Part 2 of 2
Notes
1. Gregory Tillett, a religious studies scholar, claimed in his dissertation, "The relationship of Theosophy to Christianity was never straightforward."[2]
2. Goodrick-Clarke wrote that "the very concept of the Masters" is the Rosicrucian idea of "invisible and secret adepts, working for the advancement of humanity."[3] And Tillett stated: "The concept of Masters or Mahatmas as presented by HPB involved a mixture of western and eastern ideas; she located most of them in India or Tibet. Both she and Colonel Olcott claimed to have seen and to be in communication with Masters. In Western occultism the idea of 'Supermen' has been found in such schools as... the fraternities established by de Pasqually and de Saint-Martin."[4]
3. It is nonsense, when theologian Martin proclaims that Theosophy "equates God the Father with the pagan gods Buddha (?!) and Vishnu."[9]
4. Blavatsky was refusing to accept God as the personality.[16]
5. Theologian Drujinin wrote that Berdyaev noted, "In the contemporary Theosophy it is difficult to find a teaching about God."[20][21]
6. According to professor Hanegraaff, Blavatskian Theosophy is "an example of Comparative Religion on occultist premises, developed with the express intention of undermining established Christianity."[23]
7. According to Berdyaev, Theosophy separates Jesus from Christ and so "denies Christ the God-man."[30]
8. Professor Williams wrote that one should not understand literally the words of Jesus, "I am the Way, the Truth, and the Life." (John 14.6) He speaks here, not as a historical character, but as "the divine light, the light presumably known to all the wise sages of every age."[33]
9. Curuppumullage Jinarajadasa wrote that Mahachohan, the great Adept, wrote that the seventh principle of man is being named some as Christ, others as Buddha.[35]
10. In Kuraev's opinion, Blavatsky was relating "critically-aggressively" to the church tradition.[16] Nevertheless, professor Ellwood claimed: "The Theosophical attitude toward religion can easily be oversimplified and misunderstood. Blavatsky and other classic Theosophical writers vehemently attacked whole colleges of theologians. Yet they also affirmed that a core of truth lies in all religions."[44]
11. The Master Kuthumi wrote, "Though we may not say with the Christians, 'return good for evil' — we repeat with Confucius — 'return good for good; for evil — justice.'"[51]
12. Berdyaev stated that "Christianity is a religion of love, and not a religion of justice," therefore, for a true Christian, the law of karma is abolished.[42] Opposed to the Christian doctrines of redemption and punishment, Theosophy offers no remission for evil except "through myriads of reincarnations."[52] Theosophy offers no "living redeemer, no freedom from the power of sin."[24]
13. Nevertheless, a Russian Christian philosopher Nikolay Lossky believed that "doctrine of reincarnation" is not contradicting Christian teaching.[59]
14. Washington wrote that Patterson, "Blavatsky's bitter enemy", hated Theosophy for its anti-Christian and anti-European orientation.[65]
15. In Senkevich's opinion, The Secret Doctrine was created under dictation of the Master Morya by the method of automatic writing.[67]
16. Nevertheless, professor Radhakrishnan, an Indian philosopher, wrote that supernatural powers are "by-products" of the higher life and "obstacles to samadhi" of the yogi. Only "through the disregard" of these powers, he can gain the liberation.[75]
17. Drujinin proclaimed, "The founders of Theosophy were actively fulfilling the task of their patron—Prince of Darkness."[79] The same way, Skeen declared that Blavatsky's teachings are of "Satanic character."[29]
18. Nevertheless, according to professor Julia Shabanova, a Ukrainian philosopher, in The Secret Doctrine, the interpretation of the definitions of Satan, Lucifer is fundamentally different from Christian declarations.[81]
19. "Satan of the exoteric Jewish and Christian books is a mere figment of the monkish theological imagination."[83]
20. Doctor Kuhn wrote that Blavatsky used ancient lore to prove that in their esoteric meaning all the "old legends" of the Evil Ones and the Powers of Darkness refer to no "essentially evil" beings but to the Divine Wisdom of the Sons of Light who had have the principle of intelligence.[84]
