An analysis of the four cardinal virtues in the superior philosophic life

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An analysis of the four cardinal virtues in the superior philosophic life

The human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made.

This is said with reference to the prevailing double mistake a of limiting Theosophy to Buddhism: We theosophists of India are ourselves the real culprits, although, at the time, we did our best to correct the mistake. See Theosophist, June, This error must have crept in through inadvertence.

Sinnett was taught in America, even before Isis Unveiled was published, to two Europeans and to my colleague, Colonel H. Of the three teachers the latter gentleman has had, the first was a Hungarian Initiate, the second an Egyptian, the third a Hindu.

As permitted, Colonel Olcott has given out some of this teaching in various ways; if the other two have not, it has been simply because they were not allowed: But for others it has, and the appearance of Mr. It is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority.

Unwise is the correct term to use in their case.

All About Divine Life

For the Esoteric philosophy is alone calculated to withstand, in this age of crass and illogical materialism, the repeated attacks on all and everything man holds most dear and sacred, in his inner spiritual life. The true philosopher, the student of the Esoteric Wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions.

Moreover, Esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion.

It proves the necessity of an absolute Divine Principle in nature. It denies Deity no more than it does the Sun. Esoteric philosophy has never rejected God in Nature, nor Deity as the absolute and abstract Ens. It only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the Ever Unknowable.

Furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our humanity, and Buddhistic occultism occupies therein only its legitimate place, and no more.

Thus the reader is asked to bear in mind the very important difference between orthodox Buddhism—i. His Secret Doctrine, however, differed in no wise from that of the initiated Brahmins of his day.

Unable to teach all that had been imparted to him—owing to his pledges—though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the Buddha gave to the world only its outward material body and kept its soul for his Elect. See also Volume II. That doctrine was preserved secretly—too secretly, perhaps—within the sanctuary.

The mystery that shrouded its chief dogma and aspirations—Nirvana—has so tried and irritated the curiosity of those scholars who have studied it, that, unable to solve it logically and satisfactorily by untying the Gordian knot, they cut it through, by declaring that Nirvana meant absolute annihilation.

Toward the end of the first quarter of this century, a distinct class of literature appeared in the world, which became with every year more defined in its tendency. Being based, soi-disant, on the scholarly researches of Sanskritists and Orientalists in general, it was held scientific.

Works, most remarkable for their ingenious deductions and speculations, in circulo vicioso, foregone conclusions generally changing places with premises as in the syllogisms of more than one Sanskrit and Pali scholar, appeared rapidly in succession, over-flooding the libraries with dissertations rather on phallic and sexual worship than on real symbology, and each contradicting the other.

This is the true reason, perhaps, why the outline of a few fundamental truths from the Secret Doctrine of the Archaic ages is now permitted to see the light, after long millenniums of the most profound silence and secrecy.

Masonic Library - The Four Cardinal Virtues and Tassels

But, even the little that is now given is better than complete silence upon those vital truths. The world of to-day, in its mad career towards the unknown—which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist—is rapidly progressing on the reverse, material plane of spirituality.

An analysis of the four cardinal virtues in the superior philosophic life

It has now become a vast arena—a true valley of discord and of eternal strife—a necropolis, wherein lie buried the highest and the most holy aspirations of our Spirit-Soul.

That soul becomes with every new generation more paralyzed and atrophied. One of the greatest, and, withal, the most serious objection to the correctness and reliability of the whole work will be the preliminary STANZAS: The main body of the Doctrines given is found scattered throughout hundreds and thousands of Sanskrit MSS.

Every scholar, therefore, has an opportunity of verifying the statements herein made, and of checking most of the quotations. A few new facts new to the profane Orientalist, only and passages quoted from the Commentaries will be found difficult to trace. Several of the teachings, also, have hitherto been transmitted orally: However it may be, and whatsoever is in store for the writer through malevolent criticism, one fact is quite certain.

The members of several esoteric schools—the seat of which is beyond the Himalayas, and whose ramifications may be found in China, Japan, India, Tibet, and even in Syria, besides South America—claim to have in their possession the sum total of sacred and philosophical works in MSS.But reflection will disclose to us that these four virtues cover a surprisingly large part of the moral realm of human life.

Temperance means moderation not only in drink but in diet, not only in diet but in later philosophical and religious teachers, therefore, added to the cardinal virtues what they termed the theological virtues, namely.

The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings.

Behaviours or habits are classified under this category if they directly give birth to other immoralities. According to the standard list, they are pride, greed, lust, envy, gluttony, wrath and sloth, which are also contrary to the seven virtues.

[The following is a transcription of Igor Shafarevich's The Socialist work was originally published in Russian in France under the title Sotsializm kak iavlenie mirovoi istorii in , by YMCA Press. An English translation was subsequently published in by Harper & Row.

The first line of figures gives the regular series, from 1 to The second reproduces this line doubly; first ascending, from the first figure of 18, and then returning from the second figure of Niccolò Machiavelli (—) Machiavelli was a 16th century Florentine philosopher known primarily for his political ideas.

His two most famous philosophical books, The Prince and the Discourses on Livy, were published after his philosophical legacy remains enigmatic, but that result should not be surprising for a thinker who understood the necessity to work sometimes from the.

Start studying Morality questions Learn vocabulary, terms, and more with flashcards, games, and other study tools. "Explain each of the four cardinal virtues.

An analysis of the four cardinal virtues in the superior philosophic life

How are these virtues necessary to live a truly human life?".

Morals and Dogma: Council of Kadosh: XXVIII. Knight of the Sun, or Prince Adept