Teosofia Científica /Scientific Theosophy: Maitreya and Theosophy

Also watch this summarized content in Video

The impact that Theosophy has had on the world in recent centuries suggests that this school may have had some transcendental function, since it would serve as the basis for many others that followed. What is the reason for this influence? Certainly the rich content it brought and the many thought-provoking ideas it presented, and in the midst of all this much is due to the personality of Helena P. Blavatsky herself, rich, confusing and captivating. And at her side a whole host of researchers of different calibers, some of them also highly respectable.

There is no doubt that the Hierarchy is behind these works to a greater or lesser extent, also directing things in this stage of planetary transition. Naturally, the future Buddha himself would drink copiously from these sources, revising much that was necessary and developing even more advanced content, thus restoring the true “Theosophy of the Masters” and thereby confirming the prophecies of the great theosophists. At the end of the video, we will indicate links to access this new content, intended to build the new times of humanity.

In this paper we will analyze some of Blavatsky's prophecies regarding Maitreya in particular, as well as Alice A. Bailey's prophecies in this regard. Theosophy's relationship with prophecies has been quite intense, sometimes following conventional ideas and sometimes bringing original information, but everything always requiring corrections, as is natural in transitional schools such as Theosophy.

Naturally, when dealing with Maitreya, for many the first question that comes to mind in this context is the case of Krishnamurti, who was a character chosen by certain prominent theosophists to be the future World Teacher, more or less in the manner of the Tibetan tulkus, which is, however, an institution that has been questioned on many occasions within Tibet itself.

Perhaps the best that can be said about Krishnamurti is that he brought a general counterpoint to the strong body of beliefs held by the Theosophical Society. However, considering that his philosophy was quite radical, it would still lack a synthetic approach, which is what good Initiation Schools traditionally do when they propose rather than impose, or suggest rather than define questions.

Thus, Krishnamurti was a philosopher whom the Theosophical Society raised to stardom, declaring that he was destined to be a great Master, and who, despite later disagreeing with this Society, managed to preserve to a large extent - in theory - his status as an instructor authorized by the Hierarchies. The dissolution of the Order of the Star, however, exposed the moral crisis that was ravaging the Theosophical Society at the time, leading the Masters to increasingly seek other vehicles.

For many, Krishnamurti would still perhaps be the awaited avatar, even if he apparently tries to distance people from the Masters. Nevertheless, Blavatsky had announced that Maitreya would come in the Seventh Aryan sub-race, which is South America, which would be a far cry from a young man found in India to be raised in Europe. Theosophists were not so mistaken when they imagined that the work of the Theosophical Society had a messianic vocation. However, things simply did not turn out the way some would have it.

1. Theosophical prophecies

This major prophecy by Blavatsky deserves to be explored, because it is reinforced by many other visions of the future. South America is in the direct focus of the energies of the New Age, since the projection of the Earth's polar axis is currently approaching its eastern coast, which is Brazil. The problem here would be the chronology used by modern theosophists, inspired by the religious literature of India, which is full of veils and sometimes distortions.

Something along these lines, we have Blavatsky's evocation of the supposed five thousand years of Kali Yuga since the death of Krishna, as spoken of by certain devotional currents in India, to explain the creation of the Theosophical Society. Blavatsky was a powerful intuitive, but her interpretations were not always completely correct or completely wrong. The period of five thousand years represents a traditional racial cycle in many traditions, and the theosophical event is really related to a racial transformation. However, we must discard the interpretation that this entire period is related to a prolonged Kali Yuga, which is nothing more than a great confusion caused by ignorance of the intricacies of the Cosmic Clock.

Since different cycles and their divisions often have similar names, which can result in great confusion for the layman. Although some traditions mention the reality of “wheels within wheels”, people tend to focus on a single calendar in a simplistic way, running the risk of failing to understand things correctly. The only times when the Cosmic Clock was properly known were within the Initiatic Schools through their specialized knowledge, capable of working the various layers of knowledge or cycles in a harmonious and coherent way. However, the subject is better explained in our studies and we will not dwell here on an issue that has its complexities.

