Blavatsky's teaching on reincarnation. Esoterics and theosophy Blavatsky biography works theory of root races

The books of Helena Blavatsky are popular to this day among our contemporaries. The ideas presented in them have not lost their relevance, despite the fact that the knowledge of Helena Petrovna Blavatsky was acquired by her more than a hundred years ago.

In the article:

Helena Blavatsky - books and ideas

The main sources of Helena Blavatsky were ancient religious texts and the orally retold theses of Mahatma Moriah, Tibetan monks and other teachers met during her travels.

Helena Blavatsky

Extremely saturated. The Theosophical Society created by Blavatsky enjoyed considerable popularity in India, Europe and America. Among the fans of her work were members of the Roerich family, widely known philosophers, orientalists and esotericists.

Helena Blavatsky became one of the first authors who clearly explained reincarnation and the theory of reincarnation. She sought to show that all world religious movements have common roots and the same origin. The original source is the same for all religions. Blavatsky tried to guide humanity towards self-development and argued for the need to study the secrets of the universe.

Helena Blavatsky - The Secret Doctrine

« Secret Doctrine Blavatsky consists of three volumes. In addition to them, there is a collection of commentaries on these works. The latter consists of notes from discussions of materials presented in The Secret Doctrine by members Blavatsky Lodge, or Theosophical Society. It is recommended to study these materials if questions arise while reading the three-volume book.

The Secret Doctrine is considered the most ambitious and significant work of Helena Blavatsky. The author’s goal in writing it was to save archaic knowledge by transferring it to humanity. She tried to prove that nature is not just a random combination of atoms.

With the help of Blavatsky's works, you can understand what is the basis for all world religions. She believed that their source was one. The book “The Secret Doctrine” also introduces the reader to the occult side of nature, which, according to the author, will not be available for scientific justification for several centuries.

The sources that Elena Petrovna used when creating this work are the writings of Asian religious teachings, as well as early European legends, myths and other folklore. Helena Blavatsky paid attention to the secret knowledge hidden with the help of hieroglyphs and symbols that people possessed several hundred and even thousands of years ago. With the help of this three-volume book, she tried to combine the knowledge of different cultures into one whole, as well as find answers to questions about what awaits people after death, why they come to this world and what is the meaning of existence.

Helena Blavatsky - Isis Unveiled

Blavatsky's Isis Unveiled makes clear the connection between 19th century occult practices and ancient schools of philosophy. The author will help each reader trace this connection and understand why this is generally needed and how it will help a person who studies esotericism.

Blavatsky's theories are supported by a lot of evidence that the author presents in his book. The book is considered one of the most understandable works of Helena Blavatsky. It was written during one of the first trips to Egypt. The book also reveals the mysterious knowledge found in this country, lost by generations of the 19th century.

Blavatsky's book "From the Caves and Wilds of Hindustan"

The book “From the Caves and Wilds of Hindustan” is dedicated to Eastern mysticism, in particular, the traditions and culture of India through the eyes of Helena Blavatsky. The book was written while traveling through this mysterious and vibrant country.

This book will explain to the reader what Hinduism and Buddhism look like in the author's understanding. With its help you can get acquainted with the esotericism and philosophy of eastern peoples. The book will appeal to any connoisseur of Eastern philosophy.

It is known that the esoteric writer often based her works on the knowledge gained during her travels to the countries of the East. With the help of this book the reader will be able to become acquainted with the ideas from which Blavatsky's later works were subsequently shaped.

Blavatsky's works - "The Key to Theosophy"

Blavatsky's Key to Theosophy is mistakenly called a textbook on Theosophy. This book cannot be called a complete collection of theosophical knowledge, however, it will become a real key that will fit the lock on the door behind which this knowledge is hidden. If you are interested in theosophy and the ideas of Helena Blavatsky, you should start studying from this source.

With the help of this book you can get acquainted with the religious ideas of the author. It is known that she tried to unite all the religions that exist in the countries of our world. It is possible to trace the general direction of this idea and understand what it is.

Spiritual development is something that every person should do independently. With the help of Blavatsky's book "The Key to Theosophy" you can try to understand various religious movements and understand their unity, despite the fact that it is considered one of the most difficult to understand works of this author. This is how the author talks about his ideas:

The Wisdom Religion was one in antiquity, and the identity of the original religious philosophy is demonstrated by the identical doctrines transmitted to the initiates during the Mysteries, an institution once universal. All ancient cults point to the existence of a single theosophy that preceded them. The key that opens one thing must open everything, otherwise it cannot be the right key.

Helena Blavatsky - "The Voice of Silence"

Blavatsky’s book “The Voice of Silence” is based on ancient Tibetan manuscripts, which the author translated during her stay in Tibet with the teacher Mahatma Morya. She also used excerpts from Hindu ethical literature.

In this book, the reader will find simple and accessible explanations of the meaning of all esoteric movements that are widespread in our time. We are talking about Kabbalah, Zoroastrianism, alchemy and some other areas. In “The Voice of Silence” the author also reveals the secret meaning of Buddhism. This knowledge was not available to Europeans before the birth of Elena Petrovna.

This book can become the first stage in the spiritual and philosophical search for the meaning of life. They will be useful in studying the theory of magic, and will also help every person lift the veil over the secrets of nature. A difficult and long path to knowledge awaits the reader of Blavatsky’s book:

The path before you is long and tedious, O student. The single thought of leaving behind the past will pull you down, and you will have to start climbing again. Kill all memories of previous experiences. Don't look back, otherwise you're lost.

"The Mysterious Tribes of the Blue Mountains" by Blavatsky

A book entitled “Mysterious Tribes in the Blue Mountains” is able to tell the reader about a wide variety of wonders of the East that were noticed by the author during his travels to India, Tibet, Japan and other eastern countries.

With the help of this book you can get acquainted with the world of magic and sorcery as imagined by Helena Petrovna Blavatsky. The material will clarify your understanding of the supernatural abilities of man, the connection of each person with the other world, about magic and witchcraft. The author also talks about entities that live in other worlds.

From the title of the book it is clear that we will talk about the mysterious tribes of the East, who are carriers of mysterious esoteric knowledge. From it the reader learns about the life of magicians and shamans from distant countries. For several generations they have been passing on sacred knowledge, which until recently was not available to Europeans. Helena Blavatsky became one of the first inhabitants of Europe to whom this knowledge was revealed.

The book “Mysterious Tribes of the Blue Mountains” will be useful not only to people who are interested in esotericism, philosophy and the culture of the East. It is also devoted to the history of some eastern countries and ethnic psychology.

Other books by Helena Blavatsky, her letters and articles

Helena Blavatsky left a rich legacy. The total number of works she wrote is more than forty. They all have a similar direction and are devoted to theosophy to one degree or another. For example, the book “The Enchanted Life” talks about the secrets of dreams, working with the subconscious, revealing natural gifts, paranormal abilities, and parapsychology.

A collection of instructions for students of the Theosophical Society has also been preserved. It was these rules that members of her society used during Elena Petrovna’s life. “Karmic Visions” is a collection of essays and travel notes by Blavatsky, which were made during her trip to India.

