Theosophy theosophy

(Theosophia = "wisdom concerning God") （ theosophia = "智慧關於上帝" ）

Theosophy is a term used in general to designate the knowledge of God supposed to be obtained by the direct intuition of the Divine essence. theosophy是一個詞，用在一般指定知識的上帝要得到直接直覺的神聖本質。 In method it differs from theology, which is the knowledge of God obtained by revelation, and from philosophy, which is the knowledge of Divine things acquire by human reasoning.在方法，它不同於神學，它是知識的神，得到啟示，並從哲學，它是知識的神聖的東西，由收購人的道理。 It is often incorrectly confounded with mysticism, for the latter is properly the thirst for the Divine, the aspiration for the invisible, and hence a natural manifestation of the religious sentiment.人們常常錯誤地混淆了與神秘主義，後者是正確的求知欲神聖的，由於嚮往無形的，因此，一種自然的體現了宗教情操。 By intuition or illumination the initiated Theosophists are considered to be in harmony with the central principle of the universe.由直覺或照明啟動theosophists被認為是在和諧與中央原則上的宇宙。 This knowledge of the secret forces of nature of the true relation between the world and man frees them from the ordinary limitations of human life, and gives them a peculiar power over the hidden forces of the macrocosm.這種知識是秘密的自然力量的真正關係世界和人類解放，他們從普通的局限性，人的生命，並讓他們有一個奇特的權力隱藏勢力的宏觀。 Their exceptional faculties are alleged as experimental proof of their superior science: they are the only guarantee of the truth of their teaching.其特殊的院系被指控為實驗證明其卓越的科學：它們是唯一的保證真理的教學。 They are said to transmit this truth by way of revelation.據說，他們是為了傳遞這個真理的方式啟示。 Thus theosophy appeals to tradition but not in the Christian sense.因此theosophy呼籲傳統，而不是在基督教的常識。

BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址：

Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目

E-mail 電子郵箱

(1) India is the home of all theosophic speculation. （ 1 ）印度是家中的所有theosophic投機活動。 Oltramere says that the directive idea of Hindu civilization is theosophic. oltramere說，該指令的想法印度教文明是theosophic 。 This development covers a great many ages, each represented in Indian religious literature.這方面的發展，包括了許多不同年齡，每個代表在印度宗教文獻。 There are formed the basic principles of theosophy.有建制的基本原則theosophy 。 Knowledge of the occult laws in nature and in life, the intuitive method, superhuman powers, hostility to established religion are not all equally apparent in each age, but are present conjunctively or separately through the whole course of its history.知識是隱性的法律性質，而且在生活中，直觀的方法，超人的權力，敵意，以既定的宗教是不是所有同樣明顯，在每一個年齡，但目前conjunctively或單獨通過的整個過程中，其歷史。 The early Brahmanic writings contain the germs, which have gradually developed into a rich vegetation of ideas and beliefs.早期brahmanic著作含有細菌，其中已逐漸發展成為一個草木茂盛的想法和信念。 These ideas are organized into systems, not however homogeneous or autonomous but mixed with other belief.這些想法整理成系統，但並非均勻或自主，但混有其他信仰。 Then they leave the schools to act upon the masses, either in forming a religion, eg Buddhism, or in penetrating popular religions already existing, eg Hinduism.然後，他們離開學校後，行為群眾，無論是在形成一種宗教，如佛教，或在穿透性民間宗教業已存在的，例如印度教。 Thus the Upanishads teach: that the individual soul is identical with the universal soul, hence the doctrine of advaita, ie non-duality; that the individual existence of the soul is a state of suffering, hence the doctrine of samsara, ie metempsychosis; that the individual soul is delivered from suffering by its reunion with the universal soul, a reunion realized by seizing the consciousness of identity with it, hence the doctrine of moksa, ie salvation.因此upanishads教導：個人的靈魂是一致的，與普遍的靈魂，因此，中庸兌塔，即非二重性，即個人存在的靈魂，是一個國家的苦難，因此，中庸輪迴，即metempsychosis ;個人的靈魂是由政府提供的痛苦，其與親人團聚的世界靈魂，與親人團聚的認識，把握意識的認同，因此，中庸moksa ，即救贖。 The basic doctrines of the Vedanta and Saukhya systems are monistic Pantheism, intuition as the supreme means to reach truth, metempsychosis, the world of sense is only a very little part of the category of things, the theory and method of salvation strictly intellectual.基本教義的vedanta和saukhya系統monistic泛神論，直覺，作為最高手段，以達到真理， metempsychosis ，世界上的意義，只是一個很小的一部分，一類的東西，理論和方法的救贖嚴格的智力。 These systems developed form the Upanishads.這些系統的開發，形成upanishads 。 The final development is the Yoga.最後的發展是瑜珈。 Yoga, ie "one who fits himself, or exercises", refers to the exercises practiced to free the soul from the body, which to it is like a string to a bird.瑜伽，即"一個人適合自己，或練功" ，是指以練習練習，以自由的靈魂從體內，其中的一方面是，就像一根繩索，以一隻鳥。 Some of these exercises were: to rid one's self of moral faults (though the masters do not agree as to what these faults are); to sit in certain painful postures, check the breath, and reduce thought to a minimum by staring at the tip of the nose; to place the soul in a particular part of the body, and so gradually acquire mastery over it, or, rather, let the soul, the true self, acquire mastery over the body; to stave and learn to subsist on air or even without it; to concentrate thought by meditation, ie to think of nothing.一些這些演習的有：消除一個人的自我道德故障（雖然主人不同意，以這些斷層） ;坐在某些痛苦的姿勢，檢查呼吸，並減少以為到了最低程度，由凝望頂端的鼻子把靈魂在某一特定的身體部分，因此，逐步掌握掌握它，或者相反，讓靈魂，是真實的自我，掌握精熟遍布全身;木板，並學會生存空或什至沒有它;集中思想，打坐，即認為是無中生有。 Thyana, the highest state of which is the cataleptic trance samadhi, in which the mind is suppressed but the soul is in full activity. thyana ，最高境界是cataleptic trance三昧，其中心是壓抑的，但靈魂，是在充分的活動。 In this sate the person is a mahatma, ie master-soul and can enjoy a temporary release from the body which it leaves to go roaming about, performing wonderful feats on material nature and controlling other less powerful souls.在這sate該人是印度，即主靈魂並可以享受暫時釋放身體，它葉片去漫遊，表演精彩的壯舉對材料的性質和控制其他不那麼強大的靈魂。 This latter was the secret of the Yoga's real power and was supposed to be done by a transfer of soul.這後者是秘密的瑜珈的實際權力，本來應該由一個轉移的靈魂。 When the soul re-enters the body, the Yoga wakes and is like other people.當靈魂重新進入身體，瑜珈醒來，並像其他人。 By repeated exercises the soul can become so strong that is secures perpetual release from the body, thus, according to the older Yoga teaching, it flies to heaven where it enjoys great happiness, riding in a celestial car attended by lovely women and music; but with the latter Yogas, on breaking all bodily bonds it formed immediate absorption into the Supreme Soul.通過反复練習靈魂可以變得如此強烈，是保證永久釋放身體，因此，根據老一輩瑜珈教學，它飛往天堂的地方，它有著巨大的幸福，騎在一個天體車出席可愛的婦女和音樂;與後者yogas ，就打破所有身體債券，形成即時吸收到最高人民法院的靈魂。

