Falsafa - Theosophy

Ushbu maqola 19-asrda paydo bo'lgan yashirin harakat haqida. Bohme tomonidan tashkil etilgan ezoterik nasroniylar harakati uchun qarang Xristian teofofiyasi. Boshqa maqsadlar uchun qarang Falsafa (ajralish).
Theosophical Society logotipi turli qadimiy ramzlarni birlashtirdi

Falsafa a din XIX asr oxirida Qo'shma Shtatlarda tashkil etilgan. Unga asosan rus muhojiri asos solgan Helena Blavatskiy va asosan ta'limotlarini Blavatskiy asarlaridan oladi. Dinshunoslar tomonidan ikkalasini ham a yangi diniy harakat va qismi sifatida okkultist oqimi G'arbiy ezoterizm kabi eski Evropa falsafalariga asoslanadi Neoplatonizm kabi Osiyo dinlari Hinduizm va Buddizm.

Blavatskiy tomonidan taqdim etilganidek, Tsefofiya ma'naviy adeptlarning qadimiy va yashirin birodarligi mavjudligini o'rgatadi Magistrlar, dunyo bo'ylab topilgan bo'lsa-da, markazda joylashgan Tibet. Bu magistrlarni Blavatskiy buyuk donolik va g'ayritabiiy kuchlarni rivojlantirgan deb da'vo qilmoqda va Tsefofistlar aynan ular o'zlarining ta'limotlarini Blavatskiy orqali tarqatish orqali zamonaviy Teofofik harakatni boshlaganlar. Ularning fikriga ko'ra, bu magistrlar dunyoda bir marta topilgan qadimgi din haqidagi bilimlarni qayta tiklashga harakat qilmoqdalar va yana mavjud bo'lganlarni tutib olishadi. dunyo dinlari. Shunga qaramay, falsafiy guruhlar o'zlarining tizimini "din" deb atamaydilar. Falsafa yagona, ilohiy mavjudlikni targ'ib qiladi Mutlaqo. Bu yordam beradi emanatsionist koinot ushbu Mutlaqning tashqi akslari sifatida qabul qilingan kosmologiya. Falsafa inson hayotining maqsadi ma'naviy ozod qilishdir deb o'rgatadi va insonni da'vo qiladi jon o'tmoqda reenkarnatsiya jarayoniga binoan tana o'limida karma. Umumiy birodarlik va ijtimoiy takomillashtirish qadriyatlarini targ'ib qiladi, garchi unda alohida axloqiy qoidalar mavjud emas.

Falsafa yilda tashkil etilgan Nyu-York shahri ning tashkil topishi bilan 1875 yilda Theosophical Society Blavatskiy va ikki amerikalik tomonidan, Genri Olkott va Uilyam Kvan sudya. 1880-yillarning boshlarida Blavatskiy va Olkott Hindistonga ko'chib o'tdilar va u erda Jamiyatning bosh qarorgohini tashkil etishdi. Adyar, Tamil Nadu. Blavatskiy o'z g'oyalarini ikkita kitobida tasvirlab berdi, Isis ochildi va Yashirin doktrin. U bir necha bor firibgarlik bilan g'ayritabiiy hodisalarni ishlab chiqarishda, ko'pincha ushbu "xo'jayinlar" bilan bog'liqlikda ayblangan. Blavatskiyning vafotidan keyin 1891 yilda Jamiyatda nizo paydo bo'ldi va sudya rahbarlik qildi Amerikadagi Theosophical Society xalqaro tashkilotdan ajralib chiqish. Sudyaning vorisi ostida Ketrin Tingli, nomlangan Theosophical community Lomaland yilda tashkil etilgan San-Diego. Keyinchalik Adyorada joylashgan Jamiyat o'z tasarrufiga o'tdi Enni Besant 1920 yil oxirlarida, tanazzulga yuz tutmasdan oldin u eng katta darajada o'sdi. Tsefofik harakat hali ham mavjud, garchi uning gullash davriga qaraganda ancha kichikroq shaklda.

Falsafa G'arbiy mamlakatlarga Janubiy Osiyo dinlari haqidagi bilimlarni etkazishda, shuningdek, Janubiy Osiyoning turli xalqlari bilan madaniy g'ururni rag'batlantirishda muhim rol o'ynadi. Turli xil taniqli rassomlar va yozuvchilar ham falsafiy ta'limot ta'sirida bo'lishgan. Falsafa xalqaro yo'nalishga ega va yigirmanchi asr davomida o'n minglab tarafdorlari bo'lgan. Tsefofik g'oyalar, shu qatorda boshqa ezoterik harakatlar va falsafalarga ham ta'sir ko'rsatdi. Antroposofiya, Umumjahon va zafarli cherkov, va Yangi asr.

Ta'rif

Falsafaning asoschisi rus Helena Blavatskiy, bu din emasligini ta'kidladi,[1] Garchi u buni "o'tmishda umumbashariy din" ning zamonaviy o'tishi deb atagan bo'lsa-da, u insoniyatning o'tmishida chuqur mavjud edi.[2] Falsafani din deb atamaslik kerak, bu falsafiy tashkilotlar tomonidan qo'llab-quvvatlanadigan da'vo,[3] Buning o'rniga ular din, falsafa va ilm-fan asosidagi "muhim haqiqat" deb hisoblagan narsani o'z ichiga olgan tizim sifatida qaraydilar.[4] Natijada, falsafiy guruhlar o'z a'zolariga boshqa diniy sadoqatlarni saqlashga imkon beradi,[5] natijada nasroniylar, buddistlar yoki hindular deb nom olgan teofofistlar paydo bo'ldi.[6]

Din olimlari Falsafani o'rganganlar uni din sifatida tavsifladilar.[7] Bryus F. Kempbell o'zining Tsefofik harakat tarixida "aniq diniy atamalar" yordamida "diniy dunyoqarashni" targ'ib qilganini va uning markaziy qoidalari shubhasiz haqiqat emas, aksincha e'tiqodga tayanishini ta'kidladi.[8] Olav Hammer va Mikael Rothstein buni "zamonaviy dunyodagi eng muhim diniy an'analardan biri" deb atashdi.[9] Turli olimlar uning eklektik tabiatiga ishora qildilar; Xoselin Godvin uni "universal eklektik diniy harakat" deb ta'riflagan,[10] olim J.Jefri Franklin esa Tsefofiyani boshqa turli manbalardan olingan elementlarning sinkretik birikmasi bilan "gibrid din" deb ta'riflagan.[11] Aniqrog'i, Theosophy a deb tasniflangan yangi diniy harakat.[12]

