Philosophers From England

"The assertions of occult science are “made on the cumulative testimony of endless series of Seers who have testified to this fact. Their spiritual visions, real explorations by, and through psychical and spiritual sense untrammelled by blind flesh, were systematically checked and compared one with the other, and their nature sifted. All that was not corroborated by unanimous and collective experience was rejected, while that only was recorded as established truth which, in various ages, under different climes, and throughout an untold series of incessant observations, was found to agree and receive constantly further corroboration."

"Let this be the motto for you all—THE HIGHEST —and let all who join our ranks pledge themselves to that motto. We, too, will pledge ourselves, and every time this inward pledge is uttered by a man, an angel shall repeat his pledge and bear it like a torch to add to the great reservoir of power apportioned for our work. Let each who would so pledge himself, retire into solitude, the private room, some grassy height, some woodland shade, or, if he needs them not, into the chamber of his heart. There with fixed purpose let him first meditate, seeking to penetrate into the depth and meaning of our great ideal; then, having envisaged it, let him make firm resolve that he will ever strive towards it throughout this and his future lives; remembering that to the great all things are great."

"While the angels make no conditions, and impose no restrictions or limits to the activities and developments resulting from cooperation, they assume that no human brother would invoke them for personal and material gain. They ask for the acceptance of the motto of the Brotherhood and its practical application to human life in every aspect."

"Messenger after messenger has come and spread the truth abroad. It is you who have locked up such truths in temple, church, and mosque, and taken refuge in the courts of law, till self-denial is unknown, and is displaced by denial of the Self. Still you laugh contemptuously, when told that love shall save the world—or purity, or truth, or law, or sacrifice. You have hardened your hearts; yet He still comes, the embodiment of love, purity and truth, of law and sacrifice, to teach you once again the ancient truths, lest war—an even greater war—should take His place as Teacher of Angels and of Men."

"Wars come to rouse you, and you pray to God to save you from more wars! Pestilence and famine stride hand in hand across your heedless lives, and only as you see them threatening your repose do you awake, and, for a time, become your greatest selves. Yet from these, you pray unto your Lord, asking Him to deliver you! The deliverer from these is with you all the while, it is your innermost self; but as you will not be aroused by the Self within you, you must be awakened by the Self without. Know that in wars, plagues, cataclysms, you see yourselves, the expressions of your soul, striding torch in hand, through the dormitories in which your bodies lie, to stir you from your sleep, to drive away the dark shadows of self-satisfaction and content."

"In our Brotherhood, we must begin to hold aloft this great idea—THE HIGHEST —and each must pledge himself that nothing else will satisfy his soul. You must preach this gospel—that the cause of all things, good and ill, lies within ourselves, that the good may be made better and the bad disappear, only by action from within. It is the lives of men you must reform, not their laws; lives can only change when they conform to THE HIGHEST, instead of trifling with the lowest."

"The ideal of this brotherhood is to draw angels and men, two branches of the infinite family of God, into close cooperation. The chief purpose of such cooperation is to uplift the human race. To this end the angels, on their side, are ready to participate as closely as possible in every department of human life and in every human activity that holds cooperation in view. Those members of the human race who will throw open heart and mind to their brethren of the other sphere, will find an immediate response, and a gradually increasing conviction of its reality."

"In common, I believe, with the majority of fellow Christians, in my early years I accepted the Bible as the inspired word of God, a direct message from Deity to man. Later, however, a more critical approach to the Scriptures revealed incredibilities, impossibilities, and even obscenities, which both shocked and repelled me. Finding myself unable either to ignore these barriers to belief or to adopt a tolerant, uncritical acceptance of Holy Writ, two alternatives presented themselves to me. One was to discard entirely the orthodox concept of the Bible as an error-free and infallible source of spiritual wisdom and moral counsel, and the other to undertake a detailed study of the whole text. This latter course was chosen, and in this decision I was largely influenced by the discovery that many of the difficulties arising from a literal reading disappeared if much of the Bible was regarded as allegorical. (Author's Preface)"

"Since in this book certain familiar words are used in a special sense and certain ideas unfamiliar to most. Western readers are presented, this first Chapter consists of a definition of terms and a brief exposition of the philosophic basis upon which the book is founded."

"The decision taken by orthodox Christianity to concentrate upon the Bible as history rather than as a blend of history and allegory has, it is submitted, been responsible for disastrous results. When, furthermore, despite affronts to the intellect and a sense of propriety, it is insisted that the Bible is divinely inspired from beginning to end, then the adverse results become far-reaching indeed. Many moral evils may not unjustly be regarded as consequences of this choice. Indeed, such continued affronts cause some people to turn away from the Bible, from the religion founded upon it and, unfortunately, from the morality which Christianity inculcates."