Well, moving on to Blavatsky’s prophecies, we have another important point in her announcement of the arrival of a more advanced successor at the end of the following century, made in the Introduction to her Secret Doctrine. This was based on his well-known doctrine of the arrival of a special infusion of light at the end of each Century. Some observers believe that the Theosophists at the beginning of that Century tried to anticipate things (without much success) through the preparation of Krishnamurti.

However, the 20th century and the beginning of the 21st century would not be just any time. In addition to ending a millennium, several Eras were about to end at that time. Calculations suggest that the Age of Aquarius may still take a couple of centuries, but there are other cycles perhaps more closely related to Maitreya that are already being renewed, such as the racial Era that had its transition in 2012 for the Mayans, and which corresponds to the five thousand years mentioned by Blavatsky to signal the creation of the Theosophical Society.

So Alice A. Bailey, who came to hold important positions in a prominent Theosophical Lodge in Los Angeles and was one of the most profound scholars of Blavatsky’s texts, often considered a kind of spiritual successor to the Russian, would try to recycle Blavatsky’s prophecy in grand style, giving it the dimension of the manifestation of the Masters of the Hierarchy and even of Christ himself...

Blavatsky highlighted the year 75 of the decades because the Theosophical Society was founded in 1875, and Bailey intuited prophecies for “around 1980”. The date is analogous to the publication of “Isis Unveiled” in 1877. And it is here that we have the beginning of Maitreya’s spiritual history, because it was there that he would have his great spiritual awakening in Christ, and in the future he would also become a great scholar of the teachings of these amanuenses.

However, perhaps Blavatsky’s greatest prophecy was her own life, with all its mistakes and successes. Behind her mistakes there were also many excellent intentions, and in any case we have a very fertile picture of a great seeker who opened new doors for humanity.

In this sense, it would perhaps be no less important to mention that Maitreya's horoscope has central characteristics similar to those of Blavatsky, especially the solar sign in Leo and the lunar ascendant in Cancer, special aspects that, in addition to having a great spiritual significance of their own because they are luminaries, provide both a strong intelligence and a great sensitivity, and also present important relations with the astrological symbolism of the New Age and the New Race. For this reason it would be possible to consider both servants as a kind of spiritual twins.

2. A theosophical epic

Throughout his intense journey of spiritual searches, Maitreya dedicated himself in a very special way to the study of Theosophy and related schools, without neglecting to delve into the theoretical and practical investigation of different religions and the study of many philosophical lines, as well as some branches of science related to cosmology, human evolution and social issues.

After his Christian and Western awakening, Maitreya began to investigate the philosophies of the East in depth, even living in ashrams to be able to gain in-depth knowledge of all their techniques. One of the doctrines that most caught his attention during his investigations was that of Theosophy, and like everyone else, Maitreya initially considered this knowledge very challenging. However, the future Buddha would be given a special opportunity to study these doctrines in depth because he was then in an ashram.

Although the establishment belonged to a parallel school, Maitreya happened to have the opportunity to create an entire theosophical library there. As a renunciant, Maitreya did not have the resources to buy books, but the tasks that he was given at one point in the ashram allowed him to have access to a wide range of theosophical literature, through business with a bookstore. Naturally, Maitreya would also study other subjects of interest there, among his own local studies, such as Yoga and Kabbalah, as well as Astrology and Sacred Geography, so that all of this would serve as a good introduction to the Mysteries.

So the local conditions were also excellent for developing intuition. It can be very advantageous to study inspired knowledge, such as modern Theosophy, within the powerful spiritual egregore of an ashram environment. The Masters personally help good students to understand the most difficult teachings, as long as the student strives to achieve the best study conditions. It was thus for Maitreya to bring together various currents of Orientalism - as well as different forms of yoga - into a spiritually productive theoretical-practical whole.