Olimlar, shuningdek, Tsefofiyani shakl sifatida tasnifladilar G'arbiy ezoterizm.[13] Masalan, Kempbell uni "ezoterik diniy an'ana" deb atagan,[14] tarixchi Joy Dixon esa uni "ezoterik din" deb atagan.[15] Aniqrog'i, bu okkultizmning bir turi deb hisoblanadi.[16] Shunga o'xshash boshqa guruhlar bilan bir qatorda Oltin shafaqning germetik ordeni, Theosophical Society XIX asr oxirida G'arb mamlakatlarida sodir bo'lgan "yashirin tirilish" ning bir qismi sifatida qaraldi.[17] Din tarixchisi Wouter Hanegraaff Theosophy "yigirmanchi asrning ezoterizmining ko'p qismi uchun muhim asoslarni" yaratishga yordam berganligini ta'kidladi.[18]Falsafa hind diniy e'tiqodlariga asoslangan bo'lsa-da, din sotsiologi Kristofer Partrij "Falsafa tubdan G'arbga xosdir. Ya'ni, Tsefofiya G'arbdagi Sharq tafakkuri emas, balki Sharq lazzati bilan G'arb tafakkuridir".[19]

Etimologiya

Blavatskiy va Olkott, Theosophical Society asoschilaridan ikkitasi

In Miracle Club yig'ilishida Nyu-York shahri 1875 yil 7-sentabrda Blavatskiy, Olkott va Sudya tashkilot tuzishga kelishib oldilar Charlz Sotheran deb nomlashlarini taklif qilishadi Theosophical Society.[20] "Theosophical" nomini qabul qilishdan oldin, ular turli xil potentsial ismlar haqida bahslashishgan, ular orasida Misrshunoslik jamiyati, Hermetiklar jamiyati va Rozikrucianlar jamiyati bor edi.[21] Bu atama yangi emas edi, lekin oldin turli xil sharoitlarda ishlatilgan Filaleteylar va Xristian sirli Yakob Böhme.[22]Etimologik jihatdan bu atama yunon tilidan kelgan theos ("xudo (lar)") va sofiya ("donolik"), ya'ni "xudo donoligi", "ilohiy donolik" yoki "Xudoning donoligi" degan ma'noni anglatadi.[23] Atama teosofiya erta asarlarida (yunon va lotin tillarida ham) paydo bo'lgan cherkov otalari, uchun sinonim sifatida ilohiyot.[24] Uning kitobida Falsafaning kaliti, Blavatskiy "Theosophy" atamasini "Iskandariya faylasuflari" tomonidan kiritilgan deb da'vo qilmoqda, ayniqsa Ammoniy Sakkas.[25]

Blavatskiyning Tsefofiyasi "teofosofiya" atamasini ishlatadigan yagona harakat emas va buning natijasida ilmiy oqimlar turli oqimlarni farqlashga harakat qilmoqda. Godvin Blavatskiy falsafasiga bosh harf bilan va undan katta yoshdagi Bohemiya falsafasiga ishora qilib bo'linishni yaratdi.[26] Shu bilan bir qatorda, ezoterizm bilimdoni Vouter J. Xanegraaff Blavatskiy harakatini "zamonaviy teosofiya" deb atash bilan eski nomdoshlaridan ajratib ko'rsatdi.[27]Blavatskiy harakatining izdoshlari Tsefofistlar deb tanilgan, eski an'ana tarafdorlari esa Tsezoferlar deb nomlangan.[26] Ba'zi bir chalkashliklarni keltirib chiqargan, bir nechta teosofistlar, masalan, C. C. Massey - ham teofofirlar edi.[26]Blavatskiy harakatining dastlabki yillarida ba'zi tanqidchilar uni eskilaridan farqlash uchun "neo-falsafa" deb atashgan. Xristian teofofiyasi harakat.[28] Atama "Neo-falsafa "keyinchalik zamonaviy teosofik harakatning o'zi tomonidan qabul qilingan bo'lar edi, u erda ilgari surilgan ta'limotni tavsiflash uchun asosan pejorativ tarzda ishlatilgan. Enni Besant va Charlz Vebster Leadbeater ularning yangiliklariga qarshi bo'lganlar tomonidan.[28]

Dinshunos olim Jeyms A. Santuchchining fikriga ko'ra, "falsafa" atamasi dastlabki falsafiylar uchun nimani anglatishini tushunib etish "o'ylaganchalik ravshan emas".[29] Olcott tomonidan ishlatilganidek, "Theosophy" atamasi eksperimentlarni "Ko'rinmaydigan olam" ni o'rganish vositasi sifatida ta'kidlaydigan yondashuvga nisbatan qo'llanilgan edi; Aksincha, Blavatskiy ushbu atamani ushbu ma'lumotga nisbatan gnosisga nisbatan ishlatgan.[30]

E'tiqod va ta'limotlar

Garchi taniqli falsafiylarning asarlarida bir qator ta'limotlar mavjud bo'lsa-da, Tsefofik Jamiyatning o'zi barcha a'zolarning kelishishi kerak bo'lgan rasmiy e'tiqodlari yo'qligini ta'kidlaydi. Shuning uchun u ta'limotga ega, ammo buni dogma sifatida ko'rsatmaydi.[31] Jamiyat barcha a'zolarning obuna bo'lishlari kerak bo'lgan yagona tamoyil "Umumjahon insoniyat birodarligining yadrosini irqi, e'tiqodi, jinsi, kastasi va rangiga qarab ajratmasdan shakllantirish" majburiyatidir.[32] Bu shuni anglatadiki, Tsefofiklar Jamiyatining a'zolari bor edi, ular ko'pchilik, hatto hattoki Tsefofik ta'limotlarga shubha bilan qarashgan, shu bilan birga uning umumiy birodarlikning asosiy maqsadiga hamdard bo'lishgan.[6]

Santuchchi ta'kidlaganidek, Falsafa Blavatskiyning "asosan yozuvlaridan olingan",[33] ammo Enni Besant va Charlz Leadbeater singari keyingi falsafiylar tomonidan tuzatishlar va yangiliklar ishlab chiqilgan.[34] Blavatskiy ushbu falsafiy ta'limotlar o'zining ixtirosi emas, balki u "ustalar" yoki "maxatmas" deb atagan maxfiy ruhiy adeptlarning birodarligidan olingan deb da'vo qildi.[35]

Magistrlar

Hermann Shmiechenning 1884 yilda Blavatskiy aloqada bo'lgan deb da'vo qilgan ikki ustoz Koot Xumi (chapda) va Morya (o'ngda) tasvirlangan.

