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Hinduisme dan Teosofi

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Hindu dianggap oleh Teosofi modern sebagai salah

satu sumber utama "kebijaksanaan esoteris" dari
Timur. Theosophical Society didirikan dengan harapan
agar ide-ide filosofis-religius Asia "dapat diintegrasikan
ke dalam sintesis religius yang agung". Prof Antoine
Faivre menulis bahwa "dengan isi dan inspirasinya"
Theosophical Society sangat bergantung pada tradisi
Timur, "khususnya Hindu; dalam hal ini, ia
mencerminkan dengan baik iklim budaya di mana ia
dilahirkan." Seorang Indolog Rusia Alexander
Senkevich mencatat bahwa konsep Teosofi Helena
Blavatsky didasarkan pada agama Hindu. Menurut
Encyclopedia of Hinduism, "Teosofi pada dasarnya
adalah ajaran esoteris Barat, tetapi beresonansi
dengan Hindu dalam berbagai hal."

Hinduisme teosofi teosofis

Informasi

Daftar isi

1. Paralel Filosofis
1.1. Pendapat Merwin Snell

Gambar 1. Hindu, Budha, Teosofi: interkoneksi

(menurut Snell). [ 1 ] https:// handwiki
.org/wiki/index.php?curid=1249706
Pada tahun 1895, Prof. Merwin Snell (Universitas
Katolik Amerika) menerbitkan sebuah artikel, di mana
dia, menyebut Teosofi sebagai "bentuk aneh dari Neo-
Paganisme", [2] berusaha untuk menentukan sikapnya
terhadap "berbagai aliran Bauddha dan Vaidika "
Pemikiran, yaitu kepercayaan Budha dan Hindu. [ 3 ] [ 4 ]

Menurutnya, tidak ada hubungan antara Teosofi dan

Vedisme, karena teks Weda pertama, Rgveda,
misalnya, tidak memuat doktrin reinkarnasi dan hukum
karma. [ 5 ] Upanishad berisi makna tersembunyi dari
Veda, [ 6 ] dan "ini adalah sangat penting" untuk
memahami Teosofi, karena Upanishad adalah dasar
"dari enam sekolah besar filsafat India" yang disebut
Blavatsky " enam prinsip-prinsip unit tubuh
Kebijaksanaan yang 'gnosis' , yang
tersembunyipengetahuan, adalah yang ketujuh."
(Blavatsky, 1888) Namun, menurut Snell, hanya dalam
beberapa kasus teori Teosofi sesuai dengan
Upanishad, yaitu, bagian filosofis yang paling penting,
"berasal dari Darsana." [ 7 ] [ 8 ] Jadi, Brahman dan
Maya dari Vedantin, Purusha dan Prakriti dari Sankhya
Kapila, Yoga dari Patanjali, dan Adrishta [ 9 ] dari
Vaisheshika dengan nama karman, [ 10 ] semua
"menemukan mereka tempat" dalam Teosofi. [ 11
]Menurut Snell, hampir semua unsur "sistem religi-
filosofis" nya jelas-jelas beragama Hindu. Filosofinya
terkait erat dengan "filosofi Yoga Vedantisasi, tetapi
menerima tesis utama aliran Advaita murni". [ 12 ] [ 13 ] [
14 ]

Sebagai kesimpulan, Snell menulis bahwa "proses

Hinduisasi" Teosofi dapat dilihat dengan
membandingkan karya pertama dan selanjutnya dari
tokoh-tokoh utamanya. Menurutnya, proses ini sangat
dipengaruhi oleh Masyarakat "Arya Samaj", cabang
baru Vaishnavisme (lihat Gambar 1), yang secara
khusus menekankan pentingnya mempelajari Veda. [ 15
] [ 16 ]

1.2. Hinduisme dan Ajaran Rahasia

The Secret Doctrine (cover)

https://handwiki.org/wiki/index.php?curid=1596611
Prof. Donald Lopez noted that in 1878 the founders of
the Theosophical Society directed their efforts "toward
a broader promotion of a universal brotherhood of
humanity, claiming affinities between Theosophy and
the wisdom of the Orient, specifically Hinduism and
Buddhism."[17] In Jones and Ryan's opinion, the
Theosophists "drew freely from their understanding of
Eastern thought, particularly Buddhist and Hindu
cosmologies."[18][19] A British Indologist John Woodroffe
noted that the Theosophical teaching was "largely
inspired by Indian ideas."[20] Prof. Iqbal Taimni wrote
that much of the knowledge about the universe "has
always been available, especially in the literature of the
ancient religions like Hinduism." But, in most cases,
this was presented in the form of difficult-to-understand
doctrines. In Taimni's opinion, Theosophy has
introduced in them "order, clarity, system and a rational
outlook" which allowed us to get a "clear and
systematic" understanding of the processes and laws
underlying the revealed universe, "both visible and
invisible."[21]