"Chapter I, Definition of Terms"

"Thus studying the Bible, I have found that many of the difficulties and discrepancies which had hitherto proved so perplexing no longer exist. May those who are similarly perplexed and similarly seeking find in these Volumes solutions of their problems and the restoration of their faith. (Author's Preface)"

"From these concepts of the Deity there emerges inevitably the idea of a divine purpose, a great plan. That plan is assumed throughout this book to be evolution, but not of form alone. The word “evolution” is herein used to connote a process which is dual in its operation, spiritual as well as material, and directed rather than purely natural or “blind”. This process is understood to consist of a continuous development of form accompanied by a complementary and parallel unfolding of consciousness within the form. Although man cannot completely know the evolutionary plan -from his Superiors, Sages and Spiritual Teachers throughout the ages he learns that the motive is to awaken and bring to fulfilment that which is latent, seedlike, germinal. Divine Will, divine Wisdom, divine Intellect and divine Beauty, these are latent in all seeds, Macrocosmic and microcosmic. The apparent purpose for which the universe comes into existence is to change potentialities into actively manifested powers."

"Finally, I think it would be a great tragedy if, because of E. L. Gardner’s attack upon C. W. Leadbeater, less notice were taken of the latter’s valuable writings, especially those which expound basic Theosophy, for he always wrote with rare lucidity. His unique contributions to the literature upon the spiritual life, the Path of Discipleship, the Masters of the Wisdom and the Great White Brotherhood of Adepts upon Earth, are not likely to be equaled in their power to transform people’s lives in this period of world history. With so many other revealers of spiritual and occult wisdom to mankind, he has been—and by E. L. Gardner is now—decried and assailed. For me, however, C. W. Leadbeater was a giant amongst men, a great teacher and light-bringer to mankind, and I am indeed grateful for this opportunity of adding my testimony to that of others who knew him far more intimately than ever was my own privilege."

"Members of the Christian faith sometimes object to the doctrine of reincarnation on the grounds that to accept it would be a violation of Christian doctrine. While it is true that a Council of Constantinople in the sixth century A. D. pronounced belief in the pre-existence of the soul to be heretical, an examination of the Scriptures strongly suggests that the doctrine of rebirth was generally accepted in those days and that Our Lord himself believed it. Whether this be the case or not, the student of the Christian doctrine may well ask whether a decision made by a group of men in the sixth century should be regarded as binding today."

"This objection to reincarnation by Christians, on grounds of doctrinal fidelity, is sufficiently important to merit a somewhat detailed examination. From this it is found that reincarnation has neither been proclaimed nor condemned by any general council of the Church or by any creed accepted by a general council. The Council of Constantinople held in 543 A.D., which proclaimed heretical Origen’s teaching of the preexistence of the soul and affirmed the doctrine of special creation, was not a general council, and so not universally authoritative."

"According to this revelation of occult philosophy the Zodiac, the Galaxies and their component Systems, and the planets with their kingdoms and planes of Nature, elements, Orders of Beings, radiating forces, colours and notes, are not only parts of a coordinated whole and in “correspondence” or mutual resonance with each other, but also—which is of profound significance—have their representations within man himself. This system of correspondences is in operation throughout the whole of the microcosm, from the Monad to the mortal flesh, including the parts of the mechanism of consciousness, or vehicles and their chakras, by means of which the Spirit of man is manifested throughout his whole nature, varying in degree according to the stage of evolutionary development."

"The whole Universe with all its parts, from the highest plane down to physical Nature, is regarded as being interlocked, interwoven to make a single whole—one body, one organism, one power, one life, one consciousness, all cyclically evolving under one law. The “organs” or parts of the Macrocosm, though apparently separated in space and plane of manifestation, are in fact harmoniously interrelated, intercommunicative and continually interactive."

"The seeker for wisdom must... be prepared to delve deeply, to discover, and to interpret according to the classical keys, the numberless treasures of spiritual and occult wisdom and law which lie beneath the surface of all allegorical writings, littered with debris though that surface may appear to be."

