Then why should you not believe in God as such an Entity?

Because that which is infinite and unconditioned can have no form, and cannot be a being, not in any Eastern philosophy worthy of the name, at any rate. An "entity" is immortal, but is so only in its ultimate essence, not in its individual form. When at the last point of its cycle, it is absorbed into its primordial nature; and it becomes spirit, when it loses its name of Entity. Its immortality as a form is limited only to its life-cycle or the Mahamanvantara; after which it is one and identical with the Universal Spirit, and no longer a separate Entity. As to the personal Soul -- by which we mean the spark of consciousness that preserves in the Spiritual Ego the idea of the personal "I" of the last incarnation -- this lasts, as a separate distinct recollection, only throughout the Devachanic period; after which time it is added to the series of other innumerable incarnations of the Ego, like the remembrance in our memory of one of a series of days, at the end of a year. Will you bind the infinitude you claim for your God to finite conditions?

That alone which is indissolubly cemented by Atma (i.e., Buddhi-Manas) is immortal. The soul of man (i.e., of the personality) per se is neither immortal, eternal nor divine. Says the Zohar (vol. iii., p.616), "the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the Lord of Light." Moreover, the Zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss," or the reunion of the soul with the substance from which she emanated -- spirit. All souls are dual, and, while the latter is a feminine principle, the spirit is masculine. While imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit. "Woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body," records a text of the Book of the Keys, a Hermetic work. Woe indeed, for nothing will remain of that personality to be recorded on the imperishable tablets of the Ego's memory.


Source: 📚 The Key to Theosophy by HPB.

The Holy Month of Ramadan in Theosophical Perspective

Prof. Sudesh Kumar | President, The Centenary Lodge, Theosophical Society.

The holy month of Ramadan holds significant importance in Islamic tradition, marking a time of spiritual reflection, and community engagement. 

Significance of Ramadan -


- Fasting: 

Ramadan is observed by Muslims worldwide as a period of fasting from dawn until sunset, which is one of the Five Pillars of Islam. This practice is intended to foster self-discipline, empathy for the less fortunate, and a closer connection to God.


- Zakat & Iftar:

Ramadan emphasizes Charity (Zakat) and community bonding through Shared Meals (Iftar) after fasting each day. It serves as a reminder of social responsibility and compassion towards those in need.


Theosophical Perspective -

From a Theosophical viewpoint, Ramadan can be considered an opportunity for spiritual growth and self-reflection. The principles of fasting and charity resonate with Theosophical teachings on compassion and unity among all beings. The fasting period not only promotes physical self-control but also encourages a more in-depth understanding of spiritual truths and the interconnectedness of humanity.

Theosophy, a spiritual philosophy that emphasizes the exploration of deeper truths, has found resonance within the Muslim world through following interpretations and practices.


1) Universal Brotherhood: 

A fundamental principle of Theosophy is universal brotherhood, which aligns with Islamic teachings that promote equality among all Muslims (Al-Hujurat, 49:10). The principle of Universal Brotherhood serves as a meeting point between Islam and Theosophy. Theosophy embraces individuals from diverse backgrounds and promotes a syncretic approach to spirituality. Going further, it does not seek to remove people from their faith or religion gained by birth, but rather to enrich and revitalize them.


2) Transmission of Knowledge:

Theosophy posits an uninterrupted record of knowledge passed down through generations of seers, reflecting experiences that validate traditions shared orally. This aligns with Islamic teachings where prophets are seen as transmitters of divine knowledge, as indicated in the Quran (Al-Maida 5:67) and (Al-Baqra 2:151).


3) Islamic Theosophy:

Developed by Persian philosopher Mulla Sadra (1572-1640), transcendent theosophy (al-hikmat al-muta’āliyah) integrates Islamic philosophy with metaphysical insights. The expression al-hikmat al-muta’āliyah comprises two terms: al-hikmat (meaning literally, wisdom; and technically, philosophy, and by contextual extension theosophy) and muta’āliyah (meaning exalted or transcendent). So, the doctrines of Mulla Sadra are both hikmah or theosophy in its original sense and an intellectual vision of the transcendent. His work is pivotal in bridging traditional Islamic thought with philosophical inquiry. 


