Cargo Cults

Allegedly, Cargo Cults sprang up in and around the remote islands of the South Pacific during WW2 when Allied troops dropped food and other necessary supplies such as medicine (along with armaments) from Cargo planes, though some believe Cargo Cults have been round much longer than that.  For the purposes of this illustration we’ll stick with WW2.

To the native inhabitants of these islands who had probably never seen a plane before, let alone one dropping ‘gifts’ from the sky, these events were regarded as miraculous.  When the war ended and these ‘gifts’ from the sky stopped the myth arose that they must have come from the gods.  Needless to say, these remote islanders kept hoping these generous sky gods would return with some more goodies.

They had presumably seen soldiers clearing paths on beaches for landing strips and doing military drills etc and many of these islanders took it into their heads that these must be the rituals necessary to preempt a visit.

Its easy to see how new religions are created 😉

Perhaps the most widely known is the ‘John Frum’ cargo cult.

See this article for more about John Frum http://www.nthposition.com/thelastcargo.php

© think-and-discern.com 2014

Guy Ballard and the ‘Ascended Masters’ phenomenon

Unveiled Mysteries by Guy Ballard writing as ‘Godfré Ray King’
Available to read on line here:http://www.bahaistudies.net/asma/unveiled_mysteries.pdf

 

A brief bio of Mr Ballard – originator of the ‘I AM’ movement, Theosophy student, introduced us to St Germain and the ‘Ascended Masters’ and allegedly a fraudster.  Without him Sheldon Nidle and the other Ascended Master flunkies would have to find other ways to make a living. 

 

©Think-and-discern.com 2014

Old Diary Leaves – H S Olcott

http://www.theosophy.ph/onlinebooks/odl/odl1toc.html

Excerpt

CHAPTER I

FIRST MEETING OF THE FOUNDERS

SINCE I am to tell the story of the birth and progress of the Theosophical Society, I must begin at the beginning, and tell how its two founders first met. It was a very prosaic incident: I said “Permettez moi, Madame,” and gave her a light for her cigarette; our acquaintance began in smoke, but it stirred up a great and permanent fire. The circumstances which brought us together were peculiar, as I shall presently explain. The facts have been partly published before.
One day, in the month of July, 1874, I was sitting in my law-office thinking over a heavy case in which I had been retained by the Corporation of the City of New York, when it occurred to me that for years I had paid no attention to the Spiritualist movement. I do not

2 OLD DIARY LEAVES
know what association of ideas made my mind pass from the mechanical construction of water-metres to Modern Spiritualism, but, at all events, I went around the corner to a dealer’s and bought a copy of the Banner of Light. In it I read an account of certain incredible phenomena, viz., the solidification of phantom forms, which were said to be occurring at a farm-house in the township of Chittenden, in the State of Vermont, several hundred miles distant from New York. I saw at once that, if it were true that visitors could see, even touch and converse with, deceased relatives who had found means to reconstruct their bodies and clothing so as to be temporarily solid, visible, and tangible, this was the most important fact in modern physical science. I determined to go and see for myself. I did so, found the story true, stopped three or four days, and then returned to New York. I wrote an account of my observations to the New York Sun, which was copied pretty much throughout the whole world, so grave and interesting were the facts. A proposal was then made to me by the Editor of the New York Daily Graphic to return to Chittenden in its interest, accompanied by an artist to sketch under my orders, and to make a thorough investigation of the affair. The matter so deeply interested me that I made the necessary disposition of office engagements, and on September 17th was back at the “Eddy Homestead,” as it was called from the name of the family who owned and occupied it. I stopped in that house of mystery, surrounded by phantoms and having daily

FIRST MEETING OF THE FOUNDERS 3
experiences of a most extraordinary character, for about twelve weeks—if my memory serves me.

Count de Saint Germain by H S Olcott

Count de Saint Germain
Two Messengers of the White Lodge

By H.S. Olcott
[Reprinted from The Theosophist July 1905]; Theosophical Publishing House – Adyar, Chennai (Madras) India