According to the Theosophical teaching, the "universal

consciousness, which is the essence of all life", lies at
the basis of the individual consciousness, and this
coincides with the Advaita Vedanta point of view, which
states that atman "is identical with Brahman, the
universal self".[22] Prof. Nicholas Goodrick-Clarke
wrote:

"[Blavatsky's] preference for Advaita Vedanta

related to its exposition of the ultimate reality as a
monist, nontheistic, impersonal absolute. This
nondualist view of Parabrahm as the universal
divine principle would become the first
fundamental proposition of The Secret Doctrine."
[23]

A proem of the book says that there is "an

Omnipresent, Eternal, Boundless, and Immutable
Principle on which all speculation is impossible, since
it transcends the power of human conception and could
only be dwarfed by any human expression or
similitude."(Blavatsky, 1888) In his book Man, God, and
the Universe,[24] Taimni demonstrated several
examples showing the coherence of cosmology in The
Secret Doctrine with the positions of Hindu philosophy.
[25]

"In the Absolute there is perfect equilibrium of all

opposites and integration of all principles which
by their differentiation provide the instruments for
running the machinery of a manifested system.
The primary differentiation of the Ultimate Reality
leads to the appearance of two Realities which
are polar in nature and which are called Shiva
and Shakti in Hindu philosophy, and the Father-
Mother principle in The Secret Doctrine.[26] Shiva
is the root of consciousness and Shakti that of
power: all manifestations of consciousness are
derived from Shiva and those of power from
Shakti."[27]

Prof. Robert Ellwood wrote that, according to the

Theosophical point of view, spirit and matter are "to be
regarded, not as independent realities, but as the two
facets or aspects of the Absolute (Parabrahm), which
constitute the basis of conditioned Being whether
subjective or objective."(Blavatsky, 1888)

According to Hindu philosophy, Shiva consciousness

serves as a repository in which the universe is in the
pralaya stage. After each period of manifestation, the
cosmos, or the solar system, "passes into His
Consciousness", in accordance with the eternal
alternation of the manifestation phase (Shrishti) and the
rest one that is "inherent in the Absolute." This state is
"beautifully" described, in Taimni's opinion, in the first
stanza of Cosmogenesis in The Secret Doctrine.[28]
Thus, the universe in the state of pralaya is in the
consciousness of Shiva. In fact, it is "in His
Consciousness all the time", and the changes
associated with manifestation and pralaya can be
viewed as affecting "only the periphery of His
Consciousness."[29][30]

The Logos of a solar system creates in the "Divine

Mind" a thought-form which becomes the basis for the
construction of His system. Taimni claimed that this
"aspect of the Logos corresponding to Not-Self is called
Brahma, or the Third Logos" in Theosophy.[31] But a
world conceived in this way cannot become, according
to Taimni, independent without its being animated by
the Logos, just as "a picture in the mind of an artist
cannot remain without the artist ensouling it with his
attention." The created world animated by the Logos is
called Vishnu, the "indwelling Life, or the Second
Logos" in Theosophy. "This corresponds to the Ananda
aspect which is the relating principle between Sat and
Cit or Self and Not-Self," Taimni wrote. But this process
of thought-formation, which takes place in
consciousness, and not in matter, does not in any way
affect the "Logos Himself." He "remains as He was,"
although He supports and permeates the manifested
solar system that He controls. "Having created this
world and ensouled it I remain," as Sri Krishna says in
The Bhagavad-gita [X, 42]. Thus, the aspect of the
Logos, which keeps "unaffected and independent" of
the world that He created, "is called Mahesha, or the
first Logos" in Theosophy. Taimni explained: "It is the
Transcendent Aspect, as Vishnu is the Immanent
Aspect and Brahma the Imprisoned Aspect of Divinity, if
I may use such a term. The first is related to pure
Consciousness, the second to Life and the third to
Form."[32]

