latent in man.

Blavatsky organized this society after long wanderings around the world, passion for spiritualism, and visits to Tibetan sages.

In 1882, the center of the Theosophical Society was moved to Adyar (a suburb of Madras, India). The headquarters at Adyar still exists today and is the center of the International Theosophical Society. The motto of the Society became: “There is no religion higher than Truth.”

The main propagandists of the Theosophical Society were Helena Blavatsky and the English writer Annie Besant (1847-1933), who became the second president of the Theosophical Society. Blavatsky wrote many works on theosophy: “Isis Unveiled” (1877), “The Secret Doctrine” (1888), “The Key to Theosophy” (1889), “Practical Occultism”, etc. Researchers explain the popularity of the teachings of H. P. Blavatsky in Europe in that it offered a religion adapted to the thinking of people of the 19th century, permeated with rationalism and positivism; in India, it responded to the searches of local religious reformers, who sought to connect the values ​​of Hinduism with the values ​​of other world religions.

Among the famous members of the Theosophical Society were the American inventor Thomas Edison, Max Handel, the President of the Royal Society of London (1913-1915), the English chemist and physicist William Crookes, Motilal Nehru (father of the first Prime Minister of independent India Jawaharlal Nehru), etc.

During its existence, the Theosophical Society has undergone a number of significant changes.

The Theosophical Society originally arose as "a society of occultists for comparative experiments between spiritualism and the magic of the ancients according to the instructions of the ancient Kabbalah - Jewish and Egyptian."

In 1884, upon Blavatsky’s return from India, the Society was “restructured” into a “scientific” one, which was already based on the “core of international brotherhood”...Let us note that in 1884 in England, the Society for Psychological Research organized a special commission to conduct a detailed examination of the “scientific” activities of the Theosophical Society. A detailed report was drawn up, covering 200 pages of text, on the unscientific nature of the “scientific” Theosophical Society. Research scientists immediately realized that they were dealing with those for whom science serves only as a cover and partly as a means to attract people .

Since 1911, the Theosophical Society has acted as a religious movement professing the dogma of the Second Coming of Jesus Christ in the form of man - a teaching that contradicts Christianity and brings the Theosophical Society closer to Adventists.

After Blavatsky's death, her successors were the English writer A. Besant, as well as Alcott and Judge. In 1895, the latter, as a result of a conflict with the first two, separated and independently headed the “American Section” of the Society. The split in the Theosophical Society led to the formation of three centers:

1) United Lodge of Theosophists with headquarters in Los Angeles (USA).
2) International Theosophical Society with headquarters in Pasadena (USA);
3) International Theosophical Society with headquarters in Adyar (India).

Currently, Theosophical Societies, taken together, have branches in more than 70 countries around the world. They include people of different races, different religions and working in different fields of human activity.

Basic principles of Blavatsky's theosophy

Theosophy is a whole conglomerate of teachings and opinions. It is not possible to differentiate them, so we will dwell on its general principles, trends and methods, focusing on Blavatsky’s teachings as a characteristic phenomenon in modern theosophy.

The teachings of H. P. Blavatsky are based on Indian philosophy(primarily on Buddhism, Hinduism and Brahmanism), however this the admixture of Buddhist and Hindu borrowings is mainly purely terminological, with a complete or almost complete change in the semantic content of the terms. In fact, the content of Theosophy was borrowed by E.P. Blavatsky from Kabbalah.

Blavatsky called herself a conductor of the Higher Powers, the keeper of the secret knowledge of the Teachers, the Mahatmas, from whom she received all the theosophical truths. Until the end of her life, Blavatsky claimed that she was in constant telepathic communication with the Tibetan Mahatmas: she received orders from them, addressed them with questions and heard their answers.

The main provisions of Blavatsky's teachings can be expressed as follows: the origin of the world is based on the First Cause or the Absolute. Everything that exists in the Universe, including man, carries within itself a particle of the First Cause. Man has the opportunity to connect with the First Cause.

