Bringing to you Theosophical Resources

Theosophy World is a collection of Theosophical resources available for those researching a specific topic, wanting to find information, how to get information or for those wishing to put together programmes, presentations or contact people who are doing work in these areas. The intention is to make material available on this website and easily accessed through several means.



The world-view of every individual is compounded of many dimensions of experience (including those that are tacit and unacknowledged as well as those which are consciously affirmed), but it is fundamentally based on one’s conception of reality. When we speak of the world, we do not mean the facts of existence of the things and events we encounter, but rather the basic set of metaphors in terms of which everything is interpreted. It is these which constitute our personal reality: the truth as we perceive it, the way in which the world as a whole is present to us.

Every age and every culture develops its own prevailing world-view, and every individual who is born into a culture must participate in it. We are all both responsible for and responsive to the world we live in. Even if we see our role as actively standing against the prevailing world-view and struggling to change it, that role has been created for us by our circumstance.

The Theosophical Society in America
By Aldous Huxley

The following excerpts are taken from the Introduction of The Perennial Philosophy, first published in 1944. Italics and bold fonts have been added for emphasis.

* * * * * * *

PHILOSOPHIA PERENNIS—the phrase was coined by Leibniz; 1 but the thing—the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man’s final end in the knowledge of the immanent and transcendent Ground of all being—the thing is immemorial and universal.

Rudiments of the Perennial Philosophy may be found among the traditional lore of primitive peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions. A version of this Highest Common Factor in all preceding and subAldous Huxley sequent theologies was first committed to writing more than twenty-five centuries ago, and since that time the inexhaustible theme has been treated again and again, from the standpoint of every religious tradition and in all the principal languages of Asia and Europe.

Written down by Mabel Collins

CONSIDER with me that the individual existence is a rope which stretches from the infinite to the infinite and has no end and no commencement, neither is it capable of being broken. This rope is formed of innumerable fine threads, which, lying closely together, form its thickness. These threads are colorless, are perfect in their qualities of straightness, strength, and levelness. This rope, passing as it does through all places, suffers strange accidents. Very often a thread is caught and becomes attached, or perhaps is only violently pulled away from its even way. Then for a great time it is disordered, and it disorders the whole. Sometimes one is stained with dirt or with color, and not only does the stain run on further than the spot of contact, but it discolors other of the threads. And remember that the threads are living—are like electric wires; more, are like quivering nerves. How far, then, must the stain, the drag awry, be communicated! But eventually the long strands, the living threads which in their unbroken continuity form the individual, pass out of the shadow into the shine. Then the threads are no longer colorless, but golden; once more they lie together, level. Once more harmony is established between them; and from that harmony within the greater harmony is perceived.

The Bhagavad Gita is one of the world’s most important books—indeed, one of the great books of human culture, Eastern and Western alike.

In India, the Gita is many things: it is the major guidebook to the spiritual life in the Hindu tradition; it is an eirenicon—a work that harmonizes the diverse views of life that find a place within traditional Indic religious philosophy, and it is an inspirational and culturedefining book that is to Indian society what the gospels are to the West. It is hard to overstate the importance and centrality of the Gita to Indian life. 

The Bhagavad-gita, or, The Lord's song with the text in Devanagari and an English translation by Annie Besant

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by Pablo D. Sender

Originally printed in the Winter 2011 issue of Quest magazine.
Citation: Sender, Pablo D. “The Theosophical Path of Meditaiton.” Quest  99. 1 (Winter 2011): 15-18.

The Theosophical Society was arguably the first organization in modern times to widely promote meditation in the West. Today more and more people are aware of meditation as an important aspect of the spiritual life, and when they get in touch with Theosophy they want to know what the recommended practice is. Although the Theosophical approach refrains from promoting any particular system of meditation for all people to follow, a wealth of teachings about meditation can be found in the Theosophical literature. In this article we will explore some of the methods recommended.

By James M. Somerville

Originally printed in the MAY-JUNE 2005 issue of Quest magazine. 
Citation: Somerville, James M. The Four Stages of Religious Development. Quest  93.3 (MAY-JUNE 2005):86-89

True open-mindedness is not a condition we are born with. Children assume that their parents' values and prejudices are the correct ones and that the way things are is the way they ought to be. In adolescence, we may begin to challenge the values and assumptions of our childhood and become open to other ways of thinking and acting. This attitude of receptiveness to new ideas develops in stages, and it can be spoken of as a kind of enlightenment.

Anyone on the road to enlightenment should be able to view objectively and sympathetically opinions quite different from what may be the sectarian absolutes accepted by his or her friends and relatives. In searching for a few words to characterize each of the four stages of religious development, I have settled upon the following: (1) the ecclesial or sectarian, (2) the retrospective or familial, (3) the transcendent, and (4) the nondual or advaitan. The ecclesial or sectarian adheres to the present, the way things are now and should forever be. The retrospective or familial looks to the past, to the anointed founder or flag bearer of one's faith. The transcendent goes beyond both the present of the ecclesial and the past of the retrospective to the eternal source of all being. Finally, the nondual transcends transcendence in the sense that it encompasses the present and past as well as the eternal in the realization that there is only one Reality in which we have our being. Enlightenment is the conviction that we, as free and intelligent agents, participate in the Source, that in some sense We are That.


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Society Obects

  1. To form a nucleus of the universal brotherhood of humanity, without distinction of race, creed, sex, caste, or colour.
  2. To encourage the study of comparative religion, philosophy and science.
  3. To investigate unexplained laws of nature and the powers latent in humanity.



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