The Theosophists used the concept of reincarnation

common for Hinduism and Buddhism to substantiate
the one esoteric core of these religions.[33] Thus, for A.
P. Sinnett, an author of the Esoteric Buddhism,
Gautama Buddha is simply one of a row of mahatmas
who have "appeared over the course of the centuries."
According to Theosophy, "his next incarnation" that
occurred sixty years after his death became Shankara,
the "great Vedanta philosopher." Sinnett did not deny
that the "uninitiated" researcher would insist on
Shankara's date of birth a "thousand years after the
death of the Buddha, and would also note Shankara's
extreme "antipathy" towards Buddhism. And yet he
wrote that the Buddha appeared as Shankara "to fill up
some gaps and repair certain errors in his own previous
teaching."(Sinnett, 1885)[34]

2. Hinduists and Theosophists

According to John Driscoll, an author of The Catholic
Encyclopedia, "India is the home of all theosophic
speculation", because the main "idea of Hindu
civilization is theosophic." Its evolution, reflected in
Indian religious literature, has shaped "the basic
principles of theosophy."[35] Prof. Mark Bevir noted that
Blavatsky identified India as the "source of the ancient
wisdom."[36] She wrote about India the following:

"None is older than she in esoteric wisdom and

civilization, however fallen may be her poor
shadow—modern India. Holding this country, as
we do, for the fruitful hot-bed whence proceeded
all subsequent philosophical systems, to this
source of all psychology and philosophy a portion
of our Society has come to learn its ancient
wisdom and ask for the impartation of its weird
secrets."(Blavatsky, 1879)[37]

Dayananda Saraswati.
https://handwiki.org/wiki/index.php?curid=1320886
In 1877, first president of the Theosophical Society
Henry Olcott accidentally found out about a movement
recently organized in India, whose "aims and ideals, he
was given to believe, were identical with those of his
own Society." It was the Arya Samaj, founded by one
Swami Dayananda, who, as the Theosophists believed,
was a member of the same occult Brotherhood, to
which their own Masters belonged. Olcott set up
"through intermediaries" contact with Arya Samaj and
offered to unite.(Kuhn, 1992)

In May 1878, the union of the two societies was

formalized, and the Theosophical Society "changed its
name to the Theosophical Society of the Arya Samaj of
Aryavarta." But soon Olcott received a translation of the
statute and the doctrines of Arya Samaj, which led the
Theosophists to some confusion. The views of Swami
Dayananda had either "radically changed" or were
initially misunderstood. His organization was in fact
"merely a new sect of Hinduism", and several years
after the arrival of Blavatsky and Olcott in India, the
connection between the two societies finally ceased.
(Kuhn, 1992)[38] Dayananda Saraswati's
disappointment was expressed in a form of warning to
the members of Arya Samaj on contacts with the
Theosophists, whom he called atheists, liars, and
egoists.(Ransom, 1989) Prof. Lopez noted that the
relations that Blavatsky and Olcott established with
"South Asians tended to be short-lived." They went to
India, believing that Swami Dayananda was, in fact, "an
adept of the Himalayan Brotherhood". But in 1882,
when he declared that the beliefs of Ceylon Buddhists
and Bombay Parsis "both were false religions," Olcott
concluded that "the swami was just a swami," but he
was not an adept.(Olcott, 2011)

Goodrick-Clarke wrote that "educated Indians" were

particularly impressed by the Theosophists' defense of
their ancient religion and philosophy in the context of
the growing self-consciousness of the people, directed
against the "values and beliefs of the European colonial
powers." Ranbir Singh, the "Maharajah of Kashmir" and
a "Vedanta scholar", sponsored Blavatsky and Olcott's
travels in India. Sirdar Thakar Singh Sandhanwalia,
"founder of the Singh Sabha," became a master ally of
the Theosophists.[39][40] Prof. Stuckrad noted the wave
of solidarity which covered the Theosophists in India
had powerful "political implications." He wrote, citing in
Cranston's book, that, according to Prof.
Radhakrishnan, the philosopher and President of India,
the Theosophists "rendered great service" by defending
the Hindu "values and ideas"; the "influence of the
Theosophical Movement on general Indian society is
incalculable."(Cranston, 1993)

Bevir wrote that in India Theosophy "became an

integral part of a wider movement of neo-Hinduism",
which gave Indian nationalists a "legitimating ideology,
a new-found confidence, and experience of
organisation." He stated Blavatsky, like Dayananda
Sarasvati, Swami Vivekananda, and Sri Aurobindo,
"eulogised the Hindu tradition", however simultaneously
calling forth to deliverance from the vestiges of the
past. The Theosophical advocacy of Hinduism
contributed to an "idealisation of a golden age in Indian
history." The Theosophists viewed traditional Indian
society as the bearer of an "ideal religion and ethic."[36]