4) Sufism: 

Sufism is a form of an Islamic mysticism, is a spiritual dimension of Islam that emphasizes inner purification, divine love. It seeks closeness to Allah through meditation, prayer, chanting (Dhikr), and asceticism. Sufism has evolved into a theosophical system, incorporating elements from Neoplatonism and other philosophical traditions. Key figures like Ibn Arabi (1165–1240) have contributed to this synthesis, emphasizing unity with the divine and the journey of the soul.


Concluding Views -

Due to media buzz like Islamophobia, many people prefer to keep distance from Islamic adherence by Muslims, especially in non-Muslim countries. Although, I as a Theosophist, do not oppose Islamic practices except cruel ones, but rather seek to reinterpret them in a broader spiritual context. Ramadan serves as a pivotal time for Muslims to engage in spiritual practices that align with both their faith and broader ethical principles recognized in Theosophy. This approach allows for a more inclusive understanding of spirituality that resonates with diverse religious backgrounds.


- Published in April 2025 - print edition

1) News Paper - Bandra Times (Mumbai)

2) Magazine - Bombay Theosophical Federation (BTF) Bulletin

3) Few others.


Theosophical University

 

The suggestion that a Theosophical University be established was put forward by Annie Besant, then International President of the Theosophical Society, in 1925 and the same year, in October, a constitution was drawn up. The stated objective was to coordinate various existing theosophical educational activities. At this time there were a number of theosophical schools and research centers in England, India and elsewhere. The objectives were: “To train the coming generations in the World Wisdom which we call Theosophy; to explore fresh avenues of truth; to establish a world unity of thought and consciousness.”


The principal officers appointed in 1925 were:

Rector: Annie Besant.

Vice-Rector and Principal: George S. Arundale.

Directors of Studies: Charles W. Leadbeater; James I. Wedgewood.

Registrar: Harold Baillie-Weaver.

Assistant Registrar: Iwan Alex Hawliczek


The first constitution was based on conventional university systems and provided for control by a Senate and Convocation; division into faculties; the conferring of degrees; the posts of Professor, Assistant Professor, Reader and Lecturer. As a first practical step, correspondence courses of study were offered and students’ courses of lessons arranged.


The scheme was over-ambitious and at a meeting of the Council held March 6, 1934, it was decided to hand over the day to day activities of the T.W.U. to the various research centers then existing while maintaining the council as a coordinating body. The advent of World War II caused an interruption of all activities, but in 1947, under the direction of the then President of the Theosophical Society (TS), Curuppumullage Jinarajadasa, an International Council of the Theosophical World University (T.W.U) was established, the first members being: E. L. Gardner, Chairman; V. Walter Slater, Deputy Chairman; Elizabeth W. Preston, Secretary; and A. B. Crow, Treasurer; along with five Council members.


Whilst the T.W.U. never functioned as a University it did act as a coordinating body for much serious theosophical research.


P.S.H. - Theosophical Publishing House, Manila

Inner God & The Phenomena of Spiritualism -


The concept of the “inner God” refers to the divine essence residing within everyone, often described as a spark of the universal spirit. This inner divinity is considered the source of our highest potential, creativity, and unconditional love, urging us to look beyond external pursuits for fulfillment.


The inner divinity is integral to spiritual practices, emphasizing self-discovery and personal connection with the divine. It can be accessed through surrender, humility, and belief, leading to transformative experiences and a profound connection with the universe. The concept suggests that recognizing “inner God” not only fosters personal growth but also enhances empathy and compassion towards others, creating a ripple effect of positivity in one’s surroundings. Ultimately, tapping into this divine essence is considered the key to unlocking miracles and a fulfilling life.


