Theosophy神智

Catholic Information 天主教信息

(Theosophia = "wisdom concerning God") (Theosophia關於上帝的“智慧”)

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.神智學是一個術語,用於一般指定上帝的知識,應該通過以下方式獲得直接的神聖本質的直覺。 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.方法,它不同於神學,它是上帝的知識,得到啟示,並從哲學的知識,神聖的東西,這是人類的推理收購。 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.它經常被錯誤地與神秘主義混淆,後者是正確的渴求神聖的,無形的願望,因此一個自然的宗教情緒的表現。 By intuition or illumination the initiated Theosophists are considered to be in harmony with the central principle of the universe.直覺或光照開始的通神論被認為是在和諧與宇宙的中心原則。 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.這方面的知識的秘密部隊的真實的自然世界和人類之間的關係可以讓他們從普通的人類生活的限制,讓他們有一個特殊的權力的隱藏力量的宏觀。 Their exceptional faculties are alleged as experimental proof of their superior science: they are the only guarantee of the truth of their teaching.其非凡的才能被指控其卓越的科學實驗證明:他們是教學的真理的唯一保證。 They are said to transmit this truth by way of revelation.據說他們將這一真理的啟示。 Thus theosophy appeals to tradition but not in the Christian sense.因此,神智上訴的傳統,但在基督教的意義。

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(1) India is the home of all theosophic speculation. (1)印度是家裡的所有theosophic的猜測。 Oltramere says that the directive idea of Hindu civilization is theosophic. Oltramere說,印度文明的指導思想是theosophic的。 This development covers a great many ages, each represented in Indian religious literature.這種發展涵蓋了許多不同年齡,每個代表在印度宗教文獻。 There are formed the basic principles of theosophy.形成有神智的基本原則。 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.隱匿性法律性質,在生活中,直觀的方法,三頭六臂,敵意,建立宗教的知識並不是所有的在各年齡同樣明顯,但結合地或單獨通過其歷史的全過程。 The early Brahmanic writings contain the germs, which have gradually developed into a rich vegetation of ideas and beliefs.早期婆羅門教的著作中包含的細菌,已逐步發展成為一個植被豐富的思想和信念。 These ideas are organized into systems, not however homogeneous or autonomous but mixed with other belief.這些想法組織成系統,然而,同質化或自主,但混有其他信仰。 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.然後,他們離開學校採取行動的群眾,無論是在形成的宗教,如佛教​​,或穿透流行的宗教已經存在,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,“奧義書”的教導:個人的靈魂,是帶有普遍性的靈魂,因此,不二,即非二元論的教義相同的個體存在的靈魂,是一個國家的苦難,因此輪迴,即輪迴的學說;個人的靈魂,是與親人團聚的普遍靈魂脫離苦難,一家團聚實現,抓住的身份與意識,因此它的教義,即救恩moksa。 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.的韋丹塔和Saukhya的系統的基本教義是一元論的泛神論,直覺達到的最高真理,輪迴,感覺世界是一類的東西只是一個很小的部分,嚴格的智力的理論和方法的救贖。 These systems developed form the Upanishads.這些系統的發展,形成了“奧義書”。 The final development is the Yoga.最後的發展是瑜伽。 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“一個適合自己的人,或演習”,是指實行從體內釋放的靈魂,它是像一串串鳥的練習。 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.這些演習是:以擺脫一個人的自我的道德錯誤(儘管主人你不同意這些故障是什麼);在一定痛苦的姿勢坐,檢查呼吸,減少考慮到最低限度盯著尖端的鼻子的靈魂在一個特定的身體的一部分,並逐漸獲得掌握了,或者,更確切地說,讓我們的靈魂,真實的自我,學習掌握了身體,從而延緩和學會生存的空氣即使沒有集中精力想通過冥想,即認為沒有。 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,這是發呆的發呆三摩地,其中的心靈受到抑制,但靈魂是在充分活動的最高境界。 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.在該狀態下的人是大聖,即主的靈魂,它離開去漫遊,表演精彩的壯舉材料的性質和控制其他不那麼強大的靈魂從身體可以享受臨時釋放。 This latter was the secret of the Yoga's real power and was supposed to be done by a transfer of soul.後者是瑜伽的真正強大的秘密了應該做轉讓靈魂的。 When the soul re-enters the body, the Yoga wakes and is like other people.當靈魂進入身體,瑜伽喚醒和其他人一樣。 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.通過反复練習的靈魂可以變得如此強烈,是確保永久釋放身體,因此,根據舊的瑜伽教學,它飛到天堂的地方,它享有巨大的幸福,騎在一個天體的汽車參加了可愛的婦女和音樂,但後者瑜珈,它打破了所有身體債券形成直接吸收到至尊靈魂。