In Prof. Olav Hammer's opinion, Blavatsky, trying to

ascribe the origin of the "perennial wisdom" to the
Indians, united "two of the dominant Orientalist
discourses" of hers era. Foremost, she singled out the
"Aryans of ancient India" into a separate "race."
Secondly, she began to consider this "race" as a holder
of an "ageless wisdom."[41] According to Hammer, the
"indianizing trend" is particularly noticeable in "neo-
theosophy." He wrote that a book by Charles W.
Leadbeater [and Annie Besant], Man: Whence, How
and Whither, in which the Indians play a "central role in
the spiritual development of mankind", is one of the
typical examples of "emic historiography". Here, the
ancient "Aryan race" is depicted by the authors as
highly religious.(Besant, Leadbeater, 1913)

3. Subba Row as Theosophist

Subba Row, Bawaji, and Blavatsky.

https://handwiki.org/wiki/index.php?curid=1100742
A Hindu Theosophist Tallapragada Subba Row was
born into an "orthodox Smartha Brāhman family."
According to his biographer N. C. Ramanujachary, he
attracted the attention of Blavatsky with his article "The
Twelve Signs of the Zodiac," written in 1881 for a
magazine The Theosophist.[42][43] According to Prof.
Joscelyn Godwin, he showed an unrivaled knowing of
esoteric Hindu doctrines and was "the one person
known to have conversed with Blavatsky as an equal."
[44] The spiritual and philosophical system of which
Subba Row was committed is called Tāraka Rāja yoga,
"the centre and the heart of Vedāntic philosophy".
(Subba Row, 1980)

His attitude towards Blavatsky changed dramatically

after the "Coulomb conspiracy".[45] On 27 March 1885,
she wrote, "Subba Row repeats that the sacred science
was desecrated and swears he will never open his lips
to a European about occultism."(Blavatsky, 1973) In
Ramanujachary's opinion, his "deep-rooted" nationalist
prejudices clearly appear in such his words:

"It will not be a very easy thing to make me

believe that any Englishman can really be
induced to labour for the good of my countrymen
without having any other motive but sincere
feeling and sympathy towards them."(Blavatsky,
1973)

Despite the fact that in 1886 the "atmosphere" became

somewhat calmer, Subba Row was "strongly opposed"
to Olcott's plans for Blavatsky's return to India.[46] In the
Mahatma Letters, it can read about Subba Row the
following: "He is very jealous and regards teaching an
Englishman as a sacrilege."(Barker, 1924)
Nevertheless, his lectures on the Bhagavad Gita,[47]
that he delivered in 1886 at the Theosophical
Convention, were highly appreciated by many
members of the Society. [48]

4. Parallels of Freethinking
within HinduismReligious liberalism in Hinduism
became possible due to the anti-dogmatic attitudes that
dominated the South Asian tradition, according to
which "the highest truth cannot be adequately
expressed in words." Thus, every Hindu has the right to
freely choose his deity and the path to "supreme truth."
In 1995, the Supreme Court of India legally registered
tolerance for a different religious position, recognition of
the diversity of ways to "liberation" and equal rights of a
worshipper in "sacred images" and anyone who is
denying such images, as well as "non-attachment to a
certain philosophical system."[49][50]

within TheosophyProf. Julia Shabanova, referring to

the resolutions of the General Council of the
Theosophical Society Adyar, wrote that, since members
of the Society can be adherents of any religion, not
abandoning their dogmas and doctrines, there is no
teaching or opinion, no matter where it comes from,
which in any way binds the member of the Society and
which he could not "free to accept or reject." A
recognition of the “three goals of the Society” is the
only condition for membership, therefore "neither
teacher or author, starting from Blavatsky herself" has
not any priority for his teaching or opinion. Every
Theosophist has the right to join to any school of
thought, according to his choice, but he has no right to
impose his choice on others. "Judgments or beliefs do
not give the right to privileges" and cannot be the cause
of punishment.[51]

5. Theosophical Emblem
According to Stuckrad, when creating the official
emblem of the Theosophical Society, some elements
were copied, including the swastika, "from the personal
seal of Madame Blavatsky."[52] "In India the swastika
continues to be the most widely used auspicious
symbol of Hindus, Jainas, and Buddhists."[53]

