Теософия: различия между версиями

: "Первородный грех" был нисхождением души в материальный мир и в ряд физических тел, человек отныне становился Богом, обитающим в животном обличии. "Проклятием" является длительный цикл инкарнаций, который душа должна пройти прежде, чем она восстановит свое божественное состояние. Кроме того, в качестве "блудного сына" она получает больше почестей по возвращению в тело, чем душа, не стяжавшая ни силы, ни знания в процессе своего путешествия по низшим мирам. "Преисподняя" (hades) - это мир, в котором душа останавливается между инкарнациями. Этот мир имеет дуальную природу: в нем имеется Рай ("земли наслаждения"), являющийся жилищем душ благих, и Геенна ("долина огня") для нечестивых душ. "Небеса" являются окончательным состоянием блаженства, достигаемого душой по освобождению от "колеса рождения" и аналогичны буддийской Нирване. "Погибель" (apoleia) - "восьмая сфера", или вместилище неодухотворенных остатков человечества по истечению периодов семи [коренных] рас, составлявших этот Эон, эти остатки - звериная часть человеческой природы. Рай и Геенна в личной инкарнации являются аналогами Небес и Погибели  

в более обширном цикле всего Эона. ''Эоническая жизнь'' is the consciousness of immortality consequent upon the recovery of the memory of past incarnations, man's life being then one of unbroken continuity throughout the Aeon though his outer existence continues to be a series of incarnations on earth. The "Second Death" is the dissolution of the psychic self of the irredeemably evil person, the soul thereby falling out of the evolutionary cycle through such loss of its vehicle for manifesting in the lower worlds. It is also the passing away of the physical and psychic worlds ("Death and Hades") at the end of the Aeon. "Resurrection" (anastasis) is any ascent from a lower to a higher state of existence, whether of individual man or of the entire race. As relating to the Aeon, or world-period, the "first resurrection" is the awakening to spiritual life, during the cycle, of the "just men" who have been "made perfect"; while the "second resurrection" is that of all mankind at the close of the world-period, when they are "judged every man according to their works." "Salvation" is freedom from the bondage of rebirth. Jesus is represented as a Saviour in that he taught and exemplified the right-conduct that alone can emancipate the soul from the material, animal existence, and awaken it to the realities of the spiritual life. "Faith" is intuitive knowledge, the dim reminiscence which the soul retains of its pristine state; true faith, instead of being but ignorant opinion, is the beginning of spiritual wisdom, "an assurance of things hoped for, a proof of things not seen." "Righteousness" is right-conduct, the perfect performance of duty in the light of a purified conscience. "Baptism," or lustration, is a ceremonial rite of purification, symbolizing successive degrees of initiation into the divine Mysteries. The exotericist, or "earthy man" (choikos), when he first comes to recognize the reality of the spiritual life, becomes a "believer" (pistos)', by the lustration of Water he becomes a "psychic" (psuchikos); by that of Air (pneuma), a "spiritual person" (pneumatikos) ; by that of Fire, a "perfect man" (teleios); and by that of Blood (ether), a full Initiate or Christos. The "Atonement" is the union of man's purified human self with his spiritual and divine Self; it is "vicarious" in the sense that the sinless spiritual Self is incarnated for the salvation of the animal-human creature formed" of the dust of the ground" that is, evolved from the elements. "Regeneration" is the "birth from above" when the soul, freed for ever from the prison of clay, puts on its "first garment" the deathless glorified body of the Initiate".