Theosophy九号 神智 中文 - Zhong Wen

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(Theosophia = "wisdom concerning God")(Theosophia =“智慧关于上帝”)

Theosophy is a term used in general to designate the knowledge of God supposed to be obtained by the direct intuition of the Divine essence.神智是一个名词,一般用于指定神的知识,应该是直接的神圣本质的直觉获得。In method it differs from theology, which is the knowledge of God obtained by revelation, and from philosophy, which is the knowledge of Divine things acquire by human reasoning.在方法,它不同于神学,这是神的启示获得的知识,并从哲学,这是神圣的东西的知识获取,人类的推理。It is often incorrectly confounded with mysticism, for the latter is properly the thirst for the Divine, the aspiration for the invisible, and hence a natural manifestation of the religious sentiment.它往往是不正确的困惑与神秘主义,后者是正确神圣的渴望,为无形的愿望,并因此宗教情绪的自然表现。By intuition or illumination the initiated Theosophists are considered to be in harmony with the central principle of the universe.凭直觉或照明发起通神论者被认为是与和谐宇宙的中心原则。This knowledge of the secret forces of nature of the true relation between the world and man frees them from the ordinary limitations of human life, and gives them a peculiar power over the hidden forces of the macrocosm.这种知​​识的世界和人之间的真实关系的性质的秘密力量,使他们从人类生活的普通限制,并让他们有一个奇特的宏观隐藏的力量,力量。 Their exceptional faculties are alleged as experimental proof of their superior science: they are the only guarantee of the truth of their teaching.他们的特殊的院系被指控其卓越的科学实验证明:他们是自己的教学真理的唯一保证。 They are said to transmit this truth by way of revelation.他们说,传输方式的启示这个真理。Thus theosophy appeals to tradition but not in the Christian sense.因此,神智上诉,但不是在基督教意义上的传统。