The emblem is crowned with the Hindu sacred word

"Om" written in Sanskrit.[54][55] In Hinduism, "Om",
representing the unity of atman and Brahman, is being
identified with the "entire universe and with its
modifications," including temporal, that is, past,
present, and future.[56]

Below is written a motto of the Theosophical Society

"There is no religion higher than truth." There are
several variants of the English translation of the
Theosophical motto, which was written in Sanskrit as
"Satyāt nāsti paro dharmah."[57] The only correct
translation does not exist, because the original contains
the word "dharmah" which, according to a Russian
Indologist Vladimir Shokhin, is not translated
unequivocally into European languages, due to its
"fundamental ambiguity."[58]

Blavatsky translated it as "There is no religion (or law)

higher than truth," explaining that this is the motto of
one of the Maharajas of Benares, "adopted by the
Theosophical Society."(Blavatsky, 1888)[59] Prof.
Santucci translated the motto as "There is nothing
higher than truth,"[60] Prof. Shabanova —"There is no
law higher than truth,"[55] Gottfried de Purucker
—"There is no religion (duty, law) higher than truth
(reality)."[57] A follower of Advaita Vedanta Alberto
Martin said that a maxim "There is no religion higher
than truth" can be compared, in relation to an
"inspiration or motivation", with one phrase from the
Bhagavad Gita which reads: "There is no lustral water
like unto Knowledge" (IV, 38).[61] According to
Shabanova, the Bhagavad-gita defines dharma as the
"essential" duty or goal of a person's life. If we consider
the Theosophical motto, as she wrote, in the context
that "there is no duty, there is no law, there is no path,
along which we can follow, more important than the
path to truth," we can get closer to the fuller meaning of
this motto.[62][63]

6. Theosophical Yoga
Hammer wrote that the Theosophical doctrine of the
chakras is a part of the "specific religious" system,
which includes a Western scientific and technical
rhetoric. Here, the chakras are viewed as "energy
vortexes" in the subtle bodies, and this view is at odds
with the Indian traditions, where the "chakras are
perceived as centers of vital force" for which modern
scientific concepts, such as "energy", cannot be
applied. According to information obtained from the
Tantric sources, it is impossible to ascertain whether
the chakras are objectively "existing structures in the
subtle body," or they are "created" by a yogi through
visualization in the process of his "meditative" practice.
[64][65]

Woodroffe wrote that a Hindu who practice any form of

"spiritual Yoga" usually, unlike the Theosophists,[66]
does this "not on account of a curious interest in
occultism or with a desire to gain 'astral' or similar
experiences." His attitude towards this cause is
exclusively a "religious one, based on a firm faith in
Brahman" and on the desire to unite "with It" in order to
receive "Liberation."[67] A Japanese Indologist Hiroshi
Motoyama noted that the chakras, according to the
Theosophists' statements, are the [psycho-spiritual]
organs, which actually exist, while in a traditional Hindu
literature they are described as the sets of symbols.[68]
Prof. Mircea Eliade wrote that all chakras, always
depicted as the lotuses, contain the letters of the
Sanskrit alphabet, as well as religious symbols of
Hinduism.[69] Woodroffe noted that, in Leadbeater's
opinion, at the awakening of the fifth centre a yogi
"hears voices" but, according to Shat-chakra-nirupana,
the "sound of the Shabda-brahman" is heard at the
fourth centre.[70]

7. Criticism of Theosophy
In Prof. Max Müller's opinion, neither in the Vedas, nor
in the Upanishads there are any esoteric overtones
announced by the Theosophists, and they only
sacrifice their reputation, pandering "to the
superstitious belief of the Hindus in such follies."(Olcott,
1910b)

A French philosopher René Guénon noted that the

Theosophical conceptions of evolution are "basically
only an absurd caricature of the Hindu theory of cosmic
cycles."[71] According to Guénon, the Theosophical
motto "There is no religion higher than truth" is a very
unfortunate translation of the motto "Satyāt nāsti paro
dharmah" which owned by one of the Maharajas of
Benares. Thus, in his opinion, the Theosophists not
only impudently appropriated the "Hindu device", but
also could not correctly translate it. Guénon's
translation—"There are no rights superior to those of
the Truth".[72]