(2) Theosophic teaching comes to the front in the third period of Greek philosophy. （ 2 ） theosophic教學，到了前線，在第三期的古希臘哲學。 Hence it is found in the Jewish-Greek philosophy with the neo-Platonists.因此，我們不能發現，在猶太-希臘哲學與新platonists 。 The theosophic atmosphere due to the influence of the Orient is plainly shown in Plotinus.該theosophic氣氛中，由於受東方是赤裸裸地表明，在普羅提諾。 The Gnostic systems reveal more theosophy than theology and in the Jewish Kabbala is found a theosophy mixed with various forms of magic and occultism.在諾斯替體系，更多地揭示theosophy比神學和猶太卡巴拉是找到了theosophy混有各種形式的魔術和神秘學。 The Renaissance brought into modern thought neo-Platonism and the Kabbala, eg Reuchlin (d. 1492), Agrippa (d. 1535), Cardano (d. 1576), Paracelsus (d.1540), Weigel (d. 1588).文藝復興時代帶入現代思想的新柏拉圖主義和卡巴拉，如reuchlin （四1492 ） ， agrippa （四1535 ） ， cardano （四第1576 ） ， paracelsus （ d.1540 ） ，瓦伊格爾（四1588 ） 。 More important is the teaching of Jakob Böhme (d.1624).更重要的是教學中的雅各布böhme （ d.1624 ） 。 He taught that the "eternal dualism" of God is the ultimate cause of all evil; that there is a "dark" negative principle in God, which evil element makes manifest His goodness.他告訴我們， "永恆的二元論"的上帝是終極原因的一切邪惡，這是一個"黑色"的消極原則，在上帝，而邪惡的元素，使體現其善。 Without this there would be no revelation.如果沒有這個將不會有啟示。 Further, were it not for this principle God could not know Himself.此外，如果不是因為這個原則，上帝無法知道自己。 Böhme's teaching influenced Baader, Schelling, and Gegel. böhme對他的教誨影響baader ，謝林，並gegel 。 Theosophic principles colour the theology of Swedenborg, and are found in the group of modern thinkers, especially neo-Hegelians, who claim that the existence of God is know by direct intuition or by a special faculty of the soul. theosophic原則膚色神學swedenborg ，並發現了一批近代思想家，特別是新黑格爾派，有人聲稱存在的，神是知道由直接的直覺或由一個特別師生的心靈。

A new importance of these teachings in modern thought is due to the school of Modern theosophy dating from the foundation of the Theosophical Society in New York City by Madame Blavatsky in 1875.一種新的重要性，這些教誨在現代思維模式，這是由於該學院的現代theosophy約會，從立黨之本， theosophical社會，在紐約市，由夫人blavatsky於1875年。 She is the chief and only authority for the revelation of so-called Tibetan occultism.她是行政和唯一的權威，為啟示，使所謂的西藏神秘學。 AP Sinnett however used the term Esoteric Buddhism.鴨辛尼特但是用了密宗。 They claimed to have the true solution for the problems of the universe and of man from the Upanishads and Buddhist Sutras through Oriental savants, mahatmas, the faithful depositories of a profound and superhuman wisdom.他們聲稱有真正的解決方案的問題，宇宙的男子從upanishads和佛經通過東方savants ， mahatmas ，忠實地保存了深刻和超人的智慧。 In fact, a great part of their nomenclature is derived from India, and they seek there for a justification of teachings drifting about in modern thought and derived to a great extent, if not wholly, from neo-Platonic and Jewish sources through the Renaissance.事實上，在一個偉大的一部分，他們的命名是來自印度，而他們尋求有正當理由的教誨，漂流在現代思想和推導在相當程度上，如果不是全部，由新柏拉圖和猶太來源通過文藝復興。 The objects of the society are: to form the nucleus of a universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour; to encourage the study of comparative religion, philosophy, and science; to investigate the unexplained laws of nature and the powers latent in man.該物體的社會是：形成原子核一個世界大同的人類，不分種族，信仰，性別，種姓，或膚色;鼓勵研究比較宗教學，哲學和科學;探討原因不明的法律性質和權力潛伏在人。 This last clause gives occasion to include magic, the occult, the uncanny, and the marvelous in any and every form.這最後一句給人的場合，包括魔術，隱匿，鬼斧神工，以及精彩的，在任何一個形式。 Madame Blavatsky, with Colonel Olcott, went to India in 1878.女士blavatsky ，上校olcott ，前往印度於1878年。 Shortly afterwards her frauds were exposed through letters written by her and published by Columb and his wife, who had been in her service.不久之後，她的詐騙行為被揭露，通過書面信函，由她和公佈的columb和他的妻子，曾經在她的服務。 This was acknowledged by the London Society of Psychical Research, which in Nov., 1884 sent R. Hodgson, of St. John's College, Cambridge to investigate (Edmund Garrett, "Isis very much Unveiled", London, 1895; Francis Podmore, "Studies in Psychical Research").這是公認的，由倫敦的社會心理研究，而在11月， 1884年派出傳譯，惠普，聖約翰學院，劍橋調查（何厚鏵蓋瑞特" ， ISIS的十分揭幕" ，倫敦， 1895年;弗朗西斯podmore "研究心理研究" ） 。 In spite of this, however, the teaching was continued and propagated by her disciples Mrs. Besant, Col. Olcott, AP Sinnett, and others.雖然如此，但是，教學，是繼續和宣傳，她的弟子譚besant ，上校olcott ，鴨辛尼特和等。

