Philosophy:Maitreya (Theosophy)

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Short description: In Theosophy, an advanced spiritual entity and high-ranking member of the Masters of the Ancient Wisdom

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}} In Theosophy, Maitreya or Lord Maitreya is an advanced spiritual entity and high-ranking member of a reputed hidden Spiritual Hierarchy, the Masters of the Ancient Wisdom. According to Theosophical doctrine, one of the Hierarchy's functions is to oversee the evolution of humankind; in accord with this function Maitreya is said to hold the "Office of the World Teacher". Theosophical texts posit that the purpose of this Office is to facilitate the transfer of knowledge about the true constitution and workings of Existence to humankind. Humanity is thereby assisted on its presumed cyclical, but ever progressive, evolutionary path. Reputedly, one way the knowledge transfer is accomplished is by Maitreya occasionally manifesting or incarnating in the physical realm; the manifested entity then assumes the role of World Teacher of Humankind.

The Theosophical concept of Maitreya has many similarities to the earlier Maitreya doctrine in Buddhism. However, they differ in important aspects. The Theosophical Maitreya has been assimilated or appropriated by a variety of quasi-theosophical and non-theosophical New Age and Esoteric groups and movements.

Development of the Theosophical concept of Maitreya

The first mention of Maitreya in a Theosophical context occurs in the 1883 work Esoteric Buddhism by Alfred Percy Sinnett (1840–1921), an early Theosophical writer.[1] The concepts described by Sinnett were amended, elaborated on, and greatly expanded in The Secret Doctrine, a book originally published 1888.[2] The work was the magnum opus of Helena Blavatsky (1831–1891), one of the founders of the Theosophical Society and of contemporary Theosophy. In it, the messianic Maitreya is linked to both Buddhist and Hindu religious traditions.[3] In the same work Blavatsky asserted that there have been, and will be, multiple messianic (or messianic-like) instances in human history.[4] These successive appearances of "emissarie[s] of Truth"[5] are according to Blavatsky part of the unceasing oversight of Earth and of its inhabitants by a hidden Spiritual Hierarchy, the Masters of the Ancient Wisdom.[6][7]

Maitreya and the Spiritual Hierarchy

Main page: Philosophy:Masters of the Ancient Wisdom

Following Blavatsky's writings on the subject, other Theosophists progressively elaborated on the Spiritual Hierarchy.[8] Its members are presented as guardians and guides of Earth's total evolutionary process,[9] known in Theosophical cosmology as the doctrine of Planetary Rounds. According to Theosophists, evolution includes an occult or spiritual component that is considered of a higher order of importance than the related physical evolution.[10] The Hierarchy presumably consists of spiritual entities at various evolutionary stages – these stages correspond to ever increasing rankings. Lower ranks are populated by individuals who can function more or less normally on the physical plane, while in the highest known rankings are highly evolved beings of the purest spiritual essence and consciousness.[11]

According to the Theosophical exposition, in the current stage of planetary evolution the position of Maitreya is that of the Boddhisatva, originally a Buddhist concept.[12] Since this position is thought to be at an exalted state, Maitreya may have no direct or sustained contact with the physical realm. At this evolutionary level he is below only two other beings in the current Hierarchy: at its apex, the Sanat Kumara, (also referred to as "The Lord of the World"), followed by the Buddha; as such Maitreya is held in high reverence and regard by Theosophists.[13] He is additionally described as having among other duties overall responsibility for humanity's development, including its education, civilization, and religion.[14]

Blavatsky held that members of the Hierarchy, often called "the Masters" or "the Mahātmās" in Theosophical literature, were the ultimate guides of the Theosophical Society.[15] The Society itself was said to be the result of one of the "impulses" from the Hierarchy. These impulses are believed to be a regular occurrence.[16] Furthermore, Blavatsky commented in her widely read 1889 work The Key to Theosophy on the next impulse, the "effort of the XXth century" which would involve another "torch bearer of Truth". In this effort the Theosophical Society was poised to possibly play a major role.[17] More information regarding the future impulse was the purview of the Theosophical Society's Esoteric Section, which was founded by Blavatsky and was originally led by her.[18] Its members had access to occult instruction and more detailed knowledge of the inner order and mission of the Society, and of its reputed hidden guides.[19]

Maitreya and the "Christ Principle"