According to the logic of theosophical teaching, absolute truth unknowable. Cognition in Hinduism means the dissolution of the knower in the knowable, when the cognizing personality dissolves in the Divine and ceases to exist as a separate person, as an individual. Therefore, according to Theosophy, one can only talk about the relativity of knowledge of truth. It follows that comprehension of the fullness of Truth is impossible without the destruction of individuality.

Origin of the Universe

Theosophy denies the existence of a creator god and asserts that the starting point of the Universe is the “Unknowable”, the ineffable Absolute, thanks to which everything became, that the Universe unfolds itself, from its own Essence, without being created.

Theosophy's ideas about the world and man

Theosophy distinguishes three worlds:

• physical,
• astral (world of feelings) and
• mental (the world of higher ideas).

The primary matter is ether, or, in the language of occultism, astral. In the understanding of theosophists, “pure spirit” is the astral in its refined, rarefied state; rude physical world- this is the same astral in its condensed, “cooled” state.

Man, in the theosophical understanding, consists of four, seven, ten elements, more often of four: physical, etheric, astral bodies and Ego. All these elements are not interconnected and belong to different planes of existence of the world, which have different phases of evolution. Thus, a person is a complex system, a conditional and random combination different lives. An example of such representations is the following diagram.

I. Material man:

1) physical body (bioenergy);

2) the astral body (as a conductor of desires and passions);

3) etheric body (as a carrier of vital force).

I I. Reasonable person:

4) passionate (animal) soul;

5) human soul.

I I I. Spiritual man (Ego):

6) spiritual soul;

7) pure spirit.

After the death of a person, his lower elements remain in the earth's atmosphere and decompose one by one. The higher elements ascend to the region of “subtle spirits”, where they remain in bliss for some time, and then incarnate on some planet. The evolution of these subtle spirits takes place in a series of planetary transitions. Their planetary states correspond to the structure of the elements in man, each of which lives its own, independent life. During reincarnation, “relocation” occurs spiritual person in new incarnations, he seems to head the hierarchical structure of several lives.

The result of such an understanding of the world and man is universal evolution or the transfer of the theory of evolution to spiritual world. This is the “scientific quality” on the basis of which the theosophist “gives everyone a theory of the works of God.”

About reincarnation

One of central places in Theosophy occupies the doctrine of reincarnation.

In Theosophy, reincarnation means evolution. Here the doctrine of the transmigration of souls is presented as good news about a kind of immortality, about a greater fullness of life. And this flatters modern man, because modern non-religious consciousness clearly evaluates earthly life as the only being, believes in progress. And in order to substantiate faith in progress, it is necessary to give each individual the opportunity to participate in the fullness of progress - to impart to her the idea of ​​​​reincarnation, which is very suitable for such ideas.

With its teaching on reincarnation, Theosophy seeks to rid man of the fear of death, although it is precisely this good fear that can awaken and elevate the human soul. According to the testimony of St. Basil the Great, “the fear of death is a saving fear, the fear by which holiness is achieved...” This saving fear is associated with a person’s responsibility for his own life. immortal soul: «... What ransom will a man give to strangle himself?”(Matt. 16:26. Mark 8:37). There is no responsibility in reincarnation, since for those who are careless, a “re-examination” in another life is possible. And this means: rest, eat, drink, be merry... (Luke 12:19).

Theosophy's relationship to Christianity

According to the Theosophists, not one world religion is not true, including Christianity, so they should be replaced by Theosophy.

Hypocritically declaring respect for all religions, including Christianity, theosophists declare the Christian Church a breeding ground of lies and superstitions. Your attitude towards Christian Church Helena Blavatsky expressed it (in one of her letters) this way: “Our goal is not to restore Hinduism, but to wipe Christianity off the face of the Earth " For A. Besant, “being converted to Christianity is worse than being a skeptic and a materialist.”

Theosophists deny the sinfulness of humanity . Jesus is an ordinary man who has realized his “higher self” (Christ). Christ is the "higher self" of man, and every man can become Christ.

Theosophists do not recognize Jesus Christ as the God-Man and is often called "the teacher of teachers." They consider Jesus to be a great teacher, one of the Mahatmas who lives in the Himalayas and rules humanity.