Modern theosophy claims to be a definite science.現代theosophy聲稱自己是一個明確的科學。 Its teachings are the product of thought, and its source is consciousness, not any Divine revelation.其教義是產品的思想，其來源是覺悟，沒有任何神的啟示。 As a science it is supposed to be based on investigation and experimentation of the occult laws in nature and in human life.作為一門科學，它應該是基於調查和實驗研究隱匿性法律，在性質上和在人的生命。 Only those qualified for the inquiry can grasp these laws and they gain from this knowledge certain superhuman powers.只有那些有資格的調查，可以把握這些法律和他們受益於這種知識某些超人的權力。 Mrs. Besant calls it the great synthesis of life, ie of religion, science, and philosophy, as old as thoughtful humanity, proclaimed in a new form suited to the present time.夫人besant稱之為偉大合成的生活方式，即宗教，科學，哲學，作為老周到的人性，宣告了一個新的形式，適應當前的時間。 Its aim is that spirit is and can become the master of matter.其宗旨是本著這一精神，是可以成為大師的事。 Hence it is considered as a protest against materialism which teaches that thought and feeling are the results of the aggregations of matter.因此，它被視為一種抗議唯物主義教導我們的思想和情感是結果聚集的事。 Theosophy on the contrary sees in matter an instrument of life, and in thought the creative and moulding power of matter. theosophy反過來說，在看到事情的工具，貼近生活，在思想上，創作和塑造權力的事。

The basic teaching of theosophy is the universal brotherhood of humanity.基礎教學theosophy是世界大同的人類。 Hence springs the preaching of toleration to all persons and to all varieties of belief, eg Buddhists, Christians, Atheists, It considers the different religions as methods adopted by man in the search for God.因此彈簧的說教暫所有的人，以及所有品種的信仰，如佛教徒，基督徒，無神論者，它考慮了不同的宗教和方法所採用的男子在尋找上帝。 They are of necessity various, because men differ in temperament, type, needs, and stages of evolution.他們是有必要的多方面的，因為男人，會有不同的氣質，類型，需求，和各個階段的演化。 Hence they are different and imperfect expressions of truth.因此，它們是不同的和不完美的表達真理。 As such it says: "we cannot afford to lose any of the world's religions, for each has its partial truth and its characteristic message which the perfect man must acquire."因此，它說： "我們不能失去任何一個世界宗教的，對於每一項都有其局部真理及其特點訊息了一個完美的男人，必須具備" 。 Hence theosophy appeals to men as the great peacemaker, for it teaches that all religions mean one and the same thing, or rather that they are all branches of a single tree.因此theosophy呼籲男性作為偉大的和平締造者，因為它教導說，所有宗教的意思是同一個東西，或者更確切地說，他們都是分行的一個單一的樹。 In this sense it attacks comparative mythology which tries to show that religion was originally the fruit of man's ignorance wand will disappear with the increase of knowledge, whereas in fact religion comes from Divine knowledge, ie theosophy.從這個意義上講，它的攻擊比較神話它試圖表明，宗教本來是水果的人的無知棒將消失與增長知識，而事實上，宗教是來自神的知識，即theosophy 。