Blavatsky also elaborated on a "Christ Principle", which in her view corresponds to the spiritual essence of every human being.[20] After Blavatsky’s death in 1891 influential Theosophist Charles Webster Leadbeater (1854–1934), whose knowledge on occult matters was highly respected by the Society's leadership, formulated a Christology in which he identified Christ with the Theosophical representation of the Buddhist deity Maitreya. He maintained that an aspect of Maitreya was the prototype for the Christ Principle described by Blavatsky. Leadbeater believed that Maitreya-as-Christ had previously manifested on Earth, often through specially prepared people who acted as the entity's "vehicles". The manifested Maitreya then assumed the role of World Teacher, dispensing knowledge regarding underlying truths of Existence.[21] This knowledge, which according to Theosophists eventually crystallized in religious, scientific and cultural practices, had been reputedly disseminated to groups as small as a few carefully selected Initiates and as large as Humanity as a whole.

Maitreya's incarnations

In Theosophical texts, Maitreya is said to have had numerous manifestations or incarnations: in the theorized ancient continent of Atlantis; as a Hierophant in Ancient Egypt;[22] as the Hindu deity Krishna;[23] as a high priest in Ancient India;[24] and as Christ during the three years of the Ministry of Jesus.[23]

Maitreya's reappearance

Annie Besant (1847–1933), another well-known and influential Theosophist (and future President of the Society) had also developed an interest in this area of Theosophy. In the decades of the 1890s and 1900s, along with Leadbeater (who became a close associate) and others, she became progressively convinced that the next impulse from the Hierarchy would happen sooner than Blavatsky's timetable. These Theosophists came to believe it would involve the imminent reappearance of Maitreya as World Teacher, a monumental event in the Theosophical scheme of things.[25] Besant had started commenting on the possible imminent arrival of the next emissary in 1896, several years before her assumption of the Society's presidency in 1907. By 1909 the "coming" Teacher was a main topic of her lectures and writings.[26]

After Besant became President of the Society the belief in Maitreya's imminent manifestation took on considerable weight. The subject was widely discussed and became a commonly held expectation among Theosophists. However, not all Theosophical Society members accepted Leadbeater's and Besant's ideas on this; the dissidents charged them with straying from Theosophical orthodoxy and, along with other concepts developed by the two, Leadbeater's and Besant's writings on Maitreya were derisively labeled Neo-Theosophy by their opponents.[27] The Adyar (India)-based international leadership of the Society eventually overcame the protests and by the late-1920s the organization had stabilized, but in the meantime additional World Teacher-related trouble was brewing.

World Teacher Project

Main page: Organization:Order of the Star in the East

In 1909 Leadbeater encountered fourteen-year-old Jiddu Krishnamurti (1895–1986) near the Theosophical Society headquarters at Adyar, and came to believe the boy was a suitable candidate for the "vehicle" of the expected World Teacher.[28] Soon after, Leadbeater placed Krishnamurti under his and the Society's wing. In late 1909 Besant, by then President of the Society and head of its Esoteric Section, admitted Krishnamurti into both;[29] in March 1910 she became his legal guardian.[30][31] Krishnamurti was subsequently groomed extensively for his expected role as the future World Teacher, and a new organization, the Order of the Star in the East, was formed in 1911 to support him in this mission. The project received widespread publicity and enjoyed worldwide following, chiefly among Theosophists. However it also encountered opposition within and without the Theosophical Society, and led to years of upheaval, serious splits within the Society, and doctrinal schisms in Theosophy. The German Section, led by Rudolf Steiner, seceded from the Society and was eventually reorganized as the Anthroposophical Society.[32] Additional negative repercussions occurred in 1929, when Krishnamurti repudiated the role the Theosophists expected him to fulfill, and completely disassociated himself from the World Teacher Project; soon after he severed ties with the Society and Theosophy in general.[33] These events reputedly prompted Leadbeater to declare, "the Coming [of Maitreya] has gone wrong",[34] and damaged Theosophical organizations and the overall standing of Theosophy.[35][36][37]

Later concepts of Maitreya

Following the Krishnamurti debacle, major Theosophical organizations and writers became increasingly muted, at least publicly, on the subject of the reappearance of Maitreya and on the possible "next impulse" from the Spiritual Hierarchy.[36] However the concepts of World Teacher, of a hidden Spiritual Hierarchy, and of Masters of Occult Wisdom as described in Theosophical literature, continued to have vocal supporters. These were found among Theosophical Society members and increasingly, among near-theosophical and non-theosophical New Age adherents.[38]