"The Hidden Wisdom and Why It is Concealed"

"The Bible as a whole is not written systematically, however, but is a collection of books of history, historical metaphor, biography, law and poetry, all leading into one another without an apparent plan. The Books of the Prophets include both historical narrative and an anthology of Divine revelations. Those of Joshua, Judges, Samuel and Kings tell the history of the Jewish people from Joshua’s conquest of the Holy Land to the destruction of the first temple by Nebuchadnezzar of Babylon in 586 B.C. These Hebrew prophets were the conscience of the people; for in the face of powerful priests and raving multitudes they spoke up with one chief purpose in mind—to teach man “to do justly, and to love mercy, and to walk humbly with thy God.” (Micah 6: 8). Isaiah writes with dignity and power, condemning social systems which forget the needs of the poor. Amos, a “herdman and a gatherer of sycamore fruit” (Amos, 7: 14), declared God’s judgment upon the nations and upon Israel, also foretelling Israel’s restoration. Jeremiah dedicated himself to God, but was despised and persecuted by the people. He called for peace when nations prepared for war, and demanded an inward religion of sincerity at a time when priests were enforcing their orthodox codes."

"The greatest degree of power which occult science can bestow is to be derived from knowledge of the unity and interaction between the Macrocosm and the microcosm, the Universe and man. “The mystery of the earthly and mortal man is after the mystery of the supernal and immortal One”, wrote Eliphas Levi. Lao Tzu also expresses this truth in his words: “The Universe is a man on a large scale.”"

"...the great Book of Genesis—a marvellous cup filled with the “wine” of the esoteric knowledge of the Sanctuaries of ancient days. Temples of the Ageless Wisdom exist to-day, even if less easily discoverable, and in them are to be found the selfsame teachings, laws, successions, Initiations and radiations of the light of Truth. World changes are not reflected in the Mysteries, which are repositories and conveyors of eternal and unchanging Ideas. A sack of corn containing a silver cup awaits every Benjamin who finds himself called by a Hierophant (Joseph) from the “famine-stricken” outer world to the “storehouse” from which an elder brother (a Master) Who has already attained will, in prodigal abundance, supply a gift of the golden grain of eternal verities."

"When faced with the piling of the incredible upon the impossible in the Old Testament, and its portrayal of the Supreme Deity as an arrogant, ruthless and cruel despot, many people fall into atheism, agnosticism, cynicism and indulgence in vice. When, in addition, the Bible is found to contain accounts of frequent indulgence in illicit, and even incestuous, sexual relationships, the Christian Faith can come to be regarded as encouraging such practices, gross immorality being the unfortunate result."

"The Deity, In Occult philosophy, the Deific Power of the universe is not regarded as a personal God. Although imbued with intelligence, It is not an Intellect. Although using the One Life as vehicle, It is not Itself a Life. Deity is an inherent Principle in Nature, having Its extensions beyond the realm of manifested forms, however tenuous."

"The Old Testament is a collection of thirty-nine books containing poetry and philosophy, ritual law and social legislation, history, symbolism and metaphysics. Its oldest passages are thought to have been written in the days of Moses (about 1200 B.C.), and its latest parts belong to 200 B.C. Though now translated into over 1,000 different dialects and languages its original was written in Hebrew, once again the language of a living people dwelling in the State of Israel. More than a hundred authors wrote it, including priests, prophets and social revolutionaries. Whilst the Bible tells the early history of the Jewish people, then still known as Israelites, it differs from all other historical records. First in importance are the Five Books of Moses, known as the Pentateuch (Gr. “five books”) or by the Hebrew term Torah (Heb. “law”)."

"The reliability of the seership of C. W. Leadbeater has been challenged by E. L. Gardner, who has described the former’s occult experiences as being mere unconscious “thought-creations.” Since some members of the Theosophical Society have become very disturbed by this charge, I have decided, in response to many requests, to relate certain personal experiences which demonstrate to me that E. L.Gardner is in error. One of the accusations made by Mr. Gardner is that C. W. Leadbeater’s supposed contacts with the Masters of the Wisdom were largely imaginery, being the result of the unconscious projections of his own thoughts."

"The Torah describes the beginning of the world and the formative history of the Jewish people from Abraham—the first Jew and the creator of the monotheistic Hebrew religion—up to the death of Moses, and contains the Ten Commandments."

"C. W. Leadbeater received two letters from one of the Masters, both being in solid, objective form and transmitted occultly from beyond the Himalayas. This being the case, neither Mr. Gardner nor anyone else can truthfully say that C. W. Leadbeater’s first contacts with the Masters were imaginary. The two letters were, and still are, physical objects now preserved in the archives of the Theosophical Society. Although a very great deal of what C. W. Leadbeater said and described is beyond my own limited experience, I am able to offer the testimony that I have independently become assured of the truth of certain of his teachings. The existence of the human aura, for example, and of the changes and conditions produced in it by both temporary and habitual feelings and thoughts, are undeniable facts for me."