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(1) India is the home of all theosophic speculation.(1)印度是家里的所有theosophic的猜测。Oltramere says that the directive idea of Hindu civilization is theosophic. Oltramere说,印度教文明指令的想法是theosophic。This development covers a great many ages, each represented in Indian religious literature.这种发展涵盖了大量不同年龄,每个代表在印度宗教文献。There are formed the basic principles of theosophy.有形成的基本原则的神智。Knowledge of the occult laws in nature and in life, the intuitive method, superhuman powers, hostility to established religion are not all equally apparent in each age, but are present conjunctively or separately through the whole course of its history.隐匿在自然界和生活中的法律知识,三头六臂,直观的方法,建立了宗教的敌意也并非所有的同样明显,在每个年龄段,但目前conjunctively或单独通过了其历史上的整个过程中。 The early Brahmanic writings contain the germs, which have gradually developed into a rich vegetation of ideas and beliefs.早期婆罗门教的著作中包含的细菌,已逐渐开发成一个植被丰富的思想和信念。These ideas are organized into systems, not however homogeneous or autonomous but mixed with other belief.这些思想被组织成系统,但是同质或自治区,但与其他信仰的混合。Then they leave the schools to act upon the masses, either in forming a religion, eg Buddhism, or in penetrating popular religions already existing, eg Hinduism.然后,他们离开学校,付诸行动的群众,形成一种宗教,如佛教​​,或深入民间宗教已经存在,例如印度教。Thus the Upanishads teach: that the individual soul is identical with the universal soul, hence the doctrine of advaita, ie non-duality; that the individual existence of the soul is a state of suffering, hence the doctrine of samsara, ie metempsychosis; that the individual soul is delivered from suffering by its reunion with the universal soul, a reunion realized by seizing the consciousness of identity with it, hence the doctrine of moksa, ie salvation.因此,“奥义书”教导:个体灵魂是相同的带有普遍性的灵魂,因此不二学说,即非二元性,个体存在的灵魂,是一个痛苦的状态,因此轮回,即轮回的学说;个体灵魂是从带有普遍性的灵魂团聚的痛苦交付的,一家团聚实现抓住与它的身份意识,因此moksa,即救赎的教义。 The basic doctrines of the Vedanta and Saukhya systems are monistic Pantheism, intuition as the supreme means to reach truth, metempsychosis, the world of sense is only a very little part of the category of things, the theory and method of salvation strictly intellectual.韦丹塔和Saukhya系统的基本教义是一元论的泛神论,作为最高的手段去实现真理,轮回的直觉,感觉世界是只有很少的一部分的类的东西,理论和救赎严格知识产权的方法。 These systems developed form the Upanishads.这些系统的开发,形成“奥义书”。The final development is the Yoga.最后的发展是瑜伽。Yoga, ie "one who fits himself, or exercises", refers to the exercises practiced to free the soul from the body, which to it is like a string to a bird.瑜伽,即“一个人适合自己,或练习”,是指实行自由的灵魂,它像一只鸟的字符串是从身体的练习。Some of these exercises were: to rid one's self of moral faults (though the masters do not agree as to what these faults are); to sit in certain painful postures, check the breath, and reduce thought to a minimum by staring at the tip of the nose; to place the soul in a particular part of the body, and so gradually acquire mastery over it, or, rather, let the soul, the true self, acquire mastery over the body; to stave and learn to subsist on air or even without it; to concentrate thought by meditation, ie to think of nothing.这些演习是:一个人的道德故障自我(虽然当家作主做不同意为这些故障是什么)的努力,在某些痛苦的姿势坐,检查呼吸,减少思想盯着针尖到最低限度鼻子;放置在身体的特定部分的灵魂,并逐渐掌握在它的掌握,或更确切地说,让我们的灵魂,真实的自我,获得对身体的掌握;木板和学会生存在空气甚至没有;集中思想通过冥想,即认为没有。 Thyana, the highest state of which is the cataleptic trance samadhi, in which the mind is suppressed but the soul is in full activity.Thyana,这是三摩地发呆的恍惚,头脑被抑制,但灵魂是在充分活动的最高境界。In this sate the person is a mahatma, ie master-soul and can enjoy a temporary release from the body which it leaves to go roaming about, performing wonderful feats on material nature and controlling other less powerful souls.人在此沙爹是一个圣雄甘地,即主的灵魂,可以享受从身体离开去流浪暂时释放,表演精彩的功勋材料的性质和控制其他不那么强大的灵魂。 This latter was the secret of the Yoga's real power and was supposed to be done by a transfer of soul.这后者是瑜伽的真正力量的秘密,应该是通过转让的灵魂。When the soul re-enters the body, the Yoga wakes and is like other people.当灵魂重新进入人体,瑜伽唤醒和其他人一样。By repeated exercises the soul can become so strong that is secures perpetual release from the body, thus, according to the older Yoga teaching, it flies to heaven where it enjoys great happiness, riding in a celestial car attended by lovely women and music; but with the latter Yogas, on breaking all bodily bonds it formed immediate absorption into the Supreme Soul.通过反复练习的灵魂可以变得如此强烈,这是保护身体的永久释放,因此,根据旧的瑜伽教学,飞往天堂的地方享有莫大的幸福,骑在由可爱的妇女和音乐参加的一个天体车,但与后者的瑜珈,它打破所有的身体债券形成最高法院的灵魂立即吸收。

