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Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 34
Book Description
The “Aristotelean philosopher” is the mouthpiece of that majority in modern society which has worked itself out an elaborate policy full of sophistry and paradox, behind which every member clumsily hides his personal views. His “respectable deference to public opinion,” is short-hand for hypocrisy. He confuses phenomena for which the agency of “disembodied spirits” is claimed, with natural phenomena for which every tithe of supernaturalism is rejected. He, who does not believe in Spiritualism cannot believe in Christianity, for the very foundation of that faith is the materialization of their Saviour. If Spiritualism and Occultism are superstition and falsehood, so is Christianity with its Mosaic miracles and the witches of Endor, its resurrections and materialization of angels, and hundreds of other spiritual and occult phenomena. Is belief in the Holy Ghost less blind than belief in the “ghosts” of our departed fathers and mothers? Is faith in an abstract and never-to-be-scientifically-proven principle any more “respectable” or worthy of sympathy than that other faith of believers, as earnest as Christians are, that the spirits of those whom they loved best on earth, their mothers, children, friends, are ever near them, though their bodies may be gone? Physical as well as psychological phenomena court experiment and the investigations of science; whereas, supernatural religion dreads and avoids such. The former claims no miracles, no supernaturalism to hang its faith upon, while religion imperatively demands them, and invariably collapses whenever such belief is withdrawn. An abusive, uncompromising bigot is more honest than a mild-spoken, sneering hypocrite. A lady who will not blush to empty in the view of all a tumbler of stiff brandy and soda, will stare, in shocked amazement, at another of her sex smoking an innocent cigarette! Madame Blavatsky defends the Cause of Truth from its detractors and traducers. Facts existed in the “pre-scientific past,” and errors are as thick as berries in our scientific present. Modern science is atheistic, phantasmagorical, and always in labour with conjecture. Not to know is its climax. With whom then, is the criterion of truth to be left? Are we to abandon Truth to the mercy and judgment of a prejudiced society, constantly caught trying to subvert that which it does not understand? A society ever seeking to transform sham and hypocrisy into synonyms of “propriety” and “respectability”? During that incessant warfare, in which old creeds and new doctrines, conflicting schools and authorities, revivals of blind faith and incessant scientific discoveries running a race as though for the survival of the fittest, swallow up and mutually destroy and annihilate each other — it would take a sage much wiser than King Solomon himself to decide between fact and fiction! Mental slavery is the worst of all slaveries. It is a state which, as brutal force has no real power, indicates either an abject cowardice or a great intellectual weakness. Undisputed fact is the only tribunal we submit to and recognize it without appeal. The Theosophical Society is an absolute and uncompromising Republic of Conscience; preconception and narrow-mindedness in science and philosophy have no room in it: they are as hateful and as much denounced by us, as dogmatism and bigotry in theology. The worms of sham and hypocrisy have gnawed the roots of wisdom and hardened the human heart. Instead of spiritualizing matter, the Shakers of America, and the “Apostles” of the Calcutta New Dispensation, materialize spirit. Spiritualism, as a sect, has as much a right for recognition as any other Christian sect. But then, how can belief in spirits, the surviving souls of departed men — quite an orthodox Christian dogma — be held disreputable by the Christian public? As long as the Christian public professes belief in, and veneration for its ancestral faith, it behoves them little to throw the accusation of “degrading superstitions and credulity” into the teeth of Spiritualism. The scientific basis of Spiritualism corroborated by modern science.