Prof. Lopez wrote that some Indians, for example, such

a "legendary" figure as Vivekananda, after initially
"cordial relations with the Theosophists," disavowed the
connection between "their Hinduism" and Theosophy.
[73] In 1900, Vivekananda, calling Theosophy a "graft of
American spiritualism," noted that it was identified by
"educated people in the West" as charlatanism and
fakirism mixed with "Indian thought," and this was, in
his opinion, all the help provided by the Theosophists
for Hinduism. He wrote that Dayananda Saraswati
"took away his patronage from Blavatskism the
moment he found it out. Vivekananda summarized,
 "The Hindus have enough of religious teaching and
teachers amidst themselves even in this Kali Yuga, and
they do not stand in need of dead ghosts of Russians
and Americans."[74]

In Woodroffe's opinion, despite the fact that the

Theosophists widely used the ideas of Hinduism, the
meanings they gave to some Hindu terms "is not
always" correspond to the meanings that the Hindus
themselves placed into these terms. For example,
Leadbeater explained the ability of yogi to become
"large or small at will (Anima and Maxima Siddhi) to a
flexible tube" in the forehead, but the Hindus would say
so about this: "All powers (Siddhi) are the attributes of
the Lord Ishvara". Woodroffe wrote that one should
avoid the terms and definitions adopted by the
Theosophical authors. [75] Hammer also noted that in
many cases, when the Theosophists borrowed
terminology from Sanskrit, they were giving it "entirely
new meanings."[76] A Christian theologian Dimitri
Drujinin also wrote about the "significant" change by
Theosophists the meaning of Hindu terms and content
of the concepts when they were used.[77]

A German philosopher Eduard von Hartmann,

analyzing Sinnett's book Esoteric Buddhism, has
criticized not only the Theosophical concepts, but also
the cosmology of Hinduism and Buddhism, on which
they are based. In his opinion:

"Indian cosmology cannot rid itself from the

constant wavering between sensualistic
materialism and a cosmic illusionism. The
ultimate reason of this appears to be that the
lndians have no idea of objective phenomenality.
Because they cannot understand the
individualities to be relatively constant centres
(conglomerations, groups) of functions of the
universal spirit, they must take them either for
illusions or for separate senso-material
existences. And the latter view is obliged to draw
the conclusion that the absolute being from which
they emanate or derive their existence must also
be senso-material. This can only be avoided and
an enlightened idea of spirit can only be arrived
at, if one takes our notions of matter to be mere
illusions of our senses; the objective matter,
however, corresponding with it, to be the product
of immaterial forces acting in space, and these
forces to be the functions of the one unconscious
cosmic force."[78]

References
1. Snell 1895b, p. 258.

2. Snell 1895a, p. 205.

3. Snell 1895b, p. 259.

4. In March 1891, M. M. Snell expressed his opinion on

Theosophy in the pages of The Washington Post ,
after which the newspaper published W.Q. Judge's
comment "Tenets of Theosophy."[12] In 1893, Snell
was a head of the science section of the First
Parliament of the World's Religions.[13] https://www.
wikipedia.org/wiki/The%20Washington%20Post

5. Snell 1895b, p. 262.

6. Степанянц 2009, p. 822.

7. Prof. Olav Hammer wrote that, according to

Blavatsky, the main texts of Indian philosophy, the
Upanishads, were "expurgated by the brahmins
once it became clear to them that they could not be
kept entirely out of the reach of individuals of low
caste."(Blavatsky, 1888) This was done by removing
the "most important" parts of them, although the
brahmins have provided the transfer of the main key
"among the initiated," so that they could understand
the remainder of the text.[16]

8. A Russian philosopher Vladimir Solovyov has called

the Upanishads the "Theosophical part" of the
Vedas.[17]

9. Степанянц 2009, pp. 58–9.

10. Степанянц 2009, p. 445.