Over the centuries, thousands and thousands of works have been written on the topic of life, death and reincarnation. Among the works created on this topic in the last two centuries, the works of the great Russian philosopher Helena Petrovna Blavatsky, the one whom contemporaries called the “Sphinx of the 19th century,” stand out. They are considered the most vivid and complete overview of the hidden knowledge about the Universe, Nature and Man. At one time, her works caused a real turn in the consciousness of many of her contemporaries, provoking a storm of controversy, emotions and accusations, most of them unfair, but many outstanding philosophers and scientists in both the 19th and 20th centuries took the teachings presented in her works, as a basis for your own theories and hypotheses. For example, a little known fact is that her work “The Secret Doctrine” was one of Albert Einstein’s favorite books. Probably the most valuable thing in the books of H. P. Blavatsky is that they do not contain her own assumptions, not her own philosophy. They are the fruit of a thorough comparative study of a wide variety of philosophical and religious systems, traditions and cultures.

As the writer herself states, they are an attempt to convey the main provisions of the “Universal Divine Wisdom” or “Theosophy”, which from time immemorial, from generation to generation, was transmitted through initiations into the Mysteries and through the Brotherhood of the Great Sages, the guardians of this secret knowledge. It is a known fact that Madame Blavatsky herself studied for several years in one of the hidden centers in Tibet. Much in the teaching of reincarnation does not follow stereotypical logic and seems too difficult to understand, because it presupposes a completely different view of things and a deep study of such metaphysical issues as, for example, the structure of man, the difference between Soul and Spirit and the concept of “Ego”, the existence of “ other" plans in Nature and man, the role of the law of Karma in reincarnation and much more. But all this makes our study even more exciting, and it is quite possible that it will lead us to truly amazing discoveries. Talking about the mystery of life, death and reincarnation, we will give a brief overview of the main ideas set out by H. P. Blavatsky in her book “The Key to Theosophy”, in the form of a dialogue about eternal truths.

Why is it impossible to understand the theory of reincarnation without understanding the ancient teachings about the structure of man himself?

The answer is simple: because then it will be very difficult for us to understand which part of ourselves is perishable and dies along with the body, and which continues to exist. According to ancient teachings, the human being is not limited to just the physical body. It consists of seven principles, or “planes”, or “shells”, and except for the physical body, all the others cannot be perceived by physical sensations, for we are talking about the subtlest substances and states unknown to modern science.

In different cultures we meet them under different names, and in his book HPB (as her students called it) gives their Sanskrit names:

1. SHTULA SHARIRA - physical body.

2. PRANA - “vital principle”, or the energy of life, providing with its flows the impulse of life on the plane of matter.

3. LINGA SHARIRA - the astral plane, the seat of feelings, including emotional states.

4. KAMA RUPA or KAMA MANAS - “Lower Mind”, or, literally translated, “Mind of Desires”, the receptacle of thoughts and logical processes that work only within the limitations of the material plane and physical life; therefore it is subjective and subject to erroneous conclusions and illusions. It is also, and above all, the repository of desires and “passions” born from illusions.

5. MANAS - Higher Mind, the plan and receptacle of “pure” Ideas, long-term memory, working far beyond the boundaries of the material plane and physical life. In the limitations of physical life, this principle, as a rule, exists only as a “hidden potential” in a person, but if it awakens, this makes it possible to true knowledge, to reveal the deep essence and hidden meaning of all things and phenomena.

6. BUDDHI - “Divine Soul”, “conductor of pure Divine Light”. This principle also exists in man as the deepest “hidden potential”, but if it awakens, then its manifestation cannot be described in any words - this is the great power of Intuition, pure Love and the Wisdom of Love.

7. ATMA - The Greatest Mystery, the "Divine Spirit", the "Higher Self", "God within ourselves", the "Silent Observer", eternal and omniscient. Any, even the smallest, manifestation of it can be described as a powerful, pure force of Will, as a manifestation of the Sacred Internal Law that guides our entire existence.
If the structure of man is sevenfold, then where in all this is the “Spirit” and where is the “Soul”, and which of them is immortal?

Before answering this specific question, let us ask one more philosophical and metaphysical “puzzle”: how do you react to the statement of ancient teachings, according to which we can divide the seven principles of man into two, three or even five parts - depending on the criteria?

We quote HPB: “...First of all, we discover in Man two different Beings - spiritual and physical; a thinking person and a person who only captures as many of these thoughts as he can perceive. We therefore divide him into two distinct natures—a supreme or spiritual being, consisting of three Principles or aspects; and the lower, or physical Quaternary, “consisting of four, are seven in total.”

The four lower principles, namely: the physical body, vital energy, the astral body and the lower mind - in ancient times were called “personality” or “persona” (translated from Greek “persona” means “mask”, which, in fact, explains its essence ). The “personality” of a person is perishable and transient. Not only the physical body, but also the other three principles of our “persona” decompose and disappear after death. This is just a tool that a person uses throughout his earthly life, just a mask with which one should not be identified. This mask hides the “True Man”, our spiritual essence, the “Divine Triad” - Atma-Buddhi-Manas - and its hidden powers of pure Will, Love-Intuition and Higher Intelligence. Our Divine Triad is immortal and after the death of the body continues to exist in other dimensions. With each new birth on earth, she receives a new personality, as if putting on new clothes.

In ancient times, it was believed that three parallel worlds or planes coexist in man:
1) the physical world - the physical body and prana, what Plato calls “SOMA”, and Christian mystics call “BODY”;
2) the psychic world - the astral and kama-manas, what Plato calls “PSYCHE”, and Christian mystics call “SOUL”;
3) the spiritual world - Atma, Buddhi and Manas, what Plato calls “NOUS”, and Christian mystics - “SPIRIT” or “IMMORTAL SOUL” (the Immortal Soul should not be confused with the “psyche” - the astral and mind, which are in their connection is often also called "soul".)

Do similar plans or principles also exist in Nature?

Of course, for nothing could exist in the human Microcosm that did not already exist in Nature and the Universe.

To quote HPB: “What I mean by the word Chloy” (plane) is that plane of infinite space which is by its nature inaccessible to our perception, mental or physical, in the waking state, but which exists in Nature outside our ordinary thinking or consciousness, outside our three-dimensional space and outside our time scale. Each of the seven basic planes (or layers) in the Cosmos has its own objectivity and subjectivity, its own space and time, its own consciousness and totality of feelings."

Which human principle is reincarnated in the chain of lives and deaths?

In a long chain of lives and “deaths,” MANAS, the principle of the Higher Mind in man, is reincarnated. In ancient times he was called the “Spiritual Ego”, the “Divine Man”, in Sanskrit he is referred to as Manas-Tajasi (“radiant”). It is in him that our true INDIVIDUALITY lies, and our various and countless “personas” are only his masks. HPB compares our Spiritual Ego to an actor, and its many and varied incarnations to the roles it plays.