Author: Helena Petrovna Blavatsky Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 34
Book Description
The “Aristotelean philosopher” is the mouthpiece of that majority in modern society which has worked itself out an elaborate policy full of sophistry and paradox, behind which every member clumsily hides his personal views. His “respectable deference to public opinion,” is short-hand for hypocrisy. He confuses phenomena for which the agency of “disembodied spirits” is claimed, with natural phenomena for which every tithe of supernaturalism is rejected. He, who does not believe in Spiritualism cannot believe in Christianity, for the very foundation of that faith is the materialization of their Saviour. If Spiritualism and Occultism are superstition and falsehood, so is Christianity with its Mosaic miracles and the witches of Endor, its resurrections and materialization of angels, and hundreds of other spiritual and occult phenomena. Is belief in the Holy Ghost less blind than belief in the “ghosts” of our departed fathers and mothers? Is faith in an abstract and never-to-be-scientifically-proven principle any more “respectable” or worthy of sympathy than that other faith of believers, as earnest as Christians are, that the spirits of those whom they loved best on earth, their mothers, children, friends, are ever near them, though their bodies may be gone? Physical as well as psychological phenomena court experiment and the investigations of science; whereas, supernatural religion dreads and avoids such. The former claims no miracles, no supernaturalism to hang its faith upon, while religion imperatively demands them, and invariably collapses whenever such belief is withdrawn. An abusive, uncompromising bigot is more honest than a mild-spoken, sneering hypocrite. A lady who will not blush to empty in the view of all a tumbler of stiff brandy and soda, will stare, in shocked amazement, at another of her sex smoking an innocent cigarette! Madame Blavatsky defends the Cause of Truth from its detractors and traducers. Facts existed in the “pre-scientific past,” and errors are as thick as berries in our scientific present. Modern science is atheistic, phantasmagorical, and always in labour with conjecture. Not to know is its climax. With whom then, is the criterion of truth to be left? Are we to abandon Truth to the mercy and judgment of a prejudiced society, constantly caught trying to subvert that which it does not understand? A society ever seeking to transform sham and hypocrisy into synonyms of “propriety” and “respectability”? During that incessant warfare, in which old creeds and new doctrines, conflicting schools and authorities, revivals of blind faith and incessant scientific discoveries running a race as though for the survival of the fittest, swallow up and mutually destroy and annihilate each other — it would take a sage much wiser than King Solomon himself to decide between fact and fiction! Mental slavery is the worst of all slaveries. It is a state which, as brutal force has no real power, indicates either an abject cowardice or a great intellectual weakness. Undisputed fact is the only tribunal we submit to and recognize it without appeal. The Theosophical Society is an absolute and uncompromising Republic of Conscience; preconception and narrow-mindedness in science and philosophy have no room in it: they are as hateful and as much denounced by us, as dogmatism and bigotry in theology. The worms of sham and hypocrisy have gnawed the roots of wisdom and hardened the human heart. Instead of spiritualizing matter, the Shakers of America, and the “Apostles” of the Calcutta New Dispensation, materialize spirit. Spiritualism, as a sect, has as much a right for recognition as any other Christian sect. But then, how can belief in spirits, the surviving souls of departed men — quite an orthodox Christian dogma — be held disreputable by the Christian public? As long as the Christian public professes belief in, and veneration for its ancestral faith, it behoves them little to throw the accusation of “degrading superstitions and credulity” into the teeth of Spiritualism. The scientific basis of Spiritualism corroborated by modern science.
Author: Ted Honderich Publisher: OUP Oxford ISBN: 0191037478 Category : Philosophy Languages : en Pages : 2277
Book Description
Oxford University Press presents a major new edition of the definitive philosophical reference work for readers at all levels. For ten years the original volume has served as a stimulating introduction for general readers and as an indispensable guide for students; its breadth and depth of coverage have ensured that it is also read with pleasure and interest by those working at a higher level in philosophy and related disciplines. A distinguished international assembly of 249 philosophers contributed almost 2,000 entries, and many of these have now been considerably revised and updated; to these are added over 300 brand-new pieces on a fascinating range of current topics. This new edition offers enlightening and enjoyable discussions of all aspects of philosophy, and of the lives and work of the great philosophers from antiquity to the present day.
Author: Helena Petrovna Blavatsky, Samuel Taylor Coleridge Publisher: Philaletheians UK ISBN: Category : Religion Languages : en Pages : 27
Book Description
True patriotism is the kinship of the most unselfish of human affections. Morality is no accident of human nature, but its essential characteristic. Though the principle, which is the abiding spirit of the law, remains perpetual and unaltered, the letter of the law and the mode of realizing it in actual practice, must be modified by circumstance. Patriotism is a link in the golden chain of our affections and virtues, and turns away with indignant scorn from the false philosophy or mistaken religion, which would persuade him that cosmopolitism is nobler than nationality, and that the human race a sublimer object of love than a people. Patriotism is the kinship of the most unselfish of human affections, the powers and interests of men spread without confusion through a common sphere, like the vibrations propagated in the air by a single voice, distinct yet coherent, and all uniting to express one thought and the same feeling. What were the Greeks while they remained free and independent? When Greece resembled a collection of mirrors set in a single frame, each having its own focus of patriotism, yet all capable of converging to one point and of consuming a common foe? They were the fountains of light and civilization, of truth and of beauty, to