Tsefofik e'tiqodning markazida magistrlar deb nomlanuvchi ma'naviy adeptlar guruhi mavjud bo'lib, ular nafaqat dastlabki falsafiy matnlarni ishlab chiqarish uchun mas'uldirlar.[36] Ko'pgina Tsefofistlar uchun ushbu magistrlar zamonaviy Tsefofik harakatning haqiqiy asoschilari deb hisoblanadi.[37] Falsafiy adabiyotda ushbu ustozlar Maxatmas, Adepts, Donolik ustalari, Rahmdillik ustalari va Aka-ukalar deb ham nomlanadi.[37] Ular rivojlangan axloqiy rivojlanish va intellektual darajaga ega bo'lish nuqtai nazaridan yuqori darajada rivojlangan insonlarning birodarligi sifatida qabul qilinadi.[37] Ular uzoq umr ko'rishgan deb da'vo qilishadi,[37] va g'ayritabiiy kuchlarga ega bo'lish, shu jumladan aql-idrok va o'z jonini tanasidan boshqa joyga zudlik bilan chiqarish qobiliyati.[38] Bu ular go'yoki ko'p yillik mashg'ulotlar davomida erishgan kuchlardir.[38] Blavatskiyning so'zlariga ko'ra, 19-asr oxiriga kelib ularning bosh qarorgohi Himoloy qirolligida bo'lgan Tibet.[37] U shuningdek, ushbu ustozlar uning ko'plab nashr etilgan manbalarining manbasi bo'lgan deb da'vo qildi.[37]

Magistrlar dunyodagi qadimiy ma'naviy bilimlarni saqlab qolishlariga ishonishadi,[38] va insoniyatni kuzatadigan va uning evolyutsiyasini boshqaradigan Buyuk Oq Birodarlik yoki Oq Lojani namoyish etish.[38]Dastlabki ilohiyotshunoslar magistr deb da'vo qilganlar orasida Muqaddas Kitobga o'xshash shaxslar bo'lgan Ibrohim, Muso, Sulaymon va Iso, Osiyo diniy arboblari kabi Gautama Budda, Konfutsiy va Laozi va zamonaviy shaxslar yoqadi Yakob Bom, Alessandro Kagliostro va Frants Mesmer.[38] Biroq, falsafiy adabiyotda paydo bo'lgan eng taniqli magistrlar Koot Hoomi (ba'zida Kuthumi deb yozilgan) va Blavatskiy aloqada ekanligini da'vo qilgan Morya.[39] Theosophical e'tiqodiga ko'ra, magistrlar shogirdlikka kirishga loyiq deb topilganlarga murojaat qilishadi chelaship.[40] Keyin shogird bir necha yillik sinovdan o'tishi kerak edi, bu vaqt davomida ular poklik, poklik, betaraflik va jismoniy hashamatga befarq bo'lib yashashlari kerak.[40] Blavatskiy Magistrlar obrazlarini tayyorlashni rag'batlantirdi.[41] Magistrlarning eng muhim portretlari 1884 yilda yaratilgan Hermann Shmiechen.[42] Dinshunos olimning fikriga ko'ra Massimo Introvigne Shmiechenning Morya va Koot Xumiy obrazlari Tsefofiklar jamiyatida "yarim kanonik mavqega" ega bo'ldi,[43] shunchaki dekorativ tasvirlardan ko'ra muqaddas narsalar sifatida qaraladi.[44]

Kempbellning ta'kidlashicha, falsafiy bo'lmaganlar uchun magistrlar borligi haqidagi da'volar harakat tomonidan bildirilgan eng zaiflardan biridir.[36] Bunday da'volar tekshirish va potentsial rad etish uchun ochiqdir, chunki Magistrlarning mavjudligiga oid muammolar, shuning uchun Tsefofik e'tiqodlarga putur etkazadi.[45]Yashirin adeptlar birodarligi g'oyasi Tsefiya asos solinganidan bir necha asrlar ilgari uzoq davom etgan; bunday fikrlarni ishida topish mumkin Rosicrucians va badiiy adabiyotda ommalashgan Edvard Bulver-Lytton.[46] Ma'naviy jihatdan rivojlangan shaxslar orqali axborotni vositaga etkazish g'oyasi, Tsefofiya asos solingan paytda, Spiritualistlar harakati orqali ommalashgan edi.[46]

Qadimgi donishmandlik dini

Blavatskiy ta'limotiga ko'ra, dunyodagi ko'plab dinlarning kelib chiqishi universal qadimiy din, "maxfiy ta'limot" dan kelib chiqqan. Aflotun va dastlabki diniy donishmandlar va ular har qanday dinning markazida turibdi.[47]U qadimgi jamiyatlar insoniyat yo'qotgan fan va dinning birligini namoyish etadi, degan g'oyani ilgari surdi, ularning yutuqlari va bilimlari zamonaviy olimlar ular haqida ishonganlaridan ancha yuqori edi.[48] Blavatskiy, shuningdek, maxfiy birodarlik bu qadimiy donolik dinini asrlar davomida saqlab kelganligini va bu birodarlik a'zolari mo''jizalar, narigi dunyo va ruhiy hodisalarni anglash kaliti ekanligini va bundan tashqari, bu adiplarning o'zlari g'ayritabiiy kuchlarga ega ekanligini o'rgatgan.[49]

Uning so'zlariga ko'ra, ushbu qadimiy din kelajakda qayta tiklanadi va butun dunyo bo'ylab tarqaladi va shunga o'xshash dominant dunyo dinlarini almashtiradi Nasroniylik, Islom, Buddizm va Hinduizm.[47]Falsafa qadimgi matnlarning turli diniy urf-odatlarda mavjud bo'lgan mashhur marosim va urf-odatlardan muhimligini ta'kidlashga moyil edi.[6]Buddizm va hinduizmning teosofik tasviri pravoslav buddaviylik va hindu urf-odatlari amaliyotchilarining, shuningdek, ushbu an'analarni G'arb olimlarining tanqidiga sabab bo'ldi. Maks Myuller, Blavatskiy kabi teosofistlar Osiyo an'analarini noto'g'ri talqin qilmoqdalar, deb ishonganlar.[6]

Teologiya va kosmologiya

Shuningdek qarang: Falsafa va G'arb falsafasi

Falsafa an emanatsionist kosmologiya, koinotning Mutlaqdan tashqi aks etishi ekanligiga ishonchni targ'ib qiladi.[50]Falsafa dunyoni odamlar anglaganidek xayoliy yoki maya,[51] bu Osiyo dinlaridan kelib chiqadigan g'oya.[52] Shunga ko'ra, Blavatskiy bu xayoliy dunyoni idrok etish bilan cheklangan hayot johil va aldangan deb o'rgatgan.[53]

Teosofik ta'limotga ko'ra, har bir quyosh tizimi "Logos" yoki "Quyosh xudosi" ning emmanatsiyasi bo'lib, sayyora ruhlari har biri sayyoralardan birini boshqaradi.

