“The health of the people should be the supreme law” (Salus populi suprema lex esto)
The ACADEMICIAN THEOSOPHICAL is a THEOSOPHICAL web-blog interested in formulating a plan for a new Renaissance; especially the place of a revivalistic ‘NEO-CLASSICAL’ Movement. This explains the subtitle: Practical Action Toward a Theosophical Renaissance‡. Being and thinking in action is a concept of action, or praxis, but this is an inseparable concept from esoteric philosophy. It is the act of man being engaged in intellectual, spiritual, and moral struggle, through the exercise of will in the world. The line from the Analects expresses our sensibility:
“I believe in and love the ancients” (Analects 7.1)
We are New Academicians, or New Classical Theosophians on the march.
‡ The Acad is an independent blog. To learn more see What We Focus On.
Classical Theosophical Tradition
“Nothing better than those MYSTERIES, by which, from a rough and fierce life, we are polished to gentleness (humanity, kindness), and softened”—Marcus Tullius Cicero, De Legibus.
The origin of the philosophical teachings of the Theosophists precedes even the Trans-Himalayan School associated with H.P.B., T. Subba Row, and H.P.B.’s clandestine teachers. Countless times, we demonstrate that the Theosophical Movement was a bigger ideal, and the Theosophical Society atleast when it began, served as a hopeful beacon, or vehicle for Theosophists to propagate their mission to rebuild Western Philosophy. These origins involve that which ancient thinkers and philosophers generically knew and called — “the MYSTERIES” (or Ancestral Gnosis), which is practically a definite system (or Science), through which certain types of intellects in antiquity were apparently “bound together by a universal freemasonry of science and philosophy, which formed one unbroken chain around the globe.” Full vindication of the existence and nature of what this “science and philosophy” is underpins our very mission and deepest motive.
To inspire the fact, that it needs revitalization and new effort — faithful to the original mission of the Theosophists, and in keeping with the classical traditions — we correct misapprehensions about contemporary Theosophy.
The origins of the known Greek Gnosis, or theosophy through say, Neo-Platonists were traced to times antedating the Ptolemaic dynasties according to Diogenes Laertius (Diogenes Laërtius); and were passed down and meant for those their contemporaries styled “theodidaktoi” (god-taught). October 1, 1879, Helena P. Blavatsky of the 1875 Theosophical Society stated, that it is high time for Theosophists to explain the traditional side, or primitive system of Theosophy, that in antiquity was essentially alike in all countries and nations. The disciples of Ammonius Saccas, who revived the Wisdom-philosophy, were known as philaletheians (lovers of truth), and Theosophy claimed to be their successors.
The Neo-Platonists like Theosophists were Analogeticists —
“on account of their method of interpreting all sacred legends, symbolical myths and mysteries, by a rule of analogy or correspondence, so that events which had occurred in the external world were regarded as expressing operations and experiences of the human soul” (H.P.B., What Is Theosophy).
Minerva’s Symbolism and New Academicians
The Roman MINERVA/ATHENA (a Universal-PRINCIPLE), who signified the Deity of DIVINE WISDOM (or Jove’s/Zeus’s INTELLIGENCE) is our symbol. It is synonymous with the Greek meaning of THEOSOPHIA. The Roman MINERVA was represented in art and myth as a warrior with: — Valour, Wisdom-Intelligence, and Grace tempering her opposing principle of the aggressive warlike deity — MARS/Ares.
“New Academicians” alludes to Plato’s Academy, and “the Garden,” — a category for the Schools of Classical Greek Philosophical studies. The “Academy” alludes to initiatory colleges of old, and the perfectibilism (advance in virtue and intelligence) upon which those colleges were based, in antiquity; and because:
‘Real theosophy is altruism. It is brotherly love, mutual help,
unswerving devotion to truth.’ (Blavatsky, 1889).
We want to get rid of the stereotype of Western Philosophy as merely cold, analytical, and objective. As one sage focused on creating men of suitable behaviour and cultivated character in government, or gentlemen (chun tzu), the same ideal is envisioned; and to return to Philosophy its rightful, noble esteem.
We work for —