all mankind, the thinking head the beating heart of the whole world! They lost their independence, and with their independence their patriotism, and became the cosmopolites of antiquity. And what came out of these men, who were eminently free without patriotism, be-cause without national independence? While they were intense patriots, they were the benefactors of all mankind, legislators for the very nation that afterwards subdued and enslaved them. Even in cases of actual injury and just alarm the patriot sets bounds to the reprisal of national vengeance, and contents himself with such securities as are compatible with the welfare, though not with the ambitious projects of the nation, whose aggressions had given the provocation: for as patriotism inspires no superhuman faculties, neither can it dictate any conduct which would require such. He is too conscious of his own ignorance of the future, to dare extend his calculations into remote periods; nor, because he is a statesman, arrogates to himself the cares of Providence and the government of the world. Without local attachment, without national honour, we shall resemble a swarm of insects that settle on the fruits of the earth to corrupt and consume them, rather than men who love and cleave to the land of their forefathers. Deceit and hypocrisy is national politics are elevated to noble patriotic aspirations. Until final emancipation reabsorbs the Ego, it must be conscious of the purest sympathies called out by the aesthetic effects of high art, its tenderest cords responding to the call of the holier and nobler human attachments until all human and purely individual personal feelings — blood-ties and friendship, patriotism and race predilection — all will give away, to become blended into one universal feeling, the only true and holy, the only truly Unselfish and Eternal one — Love, an Immense Love for Humanity. Patriots may burst their hearts in vain if circumstances are against them. But no human power, not even the fury and force of the loftiest patriotism, has been able to bend an iron destiny aside from its fixed course, and nations have gone out like torches dropped into water in the engulfing blackness of ruin. Speculative lucubrations of an Aristotelean philosopher. He is the mouthpiece of that majority in modern society which has worked itself out an elaborate policy full of sophistry and paradox, behind which every member clumsily hides his personal views. His “respectable deference to public opinion,” is short-hand for hypocrisy. He confuses phenomena for which the agency of “disembodied spirits” is claimed, with natural phenomena for which every tithe of supernaturalism is rejected. The great, the glorious hour has come at last! Ambition, grasping greediness or envy — miscalled Patriotism — exist no longer. Cruel selfishness has made room for universal altruism, and cold indifference to the wants of the millions no longer finds favour in the sight of the favoured few. Selfishness kills every noble impulse. It is the prolific mother of all vices, Lie being born out of the necessity for dissembling, and Hypocrisy out of the desire to mask Lie. Deceit and Hypocrisy work for dear self’s sake everywhere. Nations, by tacit agreement, have decided that selfish motives in politics shall be called “noble national aspiration, patriotism,” and the citizen views it in his family circle as “domestic virtue.” Nevertheless, selfishness, whether it breeds desire for aggrandizement of territory, or competition in commerce to the detriment of one’s neighbour, can never be regarded as a virtue. Equally, a diplomat’s qualification, “dexterity or skill in securing advantages” for one’s own country, at the expense of other countries, can hardly be achieved by speaking truth but, verily, by a wily and deceitful tongue. The Turks have been convicted of systematic lying and atrocities in nearly every country. But the condition of Israelites in Russia has immensely improved since the accession of Alexander II to the throne of his father. The chief Rabbi of Moscow published an earnest address to his co-religionists throughout the empire to remind them that they were Russians by birth, and called upon them to display their patriotism in subscriptions for the wounded, prayers in the synagogues for the success of the Russian arms, and all other practical ways. The aim of Christian missions is to pervert people from their ancestral religions, rather than convert them to Christianity, in order to destroy in them every spark of national feeling. For when the spirit of patriotism is dead in a nation, it very easily becomes a mere puppet in the hands of the rulers. A true theosophist must be a cosmopolitan in his heart. He must embrace the whole of humanity in his philanthropic feelings. It is higher and far nobler to be one of those who love their fellow men, without distinction of race, creed, caste or colour, than to be merely a good patriot, or still less, a partisan.
Author: John R. Shook Publisher: A&C Black ISBN: 1843710374 Category : Philosophy Languages : en Pages : 2759
Book Description
The Dictionary of Modern American Philosophers includes both academic and non-academic philosophers, anda large number of female and minority thinkers whose work has been neglected. It includes those intellectualsinvolved in the development of psychology, pedagogy, sociology, anthropology, education, theology, politicalscience, and several other fields, before these disciplines came to be considered distinct from philosophy in thelate nineteenth century.Each entry contains a short biography of the writer, an exposition and analysis of his or her doctrines and ideas, abibliography of writings, and suggestions for further reading. While all the major post-Civil War philosophers arepresent, the most valuable feature of this dictionary is its coverage of a huge range of less well-known writers,including hundreds of presently obscure thinkers. In many cases, the Dictionary of Modern AmericanPhilosophers offers the first scholarly treatment of the life and work of certain writers. This book will be anindispensable reference work for scholars working on almost any aspect of modern American thought.
Author: Helena Petrovna Blavatsky
Author: Helena Petrovna Blavatsky
Author: Philosophical Society of Washington (Washington, D.C.)
Author: 
Author: Smithsonian Institution
Author: Philosophical Society of Washington
Author: Ted Honderich
Author: Philosophical Society of Washington, Washington, D. C.
Author: 
Author: Helena Petrovna Blavatsky, Samuel Taylor Coleridge
Author: John R. Shook