Blavatskiy ta'limotiga ko'ra, har bir quyosh sistemasi koinotda "Logos" yoki "Quyosh xudosi" deb nomlangan narsalarning ifodasidir.[54] Quyosh xudosi ostida ettita vazir yoki sayyora ruhlari joylashgan bo'lib, ushbu samoviy mavjudotlarning har biri ma'lum bir sayyoradagi evolyutsiyani boshqaradi.[54]Yilda Yashirin doktrin, Blavatskiy har bir sayyorada "Sayyoralar zanjirlari" nomi bilan tanilgan ettita konstitutsiyaga ega ekanligini ta'kidladi; bular nafaqat jismoniy globusdan, balki ikkita kosmik tanadan, ikkita aqliy tanadan va ikkita ruhiy tanadan iborat bo'lib, ularning hammasi bir fazoda bir-biriga to'g'ri keladi.[55] Blavatskiyning fikriga ko'ra, evolyutsiya tushayotgan va ko'tarilgan yoylarda, birinchi ruhiy globusdan birinchi aqliy globusga, so'ngra birinchi astral globusdan birinchi jismoniy globusga, so'ngra u erdan sodir bo'ladi.[56]Uning ta'kidlashicha, evolyutsiyaning turli darajalari bor: minerallardan tortib to o'simliklarga, hayvonlarga, insonga, so'ngra g'ayritabiiy yoki ma'naviy darajalarga qadar.[56] Har bir sayyorada ketma-ket tartibda turli darajadagi evolyutsiya sodir bo'ladi; Shunday qilib mineral evolyutsiyasi birinchi sayyorada tugaydi va u sabzavot evolyutsiyasiga o'tadi, keyin ikkinchi sayyorada mineral evolyutsiya boshlanadi.[56]

Falsafa inson evolyutsiyasi ushbu sayyora va keng koinot evolyutsiyasi bilan bog'liqligini o'rgatadi.[57]Yilda Yashirin doktrin, Blavatskiy ettita g'oyani ilgari surdi "Ildiz poygalari ", ularning har biri ettita kichik musobaqalarga bo'lingan.[58]Blavatskiy kosmogoniyasida birinchi ildiz poygasi sof ruhdan yaratilgan bo'lib, "Bo'lib bo'lmaydigan muqaddas zamin" nomi bilan tanilgan qit'ada yashagan.[59] Giperboreylar deb nomlanuvchi ikkinchi ildiz poygasi ham sof ruhdan shakllangan va erga yaqin joyda yashagan. Shimoliy qutb, keyinchalik yumshoq iqlimga ega edi.[59] Uchinchisi qit'ada yashagan Lemuriya, Blavatskiy bugun Avstraliya va Rapa Nui sifatida omon qolgan deb taxmin qilmoqda.[60] Blavatskiyning ta'kidlashicha, Yerning to'rtinchi aylanasi davomida sayyoraga yuqori jonzotlar tushgan, odamlarning jismoniy tanalari rivojlanib, jinslari ajralib chiqqan.[61] Bu paytda qit'ada yashovchi to'rtinchi Root Race paydo bo'ldi Atlantis; ular jismoniy jismlarga, shuningdek ruhiy kuchlarga va ilg'or texnologiyalarga ega edilar.[62] U ba'zi atlantiyaliklarning gigant ekanliklarini da'vo qilib, qadimiy yodgorliklarni bunyod etgan Stonehenge Angliyaning janubida va ular "she-hayvonlar" bilan juftlashgani, natijada yaratilishi gorilla va shimpanze.[61] Atlantika tanazzulga uchragan va o'z kuchi va bilimidan suiiste'mol qilgan, shuning uchun Atlantida dengizga cho'kib ketgan, garchi turli xil atlantiyaliklar qochib ketgan bo'lsa va Misr va Amerikada yangi jamiyatlar yaratgan.[61]

Beshinchi ildiz irqi paydo bo'lgan - bu oriylar edi va u yozayotgan paytda butun dunyo bo'ylab topilgan.[61] U beshinchi musobaqaning o'rnini oltinchisi egallaydi, deb ishongan, bu kelishi bilan e'lon qilinadi Maydon, Mahayana buddist mifologiyasidan olingan raqam.[63] Bundan tashqari, u insoniyat oxir-oqibat, ettinchi Ildiz poygasida rivojlanib borishiga ishongan.[61] Shu bilan birga, u insoniyat evolyutsion aylanishining oxiriga etganini va hayot Yerdan chiqib ketishini aytdi.[64]Laxman, Blavatskiyning kosmogonik da'volarini tarixning so'zma-so'z yozuvi sifatida o'qib, "biz buni yomon ish qilyapmiz", deb taklif qildi.[61] Buning o'rniga u Blavatskiyning "zamonaviy zamon uchun yangi afsonani yoki ulkan, fantastik fantastika hikoyasini" shakllantirishga urinishi sifatida o'qilishi mumkin deb taxmin qildi.[61]

Maytariya va messianizm

Blavatskiy Lord Mayterya - buddistlar mifologiyasidan qarz olgan figurasi - Yerga messi figurasi sifatida kelishini o'rgatgan.[65] Bu haqda uning g'oyalari Besant va Leadbeater tomonidan kengaytirildi.[65] Ular Maitreya ilgari Yerga mujassam bo'lgan deb da'vo qilishdi Krishna, hind mifologiyasidan olingan raqam.[65] Ular, shuningdek, u kirgan deb da'vo qilishdi Nosiralik Iso vaqtida ikkinchisining suvga cho'mishi va bundan buyon Mayreya "Masih" nomi bilan tanilgan.[65] Besant va Leadbeater Mayteriya yana hindistonlik bolakay orqali namoyon bo'lib, Yerga keladi deb da'vo qilishdi Jiddu Krishnamurti, Leadbeater 1909 yilda Adyoradagi plyajda o'ynashga duch kelgan.[65] Krishmanurti e'tiqodining Theosophy-ga kiritilishi a ming yillik element.[66]

Shaxsiy rivojlanish va reenkarnatsiya

Adyardagi Blavatskiy va Olkott haykali

Falsafaga ko'ra, inson hayotining maqsadi qalbni ruhiy ozod qilishdir.[67] Inson individualligi "Ego" yoki "Monad" deb ta'riflanadi va Quyosh xudosidan kelib chiqqan deb hisoblaydi va u oxir-oqibat unga qaytadi.[57] Inson mavjudotning uchta alohida tekisligida ishlayotganda, etti qismdan iborat bo'lib taqdim etiladi.[68] Sinnett tomonidan taqdim etilgan va ko'pincha falsafiy adabiyotda takrorlanganidek, bu etti qism Tana (Rupa), Muhimlik (Prana-Jiva), Astral tanasi (Linga Sarira), Hayvonlarning ruhi (Kama-Rupa), inson qalbi (Manas), Ruhiy Ruh (Buddi) va Ruh (Atma).[57] Teosofik ta'limotga ko'ra, ushbu tarkibiy qismlarning so'nggi uchtasi o'lmasdir, qolgan jihatlari esa tana o'limidan keyin yo'q bo'lib ketadi.[67] Falsafa, Ruhiy Ruh va Ruh boshqa tarkibiy qismlar bilan bir qatorda inson tanasida yashamasligini, balki ular bilan inson Ruhi orqali bog'lanishini o'rgatadi.[67]

Yilda Sukunat ovozi, Blavatskiy har bir inson ichida abadiy, ilohiy bir qirrali mavjudligini u "Ustoz", "yaratilmagan", "ichki Xudo" va "oliy men" deb atagan deb o'rgatdi. U ushbu "yuqori men" bilan birlashish donolikka olib keladi degan g'oyani ilgari surdi.[53] Xuddi shu kitobda u inson qalbining rivojlanishini uchta zal orqali o'tish bilan taqqosladi; birinchisi, jaholat edi, bu ruh o'zining yuqori nafsi bilan birlashish zarurligini tushunishdan oldin holatidir. Ikkinchisi - bu inson hayotining boshqa qirralarini biladigan, ammo ruhiy kuchlarga qiziqish bilan chalg'itadigan Ta'lim Zali. Uchinchisi - donishmandlik zali, unda yuksak benlik bilan birlashish amalga oshiriladi; undan keyin Baxtning Valei keladi.[53] Bu vaqtda inson qalbi Bittaga birlashishi mumkin.[53]