(2) Theosophic teaching comes to the front in the third period of Greek philosophy. (2)Theosophic教学前在希腊哲学的第三个时期。Hence it is found in the Jewish-Greek philosophy with the neo-Platonists.因此,它是在新柏拉图学派的犹太希腊哲学。The theosophic atmosphere due to the influence of the Orient is plainly shown in Plotinus.显然是在普罗提诺theosophic的气氛,由于东方的影响。The Gnostic systems reveal more theosophy than theology and in the Jewish Kabbala is found a theosophy mixed with various forms of magic and occultism.诺斯底系统揭示超过神学神智和在犹太卡巴拉是发现了一个与各种形式的魔术和神秘混合的神智。The Renaissance brought into modern thought neo-Platonism and the Kabbala, eg Reuchlin (d. 1492), Agrippa (d. 1535), Cardano (d. 1576), Paracelsus (d.1540), Weigel (d. 1588).文艺复兴带入现代思想的新柏拉图主义和卡巴拉,如Reuchlin(卒于1492年),阿格里帕(卒于1535),卡尔达诺(卒于1576),帕拉塞尔苏斯(d.1540),威格尔(卒于1588)。 More important is the teaching of Jakob Böhme (d.1624).更重要的是雅各布伯梅(d.1624)教学。He taught that the "eternal dualism" of God is the ultimate cause of all evil; that there is a "dark" negative principle in God, which evil element makes manifest His goodness.他告诉我们,神的“永恒的二元论”是一切罪恶的终极原因,有一个“黑暗”的负面上帝的原则,这邪恶的元素,体现他的善良。 Without this there would be no revelation.没有这一点不会有什么启示。Further, were it not for this principle God could not know Himself.此外,这一原则不是神,不知道自己。Böhme's teaching influenced Baader, Schelling, and Gegel.伯梅的教学影响巴德尔,谢林,和Gegel。Theosophic principles colour the theology of Swedenborg, and are found in the group of modern thinkers, especially neo-Hegelians, who claim that the existence of God is know by direct intuition or by a special faculty of the soul. Theosophic原则颜色斯韦登伯格神学,是在现代思想家,特别是新黑格尔主义者,他们声称,由直接的直觉,或由一个特殊的灵魂教师知道神的存在是发现。

A new importance of these teachings in modern thought is due to the school of Modern theosophy dating from the foundation of the Theosophical Society in New York City by Madame Blavatsky in 1875.这些教义在现代思想的一个新的重要性,是因为学校从神智学会于1875年在纽约市blavatsky女士的基础上的现代约会神智。 She is the chief and only authority for the revelation of so-called Tibetan occultism.她是所谓的西藏神秘的启示的行政和唯一的权威。AP Sinnett however used the term Esoteric Buddhism.然而,美联社Sinnett佛教密宗使用的术语。They claimed to have the true solution for the problems of the universe and of man from the Upanishads and Buddhist Sutras through Oriental savants, mahatmas, the faithful depositories of a profound and superhuman wisdom.他们声称有来自东方savants,mahatmas,深刻和超人的智慧,忠实托管“奥义书”,并通过佛经的宇宙和人类的的问题的真正解决方案。 In fact, a great part of their nomenclature is derived from India, and they seek there for a justification of teachings drifting about in modern thought and derived to a great extent, if not wholly, from neo-Platonic and Jewish sources through the Renaissance.事实上,命名了他们的很大一部分是来自于印度,并寻求现代思想中关于漂流的教义的理由和派生一个伟大的程度,即使不是完全通过文艺复兴时期的新柏拉图主义和犹太来源,。 The objects of the society are: to form the nucleus of a universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour; to encourage the study of comparative religion, philosophy, and science; to investigate the unexplained laws of nature and the powers latent in man.社会的对象是:人类的世界大同的核心,形成不分种族,信仰,性别,种姓,或彩色,鼓励比较宗教学,哲学和科学的研究,探讨原因不明的规律潜伏在人的性质和权力。 This last clause gives occasion to include magic, the occult, the uncanny, and the marvelous in any and every form.这最后条款场合,包括魔术,隐匿,离奇,在任何奇妙,每个表单。Madame Blavatsky, with Colonel Olcott, went to India in 1878.blavatsky女士,上校Olcott,于1878年前往印度。Shortly afterwards her frauds were exposed through letters written by her and published by Columb and his wife, who had been in her service.不久之后,她的诈骗行为被暴露通过字母由她编写和出版Columb和他的妻子,曾在她的服务。This was acknowledged by the London Society of Psychical Research, which in Nov., 1884 sent R. Hodgson, of St. John's College, Cambridge to investigate (Edmund Garrett, "Isis very much Unveiled", London, 1895; Francis Podmore, "Studies in Psychical Research").这是公认的“伦敦精神研究会,11月,1884年发送R.霍奇森,圣约翰学院,剑桥调查(埃德蒙加勒特,”ISIS非常亮相“,伦敦,1895年,弗朗西斯Podmore在心理研究“的研究)。 In spite of this, however, the teaching was continued and propagated by her disciples Mrs. Besant, Col. Olcott, AP Sinnett, and others.然而,尽管如此,教学是继续和她的弟子夫人贝赞特,上校Olcott,AP Sinnett,和其他传播。