Alice A. Bailey

A major proponent was Alice Bailey (1880–1949), who left the Theosophical Society in the 1920s to establish the quasi-theosophical Arcane School. She expanded Leadbeater's work and his Christology,[39] and referred to Maitreya as the Cosmic Christ, claiming his Second Coming would occur sometime after the year 2025.[40]

Ascended Master Teachings

The Theosophical Maitreya also holds a prominent position in the so-called Ascended Master Teachings. These encompass original Theosophical literature, as well as later additions and interpretations by various non-Theosophical commentators and groups – such as the I AM Activity,[41] and Elizabeth Clare Prophet (1939–2009);[42] however, the validity of this later commentary has been disputed by Theosophical writers.

Benjamin Creme

Main page: Biography:Benjamin Creme

Benjamin Creme (1922-2016), a follower of Alice Bailey and founder of Share International, an organization whose doctrines have similarities with those of mainstream Theosophy, is a later promoter of Maitreya. In 1975 Creme claimed to have started to telepathically channel Maitreya. Creme stated that Maitreya communicated to him that he had decided to return to Earth earlier than 2025.[43] Other claimed communications from Maitreya followed, and Creme eventually announced that Maitreya materialized a physical body for himself in early 1977 in the Himalayas and then moved to London.[44] Creme has made a number of extraordinary statements and predictions based on reputed telepathic messages from Maitreya that have failed to come true; as a result he has been considered a figure of amusement in the press.[45][46][47]


