The Theosophical conception, as widely put forward among thoughtful people, asks them to consider the coming of World Teachers as normal, not as abno… - Annie Besant
" "The Theosophical conception, as widely put forward among thoughtful people, asks them to consider the coming of World Teachers as normal, not as abnormal; as under a certain definite law, and not as a breach of continuity; as part of the Divine plan working out in human evolution, by which these Teachers form a long succession, appearing at quite definite intervals, and accompanied by certain definite signs or conditions in the civilization of the world to which they come. Theosophists, looking back over the world's religions, pointed out that each religion had such a great Teacher as its Founder; that no matter where you searched in the past, you found some magnificent figure at the commencement of a new era alike of religion and civilization; that you could trace a definite order; that you could recognize a quite intelligible sequence of world religions, rising one after another and appearing in the world when the previous civilization and religion was beginning to show signs of failing in its power, and of no longer being able thoroughly to cope with the conditions surrounding it. p. 126
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About Annie Besant
Annie Besant (1 October 1847 – 20 September 1933) was a British socialist, theosophist, women's rights activist, writer, orator, educationist, and philanthropist. She was an ardent supporter of both Irish and Indian self-rule. Besant met the co-founder of the Theosophical Society, Helena Blavatsky in 1890 and became a prominent member of the group.
Also Known As
Birth Name:
Annie Wood
Alternative Names:
Annie Wood Besant
•
Mrs. Annie Besant, née Wood
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Additional quotes by Annie Besant
The testimony of the great Zarathustrean Religion is clear, as is shown by the following, translated from the Avesta, in which, the journey of the Soul after death having been described, the ancient Scripture proceeds: The soul of the pure man goes the first step and arrives at (the Paradise) Humata; the soul of the pure man takes the second step and arrives at (the Paradise) Hukhta; it goes the third step and arrives at (the Paradise) Hvarst; the soul of the pure man takes the fourth step and arrives at the Eternal Lights.
To it speaks a pure one deceased before, asking it: How art thou, O pure deceased, come away from the fleshly dwellings, from the earthly possessions, from the corporeal world hither to the invisible, from the perishable world hither to the imperishable, as it happened to thee – to whom hail!<BRE>Then speaks Ahura-Mazda: Ask not him whom thou asketh, (for) he is come on the fearful, terrible, trembling way, the separation of body and soul.* [* From the translation of Dhunjeebhoy Jamsetjee Medhora, Zoroastrian and some other Ancient Systems, xxvii.]
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Many, perhaps most, who see the title of this book will at once traverse it, and will deny that there is anything valuable which can be rightly described as "Esoteric Christianity." There is a wide-spread, and withal a popular, idea that there is no such thing as an occult teaching in connection with Christianity, and that "The Mysteries," whether Lesser or Greater, were a purely Pagan institution. The very name of "The Mysteries of Jesus," so familiar in the ears of the Christians of the first centuries, would come with a shock of surprise on those of their modern successors, and, if spoken as denoting a special and definite institution in the Early Church, would cause a smile of incredulity.
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