Dating a man who was physically abused as a child
Sinnett's position and associations with the Theosophical Society together with his standing as an author in the Theosophical movement alike demand that his last writing should be published, and it is left to each reader to form his own judgment as to the value of the book in the light of his own study of the questions involved.NO record could truly be called a History of the Theosophical Society if it concerned itself merely with events taking shape on the physical plane of life.From the first such events have been the result of activities on a higher plane; of steps taken by the unseen Powers presiding over human evolution, whose existence was unknown in the outer world when their great undertaking — the Theosophical Movement — was originally set on foot.To those known in the outer world as the Founders of the Theosophical Society — Madame Blavatsky and Colonel Olcott — the existence of these higher powers, The Brothers as they were called at first, was more or less imperfectly comprehended.That some purpose the Brothers had in view was to be subserved by steps the founders felt impelled to take in the year 1875 was dimly realised.And in the first volume of Colonel Olcott's Old Diary Leaves it is possible to trace the growth of this belief and equally possible to see how remote from any true conception of thatpurpose were the ideas which animated the Founders when they held the meeting, since regarded as the inauguration of the Theosophical Society, in November, 1875.On the outer plane the idea of establishing a Society — its name was agreed on later — was suggested by Colonel Olcott during an informal gathering of persons who had become interested in Madame Blavatsky, at her rooms in New York, in September, 1875, the ostensible motive of the gathering being interest in a lecture to be given by a certain Mr.Felt on Egyptian antiquities and the magical science of the Egyptian priests, but we soon lose sight of Mr. The day after this gathering a more formal meeting was held, and those present resolved to form a Society for "the study and elucidation of Occultism, the Cabala, etc..".
"Early in the last century the drift of cultivated opinion in the western world had been definitely in the direction of pure materialism.The progress of science had encouraged the belief that all consciousness was the result of natural laws working through organized matter, satirised at the time in some verses dictated by a more spiritual faith: "I believe in corn and rice; not in virtue or in vice".But playful criticisms of that order had very little effect.The Masters saw the danger of the predominant tendency, and it was decided that an attempt should be made to ascertain whether the world was ripe for a partial revelation of the natural laws governing human evolution. Massey was then, by ballot, elected President of the new Branch Society and Miss Kislingbury was chosen as its Secretary.This attempt took the shape of the Theosophical movement. The meetings of the new Society were not held frequently. A suggestion is made that books should be selected and discussed, also that mesmeric experiments should be tried, but this idea does not seem to have been followed up.
While the Theosophical movement was still in the experimental stage theteachings, given as an experiment, were not systematically designed. The first resolution passed declared: "That in the opinion of the English Fellows of the Theosophical Society of New York present at this meeting, it is desirable to form a Society in England in connection and sympathy with that body". The next, after the inaugural meeting was held on the Ist of October, and then another month elapsed before there was a third. As we can see now the formation of the Societies in New York and London, regarded from a higher point of view, merely provided a framework to be animated later on.