(2) Theosophic teaching comes to the front in the third period of Greek philosophy. (2)theosophic的教學,在第三期的古希臘哲學的前面。 Hence it is found in the Jewish-Greek philosophy with the neo-Platonists.因此,它被發現在猶太 - 希臘哲學與新柏拉圖主義。 The theosophic atmosphere due to the influence of the Orient is plainly shown in Plotinus.顯然是在普羅提諾的影響,東方theosophic的氣氛。 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.諾斯底系統揭示更多的神智比神學和發現在猶太卡巴拉的一個夾雜著各種形式的神奇和神秘的神智。 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).文藝復興時期的帶入現代思想的新柏拉圖主義的卡巴拉,例如Reuchlin(卒於1492年),阿格里帕(卒於1535年),卡爾達諾(卒於1576年),帕拉塞爾蘇斯(d.1540),威格爾(卒於1588年)。 More important is the teaching of Jakob Böhme (d.1624).更重要的是教學氏伯梅(d.1624)。 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.他教導說,“永恆的二元論”上帝是一切罪惡的最終原因,這是一個“黑暗”的負面原則神,邪惡的元素表現出他的善良。 Without this there would be no revelation.沒有這一點,就沒有啟示。 Further, were it not for this principle God could not know Himself.此外,如果沒有這個原則,上帝可能不知道自己。 Böhme's teaching influenced Baader, Schelling, and Gegel.伯梅的教學影響:巴德,謝林,Gegel的。 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的原則,顏色的神學斯韋登伯格,並發現該組中的現代思想家,特別是新黑格爾主義者,他們聲稱是知道神的存在直接的直覺,或通過一個特殊的教師的靈魂。

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.這些教誨在現代思想的一個新的重要的是,由於現代神智學的學校的歷史可以追溯到於1875年在紐約市的布拉瓦茨基夫人接神社會的基礎。 She is the chief and only authority for the revelation of so-called Tibetan occultism.她是主要的和唯一的權威,所謂的西藏神秘的啟示。 AP Sinnett however used the term Esoteric Buddhism. AP,辛尼特但是佛教密宗使用的術語。 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.他們聲稱對宇宙和“奧義書”和佛經通過的東洋學者,聖雄的深刻和超人的智慧,忠實的託管人的問題真正的解決辦法。 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.事實上,其命名的很大一部分來自印度,他們尋求的教導漂流現代思想的理由,推導出一個偉大的程度,即使不是全部,通過文藝復興時期的新柏拉圖主義和猶太來源。 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.對象的社會是一個世界大同的人類,不分種族,信仰,性別,社會地位,或顏色形成的核心;鼓勵研究比較宗教學,哲學和科學調查的出現原因不明的法律潛伏在人的性質和權力。 This last clause gives occasion to include magic, the occult, the uncanny, and the marvelous in any and every form.這最後一句場合包括神奇的,神秘的,不可思議的,奇妙的任何及所有形式。 Madame Blavatsky, with Colonel Olcott, went to India in 1878.布拉瓦茨基夫人,奧爾科特上校,於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.不久之後,她的詐騙行為暴露她的信件和公佈的庫侖和他的妻子,誰曾在她的服務。 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").這是倫敦社會心理研究,於1884年11月發送R.霍奇森的調查(埃德蒙·加勒特,“伊西斯非常亮相”,倫敦,1895年,弗朗西斯Podmore,劍橋大學聖約翰學院,承認“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,儘管這樣,持續的教學和她的弟子,AP辛尼特,奧爾科特上校夫人貝贊特,和其他人傳播。

Modern theosophy claims to be a definite science.現代神智聲稱自己是一個明確的科學。 Its teachings are the product of thought, and its source is consciousness, not any Divine revelation.它的教義思想的產物,它的來源是意識,而不是任何神的啟示。 As a science it is supposed to be based on investigation and experimentation of the occult laws in nature and in human life.作為一門科學,它應該是可以的隱匿性的法律性質,在人類生活中的調查和實驗的基礎上。 Only those qualified for the inquiry can grasp these laws and they gain from this knowledge certain superhuman powers.只有那些合格的調查可以掌握這些法律,他們獲得這方面的知識一定三頭六臂。 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.貝贊特太太調用合成生命的偉大,宗教,科學,和哲學,老周到的人性化,適合目前的一種新的形式宣布。 Its aim is that spirit is and can become the master of matter.它的目標是,精神是可以成為物質的主人。 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,它被認為是作為一種抗議反對唯物主義,它教導我們,思想和感情的聚合物質的結果。 Theosophy on the contrary sees in matter an instrument of life, and in thought the creative and moulding power of matter.神智相反認為在物質生活的工具,並在思想的創造性和成型的物質力量。