On the eternal “theater stage” of evolution, over the course of numerous incarnations, you and I play a wide variety of roles: actions and eras change, scenery, masks and costumes change, but our Individuality, our Spiritual Ego always remains the same. We quote HPB: “The spiritual Ego of man moves in eternity between the hours of birth and death, like a pendulum. But if these hours, marking the periods of earthly life and spiritual life, are limited in duration, and if the very number of such stages in Eternity between sleep and wakefulness, illusion and reality, has its beginning and end, then the Spiritual Wanderer, on the contrary, is Eternal.”

It is our Spiritual Ego that is responsible for all the thoughts and actions of each new personality, throughout a long chain of incarnations.

There is another great mystery of our existence, not explained by the logic of the mind, very difficult to understand. Let us remember that in man there are two more Divine, Higher and Immortal Principles. And if Manas (fifth principle) is our Individuality, our Ego and it is this that is reincarnated, then what role then play Atma, our Divine Spirit (seventh principle), and Buddhi, our Divine Soul (sixth principle), about which we can say, that they are truly immortal?

As HPB explains, the Atma - the "Divine Spirit", the "Silent Observer" or our "Higher Self" - should not really be called a "human" principle at all, it is not an individual property of any person. This is the Divine Essence, “God within ourselves,” this is a ray of the omnipresent Divine Light that overshadows mortal man and penetrates him. Buddhi is the carrier of Atma, the conductor of its Divine Light, just as the Moon conducts the light of the Sun: without its mediation and help, our Ego - Manas - could never realize either its Immortality or its connection with the infinite Universe.

The Atma and its vehicle Budhi, described as two separate principles, are in fact one, and this one was called in ancient times the Immortal MONAD of man.

Throughout all its incarnations on Earth, our Ego, limited in its perception by the bonds of matter, constantly strives to reunite with its Immortal Monad in order to regain consciousness of its own immortality and restore the lost memory of the Eternal.

It turns out that death is actually rebirth on other planes of existence?

This is true. For our Spiritual Ego, death always comes as a friend and liberator: freed from the bonds of matter and from its old shells, it again becomes “itself” and can continue its journey in other worlds, closer to its own nature. In ancient times, death was always perceived as a well-deserved “rest of the Soul” after a painful earthly life, filled with suffering and trials, as a “return home”, which our Immortal Soul had been waiting for so long.

HPB reminds us of what all the philosophers of antiquity said: the state after death is not only likened, but also identified with the state that we experience in sleep. In fact, death is a dream! After death, our Immortal Soul, at its level, makes, in essence, the same journey that it made during life in a dream. Her experience in the dream and her experience after death are very, very similar, much more than we can imagine. It is no coincidence that in ancient times “Life” and “Death” were called only “Great Day” and “Great Night”, two sides of the single “Great Life”.

Where does our Spiritual Ego go after death?

After death, our Spiritual Ego continues to travel to other planes of existence, those that were inaccessible to its perception during life and in the waking state, existing outside our three-dimensional space and outside our time scale (we should not forget that these are not certain “areas” in our stereotypical understanding, and above all the state of consciousness).

In this journey the Ego must pass through two main stages, planes or states of consciousness, known by their Sanskrit names - "Kamaloka" and "Devachan".

When a person dies, his two lower principles or shells - “body” and “vital energy” - leave him forever and begin to decompose almost immediately after physical death. Then our Divine Triad, together with the remaining shells of the “person” - their combination is called “Kama-rupa”, or “Animal Soul” - finds itself in Kamaloka, an astral “region”, somewhat reminiscent of the “purgatory” of Christian scholastics. Kamaloka continues until the final separation of the lower principles - Kama-rupa - from the higher ones - the Divine Triad occurs. This moment is also called the “second death”, because the lifeless “shell” of Kama-rupa remaining in Kamaloka begins to decompose, while the Atma-Budhi-Manas triad, freed from its shells, passes into the state of Devachan - spiritual bliss and happiness.

We quote HPB: “And here is our doctrine, which shows that Man is sevenfold during life, fivefold immediately after death, in Kamaloka, and becomes a threefold Ego: Spirit-Soul and Consciousness in Devachan.”

What is Kamaloka?

To quote HPB: Kamaloka is “the astral region, the purgatory of scholastic theology, the Hades of the ancients and, strictly speaking, is a region only in a figurative sense. It has neither a specific area nor specific boundaries, but exists inside subjective space, that is, it is outside our sensory perception. Nevertheless, it exists, and it is there that the astral phantoms of all beings who have lived, including animals, await their second death."

In Kamaloka, the Ego undergoes a kind of “purification” of addictions, base passions and vices that have accumulated in its Kama-rupa - Animal Soul - during life, to such an extent that they still attract the Ego to the Earth and prevent it from achieving the state of Devachan.

After the Ego has already achieved its well-deserved bliss in Devachan and is freed from this shell, the decaying remains of Kama-rupa remain in Kamaloka, and they are very, very dangerous. HPB calls them “phantoms of Kama-rupa”, or “astral larvae”, or “astral shells”. The problem is that, left without his Divine Soul, which spiritualized him, the phantom of Kama-rupa still retains certain psychic and mental “programs” of the former person, which automatically begin to work if in one way or another this “larva” is attracted back to land. It is these lifeless ghosts that materialize in the rooms of mediums during sessions and pose as the souls of the dead, who in fact have long since left them. HPB says that the "astral larva" can be compared to a jellyfish, which has an ethereal, gelatinous appearance while in its own element. But as soon as she is magnetically and unconsciously attracted, she temporarily “comes to life” and begins to “think” and “speak” through the brain of the medium or others present at the session. This is very dangerous - the consequences of such “games” can be terrible: split personality, madness and obsession for the rest of your life and corresponding consequences after death...

What is the bliss of Devachan?

"Devachan" is translated as "Land of the Gods", and some philosophers compare it to the Christian concept of "paradise", although they have little in common. HPB describes it as a place of bliss and supreme happiness, a mental state similar to the most vivid dream, only much more vivid and real. Devachan is the highest posthumous state of most mortals.

We quote HPB: “As for the mere mortal, his bliss is perfect there. This is absolute oblivion of everything that in the last incarnation brought him pain and suffering, and even oblivion of the very fact that such concepts as pain and suffering exist at all.” “The one who dwells in Devachan lives in his intermediate cycle between two incarnations, surrounded by everything for which he vainly strived, surrounded by those whom he loved on Earth. He achieved the fulfillment of all the strong desires of his Soul.

And thus, for many centuries, he leads a life full of unclouded happiness, which is a reward for his suffering in earthly life. In short, he is bathed in a sea of ​​uninterrupted happiness, interrupted only by episodes of even greater happiness.”

Then it turns out that the state of Devachan is nothing more than a dream, an illusion?

Not certainly in that way. For, as HPB explains, Devachan “is the idealized continuation of the earthly life just left behind, a period ... of reward for undeserved insults and suffering suffered in that particular life.”

