Helped by the vacuum left by a declining general belief in Christianity and the consequent widespread yearning for a 1. Except for the final four pages, originally written in and published in Astrology, Volume 47 Number 1 Spring And a few of these have succeeded in founding what can only be called enduring pseudo-religions; some of which have even achieved quite considerable respectability.
Prime examples of edifices so founded, I contend, are the Theosophical and Anthroposophical Societies. Less widely known, and with a much smaller popular following, are the groups organized by, or around the teachings of, George Ivanovitch Gurdjieff and Aleister Crowley, and here probably a good many people will approve of my calling both of these gentlemen "Jugglers". Ostensibly, however, both of them founded religions of the elite, or the elect, and their followers steadily continue to promulgate their teachings while claiming the right to admit only those proved worthwhile after various tests to their closed groups, from the many interested aspirants who apply.
Having extracted these I will then compare with them the chart of a group leader who, judging solely from his printed and published pronouncements about himself, might fairly be suspected of falling into the same class, to see how it fits the picture. Astrology will have proved itself capable of being of the utmost spiritual value to the human race. This is therefore a matter to be considered very seriously.
In doing so I wish to make it clear that I mean neither disrespect to, nor irreverence for, the present day Theosophical Society, which numbers in the ranks of its membership some of the most intelligent and high minded people. Nevertheless I wish to explain what I mean by the use of the term pseudo-religion in connection with this Society. In its origin, as founded in America in , it was not intended to be a religious body at all.
Its stated three aims, "To study comparative religion, investigate the unknown powers latent in man, and form a nucleus of the universal brotherhood of. In the event, however, definite dogmas have unquestionably grown up which are held by most of the members. Indeed one is hardly accepted nowadays as a true Theosophist unless one believes in reincarnation, believes in The Masters, the various planes of being, and a number of other ideas which it was the original object of the Society merely to investigate, and which, it would originally have been realized, are of no real value to anyone unless they can be proved, when they no longer need to be believed in.
Now the authority behind all this structure of belief is undoubtedly Madame Blavatsky. Her works are, of course, far from valueless. They are, when read cum grano salis, most stimulating. But they are written in a revelatory style and claim the authority of various Mahatmas or Masters, and in consequence they have been accepted by the majority of Theosophists simply as revelations. In the early days of Theosophy the days of Anna Kingsford, A.
Sinnett, and others for instance , one could indeed attack her and her teachings and still remain a Theosophist. Today that is not seriously possible. If you reject Madame Blavatsky in toto you had better resign and join some other society, just as one who rejects Jesus Christ in toto is not normally expected to continue to call himself a Christian. But Madame Blavatsky, as the leader of a pseudo-religion, was no Jesus Christ. I give her chart here as it appears in Notable Nativities. Madame Blavatsky was unable to maintain a close relationship of a personal nature for long without quarrels and upheavals.
Her marriage to General Blavatsky lasted only a matter of months, and John Symonds' biography reveals the constant personal frictions which developed between her and any members of the Society who did not remain mere over-awed adoring followers but rose to be figures in their own right in it. At the instance of Mrs.
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Besant she even turned against Colonel Olcott, her closest and most faithful companion, in her closing years. Her tendency to make servants her confidantes, and the disastrous result of this in the Coulomb scandal when one of them revealed her secret trap door for 'apporting' letters from the Mahatmas, is also well shown since y rules the 6 th house. The e A u A t shows the power of her mind and the pungent iconoclastic style of her writing, and also her power as a speaker.
Was Blavatsky right that astrology is true? - Theosophy.Net
She was not an orator like Mrs. Besant but as one whose words conveyed an aura of authority she was more impressive than the latter. But she could also be bitter and violently acrimonious, as one would expect from such a configuration. Alone in the Diurnal hemisphere save for y and i just above the horizon it shows that her main life's preoccupation was with the underworld and its powers. And was it not? I have preferred the printed chart as more in character with the events of Blavatsky's life as a whole.