21. In a professor Leo Klejn's opinion, Blavatsky "had a revolutionary's merits."[87] Olcott wrote that in proof of her story Blavatsky showed him "where her left arm had been broken in two places by a sabre-stroke," and made him "feel in her right shoulder a musket-bullet, still imbedded in the muscle, and another in her leg."[88]
22. According to René Guénon, the Catholic Church has petitioned to "condemn Theosophy and to formally declare that 'its doctrines cannot be reconciled with the Catholic faith.' (Decision of the Congregation of the Holy Office, July 19, 1919: Acta Apostolicae Sedis, August 1, 1919, p. 317.)"[90]
23. In Blavatsky's interpretation of history, the "Vatican especially is seen as a negative, anti-progressive force, animated by 'despotic pretensions'."[91]
24. "The Vatican has always been against Theosophy, for Theosophy proposes universal brotherhood and denounces and fights every form of religious dogmatism."[92]
25. In 1880 Blavatsky and Olcott converted to Buddhism officially. (See here: Buddhism and Theosophy#The Founders of the Theosophical Society.)
26. According to Ellwood, Blavatsky was horrified "by the brutality of religious persecution done in the name of Christianity and by the tactics of the zealous but ill-informed Christian missionaries she encountered in India and elsewhere."[97]"After further interaction with Blavatsky and his own labors on behalf of Asian Buddhists, Olcott developed more and more antipathy to the Christian faith."[1]
27. In her book Isis Unveiled, Blavatsky compared "the results of Hinduism, Buddhism and Christianity to the detriment of the latter."[100]
28. For the Christian churches, Lucifer was a "synonymous with Satan."[102]
29. This was after the publication of Hodgson Report. Hodgson believed also that Blavatsky's function in India was "to foster as widely as possible among the natives a disaffection towards British rule."[105] Nevertheless, 35 years after this, Guénon wrote that the Theosophical Society "faithfully served the interests of British imperialism."[106]
30. In 1893 at Chicago, Buddhists, Jains, Baha'is, Muslims, Hindus, and Theosophists "shared a platform" with Catholics, Protestants, and Judaists.[108]
31. Berdyaev wrote that in this book by Besant you can find a number of truths peculiar to the mystical understanding of Christianity, and that, compared to others, this book is less anti-Christian.[113]
32. Nevertheless, according to Berdyaev, modern "theosophical sects" discredited the "glorious word Theosophia" and forced to forget about the existence of the "genuine Christian Theosophy."[118] He wrote, "We ought to be re-united with the traditions of the theosophy and anthroposophy of J.Boehme, in truth with a Christian theosophy and anthroposophy. And moreover, even more deeply ought we to be re-united with the traditions of the esoteric, hidden Christianity."[20]
33. Henry Sheldon, professor of theology, wrote that Besant, praising Jesus in ardent words, "makes him a debtor to Eastern wisdom, of which he is assumed to have been a devoted student for many years."[121]
34. February 13, 1916 is regarded as "the foundation date" of the Church.[122] "The first public services of the Church in Australia were held in Penzance Chambers in Sydney in April, 1917."[123]
35. In a book Thought-Forms[126] its authors have provided illustrated descriptions of the "subtle energies" that surround men. The subtle energies "activated and directed by Christian worship" surely correlate with the thought-forms.[127]
36. Bailey's book Reappearance of the Christ has many scriptural references and "seems to function as a text designed to convert Christians" to her version of Theosophy.[134]
37. In childhood Annie was "deeply religious."[29]
38. According to professor Godwin, "the Western esoteric tradition has no more important figure in modern times than Helena Petrovna Blavatsky."[138]
39. According to doctor Campbell, in the 19th century the Theosophical Society has been "probably the most important nontraditional or occult group."[139]
40. Aunt Nadyezhda Andreyevna Fadeyeva, at the age of three, had set fire to the priest's robe at the baptism of her niece, baby Helena Petrovna von Hahn. The biographer wrote, "It was a bad omen."[141]