In fact, life in Devachan is much more real than any of our existence on Earth. We should not forget that our Spiritual Ego is immortal. Consequently, in a state where it has already been freed from the shells of its perishable person, it can “carry away” with it not only into Devachan, but also into its subsequent incarnations only that from its previous life that has become worthy of immortality. Everything petty, temporary and transitory dies along with the old personality. That is why Devachan is the ideal continuation of the last earthly life and, in a sense, the fulfillment of all its most sublime dreams and aspirations, for everything is the purest and highest that has ever sounded in the heart of a living person, such eternal qualities as love, compassion, the desire for the beautiful, the true, the good, for wisdom and knowledge - all this after death joins the Ego and follows it into Devachan.

Thus, freed from the bonds and limitations of matter, in Devachan we live the fullest and happiest life that we were capable of dreaming of on earth and which we were capable of striving for in a past life, but no more and no less than that. As HPB explains, “In a sense we can acquire somewhat more knowledge there; that is, we are able to develop some kind of gift or some kind of ability that we valued and tried to develop throughout life, if only it was related to abstract and ideal spheres, such as music, painting, poetry, etc. "

It is the understanding of the essence of the devachanic state that once again confirms the ancient truth: all life is a great preparation for death. For depending on what a person dreamed about, what he believed in and what he aspired to during his life, he will continue to live after death. Whatever his highest idea of ​​happiness was during life, such happiness will come to him after death.

As HPB says, “according to the kind of life after death a person believed and expected, this is what he will have. He who did not expect a future life in the interval between two births will receive absolute emptiness, tantamount to annihilation.”

What happens before a new birth, before returning to a new life?

What actually happens is something similar to what happens immediately after death. We quote HPB: “At the solemn moment of death, even if the death was sudden, each person sees his whole life built before him in all the smallest details. For one brief moment the personality becomes one with the individual and all-knowing Ego. But this moment is enough to show him the complete chain of causes set in motion during his life. He sees and immediately recognizes himself as he is, not embellished by flattery and self-deception. He reviews his life as a spectator, looking down on the arena he is leaving. He feels and realizes the justice of all the suffering that has befallen him.” This happens to everyone without exception. HPB goes on to say: “We have been taught that very good and holy people see not only the life they are leaving, but even some previous lives in which they created the causes that made them what they were in the life they are now ends. They comprehend the law of Karma in all its greatness and justice.”

When asked if there is anything analogous to this before the new birth, HPB replies: “There is. Just as a person at the moment of death retrospectively sees the life he led, so at the moment of rebirth on earth, the Ego, awakening from the state of Devachan, sees the prospect of the life ahead of him, and it is aware of all the reasons that led to it. It understands them and sees the events of the future life, because it is between Devachan and rebirth that the Ego regains its full manasic consciousness and for a short time becomes again the God that it was before, according to the law of Karma, it first descended into matter and incarnated into the first man of flesh. The “Golden Thread” sees all its Pearls, without missing any of them...”

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Subtitles

Teachings of Blavatsky and the Theosophical Society

Most often, when the term “theosophy” is mentioned, the books of Helena Petrovna Blavatsky, who adopted this name, are considered. At the same time, Blavatsky’s neo-theosophy has nothing to do with early theosophical concepts (Christian mysticism, Gnosticism). By exploring the historical forms of religion, neo-theosophy seeks to unite various faiths through the identity of the esoteric meaning of all religious symbols.

The main provisions of the teaching are set out below, but in a few words it can be expressed as follows: the origin of the world is based on the First Cause or the Absolute. Everything that exists in the Universe, including man, carries within itself a particle of the First Cause. Man has the opportunity to connect with the First Cause. The teachings of Helena Blavatsky are based on Indian philosophy (primarily Buddhism, Hinduism and Brahmanism). There is a certain similarity between the Theosophy of H. P. Blavatsky and the Theosophy of Boehme and Plotinus.

In the works of Helena Blavatsky and other neo-theosophists, the goal was to save the “archaic truths” that are the basis of all religions from distortion, to reveal their common basis, to show man his rightful place in the Universe. .

Also, “Blavatsky’s teaching - theosophy - aimed to prove that Nature is not a “random combination of atoms”, and to show man his rightful place in the scheme of the Universe; to save archaic truths, which are the basis of all religions, from corruption; to reveal to some extent the basic unity from which they all originated; to show that the hidden side of Nature has never before been accessible to the science of modern civilization. The doctrine denied the existence of an anthropomorphic creator god and affirmed faith in the Universal Divine Principle - the Absolute, the belief that the Universe unfolds itself, from its own Essence, without being created. Blavatsky considered the most important things for Theosophy to be the purification of souls, the alleviation of suffering, moral ideals, and adherence to the principle of the Brotherhood of Humanity. Blavatsky did not call herself the creator of the system, but only a conductor of the Higher Powers, the keeper of the secret knowledge of the Teachers, the Mahatmas, from whom she received all the theosophical truths.”

Some researchers attribute the teachings of Helena Blavatsky to religious philosophy, others to mystical philosophy, others to esoteric teachings, and others to cosmism.

Fundamentals of Theosophy of Blavatsky and followers

Origin of the Universe

The starting point of the Universe is the “Unknowable”, the ineffable Absolute, the Impersonal Principle, thanks to which everything became. In the sense of the Universal Principle, the Absolute means abstraction. Therefore, the term Absoluteness is more applicable to that which has neither attributes nor limitations, and cannot have them.

The highest triad consists of the Unmanifest Logos, Potential Wisdom and the Universal Thought Base, or the eternal thought imprinted on substance or spirit-matter in eternity. A thought that becomes active at the beginning of each new cycle of life.

The descent into the world of divine energies takes place through the sphere of the Manifested Logos, then through the planes: spiritual, mental, astral and material.

Human

Man is a reflection of the manifested Absolute (microcosm), and his true inner “I” is eternal and one with the Divine “I” of the Universe.

The Doctrine of Reincarnation

“The evolution of man takes place through numerous incarnations, in which he gains experience, knowledge and through self-sacrificing life, serving people, becomes an active participant in divine transformation and construction on Earth and in the Universe.<…>The epistemological doctrine of Theosophy is based on the teachings of karma, reincarnation, the law of sacrifice and the ascent of man to his true “I”, and concluded in the highest Trinity “Atma-Buddhi-Manas”. A person who has embarked on the path of self-improvement and comprehension of Divine Wisdom encounters many obstacles and dangers: only a pure, fiery heart is able to withstand the onslaught of the elements and withstand the influence of lower desires, passions, and thoughts.”

The law of karma is the law of causes

In Blavatsky's theosophy, the law of karma is viewed from the point of view of harmony and agreement with the laws of nature. Physically, it is action; metaphysically - the law of retribution or the law of cause and effect, moral causation. There is karma of merit and karma of demerit. Karma neither punishes nor rewards. It is simply a universal law, infallibly and blindly guiding all other laws producing definite results along the lines of their respective causalities.

Karma is that spiritual grain that alone survives death and is preserved during reincarnation. This means that after each Personality nothing remains except the causes generated by it. They cannot be removed from the universe until they are replaced by their rightful effects and these causes follow the reincarnated ego until harmony between causes and effects is completely established.