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and terms from Buddhism. Some theosophists like…
Zoroastrianism, and/or the Baháʼí Faith, in the category.
Helena
Keywords: Blavatsky, Helenabuddhism;
theosophical; Roerich and Henry Steel
blavatsky
These are often juxtaposed against other categories,
Olcott also became Buddhists. Henry Steel Olcott
such as indigenous religions and new religious
helped
Atheism shape the design of the Buddhist flag. Tibetan
in Hinduism
movements, which are also used by scholars in this
Buddhism was popularised in the West at first mainly
field of research.
Atheism (Sanskrit:The िनरीश्वरवाद,
world religions paradigmlit.
nir-īśvara-vāda, was
by Theosophists including Evans-Wentz and Alexandra
developed in
"statement of the United"doctrine
no Lord", Kingdomofingodlessness")
the 1960s, whereor…it
David-Neel. Blavatsky sometimes compared
was pioneered
disbelief
Keywords: in Godby or phenomenological
gods has been scholars like
a historically
िनरीश्वरवाद
Theosophyspirituality;
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propounded It was designed
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the orthodox and of
Theosophy she writes:
religion
heterodox away from
streams
Traditionalist its
Schoolof heavy focus on Christianity
Hindu philosophies. by
In Indian
taking into account
philosophy, three schoolsother large of thoughtreligious aretraditions
commonly
The Traditionalist School is a group of 20th- and 21st-
around the
referred to as world.
nastikaThefor paradigm
rejectingisthe often used by
doctrine of
century thinkers who believe in the existence of a…
lecturers
Vedas: Jainism,instructing undergraduate
Buddhism and Cārvāka. students in the is a
Hinduism
perennial
Keywords: wisdom or perennial philosophy, primordial
religion, buttraditionalist;
study of religion alsoand is also
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theAmongframework wisdom used by
the various
and universal truths which form the source for, and are
school teachers
schools of Hinduinphilosophy,
the United Samkhya, Kingdom and Yoga other
and
shared
Hindu by,
Views all the major world religions. The principal
countries.
Mimamsa Theon
while Monotheism
paradigm's
not rejecting emphasis
either the onVedas
viewing orthese
the
thinkers in this tradition are René Guénon, Ananda
religious
Brahman,movements
Hinduism typically reject
incorporates asdiverse
distinct
a personal and God,
views mutually
on the creatorexclusive
concept God, of
Coomaraswamy and Frithjof Schuon. Other important
entities
or a God
God. has with
Different also had a wider
attributes.
traditions While
of impact
HinduismSamkhya on
have the
and Yoga
different…
thinkers in this tradition include Titus Burckhardt, Martin
categorisation
rejected
theistic
Keywords: views, of religion—for
thespirituality;
ideaand ofthese viewsinstance
an philosophy;
eternal, self-caused,
have beenin censuses—in
polytheism creator by
described
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both
God, Western
scholarsMimamsa countries
as polytheism,argued that and elsewhere.
the
monotheism, Vedashenotheism,Sincenot
could thehave
late
Seyyed Hossein Nasr, Jean Borella, and Julius Evola.
20th
been century,
authored
panentheism,
Christianity thebyparadigm
a deity. monism,
pantheism,
and Theosophy has faced
Though some critique
agnostic, schools by of
[note 1]
scholarsview
thought
humanism, of religion
the path
atheism like
orof Jonathan
the atheist
Nontheism. Z.Monotheism
Smith,
as some
difficult ofthe
toisfollow
Christianity and Theosophy, for more than a hundred
whom
in matters
belief have
in ofargued
a single for its
spirituality,
creator abandonment.
itGod
is still
anda the validlack one.Critics
of Hindu
beliefhave in
years, have had a "complex and sometimes troubled"…
argued
atheists
any other that
accept the Hinduism
Creator. world religions
Hinduism more is paradigm
as aa "way
not isof life"faith
monolithic than a
relationship.
Keywords: The Christian
christianity; faith wasreligion the native religion
inappropriate
religion.
and different because
sects mayittheosophy;
ortakes
maythe notProtestant
posit or require variant of
of the great majority of Western Theosophists, but
Christianity
such a belief. asReligion
the model for what constitutes
is considered a personal religion;
belief
many
Theosophycame to
andTheosophy
Music through a process of
that
in it is tied and
Hinduism up with discourses
followers are free of modernity,
to choose the including
opposition to Christianity. According to professor
modern
different power
According to some relations;
interpretations that itthe
within
musicology encourages
and religiousan
framework ofuncritical
Karma
studies
Robert S. Ellwood, "the whole matter has been a
understanding
and reincarnation.
scholars, after the of religion;
Many forms
foundation andof that
ofthe it Theosophical…
makes believe
Hinduism a value in a
divisive issue within Theosophy."
judgement
monotheistic
Society (1875), asGod,
tosome
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as Krishna
professional should be theosophical
followers,
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Keywords: religious studies; musicology;
"major".
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Theosophy, have argued
atschool
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the classroom,
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ultimate likereality
Alexander and category.
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The Theosophical Society was an organization formed
instead.
Luigi According
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Jan Gonda,asBrahman the maindenoted
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work. Prof. and