E. Blavatsky states: “Jesus Christ is a Bodhisattva who had the spirit of Buddha, and He is one of the reincarnations of Shakyamuni, Sri Shankaracharya, Apollonius of Tyana, Tsong-Ha-Cha - the reformer of Tibetan Buddhism.” But even such reasoning is a lie, a concession for those who are not yet ready to accept the doctrine of Theosophy. In a letter dated March 24, 1884, she writes: “You ask whether we Theosophists believe in Christ. In the impersonal Christ - yes. Krishna or Buddha is the same Christ... but not in Jesus of Nazareth...”

The word “Christ” means “initiated,” that is, a common noun, “assigned in ancient times to all persons who have achieved a certain degree of initiation in the pagan mysteries.” Thus, Christ for Theosophists is a certain state of soul, an abstract idea, an abstract image...

Theosophy, without requiring, at least in the beginning, the renunciation of Christ, removes from man the moral obligation to fulfill gospel commandments, replacing Christian morality with Buddhist-Shaivite nihilism.

Theosophy quietly leads people to fall away from Christianity . She is like a “Trojan horse”, which a person accepts into his consciousness through idle, vain curiosity. But, as he says Reverend Isidore Pelusiot, "the curious sails on the ship of pride." It's no coincidence Theosophy does not recognize pride in sin ... Theosophical ideas that have taken possession of a person lead him to destruction: they distort the mind, make him indifferent to true spiritual life, but on the other hand, he is quite capable of accepting the unnatural doctrine of Theosophy, which contradicts the Truth.

Attitude to prayer

Denying personal God, denying the God-manhood of Jesus Christ, Theosophists also reject prayer . “Don’t pray... Darkness will not give an answer. Don't ask anything from Silence, because it cannot speak. Do not trouble your souls... with pious trials... do not ask anything from the powerless gods, either in hymns or in sacrifices. We must look for liberation only in ourselves.”Instead of prayer it is recommended prayerful reflection - meditation. Theosophy replaces hope in God with faith in human capabilities: “A person must rely only on himself to become perfect.”

Attitude towards sin

Theosophy encourages and develops pride in man; it teaches a person to rely on his own strength, moreover, she declares the person himself to be a deity. The mysticism of Theosophy lies in man's awareness of his divinity. The sin of Satan and Adam, who wanted to become gods without God, is repeated here. Modern man It’s easy to fall for this old bait.

Theosophy lulls a person's morality by identifying sin with ignorance, and with the theory of reincarnation it hides from him the tragic consequences of sin. This appeals to the sensuality and lust that nests in the depths of the human heart. Moreover, Theosophy teaches that for “initiates” such moral categories as good and evil do not exist.

In paraphrase, it may sound like this: “Sin and do not repent. Whatever you do, one end awaits you - return and dissolution into the absolute.”

Rehabilitation of the Devil

Blavatsky can literally be called “the devil’s advocate.” She rejects the existence of demons. The essence of the idea presented in her teaching is as follows. There are certain spirits, dhyan-kohans (angels), who sacrificed their spiritual bliss and abandoned life in the spiritual world, agreeing to incarnate in matter. “Fallen angels” are, according to the statements of H.P. Blavatsky, benefactors of humanity. But in addition, she proposes to consider “Satan, the Serpent in the Book of Genesis, as the true creator and benefactor, the Father of Spiritual Humanity...who opened the eyes of the automaton “created” by Jehovah...”

E.P. Blavatsky claims that the angels (Dhyan Chohans), out of compassion for humanity, voluntarily agreed to reincarnate among people in order to bestow upon them “knowledge and love.” This is where her teaching about Satan is born: “Satan, when he is no longer considered in the superstitious, dogmatic and devoid of true philosophy, spirit of the churches, grows into the majestic image of the one who creates from earthly things - divine Man; who gives him, during the long cycle of the Mahakalpa, the law of the Spirit of Life and frees him from the Sin of Ignorance, therefore from Death.” Satan, according to Theosophy, is the savior of mankind from death and the source of knowledge and freedom : by receiving the knowledge bestowed by Satan, a person becomes free. “Freedom is knowledge” is the motto of all occult doctrine. Knowledge for Theosophists is synonymous with truth. Therefore, Satan, as a source of knowledge, is the source of truth: “Satan (or Lucifer) represents the Active principle or ... “Centrifugal” Energy of the Universe (in the cosmic sense). He is Fire..., Progress, Civilization, Freedom, Independence."