The law of karma is eternal and unchanging. This harmony in the world of matter is as absolute as it is in the world of spirit. It follows from this that it is not karma that rewards or punishes us, but we ourselves reward or punish ourselves, depending on whether we work together with nature, being in harmony with its laws, or violate them.

W. K. Judge explains the mechanism of karma using the example of a child born hunchbacked, short, with his head between his shoulders, with long arms and short legs. This was due to his karma, the result of his thoughts and actions in a previous life: he cursed, persecuted or otherwise wronged the cripple with such consistency or cruelty that the sight of the cripple was imprinted on his immortal mind. And in proportion to the intensity of his thoughts will be the intensity and depth of the imprint. This is quite analogous to the exposure used in photography, where, depending on the length of exposure, the image on the photographic plate may be pale or dark. Thus, the one who thought and acted - the Ego - when reborn, carries this imprint. And if the family to which he is attracted by birth has similar tendencies in its ancestral stream, the mental picture will lead to the newly formed astral body being deformed by electrical and magnetic osmosis through the mother of the child. And since all beings on earth are inextricably linked, an ugly child is also the karma of his parents, the exact consequence of their similar thoughts and actions in other lives. There is complete justice in this, which no other theory can imagine.

Andrey SOBOLEV, President of the Roerich Research Foundation,
Saint Petersburg

The 1870s for Helena Petrovna Blavatsky were “the beginning of her social activities” in America. She wrote: “I am sent to this country by my Lodge in the interest of the Truth about modern Spiritualism. It is my sacred duty to reveal this Truth and expose the lies. Perhaps I came here a hundred years too early. I’m afraid that this is so, given the current state of mind... Every day people care more and more about money and less and less about the truth.” 1 .

Her articles appeared in the press against the passion for spiritualism, warning about the dangers of mediumistic practice. In retaliation for this, spiritualist newspapers began to stir up her personal life, throwing mud at her name. On the pages of her diary, she laments: “The world is not yet ready to understand the philosophy of occult science - let people first get used to the idea of ​​beings of the invisible world, be they the “spirits” of the dead or elementals; and with the fact that there are hidden forces in a person that can make him God on the ground.

When I'm gone, people might appreciate my selfless motives. I gave my word to help, while I live, those who are on the path to Truth, and - I will keep my word. Let them scold and revile me. Let some call it a MEDIUM and a spiritualist, while others call a liar. The day will come when posterity will be able to understand me better.

Oh, poor, stupid, gullible, corrupt world!

M. tells me to found a Society - a secret society like the Rosicrucian Lodge. He promises to help" 2 .

On October 14, 1874, Elena Petrovna, at the Eddie brothers' farm in Chittenden (Vermont), met with Colonel Henry S. Olcott, a lawyer who gained fame during the Civil War thanks to his impeccable service. Soon another significant event occurs - they meet the young Irish lawyer William Judge, who, having read Olcott’s book “Men from the Other World,” wrote to the author and was invited to the house at 46 Irving Place in New York, where at that time lived E.P. Blavatsky.

In July 1875, Elena Petrovna writes in the margins of her album: “Instructions were received from India to found a philosophical and religious society and find a name for it—also elect Olcott.” 3 .

Later, in 1880, Teacher K.H. wrote: “The Elder Mahatmas desire that a beginning should be made for the “Brotherhood of Humanity,” a true “World Brotherhood” that should be manifested throughout the world and attract the attention of the highest minds.” 4 .

On September 7, 1875, sixteen or seventeen people gathered in Helena Petrovna Blavatsky's rooms on Irving Place. George G. Felt, engineer and architect, lectured on "The Lost Canon of Proportions of the Egyptians, Greeks and Romans." They listened to him with enthusiasm. Olcott wrote on a piece of paper: “Wouldn’t it be nice to form a society for this kind of research?” - and through William Judge passed it on to Blavatsky. She read and nodded affirmatively, after which Judge nominated Olcott as chairman, and he, in turn, nominated Judge as secretary. We decided to continue the meeting the next evening.

At subsequent meetings, a charter was developed and board members were elected: Olcott - president of the society, Seth Pancoast and George Felt - vice-presidents. Elena Petrovna agreed to become a corresponding secretary, Soderan - a librarian, and Judge - a legal consultant.

It was not easy to find a name. Finally, while leafing through a dictionary, Soderan came across the word “theosophy,” and it was unanimously accepted. This word has a long history and dates back to the Neoplatonists. Later it was used by Christian mystics. It consists of two Greek words: theos- "god" and Sofia- “wisdom” - and means, according to Elena Petrovna’s definition, “Divine Wisdom, such as the gods possess.” Trying to give a more precise definition is clearly a thankless task. The question “what is Theosophy?” stood up throughout the history of the Theosophical Society, from the day of its inception. William Jad wrote: “The strength of Theosophy is that it defies definition. This means that in the process of the slow progress of evolution, more and more new truths and more and more new aspects of old truths are discovered, which serves as a protection against any dogma or “final definitions”.” 5 . That is, it is a system with many levels, limited only by our ability to perceive.

A resolution was adopted, from which the following three points can be distinguished.

1. The name of the society is “Theosophical Society”.

2. The main tasks of society are the collection and dissemination of knowledge about the laws governing the Universe.

3. The society must consist of active members, honorary members and corresponding members.

Soon, a message about the first meeting of the new society appeared in one of the New York newspapers.
It said: “A movement of the greatest importance has just begun in New York. Colonel Henry S. Olcott played a leading role in the establishment of the new society, called the Theosophical Society.”

The official date of birth of the Theosophical Society is considered to be November 17, 1875. On that day, the president of the society made a solemn speech dedicated to this event. This was seventy days after the idea of ​​creating a society arose. The words with which the President began his speech turned out to be prophetic: “In future times, when an impartial historian writes a work on the development of religious thought of our century, he will not be able to ignore the creation of our Theosophical Society, at the first meeting of which, dedicated to the official proclamation of its principles, we are present" 6 .

Olcott later recalled that the Theosophical Society “was to become a nucleus for the collection and dissemination of knowledge; occult research, study and implementation of ancient philosophical and theosophical ideas; First of all, it was necessary to assemble a library. Our original plans did not include the creation of a Universal Brotherhood. This idea arose spontaneously during the work process.”

“Eleven years later, H.P. B[lavatskaya] wrote about the “First Program of the Theosophical Society”: “In order to avoid ambiguity, it is necessary to remind the members of the Theosophical Society about the formation of the Society in 1875. Sent to the United States in 1873 to organize a group of employees researching psychic questions, the author two years later received instructions from her Mentor and Teacher to form the core of the current Society..." 8

The objectives were defined as follows.

1. Universal Brotherhood: to create a nucleus of universal Brotherhood of humanity, without distinction of race, creed, sex, caste or color.

In the same article, Elena Petrovna gave an explanation: “The founders had to use all their influence to counteract any kind of selfishness, insisting on sincere, brotherly feelings between members - at least outwardly; working on this, to achieve a spirit of unity and harmony, despite the great diversity of religions; expect and demand from members great mutual tolerance and mercy towards each other's shortcomings; mutual assistance in the search for truth in every area - moral or physical - and even in everyday life" 9 .

