Theosophy

The word comes from the Greek and means DIVINE WISDOM or WISDOM OF GOD. It is a system of thought that is concerned with the relationship between the Divine, Mankind and the Universe. Theosophy itself involves a quest for the truth as it relates to the major areas of human experience and discovery. This quest helps people achieve a direct experience of Truth or Divinity or whatever name an individual gives to the Ultimate.

The term has been used for over two thousand years by various thinkers and those searching for the truth, meaning and purpose of human existence in the Universe. Theosophy may be said to have originated in Greece at the time of Pythagoras. It was elaborated and defined by figures such as Plato and Plotinus. It was further used by the Neo Platonic schools in Alexandria and later Florence. Later figures associated with Theosophy were Eckhart, Bruno, Swedenborg and Jacob Boehme.

The term was adopted by Helena Blavatsky in the late 1800’s to describe her particular vision and meaning of life. She drew heavily on various Eastern religions, particularly Hinduism and Buddhism. Colonel Henry Olcutt and William Judge joined HPB and they gave her ideas a structured organization which they called the Theosophical Society. The Society started in 1875 in New York. The launch was successful and by 1910 had branches in many countries, including the UK. There are other schools of theosophy but the TS is probably the best known.

Madam Blavatsky

During the first half of the twentieth century there was much debate on how the Theosophical Society should progress. It was reasonably open and conceptually tolerant towards the general public and other religions and philosophies and its ideas found fertile ground among European and American intellectuals and artists of the period.

Some important members of the Society were Rudolf Steiner, who split and started his own groups in Germany under the title – Anthroposophy. P. D. Ouspensky, who then followed Gurdjieff for some years before basing himself in England to develop his own school. Artists, such as Jean Delville, Paul Klee, and Kandinsky were members of the Theosophical Society. Kandinsky is credited with the creation of abstract art in the twentieth century. Also involved with the Theosophical Society, in the first quarter of the twentieth century, were Mondrian (De Stijl) and Malevich (Suprematism) who created powerful artistic languages that tried to express aspects of Universal Truth.  Mondrian’s work was instrumental in the whole growth of Modernism in art, design and architecture. 

This work is one of the world’s first abstract paintings. Mondrian was a member of the Theosophical Society in the early 1900s. His work attempted to create universal symbols where the vertical lines suggested the dynamic positive force in the universe while the horizontal lines represented the complementary passive force. He added the primary colours red, blue and yellow to introduce the human, emotional element. He would spend many hours trying to find the perfect balance of the forces. To him it was a continual visual meditation that helped him focus his spiritual energies towards perfection. His work became very influential in Modernism in all its forms, especially architecture.

Red, Blue and Yellow - Piet Mondrian c. 1920.

During the same period there was a growing interest in the esoteric secrets that may provide answers to our purpose and existence on this planet. Another group was the Hermetic Order of the Golden Dawn. This was created by McGregor Mathers and drew from material in the Western Occult Tradition of writers such as Louis Claude de Saint Martin and Eliphas Levi, Rosicrucians, Freemasonry and its offshoots. It quickly degenerated and split into various factions. The factions themselves were at various levels of quality and authenticity. A. E. Waite and Dion Fortune were among the more interesting in this field. There were artists and writers who gave expression to this more symbolic and mysterious aspect of art and literature. These were called the Symbolists.

As the twentieth century progressed many groups were established to follow the ’sacred’ path towards various aspects of the higher spiritual life. The Theosophical Society became another group that offered ’higher knowledge’ and an acceptable form of studying the more esoteric aspects of philosophy and religion. Theosophists would also add science to these.

THE THEOSOPHICAL SOCIETY

The Theosophical Society’s motto is NO RELIGION HIGHER THAN TRUTH. Absolute Truth is one of the most important qualities when one embarks on a study or quest of the essence of religion, the meaning of existence, and the purpose of humanity on this planet. 
Ideally, theosophy attempts to search and discover the highest expression of divinity and meaning without the dogma and cultural biases of the main religions. This is without question one of the most important aims possible to those who approach this subject with an open and unbiased mind.
Most belief systems naturally use the language of existing culture. This can be in accord with the prevailing language of a given society or sometimes it could be a reaction against a culture either in a destructive way or by trying to provide a balance by acknowledging the language and belief of a different or even opposing culture.

