Christian theosophy
[1] Theosophy is considered part of Western esotericism, which believes that hidden knowledge or wisdom from the ancient past offers a path to illumination and salvation.
"[7] The term theosophia appeared (in both Greek and Latin) in the works of early church fathers, as a synonym for theology:[7][8] the theosophoi are "those knowing divine things".
[10] The adjective "theosophos" (θεόσοφος) "wise in divine things" was applied by Iamblichus to the gymnosophists (Γυμνοσοφισταί), i.e. the Indian yogis or sadhus.
[16] The term had not yet reached a settled meaning, however, as the mid-16th century Theosophia by Johannes Arboreus provided a lengthy exposition that included no mention of esotericism.
This group is represented by Jan Baptist van Helmont (1618–1699), Robert Fludd (1574–1637), John Pordage (1608–1681), Jane Leade (1623–1704), Henry More (1614–1687), Pierre Poiret (1646–1719), and Antoinette Bourignon (1616–1680).
[24] Theosophers of this period often inquired into nature using a method of interpretation founded upon a specific myth or revelation, applying active imagination in order to draw forth symbolic meanings and further their pursuit of knowledge toward a complete understanding of these mysteries.
The term theosophy is more properly reserved for the reverse process of contemplating the divine in order to discover the content of the concrete universe.
[29] In England, Robert Hindmarsh, a printer with a Methodist background, formed a "Theosophical Society" in 1783, for translating, printing and distributing the writings of Swedenborg.
[31][32][a] In France, Denis Diderot gave the word theosophie more attention than other encyclopedias of this period by including an article on it in his Encyclopédie, published during the French Enlightenment.
[34] Groups such as the Martinist Order founded by Papus in 1891, followed the theosophical current closely linked to the Judeo-Christian-Islamic tradition and Western esotericism.
Theosophers outside of the initiate societies included people such as Vladimir Solovyov (1853–1900), whose views have been described as follows: "although empiricism and rationalism rest on false principles, their respective objective contents, external experience, qua the foundation of natural science, and logical thought, qua the foundation of pure philosophy, are to be synthesized or encompassed along with mystical knowledge in 'integral knowledge,' what Solovyov terms 'theosophy.
Hartmann described the writings of Böhme as “the most valuable and useful treasure in spiritual literature.”[3] Theosophers engage in analysis of the universe, humanity, divinity, and the reciprocal effects of each on the other.
Their departure point therefore may be knowledge of external things in the world or inner experiences, and the theosopher's aim is to discover deeper meanings in the natural or divine realm.
Antoine Faivre notes, "the theosophist dedicates his energy to inventing (in the word's original sense of 'discovering') the articulation of all things visible and invisible, by examining both divinity and nature in the smallest detail.
