How does theosophy define the authority for ethical decision-making within individuals?


Theosophy defines the authority for ethical decision-making as residing fundamentally within yourself as an individual. Each person is considered morally autonomous and is trusted to determine their own course based on personal reflection, spiritual development, and direct understanding. The Theosophical Society explicitly prohibits any teacher or leader from imposing teachings or opinions on its members, affirming that no external authority can dictate ethical choices—every member is responsible for their own discernment and actions.


You are encouraged to:


Exercise liberty of thought and follow your own conscience in ethical matters, provided this respect extends to the freedom of others and is practiced within the limits of courtesy and consideration.

 

Reflect on spiritual and philosophical principles, but ultimate responsibility for interpretation and application rests with you (an individual), not the group or its leaders.


Accept that personal spiritual insight or realization gained through “strenuous efforts” on the metaphysical path forms the ultimate basis for action. However, this insight holds “categorical” (absolute) authority only for yourself, not for others.


Thus, in theosophy, self-derived understanding and your conscience are the highest authority in ethical decision-making. You are urged to act as per your own deep insight, while remaining open-minded, considerate, and non-coercive toward others’ paths.


👨‍🏫 Sudesh Kumar

📨 help@sudesh.org

The Copenhagen Centre for the Study of Theosophy and Esotericism (CCSTE)

- Prof. Sudesh Kumar


The Copenhagen Centre for the Study of Theosophy and Esotericism (CCSTE) is an academic center within the Department of Cross-Cultural and Regional Studies (ToRS) at the University of Copenhagen. The CCSTE is dedicated to advancing scholarly research into esoteric traditions, with a particular focus on modern Theosophy and its global influence.



By integrating the study of esotericism into the broader humanities and cross-cultural studies, the CCSTE fosters a deeper understanding of how esoteric ideas have shaped intellectual, artistic, and spiritual developments across Europe and worldwide. The center’s research addresses both historical developments and contemporary issues, including the role of spirituality in modern society and the interaction between esotericism, technology, and ecological thought.


The CCSTE is part of an active international network of scholars and institutions dedicated to the academic study of esotericism. It collaborates with organizations such as the European Society for the Study of Western Esotericism (ESSWE) and the Centre for Contemporary Buddhist Studies (CCBS), and regularly participates in international conferences and publications. The center organizes academic events, including lectures, seminars, and workshops. Notably, it will host the conference “Altered States of Consciousness in Theosophy and Related Esoteric Currents” on October 11–12, 2025.


The CCSTE’s research agenda covers a wide range of topics, including:


1) Modern Theosophy and Helena Petrovna Blavatsky:

The CCSTE focuses on the study of Blavatsky's (1831–1891) life, her writings, and the Theosophical movement, which played a key role in introducing Eastern philosophies to the West and promoting intercultural dialogue.


2) Global Spirituality and Nature:

The CCSTE’s research examines the connections between spirituality, humanity, and the natural world, addressing contemporary questions about modern spirituality and global trends.


3) Esoteric Christianity and Other Traditions:

The CCSTE places special emphasis on the study of esoteric strands within Christianity and other religious traditions, as well as their influence on modern culture and technology.


Funding and Support -

The CCSTE has been financially supported by the Blavatsky Trust, a UK-based charity that promotes education and research into Theosophy and related subjects. The Blavatsky Trust also funds postgraduate research at other universities, the European School of Theosophy, and the Theosophical History Conference.


⭐ theosophy.sudesh.org

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. 🌞✨