The principle of universal brotherhood rest upon the 'solidarity' of all living, of all that is, in the one life and one consciousness.原則世界大同休息後， '團結'的一切生活，一切就是，在一個生活和意識。 Solidarity springs from the belief in the immanence of God, the only and external life manifested in the multiplicity of creation.聲援泉水從信仰中內在的神，唯一和外界生活的體現，在多元化的創作風格。 All forces are external; there is no supernatural, except the superhuman and supersensuous, ie powers greater that those normally exercised by man, which, however, can be developed.一切力量都對外有任何超自然的，除了超人和supersensuous ，即權力更大，那些通常行使的人，卻可以得到發展。 Ignorance therefore makes the miracle.無知，因此使得奇蹟。 Hence there is on personal God, and for this reason Madame Blavatsky and Mrs. Besant say that theosophy is more readily embraced by Atheists and Agnostics.因此，對個人的神，並且為此夫人blavatsky和夫人besant說theosophy是更容易擁抱，無神論者和不可知論者。 Hence also Colville could teach that the spirit or soul in man is the only real and permanent part of his being; everything else pertaining to him is illusory and transitory.因此，也科爾維爾可以教導，這一精神或靈魂，在人，是唯一能夠真正和永久的一部分，他的身心健康;一切有關他的將是虛幻和短暫性。 Solidarity, ie the common life pervading all things, is thus made the basis of morality.團結的，即共同生活中普遍存在的一切事物，因而取得的基礎道德。 Hence a wrong done to one is done to all, as eg an injury inflicted on one part of the human organism results in pain diffused and felt throughout.因此一個錯誤做一做，因為如受傷對其中一部分人的肌體導致的疼痛瀰漫，並感受到。 At the same time we are told that God is good and man immortal, that the "immanence of God justifies religion", ie the search after Him, that all things move to good and to man's benefit, that man must understand and co-operate with the scheme of things.在同一時間，有人告訴我們，上帝是一件好事，人的不朽，即"內在的神有理由宗教" ，即搜索後，他指出，所有的東西搬到良好，並以人的利益，那人必須了解和合作經營該計劃的事情。