Reenkarnatsiya va karma

Blavatskiy o'zining butun asarlari davomida qayta tug'ilish va narigi dunyo haqida turli xil bayonotlarni bergan va uning ushbu mavzu bo'yicha avvalgi va keyingi ta'limotlari o'rtasida ziddiyat mavjud.[69] 1870-yillar va taxminan 1882-yillarda Blavatskiy "metempsixoz" deb nomlangan ta'limotni o'rgatdi.[69]Yilda Isis ochildi, Blavatskiyning ta'kidlashicha, tana o'limida inson ruhi ko'proq ma'naviy samolyotlar orqali rivojlanadi.[70] Ikki yil o'tgach, u bu g'oyani taqdim etdi reenkarnatsiya falsafiy ta'limotga,[71] uni metempsixoz doktrinasini almashtirish uchun ishlatish.[72] Yilda Yashirin doktrin, u ruhning o'lmasligini va Yerdagi yangi, o'lik ruh va tanaga bir necha bor mujassam bo'lishini aytdi.[69]Tsefofik ta'limotga ko'ra, inson ruhlari har doim boshqa hayot shakllarida emas, balki inson tanasida qayta tug'iladi.[67] Blavatskiy ruhlar tana o'limidan bir muncha vaqt o'tgach va marhumning qarindoshlari hayoti davomida qayta tug'ilmasligini aytdi.[73]

Blavatskiy tananing o'limida astral tanasi bir muddat tirik qoladi deb o'rgatgan kama-loka, u bilan taqqoslaganda limbo, o'lishdan oldin.[74] Ushbu e'tiqodga ko'ra, keyinchalik odam o'z aqliy tanasiga nomlangan sohada harakat qiladi devachan, u bilan taqqoslaganda Osmon yoki jannat.[74] Blavatskiy, ruh falsafiy bo'lishiga qaramay, 1000 dan 1500 yilgacha devaxanda bo'lgan deb o'rgatgan Charlz Vebster Leadbeater bu faqat 200 ekanligini da'vo qildi.[75]

Falsafa mavjudligini qo'llab-quvvatlaydi karma reenkarnatsiya tsiklini tartibga soluvchi, shaxsning bir hayotdagi xatti-harakatlari keyingi hayot sharoitlariga ta'sir qilishini ta'minlaydigan tizim sifatida.[76] Shu sababli, bu e'tiqod dunyoda nima uchun baxtsizlik va azob-uqubatlar mavjudligini tushuntirishga intiladi, kimdir boshidan kechirgan har qanday baxtsizlikni avvalgi hayotida qilgan gunohlari uchun jazo sifatida belgilaydi.[77] Blavatskiyning so'zlari bilan aytganda, karma va reenkarnatsiya "ajralmas ravishda bir-biriga bog'langan".[78] Biroq, u karma har doim reenkarnatsiyani boshqaradigan tizim bo'lganiga ishonmadi; u odamlarning egolari paydo bo'lganida paydo bo'lgan va endi bir kun ham kerak bo'lmaydi deb ishongan.[78]

Besant va Leadbeater o'qish orqali odamlarning o'tmishdagi hayotini o'rganishga qodir deb da'vo qildilar akashik yozuv, koinot haqidagi barcha bilimlarning efir ombori.[79] Masalan, ular o'zlarining o'tgan hayotlari to'g'risida Oyda yashovchi maymunga o'xshash jonzotlar sifatida bilimga ega bo'lishgan deb da'vo qilishgan, u erda ular "Oy odamga" (xo'jayin Morya oldingi mujassamligi) uy hayvonlari sifatida xizmat qilishgan ( Koot Humi) va ularning farzandi (Lord Maitreya). Ularga "vahshiylar" va "mo'ynali kaltakesaklar va timsohlarga o'xshash" hayvonlar hujum qilishganda, Besant Moriyani qutqarish uchun o'zini qurbon qildi va bu harakati uchun karmik evolyutsion sakrashni uning keyingi mujassamlashuvida odam bo'lishiga olib keldi.[80]

Axloq va axloq

Vengriyaning Budapesht shahridagi eshik bezagi sifatida teosofik muhr

Falsafa hech qanday rasmiy axloqiy ta'limotni ifoda etmaydi,[81] noaniqlikni keltirib chiqargan vaziyat.[82] Biroq, u birodarlik va ijtimoiy rivojlanish kabi ba'zi qadriyatlarni ifoda etdi va targ'ib qildi.[82]Dastlabki yillarda Tsefofik Jamiyat jinsiy aloqaga puritanik munosabatni targ'ib qildi, masalan, rag'batlantirish orqali iffat hatto nikoh ichida ham.[83]

1911 yilga kelib, Theosophical Society bir qatorga ulangan loyihalarda ishtirok etdi progressiv siyosiy sabablar.[84] Angliyada Tsefofiya bilan kuchli aloqalar mavjud edi birinchi to'lqin feminizm.[84] Statistik tahlillarga asoslanib, Dikson ushbu davrdagi taniqli ingliz feministlari Teofofik Jamiyatga a'zo bo'lish ehtimoli mamlakat aholisining o'rtacha a'zosiga qaraganda bir necha yuz marta ko'proq bo'lganligini ta'kidladi.[85] Falsafiy kontingentlar davrning feministik yurishlarida qatnashdilar; masalan, bayrog'i ostida ishlaydigan Theosophical group Umumjahon masonlik ning bir qismi sifatida yurish qildi Ayollarning tantanali marosimi 1911 yilda.[84]

Marosim

Theosophical Society hech qanday aniq ko'rsatma bermagan marosimlar tarafdorlari mashq qilishlari uchun.[3] Biroq, turli xil falsafiy guruhlar tomonidan ritüelleştirilmiş amaliyotlar o'rnatildi; shunday guruhlardan biri Liberal-katolik cherkovi.[3] Boshqasi - "Fozofiya birlashgan lojasi" ning uchrashuvlari bo'lib, u "kvaziy muqaddas va kvaziturgik" xarakterga ega edi.[86]

Shuningdek qarang: Xristianlik va falsafa § Tsefofik nasroniylik

Tarixiy rivojlanish

Tsefofik Jamiyat paydo bo'lgan Amerika ijtimoiy ahvoli katta g'alayonlarga duch keldi va diniy vaziyat pravoslav xristianlik uchun qiyin bo'lgan. Spiritizmda paydo bo'lgan kuchlar tarkibiga antlerikalizm, anti-institutsionalizm, eklektizm, ijtimoiy liberalizm va taraqqiyotga ishonish va individual harakatlar kiradi. Mesmerizm, shvedborgiya, masonlik va rozikrucianizm shaklida Amerikada vositachilik qilgan okkultizm mavjud edi. Ilm-fan sohasidagi so'nggi o'zgarishlar 1870-yillarda boshlanib, ilm-fan va dinni yarashtirishga bo'lgan qiziqish ortdi. Osiyo diniy g'oyalarini ulkan diniy sintezga birlashtirish mumkin degan umid ham mavjud edi.

