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This is the somewhat controversial, third volume of The Secret Doctrine by Helena Blavatsky which was published by Annie Besant after Blavatsky's death. Chapters include: Modern Criticism and the Ancients; The Origin of Magic; The Secresy of Initiates; Some Reasons for Secresy; The Dangers of Practical Magicl Old Wine in New Bottles; The Book of Enoch the Origin and the Foundation of Christianity; Hermetic and Kabalistic Doctrines; Various Occult Systems of Interpretations of Alphabets and Numerals; The Hexagon with the Central Point, or the Seventh Key; The Duty of the True Occultist toward Religions; Post-Christian Adepts and their Doctrines; Simon and his Biographer Hippolytus; St. Paul the real Founder of present Christianity; Peter a Jewish Kabalist, not an Initiate; Apollonius of Tyana; Facts underlying Adept Biographies; St. Cyprian of Antioch; The Eastern Gupta Vidya & the Kabalah; Hebrew Allegories; The Zohar on Creation and the Elohim; What the Occultists and Kabalists have to say; Modern Kabalists in Science and Occult Astronomy; Eastern and Western Occultism; The Idols and the Teraphim; Egyptian Magic; The Origin of the Mysteries; The Trial of the Sun Initiate; The Mystery Sun of Initiation; The Objects of the Mysteries; Traces of the Mysteries; The Last of the Mysteries in Europe; The Post-Christian Successors to the Mysteries; Symbolism of Sun and Stars; Pagan Sidereal Worship, or Astrology; The Souls of the Stars—Universal Heliolatry; Astrology and Astrolatry; Cycles and Avataras; Secret Cycles; The Doctrine of Avataras; The Seven Principles' The Mystery of Buddha' Reincarnations of Buddha; An Unpublished Discourse of Buddha; Nirvana-Moksha; The Secret Books of Lam-Rin and Dzyan; Amita Buddha Kwan-Shai-yin, and Kwan-yin.—What the Book of Dzyan and the Lamaseries of Tsong-Kha-pa say; Tsong-Kha-pa.—Lohans in China; A few more Misconceptions Corrected; The Doctrine of the Eye & the Doctrine of the Heart, or the Heart's Seal; and, Some Papers On The Bearing Of Occult Philosophy On Life.
A fountain of esoteric knowledge for deep truth seekers, this classic work examines the birth and structure of the universe and how everything has the Divine as its source. It also traces the development of humanity--drawing from sacred scriptures, mythology, and legends to give a spiritual view of human beings. Volume III is an index to help readers find any topic easily. Illustrations.
Contents: 1. 1889-1893.--2. 1894-1898.--3. 1899-1903.
The historiographers of religious studies have written the history of this discipline primarily as a rationalization of ideological, most prominently theological and phenomenological ideas: first through the establishment of comparative, philological and sociological methods and secondly through the demand for intentional neutrality. This interpretation caused important roots in occult-esoteric traditions to be repressed. This process of “purification” (Latour) is not to be equated with the origin of the academic studies. De facto, the elimination of idealistic theories took time and only happened later. One example concerning the early entanglement is Tibetology, where many researchers and respected chair holders were influenced by theosophical ideas or were even members of the Theosophical Society. Similarly, the emergence of comparatistics cannot be understood without taking into account perennialist ideas of esoteric provenance, which hold that all religions have a common origin. In this perspective, it is not only the history of religious studies which must be revisited, but also the partial shaping of religious studies by these traditions, insofar as it saw itself as a counter-model to occult ideas.