The co-founder of the Theosophical Society,  Madam Helena Petrovna Blavatsky (HPB) addressed the concept of the “inner God” as a central theme in her books like 'The Secret Doctrine' and 'The Voice of the Silence'. She described this inner divinity as an eternal, divine facet within us, often referred to as the 'higher self,' or 'the Master'. 


HPB also emphasized that realizing “inner God” is essential for spiritual growth and wisdom. She outlined a journey through three stages: 1) the Hall of Ignorance, 2) the Hall of Learning, and 3) the Hall of Wisdom, culminating in union with the higher self. This union signifies a return to one's divine nature and understanding of universal truths, reflecting her belief in the inherent divinity present in all humanity.


The Phenomena of Spiritualism - 


HPB mentioned the Phenomena of Spiritualism in Chapter 2, ISIS Unveiled (Volume - I). While initially engaging with spiritualist practices, she later critiqued them as superficial, advocating for a more in-depth understanding of spirituality and the occult instead.


The Theosophical literature developed and compiled by the HPB emphasis on ancient wisdom and metaphysical knowledge shaped the beliefs of many subsequent spiritual movements, leading to a broader exploration of spirituality beyond traditional spiritualism. It established a framework for understanding spiritual phenomena as interconnected with universal truths rather than mere communication with spirits. HPB's writings on spiritualism underwent notable changes from her early works to her later Theosophical teachings. 


Early Writings:


In 'Isis Unveiled' (1877), HPB embraced spiritualism, advocating for communication with spirits and exploring phenomena like mediumship. She initially supported the concept of metempsychosis, where the soul progresses through spiritual planes after death.


Later Writings:


By the time of 'The Secret Doctrine' (1888), her focus shifted towards reincarnation, emphasizing a more structured cosmology involving karma and the immortal nature of the spirit. HPB critiqued mainstream spiritualism as superficial, promoting instead an understanding of spirituality through ancient wisdom and the existence of spiritual adepts or “the Masters” who guided humanity. This evolution reflects her transition from a focus on spirit communication to a broader philosophical framework emphasizing personal spiritual development. 


- Prof. Sudesh Kumar 


Thank you for reading it. To read other contents focused on 'Theosophy', please search for 'Theosophy' in your local library as well as online and also visit the website: - theosophy.sudesh.org


Solar Eclipse in the realm of Theosophy 🌕


The occurrence of a total eclipse holds deep significance in spirituality, symbolizing the interplay between darkness and light. In the realm of Theosophy, this celestial event is rich with symbolism. Let’s delve into its mystical implications:


Cosmic Drama: 


Theosophy views the universe as a grand stage where cosmic forces play out their roles. Eclipses, especially total solar eclipses, represent pivotal moments in this cosmic drama. They symbolize the interplay of opposing forces, the dance of light and shadow.


Unity of Opposites: 


Theosophists recognize that light and darkness are not absolute opposites but rather complementary aspects of existence. The sun, representing spiritual illumination, is momentarily veiled by the moon (symbolizing the material world). This union of opposites hints at a deeper unity beyond apparent duality.


Inner Transformation: 


The eclipse invites introspection. Just as the moon obscures the sun, our inner shadows can obscure our spiritual light. Theosophy encourages seekers to explore their inner landscapes, confront their shadows, and seek illumination.


Karmic Implications: 


Theosophical teachings emphasize karma—the law of cause and effect. Eclipses are seen as karmic triggers, amplifying the effects of past actions. During an eclipse, energies are intensified, and choices made hold greater significance.


Collective Consciousness: 


Eclipses affect collective consciousness. They stir awe and wonder, reminding humanity of its interconnectedness. The shared experience of witnessing an eclipse can foster compassion and unity.


In short, theosophy recognizes the total solar eclipse as a potent symbol—a moment when cosmic forces converge, inviting us to explore our inner realms, transcend duality, and seek higher truths. 🌞✨

FAQ on Lent, Good Friday and Easter

 Wishing you a wonderful Easter weekend.