Modern theosophy claims to be a definite science.现代神智声称是一个明确的科学。Its teachings are the product of thought, and its source is consciousness, not any Divine revelation.其教义是思想的产物,其来源是意识,没有任何神圣的启示。As a science it is supposed to be based on investigation and experimentation of the occult laws in nature and in human life.作为一门科学,它应该是隐匿在自然和人类生活的法律调查和实验的基础。Only those qualified for the inquiry can grasp these laws and they gain from this knowledge certain superhuman powers.只有那些合格的调查能够把握这些法律和他们获得这方面的知识一定三头六臂。Mrs. Besant calls it the great synthesis of life, ie of religion, science, and philosophy, as old as thoughtful humanity, proclaimed in a new form suited to the present time.贝赞特女士呼吁合成生命的伟大,即宗教,科学,与哲学,周到的人性化的老,适合到现在的时间一个新的形式宣布。Its aim is that spirit is and can become the master of matter.其宗旨是本着这种精神,可以成为物质的主人。Hence it is considered as a protest against materialism which teaches that thought and feeling are the results of the aggregations of matter.因此,它被认为是反对唯物主义,它教导我们,思想和感情是物质的聚合结果的抗议。 Theosophy on the contrary sees in matter an instrument of life, and in thought the creative and moulding power of matter.相反的神智看到在物质生活的工具,并在思想创意和成型的权力的问题。

The basic teaching of theosophy is the universal brotherhood of humanity.神智基本教学是人类的世界大同。Hence springs the preaching of toleration to all persons and to all varieties of belief, eg Buddhists, Christians, Atheists, It considers the different religions as methods adopted by man in the search for God.因此弹簧宽容的所有人和所有品种的信仰,如佛教徒,基督徒,无神论者的说教,它认为在寻找上帝的人所采用的方法不同的宗教。 They are of necessity various, because men differ in temperament, type, needs, and stages of evolution.他们是不同的必要性,因为男人的气质,类型,需求,和演化阶段不同。Hence they are different and imperfect expressions of truth.因此,他们是不同的真理和不完善的表达。As such it says: "we cannot afford to lose any of the world's religions, for each has its partial truth and its characteristic message which the perfect man must acquire."因此,它说:“我们不能失去世界上任何宗教,每个人都有其局部的真理,它的特点完美的人必须获得的消息。”Hence theosophy appeals to men as the great peacemaker, for it teaches that all religions mean one and the same thing, or rather that they are all branches of a single tree.因此,神智呼吁作为伟大的和事佬的男子,教导所有宗教的含义之一,同样的事情,或者更确切地说,他们是一个树的所有分支。 In this sense it attacks comparative mythology which tries to show that religion was originally the fruit of man's ignorance wand will disappear with the increase of knowledge, whereas in fact religion comes from Divine knowledge, ie theosophy.从这个意义上说,它的攻击比较神话学,它试图表明,宗教本来是人的无知棒的成果与知识的增加,会消失,而事实上,宗教从神圣的知识,即神智。