  1. Sinnett, Alfred Percy (1883). Esoteric Buddhism (2nd ed.). London: Trübner. p. 144. OCLC 2014685. Retrieved 2021-10-20 – via Google Books.
  2. Blavatsky, Helena (1888). The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. London: The Theosophical Publishing Company. OCLC 8129381.
  3. Blavatsky 1888. Volume I: Cosmogenesis. p. 384. Retrieved 2021-10-20 – via United Lodge of Theosophists. "MAITREYA is the secret name of the Fifth Buddha, and the Kalki Avatar of the Brahmins—the last MESSIAH who will come at the culmination of the Great Cycle."
  4. Blavatsky 1888. Volume I: Cosmogenesis. p. 653. "Why see in the Pisces a direct reference to Christ – one of the several world-reformers, a Saviour but for his direct followers, but only a great and glorious Initiate for all the rest – when that constellation shines as a symbol of all the past, present, and future Spiritual Saviours who dispense light and dispel mental darkness?" [Emphasis in original.] Blavatsky is referring to the actual constellation of Pisces (Latin for fish), as well as to its astrological meaning. A fish symbol, Ichthys, had been used in religious representations in several ancient cultures and it was an important symbol in Early Christianity. According to Blavatsky's writings and those of other Theosophists, cosmogony and theogony are intimately related, and significant events of a spiritual nature (such as the appearance of a messiah) correspond to physical, cosmological phenomena.
  5. Blavatsky, Helena (2002) [originally published 1889. London: The Theosophical Publishing Company]. "The Future of the Theosophical Society". The Key to Theosophy. Reprint of 1987 ed. Los Angeles: The Theosophy Company. pp. 304–307. OCLC 315695318. Retrieved 2021-10-20 – via United Lodge of Theosophists.
  6. Blavatsky 1888. Volume I: Cosmogenesis. p. 612. "From the very beginning of Eons – in time and space in our Round and Globe – the Mysteries of Nature (at any rate, those which it is lawful for our races to know) were recorded by the pupils of those same now invisible 'heavenly men,' in geometrical figures and symbols. The keys thereto passed from one generation of 'wise men' to the other."
  7. Blavatsky 1888. "Our Divine Instructors". Volume II: Anthropogenesis. p. 365–378. Retrieved 2021-10-20 – via United Lodge of Theosophists.
  8. Leadbeater, Charles W. (2007). [Reprint ed. originally published 1925. Adyar, India: Theosophical Publishing House]. The Masters and the Path. New York: Cosimo Classics. ISBN:978-1602063334.
  9. Leadbeater 2007 pp. 296–297.
  10. Sinnett 1883 "Chapter IV: The World Periods" pp. 45–65. Blavatsky 1888. "Our world, its growth and development"; "Theosophical misconceptions"; "Explanations concerning the Globes and Monads". Volume I: Cosmogenesis. pp. 136–191 [cumulative].
  11. Leadbeater 2007 pp. 4–5, 10, 34; "Part IV: The Hierarchy" pp. 211–301.
  12. Leadbeater 2007 pp. 31-32, 36, 277–278. Like other aspects of Theosophy, the doctrine of Earth's Spiritual Hierarchy expands or interprets many Buddhist and Hindu concepts within an occult or esoteric framework.
  13. Leadbeater 2007 "Diagram 8" p. 256; "Chapter XIV: The Wisdom in the Triangles" pp. 261-295.
  14. Leadbeater 2007 pp. 74, 251.
  15. In this context, "the Masters" refer to specific members of the Hierarchy, and not to the Masters of Ancient Wisdom as a group.
  16. Blavatsky 1889. "But I must tell you that during the last quarter of every hundred years an attempt is made by those 'Masters,' of whom I have spoken, to help on the spiritual progress of Humanity in a marked and definite way. Towards the close of each century you will invariably find that an outpouring or upheaval of spirituality – or call it mysticism if you prefer – has taken place. Some one or more persons have appeared in the world as their agents, and a greater or less amount of occult knowledge and teaching has been given out." [p. 306]. In the same work Blavatsky lamented the fact that the idea of mysterious "Masters" dispensing occult "impulses" had become the foundation for unscrupulous practices. "Every bogus swindling Society, for commercial purposes, now claims to be guided and directed by 'Masters,' ..." [p. 301].
  17. Blavatsky 1889. Context at pp. 306–307.
  18. Blavatsky, Helena (August 1931). "The Esoteric Section of the Theosophical Society: Preliminary Memorandum, 1888". The Theosophist 52: 594–595. (Adyar: Theosophical Publishing House). ISSN 0040-5892.
  19. Lutyens, Mary (1975). Krishnamurti: The Years of Awakening. New York: Farrar Straus and Giroux. pp. 10–11. ISBN:0374182221.
  20. Blavatsky 1889 pp. 67, 71, 155; "Glossary: C": Chrestos. Wheaton, Maryland: Retrieved 2011-04-13.
  21. Leadbeater 2007 pp. 31, 192, 232; "Chapter XII: The Trinity and the Triangles" pp. 250-260.
  22. Besant, Annie & Leadbeater, Charles W. (1913). Man: How, Whence, and Whither; a record of clairvoyant investigation. Adyar, India: Theosophical Publishing House. p. 520. OCLC 871602.
  23. 23.0 23.1 Leadbeater 2007 p. 278.
  24. Besant-Leadbeater 1913 p. 339.