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Keywords: Theosophy. The original organization, after
formulas
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stated theosophical;
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splits and realignments, (As of 2011) has several
Vedic religious
"existential andunderstanding
metaphysical" of Brahman
traits, extends underwent a
successors.
Theosophy Following
(Boehmian) the death of Blavatsky,
series of abstractions
comprehension of the in the Hindu
world scripturesconstants".
to its "universal that
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followed
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thought
known ofasthe These
19th
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theosophy which would
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reveal
in a vast
the period
Boehmian body
of the of
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emergence a the nature
ofrange
modern of
Theosophy
of positions…
the organisation split between the Theosophical
Brahman
in the process
within
Keywords: asesotericism;
Christianity originally
of "changing
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focus
hidden theon in the
the attainment
philosophical
knowledge; Vedas. These
and of
christianity
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Hindu
direct, traditions
worldview paradigms",
unmediated thatknowledge
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of divinity
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Vedic
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Theosophyscriptures
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purpose
Politics of the universe. the notion Theyofhave a
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metaphysical
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mystical would and identify
occultistthat ultimate
international
Modern Theosophy group holding
and politics, the name according "Theosophical
to the
reality as Brahman.
philosophies. Theosophy Hinduisadherentsconsidered to part
these oftraditions
Western
Society" today.
statements of Helena Blavatsky and Henry Olcott, ar…
within Hinduism
esotericism, which revere
believesHindu thatdeities
hidden and, indeed, all
knowledge orof
not
Kata connected
kunci: between
kajian agama themselves
; neo-hinduisme in any ;way. politik in
existence,
wisdom from as aspects
the ancient of thepast Brahman.
offers a path The to deities
(Blavatsky, 1879) However, investigations of historians
Hinduism are not
enlightenment andconsidered
salvation. to The befoundation
almighty, of
and religious studies scholars show that the
omnipotent,
Christian omniscient
theosophy and omnibenevolent,
is usually attributed to theand German
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Theosophical movement has played a significant role in dan ketentuan
spirituality
philosopherisJakob considered Böhme. to be seeking
In 1875, thethe termultimate truth
lisensi
consolidation of Indian nationalism. Similar to neo-(CC
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that is possible
"theosophy" wasbyadopted
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paths. Like by the other Indian
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Hinduism, Theosophy had supporting promotion the mungkin berlaku.
religions, in Hinduism,
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they die in every
organisation which kalpa
spawned (eon, cycle a religiousof existence).
movement In also
Syarat dan Ketentuan dan Kebijakan
reason to consider it not only as a form of "political Privasi .
Hindu
called philosophy,
Theosophy. there In theare many different
twentieth century, schools.
theosophy Its
movement", but also as an "integral part" of neo-
non-theist
became the traditions
object ofsuch study asfor Samkhya,
various scholars early Nyaya, of
Hinduism.
Mimamsaesotericism.
Western and many within Vedanta such as Advaita do
Statistik Situs Web
not posit the existence of an almighty, omnipotent,
45.465
omniscient,Entri 721 God
omnibenevolent Video(monotheistic God),
while its theistic traditions posit a personal God left to
5,8choice
the juta+of the Hindu.Halaman
Tampilan The major schools of Hindu
philosophy explain morality and the nature of existence
through the karma and samsara doctrines, as in other
Langganan
Indian religions. Contemporary Hinduism can be
categorized into four major traditions: Vaishnavism,
Shaivism, Shaktism, and Smartism. Vaishnavism,
Shaivism, and Shaktism worship Vishnu, Shiva, and
Devi — the Divine Mother — as the Supreme
Tentang Ensiklopedia
respectively, or consider all Hindu deities as aspects of
Tentang
the formless Supreme Reality or Brahman. Other minor
sects such
Dewan as Ganapatya and Saura focus on Ganesha
Penasehat
and Surya
Instruksi asPengguna
untuk the Supreme. A sub-tradition within the
Vaishnavism school of Hinduism that is an exception is
Membantu
dualistic
Kontak Dvaita, founded by Madhvacharya in the 13th-
century
Mitra (where Vishnu as Krishna is a monotheistic
God). This tradition posits a concept of monotheistic
God so MDPI
Inisiatif similar to Christianity that Christian
missionaries in colonial India suggested that
Forum ilmiah
Madhvacharya was likely influenced by early Christians
Buku MDPI
who migrated to India, a theory that has been
Preprints.org
discredited by scholars. Furthermore, many adherents
Scilit
consider these similarities to be superficial and
insubstantial; for example, Madhvacharya postulates
SciProfiles
three co-eternal fundamental realities, consisting of
Ensiklopedi
Supreme Being (Vishnu or paramathma), individual
SELAI
souls (jīvātman), and inanimate matter.
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