"The very title Sin, it is only a name without substance, hath no being in God, nor in the creature, but only by imagination; and therefore it is said, the imaginations of your hearts are only evil continually. It is not the body, nor the life, but the imagination only, and that not at a time, or times, but continually. Herein sin admitting of no form in itself, is created a form in the estimation of the creature; so that which is not to God, is found to be in a something creature; as you have it related, One man esteemeth one day above another, another esteemeth every day alike: what to one is pure, to another is impure; herein it appeareth but a bare estimation."

"I have travelled from one end of England to another, and as yet could find very few that could define unto me the object of their worship, or give me a character what that God is, so much professed by them; yet notwithstanding I could come into no city, town, nor village, but there I heard the name God under one form or another, worshipped that for God, which I had experience was no God: So that in the period of my pilgrimage, I concluded there was gods many, and lords many, although to me but one God: Therefore at my return, I was carried out by God to hold forth to the creature, the God yesterday, to day, and for ever."

"If God be in all things, as in all men, the wicked as the godly, wherein then is the state of the wicked worse than the godly? Yea, if God be in both, why have they both one title, but one wicked, another godly?"

"Religion always poses a problem for capitalism because, by saying that some things are sacred, it insists that not everything is saleable."

"In order for capitalism to have a clear path, it needs to profane all that is sacred; there must be no limits to what is saleable. The totalitarian commercialism which is now the established Church throughout the West has come close to achieving this."

"Most atheists, if they worship anything, worship something which really exists but is not worthy of worship."

"As a philosopher Stout is quite difficult to situate. His relation to English Idealism is complicated. We know that he advanced a position that Metz describes as ‘a “meeting” of pragmatist, realist and idealist motives’. Metz goes on to label Stout either an ‘old realist’ or a ‘new realist’ but definitely not an idealist. Passmore, more accurately, describes Stout as ‘pre-eminently … a philosopher of the middle way’. It is in this way that Stout is usually painted by much of the literature – a philosopher who was interested in reconciliation and compromise. This I think is true of his philosophy after about 1900."

"As to the skeptics of his age, his language is contemptuous and severe. Speaking of Scot, Adie, and Webster, he terms them "our new inspired saints . . . sworn advocates of the witches, who thus madly and boldly, against all sense and reason, against all antiquity, all interpreters, and against the Scripture itself, will have even no Samuel in the scene, but a confederate knave! Whether the Scripture, or these inblown buffoons, puffed up with nothing but ignorance, vanity, and stupid infidelity, are to be believed, let any one judge," he adds. ("Letter to Glanvil, the author of 'Sadducismus Triumphatus,' May, 25, 1678.") What kind of language would this eminent divine have used against our skeptics of the nineteenth century? p. 206"

"He firmly believed in apparitions, and stoutly defended the theory of the individuality of every soul in which "personality, memory, and conscience will surely continue in the future state." He divided the astral spirit of man after its exit from the body into two distinct entities: the "aerial" and the "aethereal vehicle." During the time that a disembodied man moves in its aerial clothing, he is subject to Fate -- i.e., evil and temptation, attached to its earthly interests, and therefore is not utterly pure; it is only when he casts off this garb of the first spheres and becomes ethereal that he becomes sure of his immortality. "For what shadow can that body cast that is a pure and transparent light, such as the ethereal vehicle is? And therefore that oracle is then fulfilled, when the soul has ascended into that condition we have already described, in which alone it is out of the reach of fate and mortality." He concludes his work by stating that this transcendent and divinely-pure condition was the only aim of the Pythagoreans."

"Within the context of revolutionary discourse, ideas which do not truly challenge consensual conceits become commodified within the consensual. ... Anything that can be removed from radical discourse will become incorporated and thereby nullified within the consensual narrative. Revolution and its leaders can all too easily become commodity: Che the poster, Sartre ‘le maitre de’. It is in this manner that revolutionary ideas are consumed as product within a construct of moderation calculatedly designed to render them impotent."