41. Leadbeater's uncle William Wolfe Capes was an eminent Anglican churchman.[146]
References
1. Ellwood.
2. Tillett 1986, p. 991.
3. Goodrick-Clarke 2004, p. 6.
4. Tillett 1986, p. 966.
5. Barker 1924, p. 52; Дружинин 2012, p. 42.
6. Barker 1924, p. 52; Дружинин 2012, pp. 42, 45.
7. Besant 1902, p. 8; Kuhn 1992, p. 145.
8. Barker 1924, Letter 10.
9. Martin 2003, p. 295.
10. Blavatsky 1889, p. 61; Sheldon 1916, p. 47.
11. Дружинин 2012, p. 48.
12. Blavatsky 1960a, p. 176; Lachman 2012, p. 112.
13. Blavatsky 1888b, p. 41.
14. Blavatsky 1888a, p. 14; Kuhn 1992, p. 199; Santucci 2012, pp. 234–235.
15. Driscoll 1912, p. 628.
16. Кураев 2002.
17. Blavatsky 1967a, p. 91; Movement 1951, p. 72.
18. Blavatsky 1889, p. 84; Bednarowski 1989, p. 36.
19. Berdyaev 1972, p. 271.
20. Berdyaev.
21. Дружинин 2012, p. 41.
22. Соловьёв 1911, p. 397.
23. Hanegraaff 1998, p. 443.
24. Martin 2003, p. 296.
25. Blavatsky 1877, p. 150; Purucker 1998, p. 1.
26. Blavatsky 1877, p. 553; Tyson 2006, p. 213.
27. Blavatsky 1877, p. 544; Сенкевич 2012, p. 298.
28. Campbell 1980, p. 3.
29. Skeen 2002.
30. Бердяев 1994, p. 180.
31. Blavatsky 1960b, p. 270; Movement 1951, p. 131; Крэнстон 1999, p. 408.
32. Blavatsky 1960a, p. 208.
33. Williams 2001.
34. Tyson 2006, p. 210.
35. Jinarajadasa 1919, p. 7.
36. Мень 2002.
37. Blavatsky 1889, p. 66; Дружинин 2012, p. 122.
38. Sheldon 1916, p. 49.
39. Blavatsky 1889, p. 67.
40. Blavatsky 1889, p. 70; Bednarowski 1989, p. 66.
41. Bulgakov 2012, p. 25.
42. Бердяев 1994, p. 185.
43. Blavatsky 1889, pp. 68–71; Кураев 2000, p. 105.
44. Ellwood 2014a, p. 159.
45. Кураев 2000, p. 107.
46. Blavatsky 1889, p. 112; Bednarowski 1989, p. 92.
47. Blavatsky 1889, p. 138; Bednarowski 1989, p. 92.
48. Blavatsky 1889, p. 148; Guénon 2004, p. 114.
49. Дружинин 2012, p. 112.
50. Strohmer 1996.
51. Barker 1924, Letter 85.
52. Martin 2003, p. 287.
53. Blavatsky 1889, p. 140; Bednarowski 1989, p. 92.
54. Blavatsky 1888b, p. 305; Ellwood 2014a, p. 153.
55. Blavatsky 1877, p. 280; Lavoie 2012, p. 186.
56. Blavatsky 1888b, p. 306; Ellwood 2014a, p. 153.
57. Дружинин 2012, pp. 106, 107.
58. Дружинин 2012, p. 103.
59. Лосский 1992, p. 133; Aliaiev, Kutsepal 2018, p. 159.