The principle of universal brotherhood rest upon the 'solidarity' of all living, of all that is, in the one life and one consciousness.世界大同的休息后,“团结”的所有生活,所有的原则是,在一个生活和意识。Solidarity springs from the belief in the immanence of God, the only and external life manifested in the multiplicity of creation.从信仰的神,唯一的和外部的生活,表现在创造的多重内在的团结弹簧。All forces are external; there is no supernatural, except the superhuman and supersensuous, ie powers greater that those normally exercised by man, which, however, can be developed.各方面的力量是外部的,没有任何超自然,超人和超感觉的,更大的,即权力除外,正常的人,然而,可开发的行使。 Ignorance therefore makes the miracle.无知因此奇迹。Hence there is on personal God, and for this reason Madame Blavatsky and Mrs. Besant say that theosophy is more readily embraced by Atheists and Agnostics.因此有个人的上帝,基于这个原因,blavatsky女士和夫人贝赞特说,神智无神论者和不可知论者更容易被接受。 Hence also Colville could teach that the spirit or soul in man is the only real and permanent part of his being; everything else pertaining to him is illusory and transitory.因此,也科尔维尔可以教,在人的精神或灵魂,他是唯一真正的和永久的部分,有关他的一切是虚幻的和暂时的的。 Solidarity, ie the common life pervading all things, is thus made the basis of morality.因此,团结,共同生活,遍及所有的东西,即是道德的基础。Hence a wrong done to one is done to all, as eg an injury inflicted on one part of the human organism results in pain diffused and felt throughout.因此错误之一是所有,如对在人类机体疼痛扩散结果的一部分造成的伤害和波及整个。At the same time we are told that God is good and man immortal, that the "immanence of God justifies religion", ie the search after Him, that all things move to good and to man's benefit, that man must understand and co-operate with the scheme of things.与此同时,我们都告诉,神是好的和男人的不朽,说的“上帝的内在理由宗教”,即在后,他的搜索,认为所有的东西移动,以良好的和人的利益,那个男人必须了解和合作与计划的事情。

