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Updated: May 13, 2025
From 1875 onwards I held office as one of the vice-presidents of the National Secular Society a society founded on a broad basis of liberty, with the inspiring motto, "We Search for Truth." Mr. Bradlaugh was president, and I held office under him till he resigned his post in February, 1890, nine months after I had joined the Theosophical Society.
By your Theosophical knowledge you can judge the value of every such scheme, and throw yourselves into those alone which work on lines beneficial to the future, which are laying the foundations of a civilisation greater than our own.
It is now nearly twenty-seven years ago long before the Theosophical Society was founded, or Esoteric Buddhism was known to exist in the form recently revealed to us by Mr Sinnett that I became the chela, or pupil, of an adept of Buddhist occultism in Khatmandhu. At that time Englishmen, unless attached to the Residency, were not permitted to reside in that picturesque Nepaulese town.
So that when we thus look at the objects of the Society and realise the relation that they bear to our conscious selves, we see that the field of the work of the Theosophical Society is wide as the world, and knows no limit where Will and Knowledge and Activity can make their way.
There, of course, I dealt with the subject in the most general possible way, while here I propose to deal with it more closely; but I must ask all of you, as I asked you last Thursday and the preceding Thursday, to remember that in dealing with the Theosophical Society we are only dealing with one part of a world-wide and, as I might say, century or millennium-wide story the story, practically, of the relation of the spiritual world to the physical.
Spiritual and Temporal Authority I am to speak to-night, as you know, on "Spiritual and Temporal Authority," and I have chosen this, with the other subjects, as bearing on questions of immediate interest to the Theosophical Society.
A league was formed, and to the name of the Society was added the subtitle, "The Brotherhood of Humanity." After an active correspondence between the Arya-Samaj, founded by Swami Dayanand, and the Theosophical Society, an amalgamation was arranged between the two bodies.
And it is true, now and always, that everything which helps and benefits man is Theosophical work, and that nothing can be excluded from the sphere of our work which includes every aspect of consciousness. So let us take this natural, this scientific division of our work, and see what we may do in each field which offers itself to the appropriate power in our nature.
All those vague theosophical minds for whom the universe is an immense melting-pot are exactly the minds which shrink instinctively from that earthquake saying of our Gospels, which declare that the Son of God came not with peace but with a sundering sword.
The spiritual impulse that brought to birth the Theosophical Society is to be thought of as of the same nature as those which founded one religion in the world after another.
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