Acceptance of the first point was the only condition necessary for entry into the Theosophical Society; belief in karma, reincarnation, the existence of Masters, or any other position was not required.

2. No distinction between members by nationality, religion and social status, judging all members only on their personal merits.

3. Study of ancient and modern religions, Eastern philosophy, especially Indian, and gradually, in various printed works, try to acquaint the public with esoteric religions in the light of esoteric teachings and the need to study them.

4. Study of the unexplained laws of nature and psychic forces hidden in man.

“Oppose materialism and theological dogmatism by every possible means, demonstrating the existence in nature of occult forces unknown to science, and the presence of psychic and spiritual forces in man; to try, at the same time, to broaden the horizons of the Spiritualists, by showing them that there are other, many other phenomena besides the "Spirits" of the dead. Prejudice must be publicly exposed and destroyed. The occult forces, beneficial and harmful, which surround us and manifest themselves in all sorts of ways, will bring out our best abilities.” 10 .

In the article “On the initial program of the Theosophical Society,” Elena Petrovna wrote: “The two main Founders were not told what they should do to ensure and accelerate the growth of the Society and the desired results; they were not given any definite ideas regarding its external organization - all this was completely left to their own discretion. So, since the undersigned did not have the ability for such work as mechanical education and administration of the Society, the management of the latter was placed in the hands of Colonel G.S. Olcott, then chosen by the original founders and members president for life. But although the two Founders were not told, what should they do, they were clearly instructed that what they shouldn't do"What to avoid and what the Theosophical Society should never become" 11 .

Elena Petrovna pointed out in a letter to the annual Congress of American Theosophists in 1888: “Many people who have never heard of the Society are in fact Theosophists, without even knowing it; after all, the essence of theosophy is the achievement in man of perfect harmony of the divine and human, the strengthening of his god-like qualities and aspirations and their predominance over earthly, animal passions. Kindness, complete absence of unkind feelings or pride, mercy and goodwill towards all beings, and perfect justice towards others, as well as towards oneself, are its main features. He who teaches theosophy preaches the gospel of mercy; but the opposite is also true: he who preaches the gospel of mercy teaches theosophy.” 12 . Elsewhere she notes: “The Theosophist for us is the one who makes Theosophy a living force in his life,” i.e. “A theosophist is one who is a theosophist in practice” 13 .

Colonel Olcott wrote in 1882: “As regards the Theosophical Society, all circumstances point to the fact that it has been a gradual evolution, conditioned by circumstances, and as a result of the opposition of hostile forces, along the path sometimes smooth, sometimes rough, flourishing or evenly developing, with the wise or unwise management. The main line, the corresponding leading motive, was constantly maintained, but the program was modified, expanded, and improved as our knowledge and experience increased. Everything indicates that this movement was planned in advance by the observing Sages, but we were asked to work out all the details ourselves.” 14 .

Master M., writing to Mr. Sinnett in February 1882, wrote of the founding of the Theosophical Society: “One or two of us hoped that the world had so far advanced intellectually, if not intuitively, that Occult doctrine might gain intellectual recognition and impetus for new cycle of occult research. Others, wiser, as it now seems, had a different opinion, but consent to the test was given. It was stipulated, however, that the attempt should be made independently of our personal control; that there should be no supernormal interference on our part. While searching, we found in America a man fit to become a leader, a man of great moral courage, selfless and possessing other good qualities. He was by no means the best, but (as Mr. Hume says of HPB) he was the best that could be obtained. With him we have united a woman with the most exceptional and wonderful gifts. At the same time, she had great personal shortcomings; but even as she was, she remained unsurpassed, since there was no more suitable person in the world for this work. We sent her to America, brought them together, and the test began. From the very beginning, both she and he were given to understand that the outcome depended entirely on themselves. And both of them offered themselves for this test, for some reward in the distant future, as K.H. used to say, as soldiers who volunteered for a hopeless cause.” 15 .

In the first year after its formation, the members of the theosophical association, in which all classes of society were represented, as well as all beliefs and views - there were Christian priests, spiritualists, freethinkers, mystics, masons and materialists - lived and met according to these rules in peace and friendship. There were two or three cases of exclusion for slander And slander. The rules, however imperfect they may be, being tentative, were strictly followed and respected by the members. The initial entry fee of $5 was soon waived as incompatible with the spirit of association,” members enthusiastically promised to support the parent Society and pay expenses.

After only three months, the treasurer testified that no one had paid him or helped him with his operating expenses and that he had to bear the brunt of all these expenses alone. He soon resigned. All expenses were borne by Colonel G.S. Olcott. And, as the future showed, the founders worked almost single-handedly in the interests of the Society and the common good. Their entire journey was not strewn with roses. Everywhere they were accompanied by slander, slander and betrayal.

The Teachers’ letters give a very apt description of the state of people’s consciousness: “As for human nature in general, it is the same now as it was millions of years ago: prejudices based on selfishness, a general reluctance to abandon the established order of things for the sake of a new way of life and thoughts - and occult study requires all this and much more; pride and stubborn resistance to the Truth if it overthrows their previous concepts of things. This is the characteristic of your age...” 16

After the departure of E.P. Blavatsky from the earthly plane Teacher K.H. wrote Annie Besant about the reorganization of the Theosophical Society: “The rules should be few, simple and acceptable to everyone. No one has the right to proclaim his authority over the student or his conscience. Don't ask him what he believes. All who are sincere and whose mind is pure should be admitted. (...) Misleading secrecy has dealt a fatal blow to numerous organizations. Empty talk about “Teachers” should be quietly but steadily eliminated. Let there be worship and service only to the Supreme Spirit, of which everyone is a part.” 17 .

On April 15, 1891, three weeks before her death, in her annual message to the Congress of American Theosophists, Elena Petrovna complained: “Recently, I have noticed with pain among you, as well as among Theosophists in Europe and India, a tendency to quarrel over trifles and justify disunity in devotion to the cause of Theosophy. Believe me that this natural inclination, due to the innate imperfection of human nature, will not fail to take advantage of the ever-waking enemies of your noblest qualities in order to betray and deceive you... Be alert and watch yourself, and above all in those moments when personal desire leadership and wounded vanity strive to clothe themselves in peacock feathers of loyalty to the cause and altruism; given the current crisis state of our Society, the lack of self-control and vigilance can turn out to be fatal at every step... If every member of the Society were content with the role of an impersonal force serving the good, and were indifferent to praise or blame, relying on their work to achieve the goals of the Brotherhood, then The Ark of the Theosophical Society would be out of danger, and with our achievements we would amaze the world...” 18

More than a hundred years have passed since then... Currently, the Theosophical Society, with its headquarters in Adyar (Madras, India), is an international organization with members in 70 countries. These are people of different races, professing different religions. What binds them is that they share the goals of the Theosophical Society and, to the best of their ability, sincerely strive to establish harmony and mutual understanding between people. They are united by a desire to study the truth and share knowledge with others. Of course, as in any organization, not everything is simple and smooth... But all this can be considered as a search for ways to the spiritual revival of humanity.

