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Fundamental Propositions Of Theosophy
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The following are some of the fundamental propositions of Theosophy put forth by HP Blavatsky in the 19th Century:
The spirit in man is the only real and permanent part of his being; the rest of his nature being variously compounded. And since decay is incident to all composite things, everything in man but his spirit is impermanent.
Further, the universe being one thing and not diverse, and everything within it being connected with the whole and with every other thing therein, of which upon the upper plane (below referred to) there is a perfect knowledge, no act or thought occurs without each portion of the great whole perceiving and noting it. Hence all are inseparably bound together by the tie of Brotherhood.
This first fundamental proposition of Theosophy postulates that the universe is not an aggregation of diverse unities but that it is one whole. This whole is what is denominated "Deity" by Western Philosophers, and "Para-Brahma" by the Hindu Vedantins. It may be called the Unmanifested, containing within itself the potency of every form of manifestation, together with the laws governing those manifestations. Further, it is taught that there is no creation of worlds in the theological sense; but that their appearance is due strictly to evolution. When the time comes for the Unmanifested to manifest as an objective Universe, which it does periodically, it emanates a Power or "The First Cause" so called because it itself is the rootless root of that Cause, and called in the East the "Causeless Cause." The first Cause we may call Brahma, or Ormazd, or Osiris, or by any name we please. The projection into time of the influence or so-called "breath of Brahma" causes all the worlds and the beings upon them to gradually appear.
They remain in manifestation just as long as that influence continues to proceed forth in evolution. After long aeons the outbreathing, evolutionary influence slackens, and the universe begins to go into obscuration, or Pralaya, until, the "breath" being fully indrawn, no objects remain, because nothing is but Brahma. Care must be taken by the student to make a distinction between Brahma (the impersonal ParaBrahma) and Brahma the manifested Logos. A discussion of the means used by this power in acting would be out of place in this Epitome, but of those means Theosophy also treats. (One can find those discussions by HP Blavatsky and William Q Judge at: https://www.theosophytrust.org/.)
This breathing-forth is known as a Manvantara, described in Theosophy as the Manifestation of the world between two Manus (from Manu, and Antara "between") and the completion of the inbreathing brings with it Pralaya, or destruction. It is from these truths that the erroneous doctrines of "creation" and the "last judgment" have sprung. Such Manvantaras and Pralayas have eternally occurred, and will continue to take place periodically and forever.
For the purpose of a Manvantara two so-called eternal principles are postulated, that is, Purusha and Prakriti (or spirit and matter), because both are ever present and conjoined in each manifestation. Those terms are used here because no equivalent for them exists in English. Purusha is called "spirit," and Prakriti "matter," but this Purusha is not the unmanifested, nor is Prakriti matter as known to science; the Aryan Sages therefore declare that there is a higher spirit still, called Purushottama. The reason for this is that at the night of Brahma, or the so-called indrawing of his breath, both Purusha and Prakriti are absorbed in the Unmanifested; a conception which is the same as the idea underlying the Biblical expression – "remaining in the bosom of the Father."
Additional information and articles on Theosophy by H. P. Blavatsky, William Q Judge and others may be found at the Theosophy Trust website at: https://www.theosophytrust.org/
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