The Theosophical Society Logo.

The Theosophical Society was established at a time when a separation was growing between the progress of the new empirical science of technology and the religious faiths of Christianity and Judaism and other world religions. Various people were going around the world to discover if there were profound spiritual secrets hidden in monasteries, ashrams, sacred books, documents not previously found.

Blavatsky, Gurdjieff, Ouspensky and many others went on this type of pilgrimage. Each brought back ideas, experiences from various sources from around the world. The Maharishi Mahesh Yogi’s visit to the West in the 1950’s bringing Transcendental Meditation for everyone was one of the important transitions between the East and West relations. This started the move towards individuals trying to find a guru, master or a spiritual group that suited their particular character and needs. This created a polarized reaction and there was a rebirth of fundamental and evangelical movements within the three major religions of the West. The subtle interpenetration of the West by Eastern philosophies and religions echoed the movement of people around the world.

In this new Millennium there is a new spirit. There is no need to automatically follow belief systems from the east or west. Today individuals are able to find their own pathway without bias, dogma and interference from external sources. The chosen pathway is best if it is in tune with the natural type of character. The search is for the essence of what really is true. The Way should facilitate and enhance an individual’s spiritual progress but not contaminate it with another’s view of what should be experienced. There are many books, websites, groups that provide the opportunity for the most appropriate material for study to suit a variety of needs. Even the major religions may suit some seekers. It is necessary for an individual to use their intuitive faculty to sense the still voice of silence and discrimination to decide what is right for them.

Every human being needs constructs, knowledge and the corresponding experiences to develop their intellectual, emotional, physical and spiritual lives. At the deepest and higher levels of consciousness and awareness ideas and expressions should be ‘heard’ but none totally accepted unless the individual feels that they tune into their essential being, soul and spirit. The term God, Absolute, Yahweh, Allah, Brahman, may, or may not, be human constructs for the Supreme Truth, Being, Force of the Universe. At the highest levels the mind should be completely clear so that it can think, process, create freely and creatively for the benefit of the individual, society and the progress of humanity through time.

In the General Council’s text entitled ’Freedom of Thought’ it is written:

“….there is no doctrine, no opinion, by whosoever taught or held, that is in any way binding on any member of the Theosophical Society, none which any member is not free to accept or reject.

Membership of the Theosophical Society is available to anyone (10 years or older) who is in sympathy with the Society’s Objects:
 
1. To form a nucleus of the universal brotherhood of humanity, without distinction of race, creed, sex, caste or colour.

2. To encourage the study of comparative religion, philosophy and science.

3. To investigate, unexplained laws of nature and the powers latent in human beings.

No teacher or writer (in the Theosophical Society from its beginnings to the present time) has any authority to impose his or her teachings or opinions on members. Every member has an equal right to attach themselves to any teacher or to any school of thought which they may choose, but has no right to force their choice onto another. Neither a candidate for any office, nor any voter, can be rendered ineligible to stand or vote because of any opinion they may hold, or because of membership in any school of thought to which they may belong. Every member of The Theosophical Society is earnestly requested to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly  to exercise his own right of liberty of thought and of expression within the limits of courtesy and consideration for others.”

FOUNDATION FOR THEOSOPHICAL STUDIES

The Foundation supports the work of Bournemouth Society. It also sponsors the Spring Lecture Series held at Highcliffe Castle.

The Foundation is an educational charity formed to promote the study of religion, philosophy and science; to undertake and promote research in the fields of the laws of nature and the powers latent in man; and to advance the recognition of the fundamental unity of all people through knowledge of the theosophical principles of unity, evolution and perfectibility.