  25. Blavatsky's views on the specific matter of the reappearance of Maitreya (as opposed to the regular appearances of other, lower-ranked emissaries) were thought to be in general agreement with mainstream Buddhist eschatology. Blavatsky 1888 Volume I: Cosmogenesis p. 470. "He will appear as Maitreya Buddha, the last of the Avatars and Buddhas, in the seventh Race. This belief and expectation are universal throughout the East. Only it is not in the Kali yug, our present terrifically materialistic age of Darkness, the 'Black Age,' that a new Saviour of Humanity can ever appear." [Emphasis in original].
  26. M. Lutyens pp. 11–12, 46.
  27. Thomas, Margaret A. (c. 1930s) [Originally compiled by Thomas c. 1920s]. "Section I: Differences in Teaching" (PDF). Theosophy or Neo-Theosophy?. London: Margaret A. Thomas. pp. 1–34. OCLC 503841852. "Reproduced from typewriting." [Note at Worldcat listing]. Tucson, Arizona: Blavatsky Study Center. Retrieved 2011-05-15.
  28. M. Lutyens pp. 20–21.
  29. M. Lutyens p. 30.
  30. M. Lutyens p. 40.
  31. Wood, Ernest (December 1964). "No Religion Higher Than Truth". The American Theosophist 52 (12): 287–290. (Wheaton, Illinois: Theosophical Society in America). ISSN 0003-1402. Groningen, Netherlands: Retrieved 2011-04-13. Eyewitness account of Krishnamurti's "discovery", and comments on related events and controversies, by one of Leadbeater's close associates.
  32. Tillet, Gregory J. (1986). "Chapter 15: Conflict over Krishnamurti". Charles Webster Leadbeater 1854-1934: A Biographical Study [Thesis (PhD)]. Volume I. Sydney: Department of Religious Studies, University of Sydney. pp. 506–553. OCLC 271774444. hdl:2123/1623. 2007. Sydney escholarship. Retrieved 2010-10-03. Information on the contemporary controversies regarding Krishnamurti, inside and outside the Theosophical Society.
  33. M. Lutyens pp. 276, 285. Krishnamurti went on to become a respected, independent speaker and writer on spiritual and philosophical issues.
  34. M. Lutyens pp. 277–279, 315 [in "Notes and Sources": (notes to) pp. 278–279] of same.
  35. Campbell, Bruce F. (1980). Ancient Wisdom Revived: History of the Theosophical Movement. Berkeley, California: University of California Press. Hardcover. p. 130. ISBN:0-520-03968-8.
  36. 36.0 36.1 Vernon, Roland (2001). Star In The East: Krishnamurti: The Invention of a Messiah. New York: Palgrave. pp. 188–189, 268–270. ISBN:0-312-23825-8.
  37. "Krishnamurti". Alpheus. Carol Stream, Illinois: Govert W. Schuller. Retrieved 2011-04-16.
  38. Schuller, Govert W. (1999). "The Masters and Their Emissaries: From H.P.B. to Guru Ma and Beyond" (2nd ed.). Alpheus. Carol Stream, Illinois: Govert W. Schuller. Retrieved 2011-04-13.
  39. Bailey, Alice A. (1989). [Originally published 1957]. The Externalisation of the Hierarchy (4th ed.). New York: Lucis Publishing. Paperback. ISBN:978-0853301066.
  40. __ (1996). [Originally published 1947]. The Reappearance of the Christ. New York: Lucis Publishing. ISBN:978-0853301141.
  41. Godfré Ray King [pseudonym of Guy Ballard] (1934). Unveiled mysteries. Chicago: Saint Germain Press. OCLC 6785156.
  42. Prophet, Elizabeth Clare & Prophet, Mark (1986). Maitreya: on the image of God: a study in Christhood by the Great Initiator. Livingston, Montana: Summit University Press. ISBN:978-0916766955.
  43. Creme, Benjamin (1990). [Originally published 1986]. Maitreya's Mission (2nd ed.). Amsterdam: Share International Foundation. ISBN:978-9071484063.
  44. Creme p. 46.
  45. "Francis Wheen's Diary". The Independent (London). 27 January 1991. ISSN 0951-9467. "Alas and alack, on the great issue of the day poor Mr Maitreya seems to have stubbed his toe rather badly. After Saddam sent his tanks across the border last August, Maitreya suggested that 'a mystical power and force in nature will make Iraq withdraw totally and unconditionally from Kuwait'. In November, his message was unequivocal: 'The Gulf Crisis: Maitreya has made it clear from the beginning that there will be no war'." 
  46. "Kiwis prove to Aussies they're not that gullible". The Evening Post (Wellington, New Zealand). 4 December 1995. OCLC 220471141. "But it's not just the eruptions at issue. Benjamin Creme, based in London and a five-time visitor to New Zealand as ambassador for Maitreya, the saviour he claims is awaited by all religions, has extended the connection. John O'Donnell of the New Zealand Transmission Meditation Network said Mr Creme had told him the 5.9 South Island quake on Friday, November 24 had been caused by the fourth French atomic test two days before. Nobody has yet predicted plagues of locusts, frogs, flies, rivers of blood or other disasters for the fifth and subsequent tests." 
  47. Ron Rosenbaum (15 August 2005). "Voices in Our Head: Where Is Good Old American Weirdness?". New York Observer. ISSN 1052-2948. 

Further reading

  • Godwin, Joscelyn (1994). The Theosophical Enlightenment. Albany, New York: State University of New York Press. ISBN:978-0791421512.
  • Johnson, K. Paul (1994). The Masters Revealed: Madam Blavatsky and Myth of the Great White Lodge. Albany, New York: State University of New York Press. ISBN:978-0791420638. – The author contends that "the Masters" as described by Blavatsky were idealized depictions of her human mentors. The "Great White Lodge" (or Great White Brotherhood) is related to the Theosophical Spiritual Hierarchy.
  • Melton, J. Gordon ed. "Chapter 18: The Ancient Wisdom Family of Religions". Encyclopedia of American Religions (5th ed.). 1996. New York: Gale Research. pp. 151–158. ISBN:0-8103-7714-4. In same, see "Section 18" pp. 717–757.