Satan in theosophy is represented as a fighter for truth, a kind of “Prometheus”, who stole fire from the “tyrant” - God, in order to use fire to snatch people from “slavery”. Satan is considered synonymous with all creative forces (energies) in the Universe. Such an approach turns the Christian teaching on its head, according to which only God is not only the Creator of the entire universe and man, but also the Source of Life, and the Power that continuously supports our very existence. He who renounces God renounces life and inherits death.

Satan is the goal and source of all theosophical wisdom. But theosophists do not see a fallen angel, but a fiery revolutionary, tearing humanity out of slavery to God, who is depicted as a tyrant. The chain of reasoning of the Theosophists is as follows. The Creator created Adam and Eve. The serpent tempted Eve, Eve tempted Adam. Theosophists believe that God was to blame, because, in their opinion, he should have prevented the temptation. At the same time, it is completely overlooked that the Lord created not a slave, but a person who is free to choose and reap the consequences of his choice. Theosophists completely obscure the role of the serpent-tempter.

If we compare the mythology of Satanists with the mythology of Theosophists and occultists, we can trace the same scenario. The God of Christians is a tyrant who unfairly slanderes Satan, who is the “ideal” of revolution and freedom of spirit. Satan is the bearer and source of freedom and truth.

There is evidence from contemporaries of E.P. Blavatsky, who claim that she was a Freemason and may have belonged to some secret order, clearly of Satanic orientation.

Conclusion

Theosophy has nothing to do with any religion in the world. Claiming to be scientific, it rejects all basic principles scientific approach. The basic position of esotericism implies that the statements of Theosophy are, in principle, unverifiable and unprovable. Theosophy is actively borrowing from traditional religions, completely distorting semantic meaning borrowed terms. The resulting compilation is illogical and internally contradictory. Many of the teachings of Theosophy refute each other, but this does not prevent Theosophists from considering them true. The use of terms developed by traditional religions in theosophical interpretation misleads those who are superficially familiar with Theosophy, creating the illusion of its truth.

Theosophy talks a lot about the "brotherhood of religions", but in reality everything traditional religions considers them flawed, recognizing the truth only for themselves.

Theosophy is characterized by the preaching of “brotherhood” without distinction of nationalities, religions, etc., due to which indifference to one's faith, nation, and culture is fostered.

Theosophy seeks to rid man of everything that can remind him of the responsibility that lies upon him, of the answer that he will inevitably have to give before the face of the Righteous Judge. Through her teaching, she leads a person away from God, deprives Him of grace-filled help, and subordinates him to the “cosmic hierarchy.”

Theosophy justifies Satan and fallen angels. They become the “saviors” of humanity, role models. It is Satan who should be, according to theosophical teaching, the source of “knowledge and love” for unbiased researchers of the truth.

The incompatibility of Christianity and Theosophy is obvious, since the beliefs of Christians and Theosophists are inherently mutually exclusive. Theosophy reduces Christ to the level of the "higher self" of man, declaring that any person can become Christ. In fact, Theosophy preaches the idea of ​​man-theism.

Today there is a revival of the Theosophical Society. Relevant literature is being republished. Through modern pseudo-religious “academies”, “health schools” and similar societies, many are introduced to the doctrine of Theosophy. Moreover, the old teaching receives a new, scientific form, thanks to which the inexperienced can assimilate with even greater confidence what Theosophy offers.

Material prepared by Sergey SHULYAK

Used Books:
1. Deacon Andrey Kuraev. Who sent Blavatsky?
2. Priest Dimitry Druzhinin. Wandering in the Dark: The Basics of the Pseudo-Theosophy of Helena Blavatsky, Henry Olcott, Annie Besant and Charles Leadbeater
3. Pitanov V.Yu. Theosophy: Facts vs. Myths
4. Archimandrite Raphael (KARELIN). About Theosophy

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