60. Patterson 1884, p. 200.
61. Melton 2014, p. 132.
62. Дружинин 2012, p. 25.
63. Hodgson 1885b, p. 207; Дружинин 2012, p. 25.
64. Patterson 1891.
65. Washington 1995, p. 82.
66. Кураев 2000, p. 39.
67. Сенкевич 2012, p. 427.
68. Дружинин 2012, p. 144.
69. Martin 2003, p. 263.
70. Sinnett 1913, p. 108; Крэнстон 1999, p. 99.
71. Blavatsky 1877, p. 588; Сенкевич 2012, p. 300.
72. Sloan 1922, pp. 135, 138.
73. Sloan 1922, pp. 133–134.
74. Дружинин 2012, pp. 120–121.
75. Radhakrishnan 2008, p. 367.
76. Дружинин 2012, p. 132.
77. Murphet 1975, p. 216.
78. Blavatsky 1967b, p. 98; Kalnitsky 2003, p. 65.
79. Дружинин 2012, p. 53.
80. Blavatsky 1888b, p. 234; Кураев 2000, p. 174.
81. Шабанова 2016.
82. Blavatsky 1888b, p. 389; Ellwood 2014a, p. 161.
83. Purucker 1999, Satan.
84. Kuhn 1992, p. 212.
85. Дружинин 2012, p. 105.
86. Guénon 2004, p. 9; Lachman 2012, p. 51.
87. Клейн 2011.
88. Olcott 2011, p. 9; Kuhn 1992, p. 54.
89. Jinarajadasa 2010, p. 33.
90. Guénon 2004, pp. 296-7.
91. Kalnitsky 2003, p. 298.
92. Aveline.
93. PDB 2013.
94. Melton 2014, p. 127.
95. Prothero 1996, p. 100.
96. Prothero 1996, p. 97.
97. Ellwood 2000.
98. Washington 1995, p. 79.
99. Кураев 2000, p. 26; Guénon 2004, p. 3.
100. Goodrick-Clarke 2004, p. 122.
101. Крэнстон 1999, p. 408.
102. Murphet 1975, p. 213.
103. Blavatsky 1960b, p. 283; Murphet 1975, p. 216.
104. Cranston 1993, Ch. 6/6.
105. Hodgson 1885a.
106. Guénon 2004, p. 197.
107. Fields 1981, p. 120; Крэнстон 1999, p. 509.
108. Lachman 2012, p. 135.
109. Interdict.
110. Максимович 2001.
111. Hartmann 1909, p. 150.
112. Kingsford 1919.
113. Бердяев 1994, p. 181.
114. Besant 1902, p. 2.
115. Besant 1902, pp. 60–61.
116. Besant 1902, p. ix.
117. Besant 1902, p. 40.
118. Бердяев 1994, p. 175.
119. Besant 1902, p. 123.
120. Besant 1902, p. 140.
121. Besant 1902, p. 129; Sheldon 1916, p. 36.
122. Hooker.
123. Tillett 1986, p. 610.
124. Leadbeater 2007, Frontispiece.
125. Leadbeater 2007.
126. TForms 1901.
127. Ellwood 2014b, p. 88.
128. Hoeller 2001.
129. Bland.
130. Ellwood 2014b, p. 94.
131. Theowiki.
132. Дружинин 2012, p. 38.
133. Ellwood1.
134. Keller 2006.
135. Bowden 1993a.
136. Wessinger.
137. Bowden 1993b.
138. Godwin 1994, p. xv.
139. Campbell 1980, p. 1.
140. Сенкевич 2012, pp. 8, 13.