The basic teaching of theosophy is the universal brotherhood of humanity.神智學的基本教學是世界大同的人類。 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,泉水所傳的容忍所有的人,所有品種的信仰,如佛教徒,基督徒,無神論者不同的宗教,它認為在尋求神的人所採用的方法。 They are of necessity various, because men differ in temperament, type, needs, and stages of evolution.他們是不同的必要性,因為人們不同的氣質,類型,需要和階段的演變。 Hence they are different and imperfect expressions of truth.因此,他們是不同的,不完美的真理的表達。 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,它說:“我們無法承受失去世界上任何宗教,每個人都有其局部的真理,其特徵信息,必須獲得完美的男人。” 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,神智呼籲男人為偉大的和事佬,它教導我們,所有宗教的意思,同樣的事情,或者說,他們是一個單一的樹的所有分支。 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.從這個意義上說,它的攻擊比較神話,它試圖表明宗教原本是人的無知棒的果實將會消失,增加知識,而事實上,宗教來自神的知識,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.世界大同的休息後,“團結”所有的生物,所有的原則,在一個生命,一個意識。 Solidarity springs from the belief in the immanence of God, the only and external life manifested in the multiplicity of creation.從內在的神的信仰,團結彈簧,唯一的和外在的生活中創造的多樣性的表現。 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.所有的力都是外部的,有沒有超自然的,除了超人和超感覺,即權力更大,通常行使的人,然而,可以開發。 Ignorance therefore makes the miracle.因此,無知的奇蹟。 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,有個人的神,基於這個原因,布拉瓦茨基夫人和夫人貝贊特說,神智更容易地接受無神論者和不可知論者。 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,科爾維爾可以教人的精神或靈魂是唯一的真正和永久的一部分,他的存在,有關他的一切是虛幻的和暫時的。 Solidarity, ie the common life pervading all things, is thus made the basis of morality.團結,共同生活瀰漫所有的東西,因此,道德的基礎。 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,一個錯誤的做一做是為了所有,如傷害,一個人的機體的一部分,結果在痛苦中擴散,波及整個。 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.與此同時,我們被告知,上帝是良好和男人不朽的,是在“內在的神證明宗教”,即在搜索後,他,,所有的東西移動向好和人的利益,那個男人必須了解和合作,該計劃的事情。

Man has seven aspects, or rather is being composed of seven principles.人有七個方面的內容,或者更確切地說,是由七條原則。 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.這些被視為兩類:四元,對應於我們的動物本性,即靈魂和身體,凡人的人,進化的產品,以及在黑社會的日子,我們的精神性的,即精神,通神論者說,基督教哲學舉辦三重分工的身體,靈魂,並在人的精神。 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.第四紀是由身體Sthula舍利,即林加舍利,即星體雙;,普拉納,即做人的原則,凱馬,即我們的熱情性質。 The Triad is composed of: Manas, ie mind or the thinker; Buddhi, ie the dwelling-place of spirit; Atnir, ie spirit.黑社會是由瑪納斯,即想法或思想家; Buddhi,即住宅的精神; Atnir,即精神。 Hence we find Atnir-Buddhi used conjointly.因此,我們發現使用Atnir-Buddhi相連。 This Triad is called the Immortal Triad.三合會被稱為不朽的黑社會。 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.團結起來,第四紀瑪納斯,本身看作是更高的瑪納斯,發送射線,較低瑪納斯嵌入因果報應的。 Thus Kama-Manas is the link joining our animal to our spiritual nature, and is the battle-ground of life's struggles.因此,卡瑪 - 瑪納斯是鏈接加入我們的動物,我們的精神本質,是生活中的鬥爭的戰鬥地。 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.人主要是神聖的神聖生命的火花,這生活的火焰傳遞出中央消防,編織本身覆蓋範圍內,它整篇,從而成為黑社會,電影導演Atma-Buddhi瑪納斯,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.這發出自己的光芒,成為包裹在格羅瑟問題,在Kamic的身體,星雙人間,並在身體。 The Astral Double, ie rarer matter, the exact double of the physical body, plays a great part in spiritualistic phenomena.星雙,即罕見的事情,確切雙的身體,在spiritualistic現象中扮演了一個重要的部分。 The Manas is the real I, the reincarnating ego makes the human personality.瑪納斯是真正的我,轉世自我人的個性。 The Quaternary as a whole is viewed as the Personality, ie the shadow of the self.第四紀作為一個整體被視為人格,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.其實每一項原則或方面可以被認為是一個人格到目前為止,因為它低估了Atma的,即拋出了陰影Atma的,即一個永恆的存在。 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.先見但是知道阿特瑪是一個現實,所有的東西的本質,即阿特瑪Buddhi是通用的一個靈魂,本身就是一個方面的阿特瑪,阿特瑪-Buddhi - 瑪納斯是個人的思想或思想家的陰影,我們的電影導演Atma Buddhi,瑪納斯,讓男人說:“我的靈魂”,“你的靈魂”,而在現實中,我們都是一個與電影導演Atma,未知的根。 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.死亡後,所有的Manasic雷是純粹的,未污染逐漸放開自己,帶著這樣的人生經歷,是適合具有較高的自我同化的性質。 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.該Manasic自我團結阿特瑪,Buddhi的傳遞狀態意識,全神貫注的在幸福夢想有色地球生命的經驗到的Devachonic的。 This state is a continuation of the earth-life shorn of its sorrows, and a completion of its noble and pure wishes.這種狀態的延續地球生命被剝奪了它的哀愁,並完成其崇高和純潔的願望。