Man has seven aspects, or rather is being composed of seven principles.男子有七個方面的，或者更確切地說，是被組成的七項原則。 These are viewed in two groups: the Quarternary, corresponding to our animal nature, ie soul and body, the mortal part of man, the products of evolution; and the Triad, corresponding to our spiritual nature, ie spirit, for theosophists say that Christian philosophy hold the threefold division of body; soul, and spirit in man.所有這些都將在兩組：四元，相當於我們的動物性，即靈魂與身體，凡人的一部分人，是產品的演變及三合會，相當於我們的精神本質，即精神，為theosophists說基督教哲學舉行了三倍分工機構;靈魂和精神的人。 The Quaternary is made up of Sthula Sharira, ie physical body; Linga Sharira, ie astral double; Prana, ie principle of life; Kama, ie our passional nature.第四紀是由無數的sthula sharira ，即肉體; linga sharira ，即星際一倍; prana ，即原則上的生活;卡馬，即我們passional性質。 The Triad is composed of: Manas, ie mind or the thinker; Buddhi, ie the dwelling-place of spirit; Atnir, ie spirit.三合會的組成如下：瑪納斯，即記或思想家; buddhi ，即居住的地方，精神; atnir ，即精神。 Hence we find Atnir-Buddhi used conjointly.因此，我們找到atnir - buddhi用conjointly 。 This Triad is called the Immortal Triad.這個黑社會是所謂的不朽黑社會。 It is united to the Quaternary by Manas, in itself viewed as Higher Manas, sending out a Ray, which as Lower Manas is imbedded in Karma.這是美國向第四紀由瑪納斯，本身就被視為高瑪納斯，送出了光明，它為低瑪納斯是名列榜首的因果報應。 Thus Kama-Manas is the link joining our animal to our spiritual nature, and is the battle-ground of life's struggles.因此，卡馬-瑪納斯是連接加入我們的動物，以我們的精神本質，是身經百戰的地面生活的鬥爭。 Man is primarily divine, a spark of the Divine life; this living flame passing out from the Central Fire, weaves for itself coverings within which it dwells and thus becomes the Triad, the Atma-Buddhi-Manas, the Immortal Self.男子主要是神聖的，一點點的神聖生命，這生活火焰結業，由中央消防，編織出自己的罩棚內，它整篇從而成為黑社會， atma - buddhi -瑪納斯，不朽的自我。 This sends out its Ray, which becomes encased in grosser matter, in the Kamic body, in the Astral Double, and in the physical body.這發出了它的光，它已經成為我們包裹在grosser事，在kamic機構，在星際雙打金牌，並在肉體。 The Astral Double, ie rarer matter, the exact double of the physical body, plays a great part in spiritualistic phenomena.星際一倍，即罕見的事，確實雙重的肉體，發揮了很大的一部分，在spiritualistic現象。 The Manas is the real I, the reincarnating ego makes the human personality.瑪納斯是真正的我， reincarnating自我使得人的個性。 The Quaternary as a whole is viewed as the Personality, ie the shadow of the self.第四紀作為一個整體來看待，作為個性，即陰影自我。 In fact each principle or aspect may be considered a Personality in so far as it undervalues Atma, ie throws its shadow over Atma, ie the One Eternal Existence.事實上每一項原則或方面可將其視為一種人格至今，因為它低估了atma ，即全中，其陰影atma ，即一個永恆的存在。 The seer however knows that Atma is the one reality, the essence of all things, that Atma-Buddhi is the Universal One Soul, itself an aspect of Atma, that Atma-Buddhi-Manas is the individual mind or Thinker, that the shadow of Manas, our Atma-Buddhi, makes men say "my soul" and "thy soul", whereas in reality we are all one with Atma, the Unknown Root.這個季節能效比，但也知道atma ，是一個現實的，本質上的一切事物，即atma - buddhi是普遍有一個靈魂，這個事實本身的一個方面atma ， atma - buddhi -瑪納斯是個人心態或思想家，即陰影瑪納斯，我們atma - buddhi ，使得男人說： "我的靈魂" ， "你的靈魂" ，而在現實中，我們都是同一個atma ，未知的治本方法。 After death all of the Manasic Ray that is pure and unsoiled gradually disentangles itself, carrying with it such of life's experiences as are of a nature fit for assimilation with the Higher Ego.死亡後，所有的manasic射線是純潔和unsoiled逐步disentangles本身，背著它這種人生的經驗，是一個性質適合同化與更高的自我。 The Manasic Ego united to Atma-Buddhi passes into the Devachonic state of consciousness, rapt in blissful dreams coloured by the experiences of the earth-life.該manasic自我團結，以atma - buddhi通行證進入devachonic意識狀態， rapt在大幸事夢想色彩的經驗，地球的生命週期。 This state is a continuation of the earth-life shorn of its sorrows, and a completion of its noble and pure wishes.這種狀況是一個延續地球生命shorn其痛苦，並完成其崇高和純潔的願望。

Theosophy is not only a basis of religion; it is also a philosophy of life. theosophy不僅是一個宗教基礎，它也是人生哲學。 As such, its main teachings are reincarnation and the law of Karma.因此，它的主要教義是輪迴和法律賦予的因果報應。 Karma is the outcome of the collective life, a law of ethical causation.因果報應是成果的集體生活中，法律的道德因果關係。 In the past incarnation the ego had acquired certain faculties, set in motion certain causes.在過去的化身自我已經取得了一定的特長，設置在某些議案的原因。 The effect of these causes and of causes set in motion in previous incarnations and not yet exhausted are its Karma and determine the conditions into which the ego is reborn.的影響，這些原因和根源設在議案在以往的化身及尚未枯竭的，其因果報應，並確定了條件，其中我是重生。 Thus inequalities of natural gifts, eg genius, of temperament and of character are explained.因此，不平等的天賦，例如才華，氣質和人格的力量是解釋。 The law of progress is the law of involution and evolution, the returning of the Divine Spark into a unity with Spirit through various reincarnations, which are viewed as a process of purification.法律的進步是法律的乘方與演化中，選舉的神聖火花，變成團結的精神，通過各種reincarnations ，認為它們是一個過程的淨化。 Sin, poverty, and misery are the fruits of ignorance, and are gradually removed as the spirit in us becomes freed from earthly dross.單仲偕，貧窮和苦難是水果的無知，並逐步消除精神在我們成為擺脫俗世的糟粕。 There is no heaven nor Hell.有沒有天堂也不是地獄。 Death is the passage from this state of life to another.死亡是通過從這個國家的生活到另一個地方。 There is an evolution behind and before, with absolute certainty of final attainment for every human soul, ie to be one with the Absolute.有一個演變的背後之前，絕對肯定的最終實現，為每個人的心靈，即必須有一個與絕對的。 As man advances in this process his spirit becomes stronger, and can develop latent powers, not shown in ordinary mortals.隨著人類的進步，在這個過程中，他的精神變得更強，可以開發潛在的權力，而不是表現在凡人。