She was a member of the Carbonari, the notorious Italian political secret society which attempted the assassination of the Italian royal family by bombs thrown at a street procession. Even her visit to Tibet, of which she spoke so proudly in relation to its occult significance, may well initially have been made possible for political reasons. Tibet, on the, northern border of India, was a sphere of Russian political intrigue, and this intrepid and not too fastidious general's wife may well have appealed to the Russian diplomatic service's secret side as promising spy material. Fastidious she certainly was not.
It is a strange thing that today good Theosophists are vegetarians, do not smoke or drink, and on the whole do their best to live balanced lives, avoiding excesses of emotion, coarse expressions, etc. Madame Blavatsky did none of these things. Thus, even in the presumably more restrained years of her old age as Theosophical leader, she not merely smoked—not a very common habit among women in the 's and '90's—but was actually a chain smoker. Moreover she gave way to violent rages in which she used blunt and foul language.
And persistent rumors clung to her of an earlier free-and-easy love life. This picture, of one who teaches a doctrine ostensibly from exalted sources, but sources that her hearers cannot themselves contact in order to check it, and a system of spiritual training that she herself does not follow because allegedly she has already reached the exalted state of consciousness it is designed to bring about, is above all others the hall-mark of the Juggler-prophet. Madame Blavatsky was very clear headed about the role of sex in spiritual matters— extraordinarily so for the era in which she lived.leondumoulin.nl/language/dictionaries/quote-unquote-8.php
At that time various books had been appearing that hinted, in rather horrified tones, at sexual meanings and sexual symbolism underlying some of the most revered Christian doctrines and symbols. She was able to place the whole matter in perspective by pointing to the unashamed erotic imagery in Hindu religious symbolism, and demonstrating that this was not evidence of primitive crudity nor of degenerate debasement but of clear spiritual perception of the inner significance of the holy generative force, eternally reproducing the divine image in man and nature.
However, she shocked Victorian religious sensibilities to the core by referring to Jehovah as a Priapic deity 3. Today, when it is hard to imagine well-behaved modern Theosophists ever saying anything 3. To these it offered an extraordinary syncretism of pseudo-science, Eastern diablerie, and religious psychology which, to those to whom the science of religion was really a new and untrodden field, seemed like a complete and perfect spiritual philosophy.
The spiritual atmosphere of the turn of the century had, in fact, produced a paradise for jugglers. There is unfortunately not space enough for me to go in to all the aspects of the life of Madame Blavatsky that I should like to mention, but one final thing cannot be omitted. It is well known, of course, that in the last seven years of her life she was an ardent apostle and teacher of reincarnation, and that this is the chief reason why it has become so universally accepted in the Theosophical Society ever since.
It is less well known that before that date she did not believe in it, and even wrote against it. She herself explained the reason for her change of view.
Blavatsky and the Great Year
Up to she worked under the Egyptian section of the Inner Government of the World, she said. After that she worked under the Indian section! Could one find a more perfect example of pure Jonglerie? And how characteristic of q in g S to y and i! To suggest that its founder may nevertheless have been a juggler may therefore provoke even more highly raised eyebrows than in the case of Madame Blavatsky.
Some may, indeed, even suggest that he should not properly be called a founder at all since he initially appeared only as the leader of the German section of the Theosophical Society, where he filled a position corresponding in many ways to that of. Besant in the English-speaking world. It was only when he refused to accept Mrs.
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Besant's supreme over-riding authority that he was, in effect, forced to start a breakaway movement when she suddenly issued a ukase withdrawing recognition of him as German head. And he also resembles her in the enormous volume of books and lectures which he produced, as she did, in the course of a largely itinerant life spent in "spreading the good news".
This kind of thing is far more typical, generally speaking, of the disciple than of the prophet. Madame Blavatsky, by contrast, wrote comparatively little, though the few works she did produce they are, of course, of decent Victorian length and not what "a few works" would imply if it were a modern author one was speaking of , are of far greater esoteric value, page for page and volume for volume, than those of Mrs. The latter are really only exegesis and commentary on them.