Theosophy is not only a basis of religion; it is also a philosophy of life.神智不僅是宗教的基礎,它也是一種生活哲學。 As such, its main teachings are reincarnation and the law of Karma.因此,它的主要教義是輪迴和因果報應的法律。 Karma is the outcome of the collective life, a law of ethical causation.因果報應是集體生活,法律,道德的因果關係的結果。 In the past incarnation the ego had acquired certain faculties, set in motion certain causes.在過去的化身自我,取得了一定的院系,在運動中的某些原因。 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.這些原因的影響,運動的前身,尚未用盡的原因是它的Karma和確定自我重生的條件。 Thus inequalities of natural gifts, eg genius, of temperament and of character are explained.因此,不平等的天賦,例如,才華,氣質和性格進行了解釋。 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.法律的進步是法律的退化和進化的神聖火花,返回的團結精神,通過不同的轉世,這被看作是一個淨化過程。 Sin, poverty, and misery are the fruits of ignorance, and are gradually removed as the spirit in us becomes freed from earthly dross.仙,貧窮和苦難是無知的成果,並逐漸刪除,擺脫俗世的糟粕,我們的精神變得。 There is no heaven nor Hell.有沒有天堂也沒有地獄。 Death is the passage from this state of life to another.死亡是通過從這種生活狀態。 There is an evolution behind and before, with absolute certainty of final attainment for every human soul, ie to be one with the Absolute.背後有一個演變之前,最終實現每個人的靈魂與絕對肯定的,即絕對是一個。 As man advances in this process his spirit becomes stronger, and can develop latent powers, not shown in ordinary mortals.作為人的進步在這個過程中,他的精神變得更強,並能開發潛在的權力,而不是在凡人。

Criticism批評

In of a Christian ethical phraseology, theosophy in reality is a form of pantheism, and denies a personal God and personal immortality.在一個基督徒的道德用語,神智實際上是一種形式的泛神論,否認個人上帝和個人的不朽。 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.它的吸引力在人的精神,它的努力後,工會與神是根據一個矛盾的形而上學,一個虛構的心理,不承認自由意志的道德系統,但僅是絕對必要的因果報應。 No evidence or proof is given for its teaching except the simple statements of its leaders.沒有證據或證據,給出了它的教學,除了簡單的報表,它的領導人。 The denial of a personal God nullifies its claim to be a spiritualistic philosophy.一個個人的上帝的拒絕無效,其要求是spiritualistic哲學。 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.判斷提出自己的指數,這似乎是一個奇怪的混合物神秘主義,庸醫,thaumaturgic的的預緊結合的渴望​​,這反映了大氣中的基督教倫理與現代科學真理的話來表達其教學。

Publication information Written by John T. Driscoll.出版信息的書面由約翰·T·德里斯科爾。 Transcribed by Virginia Mokslaveskas-Funkhouser.轉錄由弗吉尼亞Mokslaveskas芬克豪澤。 Dedicated to Tess Olivia The Catholic Encyclopedia, Volume XIV.專用的苔絲奧利維亞天主教百科全書,體積十四。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, July 1, 1912. Nihil Obstat 7月1日,1912。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約

Bibliography 參考書目
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).賴特,現代神智(波士頓和紐約,1894年):貝贊特,神智手冊(倫敦,紐約和馬德拉斯,1892年);講座的歷史Religons:公教真理學會:V,神智(倫敦和紐約,1911年)赫爾,神智和基督教(天主教真理學會),德格蘭梅森,樂蓮花布魯系列中的科學與宗教(巴黎); Busnelli,MANUALE:二Teosofia(羅馬,1910年); Oltramere L'歷史idéesthéosophiquesDANS L'指數漲幅(巴黎);克拉克在上月(1月,2月,3月,1897年)。


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