Man has seven aspects, or rather is being composed of seven principles.男子有七个方面的内容,或者更确切地说,是被七条原则组成。These are viewed in two groups: the Quarternary, corresponding to our animal nature, ie soul and body, the mortal part of man, the products of evolution; and the Triad, corresponding to our spiritual nature, ie spirit, for theosophists say that Christian philosophy hold the threefold division of body; soul, and spirit in man.在两组观看:四元,对应于我们的动物性,即灵魂和身体,人的致命的一部分,进化的产物;及三合会调查,相应的我们的精神本质,即精神通神论者,说基督教哲学按住身体的三倍分工;的灵魂,并在人的精神。 The Quaternary is made up of Sthula Sharira, ie physical body; Linga Sharira, ie astral double; Prana, ie principle of life; Kama, ie our passional nature.第四纪Sthula Sharira,即身体;林加Sharira,即星体双;,即生活的原则普拉纳;卡马,即我们的热情的性质。The Triad is composed of: Manas, ie mind or the thinker; Buddhi, ie the dwelling-place of spirit; Atnir, ie spirit.黑社会组成:玛纳斯,即心灵或思想家; Buddhi,即精神居住的地方; Atnir,即精神。Hence we find Atnir-Buddhi used conjointly.因此,我们发现Atnir - Buddhi conjointly使用。This Triad is called the Immortal Triad.这三合会被称为不朽的黑社会。It is united to the Quaternary by Manas, in itself viewed as Higher Manas, sending out a Ray, which as Lower Manas is imbedded in Karma.这是美国由玛纳斯到第四纪,认为本身更高的玛纳斯,发出一个雷,下玛纳斯是嵌入在噶。 Thus Kama-Manas is the link joining our animal to our spiritual nature, and is the battle-ground of life's struggles.因此卡马玛纳斯是链接加入我们的动物,我们的精神本质,是地面战斗生活的斗争。Man is primarily divine, a spark of the Divine life; this living flame passing out from the Central Fire, weaves for itself coverings within which it dwells and thus becomes the Triad, the Atma-Buddhi-Manas, the Immortal Self.人主要是神圣的,神圣的生命的火花;通过此居住的火焰从中央消防,编织出本身铺面内住,从而成为黑社会的电影导演Atma Buddhi,玛纳斯,不朽的自我。This sends out its Ray, which becomes encased in grosser matter, in the Kamic body, in the Astral Double, and in the physical body.这散发出它的光芒,成为装在格罗瑟问题的Kamic的身体,在星际双,并在身体,。The Astral Double, ie rarer matter, the exact double of the physical body, plays a great part in spiritualistic phenomena.星双,即罕见的事,身体的确切双,起着唯灵现象的很大一部分。The Manas is the real I, the reincarnating ego makes the human personality.玛纳斯是真正的我,重生的自我,人的个性。 The Quaternary as a whole is viewed as the Personality, ie the shadow of the self.第四纪是作为一个整体的个性来看,即自我的影子。 In fact each principle or aspect may be considered a Personality in so far as it undervalues Atma, ie throws its shadow over Atma, ie the One Eternal Existence.其实每一项原则或方面可能被认为是迄今为止的个性,因为它低估了电影导演Atma,即抛出电影导演Atma它的影子,即一个永恒的存在。 The seer however knows that Atma is the one reality, the essence of all things, that Atma-Buddhi is the Universal One Soul, itself an aspect of Atma, that Atma-Buddhi-Manas is the individual mind or Thinker, that the shadow of Manas, our Atma-Buddhi, makes men say "my soul" and "thy soul", whereas in reality we are all one with Atma, the Unknown Root.然而,先知知道,电影导演Atma是一个现实,一切事物的本质,电影导演Atma - Buddhi是通用的一个灵魂,本身方面的电影导演Atma,电影导演Atma - Buddhi玛纳斯是个人的思想或思想家,阴影玛纳斯,我们的电影导演Atma Buddhi,让男人说“我的灵魂”和“你的灵魂”,而在现实中,我们都与电影导演Atma之一,未知根。After death all of the Manasic Ray that is pure and unsoiled gradually disentangles itself, carrying with it such of life's experiences as are of a nature fit for assimilation with the Higher Ego.死后Manasic雷,是纯洁和unsoiled逐步disentangles本身,它携带的人生经历,如一个适合具有较高的自我同化的性质。 The Manasic Ego united to Atma-Buddhi passes into the Devachonic state of consciousness, rapt in blissful dreams coloured by the experiences of the earth-life.Manasic自我美国电影导演Atma - Buddhi传递到Devachonic国家意识,全神贯注地在地球生命的经验彩色幸福的梦想。This state is a continuation of the earth-life shorn of its sorrows, and a completion of its noble and pure wishes.这种状态的延续,是拔其悲伤的地球生活,并完成了它的高贵和纯净的意愿。