- Bryus F. Kempbell, 1980 yil.[87]

Theosophical Society asosan ikkita shaxsni yaratgan: Helena Blavatskiy va Genri Stil Olkott.[88]Qo'shma Shtatlarda barpo etilgan nasroniylik XIX asrning ikkinchi yarmida tez urbanizatsiya va sanoatlashtirish, immigratsiya darajasi yuqori bo'lganligi va tobora ortib borayotgan tushunchalar natijasida qiyinchiliklarni boshdan kechirdi. evolyutsion nazariya bu an'anaviy xristianlar tarixiga oid hisobotlarga qarshi chiqdi.[89] Mamlakatning turli qismlarida turli xil yangi diniy jamoalar tashkil etildi, ular orasida Bepul diniy birlashma, Yangi fikr, Xristian ilmi va Ma'naviyat.[90] Falsafa, bu g'oyani ta'kidlagan g'oyani meros qilib oladi - keyinchalik Qo'shma Shtatlarda mashhur bo'lgan iroda va muqarrarligi taraqqiyot shu jumladan ma'naviy darajada.[91] Bunga AQShdagi Osiyo dinlari to'g'risida tobora o'sib borayotgan bilimlar ham ta'sir ko'rsatdi.[92]

Qo'shma Shtatlarga kelishidan oldin Blavatskiy spiritizm kabi ezoterik oqimlar bilan tajribaga ega edi.[93]Aynan Spiritualizm orqali Blavatskiy va Olkott uchrashdilar.[87]

1884 yilda Olkott Edinburgda birinchi Shotlandiya uyini tashkil etdi.[94]

1980 yilda Kempbell Theosophical kitoblari rekord darajada sotilayotganligini ta'kidladi.[88]

Qo'shma Shtatlarda sudya o'zini teosofiyani targ'ib qilishga bag'ishlagan edi, ammo unchalik katta bo'lmagan.[95]

Post-Blavatskiy

Uning hayoti davomida Blavatskiy turli xil odamlarga ular uning vorisi bo'lishlarini taklif qilgan edi.[96] Eng taniqli nomzodlardan uchtasi - Olkott, Sudya va Besant - vafotidan ko'p o'tmay Londonda uchrashib, vaziyatni muhokama qildilar.[95] Sudya, u ham magistrlar bilan aloqada bo'lganligini va ular unga Jamiyatning ezoterik bo'limini Besant bilan birgalikda delegatsiya qilish to'g'risida ko'rsatma berganini da'vo qildilar.[97] Olkott, hakam tomonidan ishlab chiqarilgan magistrlarning eslatmalari soxta bo'lib, ular orasidagi ziddiyatlarni kuchaytirgan deb gumon qildi.[98] Besant ikkala odam o'rtasida ko'prik vazifasini bajarishga urinib ko'rdi, sudya esa unga magistrlar Olkott uni o'ldirish uchun uyushtirgan fitnani ochib berganligini ma'lum qildi.[99] 1893 yilda Besant munozarada Olkott tomoniga tushib, Olkottning sudyaga qarshi ko'targan ichki ishlarini qo'llab-quvvatladi.[100] Ikki bosqichli surishtiruv bo'lib o'tdi, xulosaga ko'ra, Magistrlarning mavjud yoki yo'qligi to'g'risida Jamiyat rasmiy pozitsiyani egallamaganligi sababli, Sudya qalbaki hujjatlarda aybdor deb topilmaydi va o'z mavqeini saqlab qolishga ruxsat beriladi.[101] Ushbu sud tafsilotlari jurnalistga oshkor qilingan F. Edmund Garret ularni tanqidiy kitobining asosi sifatida ishlatgan, Isis juda ochildi.[102] Sudya shundan so'ng magistrlar unga Besantni tashlab, ezoterik bo'limni yakka o'zi boshqarish kerakligini aytganligini e'lon qildi; u uning da'volarini rad etdi.[103] Olcottdan sudya turishi kerak, degan chaqiriqlar bilan 1895 yil aprelda Amerika bo'limi asosiy Jamiyatdan ajralib chiqishga ovoz berdi. Sudya uning rahbari bo'lib qoldi, ammo bir yil ichida vafot etdi.[104]

Bola Krishnamurti bilan birga

Keyin Olkott Besantni Adyarda joylashgan Jamiyatni qo'llab-quvvatlash uchun AQShga yubordi. Bunda u muvaffaqiyatli bo'lib, minglab yangi a'zolarni oldi va ko'plab yangi filiallarni tashkil etdi.[105]Besant Tsefofist bilan do'stlikni rivojlantirgan Charlz Vebster Leadbeater va birgalikda ular bir qator kitoblarni yozdilar.[106] Leadbeater munozarali bo'lib, u ikkita o'g'il bolaga ko'rsatma berganligi aniqlanganda tashvishlar ko'tarildi onanizm. Theosophical Society-ning Amerika bo'limi unga qarshi ichki ayblovlarni qo'zg'atdi, garchi Besant uning himoyasiga kelgan bo'lsa.[107] Ehtimol, Jamiyat uchun salbiy oshkoralikni cheklash uchun mo'ljallangan, ular uni haydab chiqarish o'rniga uning iste'fosini qabul qilishdi.[108]

1907 yilda Olkott vafot etganida, u Besantni uning o'rnini egallashga taklif qilgan va u iyun oyida ko'pchilik ovoz bilan ushbu lavozimga saylangan.[109] Jamiyat rahbari bo'lgan birinchi yillarda Besant o'zining a'zolari sonining keskin o'sishini nazorat qilib, uni 50 foizga oshirib, 23 mingga etkazdi.[110] Shuningdek, u Adyar mulkining 27 dan 253 gektargacha kengayishini nazorat qildi.[110] Besant Hindistonda ayollar huquqlarini himoya qilish orqali turli xil faol sabablarga ko'ra qatnashgan Ayollar hind uyushmasi va ikkalasini ham o'rnatishga yordam berish Markaziy hind kolleji va hindu qizlar maktabi.[110] Besant shuningdek, "Home Rule League" nomli guruhni tashkil qilib, Hindiston Boshqaruvi kampaniyasini boshladi.[111] U tashkil etdi Yangi Hindiston gazetasi va Hindiston mustaqilligini targ'ib qilishni davom ettirgandan so'ng, gazeta sahifalarida Birinchi jahon urushi u bir necha oy internatda edi.[112] Bu uning mustaqillik harakati ichidagi mavqeini oshirishga yordam berdi va 70 yoshida u Prezident etib tayinlandi Hindiston milliy kongressi, katta sharafli lavozim.[113]