Criticism批評

In of a Christian ethical phraseology, theosophy in reality is a form of pantheism, and denies a personal God and personal immortality.在一個基督教倫理的說法， theosophy實際上也是另一種形式的泛神論，並否認個人的上帝和個人不死的。 Its appeal to the spiritual in man, and its striving after union with the Divine are based upon a contradictory metaphysic, an imaginary psychology, a system of ethics which recognizes no free-will, but only the absolute necessity of Karma.其呼籲的精神，在人，其努力後，聯盟與神聖是根據矛盾的形而上學的，是想像的心理，倫理制度，即認識，沒有自由意志，而僅是絕對有必要的因果報應。 No evidence or proof is given for its teaching except the simple statements of its leaders.沒有證據或證明，是由於其教學中，除了簡單的報表，它的領導人。 The denial of a personal God nullifies its claim to be a spiritualistic philosophy.剝奪個人的上帝勾銷其索賠是一個spiritualistic哲學。 Judging it as presented by its own exponents, it appears to be a strange mixture of mysticism, charlatanism, and thaumaturgic pretension combined with an eager effort to express its teaching in words which reflect the atmosphere of Christian ethics and modern scientific truths.看它由它自己的指數，這似乎是一個奇怪的混合物神秘主義， charlatanism ， thaumaturgic預緊加上一個熱心的努力，以表達其教學中的話，反映了大氣中的基督教倫理和現代科學的真理。

Publication information Written by John T. Driscoll.出版信息書面約翰湯匙driscoll 。 Transcribed by Virginia Mokslaveskas-Funkhouser.轉錄由弗吉尼亞mokslaveskas - funkhouser 。 Dedicated to Tess Olivia The Catholic Encyclopedia, Volume XIV.致力於苔絲張震天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約

Bibliography 參考書目
Wright, Modern Theosophy (Boston and New York, 1894): Besant, Theosophical Manuals (London, New York and Madras, 1892); Lectures on the History of Religons: Catholic Truth Society: V, Theosophy (London and New York, 1911); Hull, Theosophy and Christianity (Catholic Truth Society); De Grandmaison, Le Lotus Bleu in series Science et Religion (Paris); Busnelli, Manuale di Teosofia (Rome, 1910); Oltramere L'historie des idées théosophiques dans l'Inde (Paris); Clarke in The Month (Jan., Feb., March, 1897).賴特，現代theosophy （波士頓和紐約， 1894年） ： besant ， theosophical手冊（倫敦，紐約和馬德拉斯， 1892年） ;講授歷史religons ：天主教真理社會：五， theosophy （倫敦及紐約， 1911年） ;船體， theosophy和基督教（天主教真理學會） ;德朗梅松，樂荷花路蘭在一系列科學與宗教（巴黎） ;布斯里尼， manuale迪teosofia （羅馬， 1910年） ; oltramere l'的歷史萬主要概念théosophiques dans l'度指數（巴黎） ;克拉克在本月（ 1月， 2月， 3月， 1897年） 。

This subject presentation in the original English language這一主題演講，在原有的英語

Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱

The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html