Of course, many other factors contributed to Maitreya being able to take his research so seriously. There is a great difference in the spirit of someone who seeks spirituality as a pastime or entertainment, and someone who does so with a perfectly professional purpose, with a vocation and with renunciations and sacrifices.

Later, Maitreya would no longer need this “external” egregore to access the assistance of the Masters, as he had taken advantage of the opportunity of the physical ashram to strengthen himself spiritually. He then reached what could be called the inner ashram, and where some also speak of a higher Self. From there, Maitreya would then travel freely in search of new centers located in remote regions, where he would already have knowledge of other theosophies, through which contact with the inner Masters could also be better developed. The messenger Helena Roerich was an inspired author and a great traveler with her husband, the artist Nicholas. Maitreya was also a traveler at the time, and was able to learn about these teachings through the centers he visited, thus contacting the one who would be his true Master of the Soul, and whose teachings would greatly illuminate his spirit. After some time and new journeys, Maitreya would also come into contact with the teachings of Alice A. Bailey's esoteric theosophy, which would prove to be equally enlightening and challenging, even though there was already much that was familiar to him. These teachings were already of a broad intellectual nature and rich in information, with many objective esoteric proposals. Through them, Maitreya would make solid contact with his true Spiritual Master, at a time when he was already preparing to return to his birthplace at the request of his family. Maitreya's contacts with his Masters were now so solid that he could marry without losing his spiritual connections, and in fact marriage would even help him to strengthen his spiritual path, advancing towards his own enlightenment. At this stage, Maitreya also approached Perennialism, which is a school related to certain principles of Theosophy, but with more advanced research into the roots of traditional knowledge. Maitreya would finally become enlightened in 1988, similar to the year of the publication of the “Secret Doctrine” in 1888, and would begin publishing in 1990 after also achieving his Adeptship. A great intellectual production then began, solidly supported by the direct link with the Masters, as well as by his esoteric experience and the rich personal library that he would try to organize during this period, in order to support the in-depth investigations into Traditional Knowledge that the Masters asked of him.

One of Maitreya’s great tasks would be in the area of hermeneutics, which at first would be directed especially towards the neo-theosophy of Alice A. Bailey, with which he now felt deeply identified and familiar, but he also turned to traditional esoteric symbolism to investigate ancient cosmology. In terms of yoga, Maitreya sought to value solar practices, illuminating and finding support for the techniques that the amanuenses and other related authors sought to disseminate, with a certain emphasis on the works of Roerich. The last stage of Maitreya's hermeneutical efforts would then be in favor of Blavatsky's own Theosophy, this complex character with whom Maitreya felt a sensitive personal affinity, even for the aforementioned astrological reasons.

This return of Maitreya to the core of Theosophy would have a particularly astrological or cosmological focus. Maitreya was always a great researcher of the different forms of astrology in the world. The same can be said of the paths of Initiation, a theme with which he always had a very direct and objective approach through his experiments with yoga. Over time, Maitreya would also end up becoming almost academically involved with the disciplines of Anthropology and Sociology, although always from a holistic and traditional perspective.

All this would be essential for Maitreya to be able to finally delve into the heart of theosophical mysteries. Above we briefly discussed the theme of the Cosmic Clock. It turns out that all this directly concerns the Kalachakra Doctrine of Tibet, of which the Stanzas of Dzyan represent some important segments, probably as a rescue of lost tantras. Due to his research into the universe of astrology, Maitreya was able to restore this traditional canon and to unravel the abstruse texts of Dzyan. It turns out that this knowledge also involves prophecies, the final keys to which can only be opened by those who come to fulfill the prophecies themselves, according to the ancient formula that says: “Revelation reveals the Revealer”. And so, thanks to Maitreya, Buddhists will finally pay attention to Theosophy and Hindus will look with respect on its esoteric postulates, in addition to deserving the applause of Science for demonstrating that Theosophy was able to anticipate important knowledge by more than a century.