1908 yil dekabrda Leadbeater Jamiyatga qayta qabul qilindi; bu iste'fo to'lqini yaratdi, bilan Sidney Mustaqil Tsefofik Jamiyatni tashkil etish uchun bo'linish.[91] Leadbeater Adyarga bordi, u erda u erda yashovchi yosh bola bilan uchrashdi, Jiddu Krishnamurti va uni figuraning navbatdagi mujassamlashuvi deb e'lon qildi Jahon o'qituvchisi. Keyinchalik u ikki yil davomida bolaning ko'rsatmalarini nazorat ostiga oldi.[114] Besant bilan Leadbeater deb nomlanuvchi guruhni tashkil etdi Sharqda "Yulduz" ordeni Krishnamurti g'oyasini Jahon o'qituvchisi sifatida targ'ib qilish.[115] Leadbeater shuningdek, Theosophy doirasida ko'proq marosimlarni o'tkazishni xohladi va bunga erishish uchun u va J. I. Vedvud yepiskopga aylandi Eski katolik cherkovi.[116] Keyin ular o'zlarini shakllantirish uchun bundan ajralib ketishdi Liberal-katolik cherkovi, Teofofik Jamiyatdan (Adyar) unga bog'liqligini saqlab qolgan holda mustaqil bo'lgan.[117] Cherkov o'zining ko'pchilik a'zolarini Jamiyatdan oldi va uning manbalariga katta ishondi.[118] Biroq, 1919 yilda cherkov politsiyachilarning oltita ruhoniyning xatti-harakatlari bilan shug'ullangani haqidagi da'volar bilan tekshiruv o'tkazdi pedofiliya Va ayblovlarga aloqador bo'lgan Wedgewood tashkilotdan iste'foga chiqdi.[119]

Raja Yoga akademiyasi va Tinchlik ibodatxonasi, v. 1915 yil

Qasos sifatida Jamiyat ichida "Blavatskiyga qaytish" harakati paydo bo'ldi. Uning a'zolari Beshant va uning izdoshlarini "Neo-falsafa" amaliyotchilari deb atashdi, Liberal-katolik cherkovining Rim Papasiga sodiq bo'lishiga va ular Besant va Leadbeater nashrlariga ko'ra taniqli ekanliklariga qarshi chiqdilar.[120] "Blavatskiyga Orqaga Qaytish" harakati ichidagi bezovtalikning asosiy xayrixohi raqib guruhi edi Theosophists birlashgan uyi.[121] Sadoqatni o'zgartirgan eng taniqli shaxslardan biri bu edi B. P. Vadia.[122]Birlashgan Tsefofistlar Lojasi tashkil etilgan Los Anjeles 1909 yilda, Amerikadagi Sudyalarning Tsefofik Jamiyatidan ajralib, rasmiy tashkilotni minimallashtirishga intilganida.[122] Blosatskiy va Hakam yozuvlarining yangi nashrlarini hamda Tsefofiklar harakati ichida shaxsiyat kultlarini rivojlanishiga yo'l qo'ymaslik uchun odatda noma'lum holda chiqarilgan boshqa kitoblarni nashr etishga e'tibor qaratdi.[123]

Keyinchalik Adyar Jamiyatiga a'zolik 1920-yillarning oxirida 40,000-ga ko'tarildi.[124]"Yulduz" ordeni balandligida 30000 a'zodan iborat edi.[124]Krishnamurtining o'zi bu da'volarni rad etib, u Jahon o'qituvchisi emasligini ta'kidlab, so'ngra Jamiyatdan voz kechdi; kelgusi bir necha yil ichida a'zolarning uchdan bir qismidan mahrum bo'lganligi sababli, jamiyatga ta'siri keskin ta'sir ko'rsatdi.[125] Besant 1933 yilda, jamiyat tomonidan qabul qilinganida vafot etdi Jorj Arundeyl, uni 1945 yilgacha kim boshqargan; guruh faoliyati juda cheklangan edi Ikkinchi jahon urushi.[126]

Judge left no clear successor as leader of the Theosophical Society in America, but the position was taken by Ketrin Tingli, who claimed that she remained in mediumistic contact with Judge's spirit.[127] Tingley launched an international campaign to promote her Theosophical group, sending delegations to Europe, Egypt, and India. In the latter country they clashed with the Adyar-based Theosophical Society, and were unsuccessful in gaining converts.[128] Her leadership would be challenged by Ernest T. Hargrove in 1898, and when he failed he split to form his own rival group.[129] In 1897, Tingley had established a Theosophical community, Lomaland, da Loma nuqtasi yilda San-Diego, Kaliforniya.[130] Various Theosophical writers and artists congregated there,[131] while horticultural development was also emphasized.[132]In 1919, the community helped establish a Theosophical University.[133]Longstanding financial problems coupled with an aging population resulted in the Society selling Lomaland in 1942.[134] Meanwhile, Tingley's death in 1929 had resulted in the Theosophical Society in America being taken over by Gotfrid de Puruker, who promoted rapprochement with other Theosophical groups in what came to be known as the Fraternisation movement.[135]

Demografiya

Theosophical Society lodge building in Reykyavik, Islandiya
Theosophical Hall in Palmerston North, Yangi Zelandiya

During its first century, Theosophy established itself as an international movement.[136]Campbell believed that from its foundation until 1980, Theosophy had gained tens of thousands of adherents.[137] He noted that in that latter year, there were circa 35,000 members of the Adyar-based Theosophical Society (9000 of whom were in India), c.5,500 members of the Theosophical Society in America, c.1500 members of the Theosophical Society International (Pasadena), and about 1200 members of the United Lodge of Theosophy.[138] Membership of the Theosophical Society reached its highest peak in 1928, when it had 45,000 members.[139] The HPB Lodge in Auckland, New Zealand was one of the world's largest, with over 500 members in 1949.[140]

Theosophical groups consist largely of individuals as opposed to family groups.[64] Campbell noted that these members were alienated in ways from conventional social roles and practices.[64]

As noted by Dixon, in the late nineteenth and early twentieth centuries, the Theosophical Society "appealed above all to an elite, educated, middle- and upper-middle-class constituency".[17] It was, in her words, "a religion for the 'thinking classes'."[17] Campbell stated that Theosophy attracted "unconventional, liberal-minded Westerners",[141] and according to Dixon they were among those "who constituted themselves as the humanitarian conscience of the middle classes, a dissident minority who worked in a variety of parallel organizations to critique the dominant bourgeois values and culture."[142]

Campbell also noted that Theosophy appealed to educated Asians, and particularly Indians, because it identified Asia as being central to a universal ancient religion and allowed Asians to retain traditional religious beliefs and practices within a modern framework.[50]

Qabul qilish va meros

Hammer and Rothstein believed that the formation and early history of the Theosophical Society was one of the "pivotal chapters of religious history in the West."[143] The Theosophical Society had significant effects on religion, politics, culture, and society.[144]In the Western world, it was a major force for the introduction of Asian religious ideas.[144] In 1980, Campbell described it as "probably the most important non-traditional or occult group in the last century",[144] while in 2012 Santucci noted that it had had "a profound impact on the contemporary religious landscape".[145]