In his article “Practical Theosophy,” Henry Olcott wrote: “ Make people think- this is what our Society has achieved to date and which some consider it a great merit, while others consider it a terrible fault. A person who joins the Theosophical Society will soon begin to ask questions to myself» 19 .

Now, in the 21st century, these questions and tasks are no less, and perhaps even more relevant, than 140 years ago. And at the new stage of human development, the thoughts and ideas brought into the world by the founders of the Theosophical Society and the Teachers of Wisdom require comprehension and implementation.

1 Naf Mary K. Personal memoirs of E.P. Blavatsky. M.: Sfera, 1993. P. 203.

2 Cranston S. E.P. Blavatsky: The life and work of the founder of the modern theosophical movement. 2nd ed. Riga; Moscow: LIGATMA, 1999. pp. 164 - 165.

3 Right there. P. 176.

4 Letters of the Mahatmas. Samara, 1993. P. 57.

5 Cranston S.

6 Olcott G.S. Practical Theosophy: Sat. M.: Sfera, 2002. P. 25.

7 Cranston S. E.P. Blavatsky: Life and Work... P. 181.

8 Naf Mary K. Personal memoirs of E.P. Blavatsky. P. 256.

9 Helena Blavatsky: destinies and faces... Sat. St. Petersburg: Firma "Costa", 2006. P. 63.

10 Naf Mary K.

11 Helena Blavatsky: destinies and faces... P. 62 - 63.

12 Cranston S. E.P. Blavatsky: Life and Work... P. 179.

13 Right there.

14 Naf Mary K. Personal memoirs of E.P. Blavatsky. P. 257.

15 Letters of the Mahatmas. pp. 190 - 191.

16 Letters of the Mahatmas. P. 12.

17 Helena Blavatsky: destinies and faces... P. 109 - 110.

18 Right there. P. 111.

19 Olcott G.S. Practical Theosophy. P. 10.

"surrounded by love and hatred, in the annals of world history her personality is coming immortal"
Schiller

There are people who come into the world with a clearly defined mission. This mission of serving the common Good makes their life a martyrdom and a feat, but thanks to them the evolution of humanity is accelerated. This was the mission of H. P. Blavatsky. More than a hundred years have passed since one May day in 1891. the heart of our great compatriot stopped beating. And only now we begin to comprehend the feat of her life.

None of those close to her, those who worked with her, people devoted to her, or her enemies knew all of her, with all her qualities. The variety of their opinions is amazing, as if before us is not one, but many personalities with the same name “Helena Petrovna Blavatsky”. For some, she is a great being who opened new paths to the world, for others, she is a harmful destroyer of religion; for some she is a brilliant and fascinating interlocutor, for others she is a vague interpreter of incomprehensible metaphysics; Now she is a great heart, full of boundless pity for everything that suffers and love for everything that exists, now she is a soul that knows no mercy, now she is clairvoyant, penetrating to the bottom of the soul, naively trusting the first person she meets. Some talk about boundless patience, others about her unbridled temper. And there are no bright signs of the human soul that are not associated with the name of this great woman.

But everyone, without exception, claims that she possessed extraordinary spiritual strength that subjugated everything around her. Her credulity and sincerity reached dimensions extraordinary for a soul that had collected such an unprecedented variety of life experiences: from a student of the Eastern sages to the no less unusual position of Teacher and herald of Ancient Wisdom, who sought to unite in a common esotericism all ancient Aryan beliefs and prove the origin of all religions from a single divine source.

“Living next to Elena Petrovna meant being in constant proximity to the wonderful,” wrote one of her biographers. She possessed the extraordinary abilities of a real Magician, surprising everyone with her erudition, deep holistic knowledge, and wisdom of the soul.

As one of her biographers says: “... She charmed and conquered everyone who came into contact with her more or less closely. She, with the power of her all-penetrating and bottomless gaze, performed the most incomprehensible miracles: flower buds opened before your eyes, and the most distant objects at just one call they rushed to her hands.”

“The whole history of literature,” writes Olcott, “does not know a more remarkable character than this Russian woman.”

Elena Petrovna was capable of incredible work and superhuman patience when it came to serving an idea, fulfilling the will of the Teachers. Her devotion to her Teachers was heroic, fiery, never weakening, overcoming all obstacles, faithful until her last breath.

As she herself said: “Nothing matters to me anymore except my duty to the Teachers and the Cause of Theosophy. All my blood belongs to them to the last drop. The last beat of my heart will be given to them...”

This Russian woman fought with great indomitable strength against the materialism that shackled human thought, she inspired so many noble minds and managed to create a spiritual movement that continues to grow, develop and influence the consciousness of mankind. She was the first to promulgate the sacred teachings on which all religions are based, she was the first to attempt to give a religious and philosophical synthesis of all centuries and peoples; it caused the awakening of the religious consciousness of the ancient East and created a world fraternal Union, the basis of which is respect for human thought, in whatever language it may be expressed, broad tolerance for all members of the single human family and the desire to embody not dreamy, but concrete idealism, penetrating into all areas of life.

Every century, the Teachers of Shambhala make an attempt to find a messenger through whom they can convey to the world part of the true ancient Teaching for the enlightenment of people.

In the 19th century, the choice fell on H. P. Blavatsky. “We have found one like this in 100 years on Earth,” wrote the Mahatmas.

H. P. Blavatsky was born on August 11, 1831. in Ekaterinoslavl, in an aristocratic family. Elena Petrovna's childhood and youth passed in very happy conditions, in an enlightened, friendly family with humane traditions. The second stage of life /1848-1872/ can be characterized by the words - Wanderings and Apprenticeship. 24 years of wandering, again and again renewed attempts to penetrate Tibet. This entire period of her life was first preparation for her apprenticeship, and then the apprenticeship itself.

The main obstacle was her temperament. Even with the Teachers, whom she admired, she was often militant, and for free communication she needed many years of self-education. “I doubt that anyone else has entered the Path with such difficulty or with greater self-sacrifice,” Olcott wrote. Teachers said: “In us, Blavatsky aroused special trust - she was ready to risk everything and endure any difficulties. More than anyone else, she had psychic powers, driven by extreme enthusiasm, uncontrollably striving for her goal, physically very resilient, she was for "We would be the most suitable, although not always obedient and balanced, mediator. Another, perhaps, would have had fewer mistakes in his literary works, but he would not have withstood, like her, seventeen years of hard work. And then much would remain unknown to the world." .

The 3rd period of Blavatsky’s life is a period of creativity that clearly bears the stamp of a certain spiritual mission /1873-1891/. In 1875 together with Henry Olcott, Elena Petrovna founded the Theosophical Society - one of the links in that chain of higher schools of secret knowledge, which were founded from century to century by employees of the Hierarchy, as needed, in one country or another, in one form or another. All these schools of higher knowledge were offspring of that One Tree of Life and the Tree of the Knowledge of Good and Evil. The task of the Theosophical Society is to unite everyone striving for the unity of humanity, regardless of race and religious beliefs, striving to understand the true nature of man and the Cosmos.