"Although neither an alchemist, magician, nor astrologer, but simply a great philosopher, Henry More, of Cambridge University — a man universally esteemed, may be named as a shrewd logician, scientist, and metaphysician. His belief in witchcraft was firm throughout his life. His faith in immortality and able arguments in demonstration of the survival of man's spirit after death are all based on the Pythagorean system, adopted by Cardan, Van Helmont, and other mystics. The infinite and uncreated spirit that we usually call God, a substance of the highest virtue and excellency, produced everything else by emanative causality. God thus is the primary substance, the rest, the secondary; if the former created matter with a power of moving itself, he, the primary substance, is still the cause of that motion as well as of the matter, and yet we rightly say that it is matter which moves itself. "We may define this kind of spirit we speak of to be a substance indiscernible, that can move itself, that can penetrate, contract, and dilate itself, and can also penetrate, move, and alter matter,"("Antidote," lib. i., cap. 4.) which is the third emanation."

"...indeed, if there were any modesty left in mankind, the histories of the Bible might abundantly assure men of the existence of angels and spirits... I look upon it as a special piece of Providence that . . . fresh examples of apparitions may awaken our benumbed and lethargic minds into an assurance that there are other intelligent beings besides those that are clothed in heavy earth or clay . . . for this evidence, showing that there are bad spirits, will necessarily open a door to the belief that there are good ones, and lastly, that there is a God."

"True religion, sprung from God above, Is, like her fountain, full of charity, Embracing all things with a tender love, Full of good will and meek expectancy, Full of true justice and sure verity, In heart and voice; free, large, even infinite, Not wedged in straight peculiarity, But grasping all in her vast active spright: Bright lamp of God! that men would joy in thy pure light!"

"Tell mankind Jehovah reigns; He shall bind the world in chains, So as it shall never slide, And with sacred justice guide. Let the smiling heavens rejoice, Joyful earth exalt her voice; Let the dancing billows roar, Echoes answer from the shore, Fields their flowery mantles shake; All shall in their joy partake; While the wood-musicians sing To the ever-youthful spring. Fill His courts with sacred mirth; Lo! He comes to judge the earth: Justly He the world shall sway, And His truth to men display."

"Oxford is, and always has been, full of cliques, full of factions, and full of a particular non-social snobbiness."

"I knew of myself, from the age of about fifteen, that I was a natural Tory. All my instincts and all my loves were Trollopian. I loved the thought of a landed aristocracy, though I would never be a member of one (I did not, even in my fantasies, believe that I should marry a duke). I loved hunting; I loved time-honoured hierarchies; I loved cathedrals. I wanted to become an old-fashioned scholar. Above all, perhaps, I loved the idea of accumulating, inheriting and passing on wealth to my family. Nothing could be further from the politics of the Left. Yet increasingly during the war I felt that to indulge my instincts was wrong. I must pull myself together, recognise the unfairness of my privileged and comfortable way of life, begin properly to aim for a classless society, think about politics, become someone who would go to what I vaguely thought of as Meetings. By 1945, I had talked myself pretty thoroughly round to the Left."

"There is no reason why someone who is in doubt about the existence of God should not pray for help and guidance on this topic as in other matters. Some find something comic in the idea of an agnostic praying to a God whose existence he doubts. It is surely no more unreasonable than the act of a man adrift in the ocean, trapped if a cave, or stranded on a mountainside, who cries for help though he may never be heard or fires a signal which may never be seen."

"[T]he Five Ways fail […] principally because it is much more difficult than at first appears to separate them from their background in medieval cosmology. Any contemporary cosmological argument would have to be much more different from the arguments of Aquinas than scholastic modernizations customarily are."

"Philosophy is not a matter of knowledge; it is a matter of understanding, that is to say, of organizing what is known."

"The predicate of a sentence may tell you what kind of a thing something is, or how big it is, or where it is, or what is happening to it, and so on. We may say, for instance, of St Thomas Aquinas that he was a human being, and that he was fat, clever, and holier than Abelard; that he lived in Paris in the thirteenth century, that he sat when lecturing, wore the Dominican habit, wrote eight million words, and was eventuarlly poisoned by Charles of Anjou. The predicats we use in saying these things belong, Aristotle would say, in different categories: they belong in the categories of, respectively, substance, quantity, quality, relation, place, time, posture, vesture, action, and passion."

"If it is necessary that each sentient being must have the possibility of achieving an overwhelming good, then it is clear that there must be some form of life after earthly death. Despite the many pointers to the existence of God, theism would be falsified if physical death was the end, for then there could be no justification for the existence of this world. However, if one supposes that every sentient being has an endless existence, which offers the prospect of supreme happiness, it is surely true that the sorrows and troubles of this life will seem very small by comparison. Immortality, for animals as well as humans, is a necessary condition of any acceptable ; that necessity, together with all the other arguments for God, is one of the main reasons for believing in immortality."