👨‍🏫 FAQ 

📲 spirituality.sudesh.org


1️⃣ What is Lent?

Lent is the six week period leading up to Easter. It’s one of the most important times of year for many Christians around the world, particularly those within the Anglican, Catholic and Orthodox traditions. Lent is more frequently seen as a time of solemn observance and preparation for the celebration of the death and resurrection of Jesus at Easter.


2️⃣ When does Lent start?

Because Lent follows the liturgical calendar, the exact date that Lent falls each year changes. Lent begins on Ash Wednesday, which is always held 46 days (40 fasting days and 6 Sundays) before Easter Sunday.


3️⃣ The observance of Lent with fasting and vegetarian diets?

These days, Christians around the world observe Lent in many ways. Many from more orthodox and traditional denominations will still observe the fast strictly, beginning with the wearing of ashes on Ash Wednesday and abstinence of meat, fish, eggs and fats until Easter Sunday.


4️⃣ What is Good Friday?

According to the Bible, the holy book used by Christians, the Friday before Easter is the day that Jesus died by crucifixion, hanging on a wooden cross. Christians remember this solemn day with prayers, fasts (limiting the amount of food eaten), or special processions.


5️⃣ Is Good Friday a happy or sad day?

For many Christians, Good Friday is a day of mourning and reflection on the suffering and sacrifice of Jesus Christ. Church services on this day often focus on the events leading up to the crucifixion, including the betrayal by Judas, the trial before Pontius Pilate, and the harrowing journey to Calvary.


6️⃣ What happens in Easter Day?

Easter Sunday marks Jesus's resurrection. After Jesus was crucified on the Friday his body was taken down from the cross and buried in a cave tomb. The tomb was guarded by Roman soldiers and an enormous to stone was put over the entrance. On Sunday Mary Magdalene and some of Jesus's disciples visited the tomb.


7️⃣ Why Easter is celebrated with eggs?

Eggs represent new life and rebirth, and it's thought that this ancient custom became a part of Easter celebrations. In the medieval period, eating eggs was forbidden during Lent (the 40 days before Easter) so on Easter Sunday, tucking into an egg was a real treat!


💁🏻‍♀️ Spirituality in Action

🌐 spirituality.sudesh.org

Is Theosophy a Religion?

Earlier being an esoteric movement, the 'Theosophy' used to be misunderstood as a 'religion,' and the 'Theosophical Society' was doubted as a kind of church or religious body in the initial years of its foundation. However, the theosophical organizations have strongly maintained the belief that 'Theosophy' should not be labeled in the form of religion, which was declared by its founding members in the year 1875. Therefore, its students, practitioners, and followers regard it as a system that embraces what we see as the "truth" in the spiritual context underlying philosophies of various religions and ancient cultures along with a scientific approach. This is the reason that members of the theosophical groups continue with their preferred religion, whatever they want to practice."


Criticism -


In the modern literature review, according to Prof. John Melton - The Theosophy is an "established religious cult" along with Christian Science, Rosicrucianism, Spiritualism, Satanism, Mormonism, and so on.


René Guénon presented Blavatsky's version of Theosophy as "theosophism" and described it in his book as a "pseudo-religion." He said that Blavatsky's "theosophism" is a "confused mixture" of Neoplatonism, Gnosticism, Jewish Kabbalah, Hermeticism, and occultism.


Reference - 


Melton, J. G. (1998). Finding Enlightenment: Ramtha's School of Ancient Wisdom. Atria Books/Beyond Words. 


ISBN 9781885223616. 


Guénon, René (2004) [2003]. Theosophy: history of a pseudo-religion. translated by Alvin Moore, Jr. Hillsdale, NY: Sophia Perennis. 


ISBN 0-900588-79-9.


- Prof. Sudesh Kumar

 📱theosophy.sudesh.org