141. Sinnett 1913, p. 14; Murphet 1975, p. 6.
142. Theowiki1.
143. Theowiki2.
144. Zirkoff 1960, p. 439.
145. Keiden.
146. Tillett 1986, p. 94.
147. Ellwood2.
148. Hammer 2003, p. 509.
149. Bowden 1993c.
150. Murphet 1972, p. 12; Lavoie 2012, p. 59.
151. Dougherty.
152. Tillett 1986, p. 999.
153. Hooker1.
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• Santucci, J. A. (2012). "Theosophy". In Hammer, O.; Rothstein, M. (eds.). The Cambridge Companion to New Religious Movements. Cambridge Companions to Religion. Cambridge University Press. pp. 231–246. ISBN 9781107493551. Retrieved 18 October 2017.
• Sheldon, H. C. (1916). Theosophy and New Thought. New York: Abingdon Press. Retrieved 29 October 2017.
• Sinnett, A. P. (1913) [1886]. Incidents in the Life of Madame Blavatsky (2nd ed.). London: Theosophical Publishing House.
• Skeen, James (2002). Foutz, S. D. (ed.). "Theosophy: A Historical Analysis and Refutation" (PDF). Quodlibet. Chicago, Ill. 4 (2). ISSN 1526-6575. OCLC 42345714. Retrieved 24 October 2017.
• Sloan, M. E. (1922). Demonosophy Unmasked in Modern Theosophy (2nd ed.). Saint Paul, Minnesota: The Way Press. Retrieved 4 October 2017.
• Strohmer, Charles (1996). "Karma and reincarnation". In Ankerberg, J.; Weldon, J. (eds.). Encyclopedia of New Age Beliefs. Harvest House Publishers. pp. xii–xiii. ISBN 9781565071605. Retrieved 31 October 2017.
• Tillett, Gregory J. (1986). Charles Webster Leadbeater 1854–1934: a biographical study (PhD thesis). Sydney: University of Sydney (published 2007). OCLC 220306221. Retrieved 29 October 2017 – via Sydney Digital Theses.
• Tyson, J. H. (2006). Madame Blavatsky Revisited. iUniverse. ISBN 9780595857999. Retrieved 21 October 2017.
• Washington, P. (1995). Madame Blavatsky's baboon: a history of the mystics, mediums, and misfits who brought spiritualism to America. Schocken Books. ISBN 9780805241259. Retrieved 20 October 2017.
• Wessinger C. L. (2012-03-10). "Besant, Annie". Theosopedia. Manila: Theosophical Publishing House. Retrieved 19 October 2017.
• Williams, Jay G. (March 2001). "Christian Exclusiveness Theosophical Truth". Quest. Theosophical Society in America. 89 (2). Retrieved 26 October 2017.
• Zirkoff, B. de (1960). "Franz Hartmann" (PDF). In Zirkoff, B. de (ed.). Blavatsky Collected Writings. 8. Wheaton, Ill: Theosophical Publishing House. pp. 439–457. Retrieved 9 October 2017.
In Russian
• "Определение "О псевдохристианских сектах, неоязычестве и оккультизме"" [Interdict "On the Pseudo-christian Sects, Neopaganism, and Occultism"]. Patriarchia.ru (in Russian). Москва: Московский Патриархат. 2009-01-18. Retrieved 19 October 2017.
• Бердяев, Н. А. (1994). "Гл. VIII. Теософия и гнозис" [Ch. VIII. Theosophy and Gnosis]. Философия свободного духа [Freedom and the Spirit]. Мыслители XX века (in Russian). Москва: Республика. pp. 175–193. ISBN 5-250-02453-X. Retrieved 9 October 2017.
• Дружинин, Д. (2012). Блуждание во тьме: основные положения псевдотеософии Елены Блаватской, Генри Олькотта, Анни Безант и Чарльза Ледбитера [Wandering in the Dark: The Fundamentals of the Pseudo-theosophy by Helena Blavatsky, Henry Olcott, Annie Besant, and Charles Leadbeater] (in Russian). Нижний Новгород. ISBN 978-5-90472-006-3. Retrieved 10 October 2017.
