Author Topic: Theosophia  (Read 36 times)


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« on: April 09, 2019, 05:29:14 pm »
So this Mulla Sadra

developed this "Transcendent Theosophy", leader of the Iranian cultural renaissance in the 17th Century.  Created "a major transition from essentialism to existentialism" in Islamic philosophy.

Considered a comparable influence in Islam to what Martin Heidegger has been in the West.

Theosophy (Boehmian), being traced to Jakob Bohem
Theosophy (Boehmian)

The term theosophia appeared (in both Greek and Latin) in the works of early church fathers, as a synonym for theology:[5][6] the theosophoi are "those knowing divine things".[5][7] The term however acquired various other meanings throughout its history.[8] The adjective "theosophos" (θεόσοφος) "wise in divine things" was applied by Iamblichus to the gymnosophists (Γυμνοσοφισταί), i.e. the Indian yogis or sadhus.[9]

Scholars of esotericism such as Godwin and Faivre differentiated the tradition of religious illumination from the religious system established in the late nineteenth century by Helena Blavatsky by referring to the latter with a capital letter as Theosophy, and the former with a lower-case letter as theosophy.[10][11] Followers of Blavatsky's movement are known as Theosophists, while adherents of the older tradition are termed theosophers.[10][11] Causing some confusion was the fact that a few Theosophists such as C. C. Massey were also theosophers.[10][11]

The term theosophy was used as a synonym for theology as early as the 3rd century CE.[6] The 13th-century work Summa philosophiae attributed to Robert Grosseteste made a distinction between theosophers and theologians. In Summa, theosophers were described as authors only inspired by the holy books, while theologians like Pseudo-Dionysius the Areopagite and Origen were described as persons whose task was to explain theosophy. Therefore, the terms were the opposite of the present-day meaning.[11]

Faivre stated that "Theosophy is a gnosis that has a bearing not only on the salvific relations the individual maintains with the divine world, but also on the nature of God Himself, or of divine persons, and on the natural universe, the origin of that universe, the hidden structures that constitute it in its actual state, its relationship to mankind, and its final ends."[32]

Theosophy actually designates a specific flow of thought or tradition within the modern study of esotericism. Thus, it follows the path starting from the more modern period of the 15th century onward. Faivre describes the "theosophic current" or theosophy as a single esoteric current among seven other esoteric currents in early modern Western thought (i.e., alchemy, astrology, Neo-Alexandrian Hermeticism, Christian Kabbalah, Paracelsism (i.e., the studying of the "prognostications" of Paracelsus), philosophia occulta and Rosicrucianism).[33]

Faivre noted that there are "obvious similarities" between earlier theosophy and modern Theosophy as both play an important part in Western esotericism and both claim to deal with wisdom from a gnostic perspective. But he says there are also differences, since they do not actually rely on the same reference works; and their style is different. The referential corpus of earlier theosophy "belongs essentially to the Judeo-Christian type", while that of modern Theosophy "reveals a more universal aspect".[34] Although there are many differences between Christian theosophy and the Theosophical movement begun by Helena Blavatsky, the differences "are not important enough to cause an insurmountable barrier".[35][36]

Theosophers engage in analysis of the universe, humanity, divinity, and the reciprocal effects of each on the other. The starting point for theosophers may be knowledge of external things in the world or inner experiences and the aim of the theosopher is to discover deeper meanings in the natural or divine realm. Antoine Faivre notes, "the theosophist dedicates his energy to inventing (in the word's original sense of 'discovering') the articulation of all things visible and invisible, by examining both divinity and nature in the smallest detail."[7] The knowledge that is acquired through meditation is believed to change the being of the meditator.[37]

Faivre identified three characteristics of theosophy.[38] The three characteristics of theosophy are listed below.

1.Divine/Human/Nature Triangle: The inspired analysis which circles through these three angles. The intradivine within; the origin, death and placement of the human relating to Divinity and Nature; Nature as alive, the external, intellectual and material. All three complex correlations synthesize via the intellect and imaginative processes of Mind.
2.Primacy of the Mythic: The creative Imagination, an external world of symbols, glyphs, myths, synchronicities and the myriad, along with image, all as a universal reality for the interplay conjoined by creative mind.
3.Access to Supreme Worlds: The awakening within, inherently possessing the faculty to directly connect to the Divine world(s). The existence of a special human ability to create this connection. The ability to connect and explore all levels of reality; co-penetrate the human with the divine; to bond to all reality and experience a unique inner awakening.

Joe Golem: Occult Detective Volume 2--The Outer Dark

Brian Eno ( quite good )

Is it possible to have computers generate such music on their own, and even in real time?

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