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Dallas's "LAWS", NO EVIDENCE YET, P. 6.

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  • bri_mue
    Dallas: Theosophy is a name given to ideas and facts. These, being universally verifiable. Jerry: Theosophists, by and large, do not understand the
    Message 1 of 1 , Mar 10, 2002
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      Dallas: "Theosophy is a name given to ideas and facts. These, being
      universally verifiable."

      Jerry: "Theosophists, by and large, do not understand the difference
      between belief,fact, and law. I have been arguing this for years and
      seem to have gotten nowhere. There are some logical reasonings, but
      certainly no "proof."

      Bri.: What we have seen so far is Dallas copying some quotes from
      existing internet files. But has not been able to "explain" any of
      his (in spite of his denial) religious pseudo-assumptions about for
      starter, "reincarnation" that he quotes , let's stand provide any
      evidence that some of it might be true.

      While whaiting for something more concrete from Dallas then just
      copied quotes and preaching about unproven "facts." , let's have a
      short look at the historical development of some of these
      Blavatskyan reincarnation theorys. (not true of course, but hence
      probably the name "Asiatic" Brethern)

      And a local leader of the "Asiatic Brethern" prince Karl of Hessen-
      Kassel (at whose home the "Count of St.Germain died) had in 1790, a
      small proto-spiritualist circle in Copenhagen. He had been
      instructed in a reincarnationist doctrine resembling that of Kant and
      Lessing by a voice speaking from a white cloud. The wife of the
      Danish minister of foreign affairs, Auguste von Bernstorff, who was
      one of the five members, was proclaimed to be an incarnation of Mary
      Magdalene.( H.Veigelt""Johannes Kasper Lavater", 1991, 58 ff)

      It would take another six decades before the belief in reincarnation
      spread from such small groups of occultists to a somewhat larger
      audience of religious seekers. The basic mechanism of belief-the
      intervention of spiritual enti­ties-would remain remarkably
      unchanged for another century.

      The early history of French spiritism is less well documented than
      its Anglo-American counterpart." Spiritist phenomena were frequent in
      the salons of the mesmenists. The mediums, sometimes known by the
      specific term somnambules magnetiques and occasionally lumped
      together with other experts of the late eighteenth and early nine­
      teenth century cultic milieu under names such as voyante or sorciere,
      manifested an array of purportedly paranormal phenomena,
      includ­ing claims of multiple identities, clairvoyance and the
      reception of revealed messages from the spirit world.
      These messages attracted the attention of leading martinists such as
      Jean-Baptiste Willermoz.

      Willermoz conducted sessions with a talented somnambule, asking her
      questions to which, with the aid of the spirit world, she was able to
      give authoritative answers which were recorded in detail. The first
      documented afterlife beliefs of the mesmerist milieu are notes
      dat­ing from 1785, which are infused with Christian mythology: the
      dead go to heaven, hell or purgatory; or alternatively, their destiny
      will be decided on the day of judgment.(Nicole Edelman "Voyantes,
      guerisseuses et visonairres en France 1785-1914."1995: 23 ff)

      Allan Kardec presented questioning the spirit world as a new science.
      (It is known that Blavatsky started a spiritist circle based on Allan
      Kardec's teachings in Cairo)
      In particular, the introduction to "Le livre des esprits " by Kardec
      devotes considerable space to affirming the fundamentally scientific
      nature of the spiritist seances. Electricity, once a mysterious force
      was viewed as it may well be the cause of the physical
      manifestations. More con­ventional scientists, and skeptics in
      general, were declared to be sim­ply prejudiced.

      But with that several elements of what would become theosophical
      reincarnation doctrine were already in place. The human soul
      reincarnates in order to progress spiritually. Incarnations take
      place not only on earth, but also on other planets. However, the
      English channel was a formi­dable barrier to the spread of
      Kardecist theories of reincarnation, which did not gain much
      influence in the Anglo-American world until around 1880.
      The most important links across the two spiritualist cultures were
      provided by two cosmopolitan spokespersons. The first was Maria de
      Mariategui, who later married into the British nobility and became
      better known as lady Caithness, a leading Theosophist.
      Multilingual and widely traveled, lady Caithness became familiar
      with French esoteric and spiritist currents during her several stays
      in Nice and Paris. Beginning in or around 1872, she became the
      recipient of a series of mediu­mistic revelations from sources as
      diverse as Mary Stuart and the archangel Gabriel. These messages were
      set down in writing and, over a period of twenty years, grew into a
      series of books, some written in French and others in English. Thanks
      to the latter, lady Caithness had become a prominent spokesperson for
      reincarnation­ist doctrines by the mid-187O's. (See
      Godwin "Theosophical Enlightenment")

      The second link, Anna Kingsford, made the acquaintance of lady
      Caithness while studying medicine in Paris, and was probably
      introduced to the idea of reincarnation by her. Kingsford, who was
      also proficient in both French and English, was the creator of a
      religious worldview clearly based on Kardec's and the other French
      spiritists' melionistic beliefs. In her main work, "The Perfect Way
      or the Finding of Christ", published in 1882, she explains in
      typically evolutionist language how the soul aspires to progress from
      plant to animal to human, and finally to leave the physical body
      behind. Anna Kingsford herself claimed to have once lived as Mary
      Magdalene. In Kingsford's view, physical existence is an evil to be
      overcome. The goal of the human being is to leave behind this mortal
      form and become pure Spirit. However, in a somewhat elitist fashion,
      she believed that only a few souls in this materialistic age have the
      ability to elevate themselves to this stage.

      During her stay in Paris, Kingsford learned of the existence of the
      Theosophical Society and read Blavatsky's Isi's Unveiled. Upon her
      return to London, Kingsford joined the British section of the
      Society. A few British spiritualists had already adopted the
      doc­trine of reincarnation. However, it appears that the publication
      of "The Perfect Way", which attracted a great deal of attention, was
      cru­cial in achieving a critical mass for the controversial doctrine.
      One of the most influential spiritualist magazines, Light, edited by
      the nestor of British spiritualism William Stainton Moses, devoted con­
      siderable space to the controversy. Coincidentally or not, theo­
      sophical writings began to mention reincarnation more and more as a
      spiritual truth from around 1882.
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