The seeds of higher knowledge sown by the Theosophical Society penetrated the consciousness of the people of the Western world and spread throughout the world. Such societies exist in all cultural countries; the Theosophical Society also operates in Moscow.

In the 70s of the last century, a wave of enthusiasm for spiritualism swept across America, Europe and Russia. Elena Petrovna writes: “I received an order to tell the public the truth about spiritualistic phenomena and their mediums. And from now on my martyrdom begins. All spiritualists will rise up against me, in addition to Christians and all skeptics. Let your will, Teacher, be done!”

She temporarily joined spiritualism to show all the dangers of mediumship sessions and the difference between spiritualism and true spirituality.

At the same time, Blavatsky was working on her first great work, Isis Unveiled. And then - the main work of Blavatsky’s life - “The Secret Doctrine” - 3 volumes, about a thousand pages in each /1884-1891/. The first volume reveals some of the mysteries about the creation of the Cosmos, the second - about human evolution, the third - about the history of religions.

The essence of the information given to humanity through Blavatsky in “Isis Unveiled” and in the “Secret Doctrine” that continues it, are revelations about the Great Creative Principle of the Cosmos, the creation of the Cosmos and man (microcosm), about the eternity and periodicity of Existence, about the basic cosmic laws by which life Universe. The teaching transmitted by Blavatsky is as old as humanity itself. So, the “Secret Doctrine” is the accumulated Wisdom of the Ages, and its Cosmogony alone is the most amazing and developed of all systems.”

The life of H. P. Blavatsky can be characterized in two words: martyrdom and sacrifice. More terrible than all the physical torment - there were many of them in her life - was the suffering of the soul that she endured as a result of collective hatred, misunderstanding, cruelty caused by her struggle against the ignorance and inertia of the human soul. For 17 years Blavatsky fought against ignorance and dogmatism in both science and religion. And all this time she was the center of attacks and slander.

She had colossal, comprehensive, incredible versatility of knowledge.

Here is a brief summary of the Teachings conveyed by her in her numerous works:

GOD. For Blavatsky there is no personal God. She is a supporter of pantheism. She does not believe that anyone can represent God on Earth. But every human being, as consciousness develops, feels the presence of the Divine principle within itself. God is a Sacrament. A person can comprehend only what his mind can accommodate and therefore attributes to God those qualities that were considered the best in each era in different regions.

Helena Petrovna Blavatsky was opposed to any discrimination based on beliefs, because knew all their relativity in time and space. No one owns the entirety of the Truth, but only a partial distorted vision of it. She was opposed to any racism, especially spiritual racism.

COSMOGENESIS. In the teaching transmitted by her, the concept of COSMOS arises. In Neoplatonism there is a definition of the Cosmos as a huge living form, constantly renewing itself like the body of any mineral, plant, animal or human. Actually, a person in this Cosmos is one of the many manifestations of life on the physical plane. Space has no dimensions comprehended by the mind. Our knowledge of the Cosmos increases in accordance with our progress. As history progresses, our ideas about the Universe change. Beyond this era-appropriate knowledge that culture reflects, there are ancient teachings that were transmitted to people by higher cosmic civilizations.

H. P. Blavatsky mainly uses the Tibetan book Dhyan. It talks about the Cosmos as an extremely complex organism with an infinite number of forms of matter and energy. And moreover, it is said that in addition to “our cosmos” (i.e. physical), there are others, more or less similar to ours, inaccessible to understanding due to the limitations of the human mind. Parts of the Cosmos, and even the whole of it, are born, live, reproduce and die, like any living creature. It expands and contracts through the process of cosmic breathing, based on the harmony of opposites.

Ancient traditions teach that souls evolve, going through millions of reincarnations, moving from planet to planet in order to enter a more perfect body. Some of the planets she mentions no longer exist today, some will only exist in the future. As they say in ancient texts, neither the reason nor the reason for which the Cosmos exists, “even the greatest clairvoyant, who is closest to the sky, knows.” This is the Sacrament of Sacraments. The beginning and the end elude human perception.

ANTHROPOGENESIS. Blavatsky does not accept Darwin's ideas. She supports the ancient Doctrines regarding humanity “landing” on Earth from the Moon. Gradually, these creatures began to acquire a bodily shell as the Earth became denser. On Earth, man develops in the physical body for more than 18 million years, first as a giant with limited intelligence. 9 million years ago, man already became similar to modern man. A million years ago, the so-called “Atlantean Civilization” was in full bloom, living on the continent located between Eurasia and America. Among the Atlanteans, technical progress has reached a very high level. This continent, due to geological disasters caused by the excessive use of energy such as modern atomic energy, split apart. The last remaining island sank into the waters of the ocean, called the Atlantic, 11.5 million years ago. The biblical story of Noah is reminiscent of this catastrophe.

NATURE LAWS. Blavatsky mentions two basic laws - Dharma and Karma.

Dharma is a universal law that directs everything towards its destination. Any attempt to deviate from the Dharma is accompanied by suffering and is rejected. That which is consistent with purpose is not subject to suffering and rejection. A person has the opportunity to deviate, because he has relative free will. The Wheel of Transformation gives him the ability to act rightly or wrongly. Any of his actions in both directions generates Karma, i.e. a cause that inevitably leads to an effect.

Blavatsky does not believe in the forgiveness of sins, but in the fact that they can be compensated for by merciful actions.

All souls are different in their external manifestation, but essentially the same, since they have no gender, nation, or race. A human being is always reincarnated only into a human being of the race and gender that he needs to gain experience.

Everything disappears over time only to appear again, but in reality nothing disappears or dies, but only sinks and reappears cyclically. In our world everything happens cyclically, while in the transcendental world everything happens in a circle.

LIFE AFTER DEATH. For Blavatsky, human beings remain roughly the same whether they are in embodiment or not. They carry out the inevitable cycle of birth, life and death.

PARAPSYCHOLOGICAL PHENOMENA. She treated them with disdain, believing that only those who were unable to comprehend the deepest truths could be carried away by them. She did not admit that some of these phenomena could supposedly stem from Good, and others from Evil; she considered them not something exceptional, but potentially characteristic of all people, regardless of their level of spirituality. In May 1891 Elena Petrovna died in her work chair, like a true warrior of the Spirit, which she was all her life. The day of her tranquility is celebrated as White Lotus Day.

“Let us not forget to express gratitude to those who imprinted Knowledge with their lives.” Looking back at the past of humanity, one can see a pattern of rejection of both discoveries and revelations that are ahead of their time. Until now, few people realize that not only the teachings she brought from the East, but also she herself, her personality, her extraordinary mental properties represent a phenomenon of the greatest importance for our era. It is not a theory, it is a fact.

“The day will come when her name will be written down by grateful posterity... at the highest peak, among the chosen ones, among those who knew how to sacrifice themselves out of pure love for humanity!” /Olcott/.

"...H.P.Blavatsky, truly, our national pride, the Great Martyr for Light and Truth. Eternal glory to her!" (E. Roerich)

Introduction
Hierarchy
Jiddu Krishnamurti
Annie Besant
Ramakrishna
Alice Bailey
Vivekananda