A Theosophical bookshop in Buenos Aires, Argentina

In approaching Asian religion with respect and treating its religious beliefs seriously, Blavatsky and Olcott influenced South Asian society.[146] In India, it played an important role in the Indian independence movement and in the Buddhist revival.[144] The Indian independence leader Maxatma Gandi developed much of his interest in Hindu culture after being given a copy of the Bhagavad Gita by two Theosophists.[147] Alongside her support for Indian home rule, Besant had also supported home rule for Scotland, Wales, and Ireland.[148] Campbell suggested that Theosophy could be seen as a "grandfather" movement to this 20th century growth in Asian spirituality.[149]Given the spread of such ideas in the West, some critics have perceived Theosophy's role as being largely obsolete.[150]

Influence on the arts and culture

Many important figures, in particular within the humanities and the arts, were involved in the Theosophical movement and influenced by its teachings.[145] Prominent scientists who had belonged to the Theosophical Society included the inventor Tomas Edison, the biologist Alfred Rassel Uolles, and the chemist Uilyam Krouks.[146] Tarbiyachi Mariya Montessori spent the World War II years as a guest at the headquarters of the Theosophical Society based in Adyar, India, along with her son Mario. During that period she opened schools and conducted courses for teachers in India.[151]

Theosophy also exerted an influence on the arts.[152]Theosophy was also an influence over a number of early pioneers of mavhum san'at.[153] Hilma af Klint 's development of abstraction was directly tied to her work with the Theosophical Society, with the aim of presenting and preserving spiritual concepts visually.[154] Rus mavhum ekspressionist Vasili Kandinskiy was also very interested in Theosophy and Theosophical ideas about colour.[155] The Dutch abstract artist Piet Mondrian was also influenced by Theosophical symbolism.[156]

Theosophical ideas were also an influence on the Irish literary movement of the late 19th and early 20th century, with writers like Charlz Jonston, Jorj Rassel, John Eglinton, Charles Weeks va Uilyam Butler Yits having an interest in the movement.[157]The American adventure fiction writer Talbot Muni included Theosophical themes in many of his works.[158] He had abandoned his previous allegiance to Xristian ilmi to join the Theosophical faction led by Tingley, joining the Society in 1923 and settling at the Point Loma community.[159]

Influence on other religious and esoteric groups

Bestsellers and television shows are devoted to Theosophical concepts such as reincarnation and spiritual evolution; the Internet overflows with references to Theosophical concepts such as the human aura (a Google search in May 2012 retrieved 47 million hits) and the chakralar (12 million hits). Even truly mainstream media such as the National Geographic Channel present programs devoted to arch-Theosophical themes such as Atlantis, and the spiritual mysteries of Egypt. Terms and ideas created or mediated by spokespersons of the Theosophical Society have over time become household words, and the advent of Theosophy thus marked a fundamental change in the religious lives of countless individuals.

— Olav Hammer and Mikael Rothstein, 2013.[9]

The founders of many later new religious movements had been involved in Theosophy.[160]Many esoteric groups — such as Alice Bailey's Arcane maktabi va Rudolf Shtayner "s Antroposofiya — are "directly dependent" on Theosophy.[144] Although he had split from Theosophy when renouncing Leadbeater's claim that he was the World Teacher, Krishnamurti continued to exhibit Theosophical influences in his later teachings.[161] In 1923 a former Theosophist, the Anglo-American Elis Beyli, tashkil etdi Arcane maktabi, which also rested on claims regarding contact with the Ascended Masters.[162]

Another former Theosophist, the Austrian Rudolf Steiner, split from the Theosophical Society over the claims about Krishnamurti and then established his own Antroposofik jamiyat in 1913, which promoted Antroposofiya, a philosophy influenced by Theosophical ideas.[163] Despite his departure from the Theosophists, Rudolf Steiner nevertheless maintained a keen interest in Theosophy for the rest of his life.[164]

As Theosophy entered the Völkish harakati of late 19th century Austria and Germany, it syncretized to form an eclectic occult movement known as Ariosophy.[165] The most prominent Ariosophist, the Austrian Gvido fon ro'yxati, was influenced by Theosophical ideas in creating his own occult system.[166]

In the United States during the 1930s, the I AM group was established by Gay Ballard and Edna Ballard; the group adopted the idea of the Ascended Masters from Theosophy.[167]The idea of the Masters—and a belief in Morya and Kuthumi—have also been adopted into the belief system of the Umumjahon va zafarli cherkov.[168] The Canadian mystic Manli P. Xoll also cited Blavatsky's writings as a key influence on his ideas.[169] Theosophical ideas, including on the evolution of the Earth, influenced the teachings of British conspiracist Devid Ike.[170]

Hammer and Rothstein stated that Theosophy came to heavily influence "popular religiosity" and by the late twentieth and twenty-first centuries was "permeating just about every nook and cranny of contemporary "folk" religious culture" in Western countries.[9] It was a major influence on the Yangi asr milieu of the latter twentieth century.[171] It played an important role in promoting belief in reincarnation among Westerners.[172]

Ilmiy tadqiqotlar

Theosophy Hall in Manhattan, New York City

A considerable amount of literature has been produced on the subject of Theosophy and the Theosophical Society.[173] Most early publications on Theosophy fell into two camps: either uzrli and highly defensive, or highly antagonistic and aggressive towards the movement.[149] As of 2001, the scholar of religion Olav Hammer could still note that books presenting the Theosophical doctrines were mostly apologetic in nature.[174] Examples of such works include William Q. Judge's 1893 book Ocean of Theosophy va Robert Ellvud 1986 yilgi kitob Falsafa.[174] He noted that most of these works treated Theosophical doctrine as if it were a fixed entity and provided little or no discussion of how they have changed over the decades.[174] Many articles on the historical development of the movement have also appeared in the journal Theosophical History.[174]

Many early scholars of religion dismissed Theosophy as being not worthy of study; Mircha Eliade for instance described Theosophy as a "detestable 'spiritual' hybridism".[175] The academic study of the Theosophical current developed at the intersection of two scholarly sub-fields: the study of new religious movements, which emerged in the 1970s, and the study of Western esotericism.[176]A significant proportion of the scholarship on Theosophy constitutes biographies of its leading members and discussions of events in the Society's history.[173] In contrast to the significant amount of research focused on the first two generations of Theosophists, little has been produced on later figures.[175] Hammer also lamented that while scholarship on Theosophy was developing, it had not focused on the reformulation of Theosophy by Leadbeater and Besant or with the developing ideas of post-Theosophical writers such as Steiner or Bailey.[177] Hammer and Rothstein suggested that the "dearth of scholarly literature" on Theosophy was because "powerful individuals and institutions" in Europe and North America regarded the religion as "ludicrous", thus discouraging scholars from devoting their time to researching it.[175]

Shuningdek qarang

Manbalar

Izohlar

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