Theosophy is not only a basis of religion; it is also a philosophy of life.神智不仅是宗教的基础,它也是一种人生哲学。As such, its main teachings are reincarnation and the law of Karma.因此,它的主要教义是轮回和因果报应的法律。Karma is the outcome of the collective life, a law of ethical causation.噶是集体生活中,道德的因果关系的法律结果。In the past incarnation the ego had acquired certain faculties, set in motion certain causes.在过去的化身的自我已取得一定的院系,在运动中的某些原因。The effect of these causes and of causes set in motion in previous incarnations and not yet exhausted are its Karma and determine the conditions into which the ego is reborn.这些原因,在以前版本的议案的原因,并没有用尽的效果,其Karma和确定到其中的自我再生的条件。Thus inequalities of natural gifts, eg genius, of temperament and of character are explained.因此,自然的礼物,如天才的气质和性格,不平等的解释。The law of progress is the law of involution and evolution, the returning of the Divine Spark into a unity with Spirit through various reincarnations, which are viewed as a process of purification.进步法的复旧及演变规律,通过各种转世,这是一个净化的过程来看精神返回到一个统一的神圣的火花。Sin, poverty, and misery are the fruits of ignorance, and are gradually removed as the spirit in us becomes freed from earthly dross.罪,贫穷和苦难是无知的成果,并逐渐在的精神,我们变得从尘世糟粕中解脱出来删除。There is no heaven nor Hell.有没有天堂也不是地狱。Death is the passage from this state of life to another.死亡是从这样的生活状态的另一段。There is an evolution behind and before, with absolute certainty of final attainment for every human soul, ie to be one with the Absolute.还有背后的一个演化和前,与每个人的灵魂最终实现绝对的确定性,即绝对之一。 As man advances in this process his spirit becomes stronger, and can develop latent powers, not shown in ordinary mortals.由于在这个过程中他的精神变得更强,而且可以开发潜在的权力的人的进步,而不是凡人。


In of a Christian ethical phraseology, theosophy in reality is a form of pantheism, and denies a personal God and personal immortality.在一个基督徒的伦理用语,在现实中的神智是一个泛神论的形式,否认个人的神和个人不朽。Its appeal to the spiritual in man, and its striving after union with the Divine are based upon a contradictory metaphysic, an imaginary psychology, a system of ethics which recognizes no free-will, but only the absolute necessity of Karma.呼吁在人的精神,及其后与神圣联盟的努力是基于一种矛盾的形而上学,一个假想的心理,不承认自由意志的道德体系,但只有绝对必要的因果报应。 No evidence or proof is given for its teaching except the simple statements of its leaders.没有证据证明其教学,除了其领导人的简单语句。The denial of a personal God nullifies its claim to be a spiritualistic philosophy.个人的上帝的拒绝,否定它算得上是唯灵的哲学。 Judging it as presented by its own exponents, it appears to be a strange mixture of mysticism, charlatanism, and thaumaturgic pretension combined with an eager effort to express its teaching in words which reflect the atmosphere of Christian ethics and modern scientific truths.看它提出了自己的指数,它似乎是一个神秘主义,charlatanism,thaumaturgic预紧热切的努力,反映了基督教道德和现代科学真理的氛围的话来表达其教学相结合的奇怪混合物。

Publication information Written by John T. Driscoll.由约翰T.斯科尔书面的公开信息。Transcribed by Virginia Mokslaveskas-Funkhouser.转录由弗吉尼亚州Mokslaveskas芬克豪泽。Dedicated to Tess Olivia The Catholic Encyclopedia, Volume XIV.苔丝奥利维亚专用天主教百科全书,体积十四。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, July 1, 1912. Nihil Obstat,1912年7月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Bibliography 参考书目
Wright, Modern Theosophy (Boston and New York, 1894): Besant, Theosophical Manuals (London, New York and Madras, 1892); Lectures on the History of Religons: Catholic Truth Society: V, Theosophy (London and New York, 1911); Hull, Theosophy and Christianity (Catholic Truth Society); De Grandmaison, Le Lotus Bleu in series Science et Religion (Paris); Busnelli, Manuale di Teosofia (Rome, 1910); Oltramere L'historie des idées théosophiques dans l'Inde (Paris); Clarke in The Month (Jan., Feb., March, 1897).赖特,神智现代(波士顿和纽约,1894年):贝赞特,神智手册“(伦敦,纽约和马德拉斯,1892年); Religons历史讲座:天主教真理学会:五,神智(伦敦和纽约,1911年)船身,神智和基督教(天主教真理学会); Grandmaison德,乐莲花布鲁系列科学与宗教(巴黎); Busnelli,Manuale DI Teosofia(罗马,1910年); Oltramere欧莱雅historie idées théosophiques DANS L' INDE(巴黎);克拉克在本月(一月,二月,三月,1897年)。

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