3. Initiatic Theosophy

Despite their apparent esoteric discourse, the so-called “Mystery Schools” of today are in practice limited to theories and a diffuse gnosis, that is, to simple philosophies. Such schools tend to view esotericism as a dogma or a body of beliefs, whereas in the true Initiatic School, knowledge represents a science to be cultivated step by step in order to become an effective reality.

Through his lifelong efforts, Maitreya extracted the full initiatory potential of theosophical doctrines, something that authors such as Bailey, Roerich and Steiner had already begun to do. We can summarize Maitreya's opinion on the main theosophical mysteries - which are those gathered in the Secret Doctrine - in one sentence:

“Theosophy represents an egg that still needs to be cracked to reveal its true contents, in order to expose the real intentions of the Hierarchies that were behind these efforts.”

For Maitreya, Theosophy also represents a great secret mine yet to be duly explored, after all, Blavatsky herself said that many veils still existed. In her time, esoteric knowledge was rare and Orientalism itself was only in its infancy. In addition, Blavatsky was only a disciple and as such her intuition was limited; despite having great intelligence and strong mediumship, her work did not have the necessary time to reach maturity in its more advanced dimensions.

So Maitreya can unveil great mysteries based on her own accumulated knowledge. All this means that the true Theosophy of the Masters has been rescued, that is, all that is precious that the Hierarchy really sought to transmit to humanity, but that does not always find sufficiently skilled messengers - and in fact only direct experience could present such Mysteries first-hand. From now on, everything changes, and here it is worth remembering another prophecy of the “Mother of the New Age”, which is an epithet of Alice A. Bailey, to occur from the year 2025, which is the centenary of the publication of her greatest work, the “Treatise on Cosmic Fire” of 1925, and which represents a kind of applied commentary on the esotericism of Blavatsky’s “Secret Doctrine”. Bailey declared that this deadline would end the spiritual validity of this treatise, to make way for new and greater knowledge to come. Bailey conveyed this entire process in the form of the Hierarchy’s Plan for preparing humanity for the New Age, where the work of the Theosophical Society would be only the stage for beginners, and its own stage would be intended for disciples – for many, Roerich would also share this mission. This Plan would be crowned on the aforementioned date of 2025 – inaugurating the stage for Initiates – through the final manifestation of the Hierarchy and, through it, the “restoration of the Ancient Mysteries and the externalization of the true Schools of Initiation”. Thus, we can say that the Initiatic Tradition sleeps in Blavatsky, awakens in Bailey and lives in Maitreya.

Maitreya therefore comes to restore the true esoteric and sapiential Tradition. We often hear that most spiritual ideas come from the Initiatic Schools, and that they are later distorted outside of them by becoming mere theories. In his work “Politicus”, Plato already spoke of the intrinsic unity between theory and practice:

“Stranger: In this way, then, divide all science into two arts, calling one practical (praktikos) and the other purely intellectual (gnostikos).

“Young Socrates: Let us suppose that all science is one and that these are its two forms.” (258e)

This unity is also present in the Buddhist tantric doctrine called yab yum or father-mother, of bringing together method and wisdom - even though the Buddhist doctrine has also lost much of its foundations, requiring a restoration, as have many other traditional doctrines. All of this is today embodied in one name: Maitreya, who can also be called Christ or Kalki according to his names in different cultures.

Under Maitreya's new dispensation, theosophical knowledge ceases to represent these vague and controversial mysteries known to acquire the form of a clear and unprecedented Initiatic Science on many levels. All of Maitreya's work was organized and developed after his enlightenment, reaching a truly colossal volume that is not limited to traditional theosophical themes. However, the final organization of this collection has also received a very theosophical orientation, as a truly scientific and also initiatic Theosophy, demonstrating all the perfection of Maitreya's knowledge solidly based on the Primordial Traditions.

The “The Light of Theosophy” Series in particular is available to those interested in a truly scientific and also initiatory Theosophy, demonstrating all the perfection of Maitreya’s knowledge solidly based on the Primordial Traditions.