To me, one of the most picturesque, impressive and admirable characters in modern history is the wonder-worker whose name heads this article. The world does not see him as a recluse of the desert or the jungle, unwashed, wrinkled, hairy and clothed in rags, living apart from his fellow men and devoid of human sympathies; but as one who amid the splendour of the most brilliant European courts, equalled the greatest of the personages who move across the canvas of history. He towered above them all — kings, nobles, philosophers, statesmen and men of letters, in the majesty of his personal character, the nobility of his ideals and motives, the consistency of his acts and the profundity of his knowledge, not only of the mysteries of Nature, but also of the literature of all peoples and epochs. By reading all I could find about him, including the instructive articles of Mrs Cooper-Oakley in The Theosophical Review (Vol 21 and 22) I have come to love as well as to admire him; to love him as did H.P.B. ; and for the same reason — that he was a messenger and agent of the White Lodge, accomplishing his mission with unselfish loyalty and doing all that lay within manâ’s power to benefit others.

cont’d here: http://www.theosophical.org/library/1864

Theosophy Pamphlet – ‘Applied Theosophy’ by H S Olcott

“Applied Theosophy by H.S. Olcott

Reprinted from The Theosophist June 1889

Published in 1930
Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India

PEOPLE speak of pure mathematics and applied mathematics; the former belong properly to the region of the ideal, not of the ideal in the sense of the fanciful, for there is nothing less fanciful than mathematics, but the ideal in the sense of the metaphysical, which is the really real; the latter is the very imperfect expression of the former in terms of matter, and roughly utilized for the purposes of this mundane existence. Now it is a question which demands the very serious attention of the Fellows of this Society, whether there does not exist something which bears the same relation to “pure Theosophy” that applied mathematics bear to pure. If “applied Theosophy” expresses any real idea, what is implied in the term? Can the Fellows of the Theosophical Society apply their knowledge to the affairs of our mundane existence? Is it possible to materialize, however imperfectly, the great mass of high aspirations and altruistic sentiments that have accumulated in the literature of Theosophy and in the souls of Theosophists, and which at present, for want of an outlet, seem to threaten us with a congestion of spirituality?

The first question that naturally arises is, whether the action of the Theosophical Society in every respect should be limited to its declared Objects. On the general principle that every one should mind his own business, the presumption is in favor of this view. No one on joining our Society relinquishes his right to take a personal part in any other movement for the benefit of his fellow men, nor escapes his duty of doing so. But every “Cause” has its special organization and organs, and pre-empted field of work, and if the Objects of the Theosophical Society are taken seriously by its Fellows, are they not enough to occupy very fully all the time and energy these are likely to be able to spare from the routine business of life? Of the three Objects, two are distinctly separated from everything else. The study of Eastern philosophies, religions and sciences, and the investigation of the obscure forces in Nature and powers in man, are specialties, which have little or no direct connection with the altruism which it is the peculiar function of Theosophy as an ethical system to publish to the world; more than this, they may be said to be both of them unsocial in their nature, since their tendency is to isolate anyone who seriously occupies himself with them from sympathetic intercourse with his neighbors. The first Object is altogether different. To “form the nucleus of Universal Brotherhood,” so far from conducing to retirement and concentration, is a purpose so high, so deep, so broad, so universally sympathetic, so distant of realization, that it becomes vague and confused when the attention is directed to it, and to most Fellows this Object is about equivalent in practice to the formation of a nucleus for the recurrence of the Golden Age, or for the re-establishment of the Garden of Eden.

Now, experience proves, what reason might have foreseen, that a comparatively small proportion of the Fellows of the Society take up seriously either of the two contracting Objects, and that only an exceptionally enthusiastic Brother is moved to action by the expanding one; from which it follows that as far as concerns any activity or good influence in the practical affairs of life, the Fellows as a corporate body might as well be shut up in a little community like the Shakers, from whom the world hears once in

 every ten years or so.

If this, however, were all there were in the Theosophical Society, it would never have become the well- known, by many much esteemed, and, in certain quarters, roundly abused, institution that it is. The fact is that those who join the Society bring into it their knowledge and their activity, and the reputation of the Society has been built up by the individual efforts of its Fellows. Take away Isis Unveiled; The Secret Doctrine; Light on the Path; Esoteric Buddhism; Theosophy, Religion, and the Occult Science, and half a dozen other works, together with Theosophical magazines — all of them distinctly due to personal effort — and what would be left of the renown or notoriety of the Society? Since, however, the Theosophical Society is composed of its Fellows, and is what its Fellows make it, to say all that is in no way to disparage the Society, any more than it would detract from the beauty or utility of a Coral Island in the South Seas, to say that it owed its existence to the individual labors of the little lives that raised it from the bottom of the ocean. It is a mass of coral cells certainly, but it is something more it is a coral Island, with an added individuality of its own. …..cont’d here:

 

http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No143.pdf