• Клейн, Л. С. (June 2011). Кувакин, Валерий (ed.). "Рациональный взгляд на успехи мистики" [Rational View on the Successes of Mysticism]. Здравый смысл (in Russian). Москва: Российское гуманистическое общество. 16 (2). ISSN 1814-0416. Retrieved 29 October 2017.
• Крэнстон, С. (1999). Данилов, Л. Л. (ed.). Е. П. Блаватская. Жизнь и творчество основательницы современного теософского движения [HPB: the extraordinary life and influence of Helena Blavatsky, founder of the modern Theosophical movement] (in Russian). Рига: Лигатма. ISBN 5-7738-0017-9. Retrieved 9 October 2017.
• Кураев, А. В. (2000). Кто послал Блаватскую? [Who had sent Blavatsky?]. Христианство в "Эру Водолея" (in Russian). Троицкое слово. Retrieved 9 October 2017.
• ———— (2002). "Блаватская Елена Петровна" [Blavatsky Helena Petrovna]. In Кирилл (ed.). Православная энциклопедия (in Russian). 5 (Online ed.). Москва: Церковно-научный центр "Православная энциклопедия". pp. 231–233. ISBN 5-89572-010-2. Retrieved 10 October 2017.
• Лосский, Н. О. (1992). Учение о перевоплощении. Интуитивизм [The Doctrine of Reincarnation. Intuitionism] (in Russian). Moscow: Прогресс. Retrieved 10 September 2018.
• Максимович, К. А. (2001). "Анафема" [Anathema]. In Кирилл (ed.). Православная энциклопедия (in Russian). 2 (Online ed.). Москва: Церковно-научный центр "Православная энциклопедия". pp. 274–279. ISBN 5-89572-007-2. Retrieved 29 October 2017.
• Мень, А. В. (2002). "Теософия и Библия" [Theosophy and Bible] (PDF). Библиологический словарь (in Russian). 3. Москва: Фонд им. А. Меня. pp. 224–227. ISBN 5-89831-028-2. Archived from the original (PDF) on 14 May 2013. Retrieved 10 October 2017.
• Сенкевич, А. Н. (2012). Елена Блаватская. Между светом и тьмой [Helena Blavatsky. Between Light and Darkness]. Носители тайных знаний (in Russian). Москва: Алгоритм. ISBN 978-5-4438-0237-4. OCLC 852503157. Retrieved 6 October 2017.
• Соловьёв, Владимир С. (1911). "Заметка о Е. П. Блаватской" [Note on H. P. Blavatsky]. In Соловьёв, С. М. (ed.). Собрание сочинений [Collected Writings] (in Russian). 6. СПб.: Книгоиздательское Товарищество "Просвещение". pp. 394–398.
• Шабанова Ю. А. (2016). "Идеи Е. П. Блаватской в творчестве А. Н. Скрябина" [The ideas of H.P. Blavatsky in the creation of A.N. Scriabin]. Статті Наукової групи ТТ України (in Russian). Теософское общество в Украине. Retrieved 15 October 2017.
Further reading
• Bailey, A. (1970) [1947]. The Reappearance of the Christ (2nd ed.). Lucis Publishing Company. Retrieved 19 October 2017.
• Edge, H. T. (1998). Theosophy and Christianity (Online ed.). Pasadena: Theosophical University Press. ISBN 1-55700-102-2. Retrieved 29 October 2017.
• Heindel, Max (1996) [1909]. "Christ and His Mission". Rosicrucian Cosmo-Conception: Mystic Christianity. Rosicrucian Fellowship. pp. 367–410. ISBN 9780911274028. Retrieved 19 October 2017.
• Seiling, Max (1913). Theosophy and Christianity. Rand, McNally & Co. Retrieved 4 October 2017.
• Steiner, R. (2008). Christ and the Human Soul. Rudolf Steiner Press. ISBN 9781855842038. Retrieved 19 October 2017.
External links
• The Grand Inquisitor, trans. by Helena Blavatsky.