THE
OF
THEOSOPHY
A Definitive Work on Theosophy
By
William Quan Judge
CHAPTER
2
General
Principles
The teachings of Theosophy deal for the present
chiefly with our earth, although its purview extends to all the worlds, since
no part of the manifested universe is outside the single body of laws which
operate upon us. Our globe being one of the solar system is certainly connected
with Venus, Jupiter, and other planets,
but as the great human family has to remain with its
material vehicle -- the earth -- until all the units of the race which are
ready are perfected, the evolution of that family is of greater importance to
the members of it. Some particulars respecting the other planets may be given
later on. First let us take a general view of the laws governing all.
The universe evolves from the unknown, into which no
man or mind, however high, can inquire, on seven planes or in seven ways or
methods in all worlds, and this sevenfold differentiation causes all the worlds
of the universe and the beings thereon to have a septenary constitution. As was
taught of old, the little
worlds and the great are copies of the whole, and the
minutest insect as well as the most highly developed being are replicas in
little or in great of the vast inclusive original. Hence sprang the saying, "as
above so below" which the Hermetic philosophers used.
The divisions of the sevenfold universe may be laid
down roughly as: The Absolute, Spirit, Mind, Matter, Will, Akasa or Aether, and
Life. In place of "the Absolute" we can use the word Space. For Space
is that which ever is, and in which all manifestation must take place. The term
Akasa, taken from the Sanskrit, is used in place of Aether, because the English
language has not yet evolved a word to properly designate that tenuous state of
matter which is now sometimes called Ether by modern scientists. As to the
Absolute we can do no more than say IT IS. None of the great teachers of the
School ascribe qualities
to the Absolute although all the qualities exist in
It. Our knowledge begins with differentiation, and all manifested objects,
beings, or powers are only differentiations of the Great Unknown. The most that
can be said is that the Absolute periodically differentiates itself, and
periodically withdraws the
differentiated into itself.
The first differentiation -- speaking metaphysically
as to time -- is Spirit, with which appears Matter and Mind. Akasa is produced
from Matter and Spirit, Will is the force of Spirit in action and Life is a
resultant of the action of Akasa, moved by Spirit, upon Matter.
But the Matter here spoken of is not that which is
vulgarly known as such. It is the real Matter which is always invisible, and
has sometimes been called Primordial Matter. In the Brahmanical system it is
denominated Mulaprakriti. The
ancient teaching always held, as is now admitted by
Science, that we see or perceive only the phenomena but not the essential
nature, body or being of matter.
Mind is the intelligent part of the Cosmos, and in the
collection of seven differentiations above roughly sketched, Mind is that in
which the plan of the Cosmos is fixed or contained. This plan is brought over
from a prior period of manifestation which added to its ever-increasing
perfectness, and no limit can be set to its evolutionary possibilities in perfectness,
because there was never
any beginning to the periodical manifestations of the
Absolute, there never will be any end, but forever the going forth and
withdrawing into the Unknown will go on.
Wherever a world or system of worlds is evolving there
the plan has been laid down in universal mind, the original force comes from
spirit, the basis is matter -- which is in fact invisible -- Life sustains all
the forms requiring life, and Akasa is the connecting link between matter on
one side and spirit-mind on the other.
When a world or a system comes to the end of certain
great cycles men record a cataclysm in history or tradition. These traditions
abound; among the Jews in their flood; with the Babylonians in theirs; in
Egyptian papyri; in the Hindu
cosmology; and none of them as merely confirmatory of
the little Jewish tradition, but all pointing to early teaching and dim
recollection also of the periodical destructions and renovations.
The Hebraic story is but a poor fragment torn from the
pavement of the Temple of Truth. Just as there are
periodical minor cataclysms or partial destructions,
so, the doctrine holds, there is the universal evolution and involution.
Forever the Great Breath goes forth and returns again. As it proceeds outwards,
objects, worlds and men appear; as it recedes all disappear into the original
source.
This is the waking and the sleeping of the Great
Being; the Day and the Night of Brahma; the prototype of our waking days and
sleeping nights as men, of our disappearance from the scene at the end of one
little human life, and our return again to take up the unfinished work in
another life, in a new day.
The real age of the world has long been involved in
doubt for Western investigators, who up to the present have shown a singular
unwillingness to take instruction from the records of Oriental people much
older than the West. Yet with the Orientals is the truth about the matter. It
is admitted that Egyptian civilization flourished many centuries ago, and as
there are no living Egyptian schools of ancient learning to offend modern
pride, and perhaps because the Jews "came out of Egypt" to fasten the
Mosaic misunderstood tradition upon modern progress, the inscriptions cut in
rocks and written on papyri obtain a little more credit today than the living
thought and record of the Hindus.
For the latter are still among us, and it would never
do to admit that a poor and conquered race possesses knowledge respecting the
age of man and his world which the western flower of culture, war, and
annexation knows nothing of. Ever since the ignorant monks and theologians of
Asia Minor and Europe succeeded in imposing the Mosaic account of the genesis
of earth and man upon the coming western evolution, the most learned even of
our scientific men have stood in fear of the years that elapsed since Adam, or
have been warped in thought and perception whenever their eyes turned to any
chronology different from that of a few tribes of the sons of Jacob. Even the
noble, aged, and silent pyramid of Gizeh, guarded by Sphinx and Memnon made of
stone, has been degraded by Piazzi Smyth and others into a proof that the
British inch must prevail and that a "Continental Sunday" controverts
the law of the Most High. Yet in the Mosaic account, where one would expect to
find a reference to such a proof as the pyramid, we can discover not a single
hint of it and only a record of the building by King Solomon of a temple of
which there never was a trace.
But the Theosophist knows why the Hebraic tradition
came to be thus an apparent drag on the mind of the West; he knows the
connection between Jew and Egyptian; what is and is to be the resurrection of
the old pyramid builders of the Nile valley, and where the plans of those
ancient master masons have been hidden from the profane eyes until the cycle
should roll round again for their bringing forth.
The Jews preserved merely a part of the learning of
Egypt hidden under the letter of the books of Moses, and it is there still to
this day in what they call the cabalistic or hidden meaning of the scriptures.
But the Egyptian souls who helped in planning the pyramid of Gizeh, who took
part in the Egyptian
government, theology, science, and civilization,
departed from their old race, that race died out and the former Egyptians took
up their work in the oncoming races of the West, especially in those which are
now repeopling the American continents. When Egypt and India were younger there
was a constant intercourse between them.
They both, in the opinion of the Theosophist, thought
alike, but fate ruled that of the two the Hindus only should preserve the old
ideas among a living people. I will therefore take from the Brahmanical records
of Hindustan their doctrine about the days, nights, years and life of Brahma,
who represents the universe and the worlds.
The doctrine at once upsets the interpretation so long
given to the Mosaic tradition, but fully accords with the evident account in
Genesis of other and former "creations," with the cabalistic
construction of the Old Testament verse about the kings of Edom, who there
represent former periods of evolution prior
to that started with Adam, and also coincides with the
belief held by some of the early Christian Fathers who told their brethren
about wonderful previous worlds and creations.
The Day of Brahma is said to last one thousand years,
and his night is of equal length. In the Christian Bible is a verse saying that
one day is as a thousand years to the Lord and a thousand years as one day.
This has generally been used to magnify the power of Jehovah, but it has a
suspicious resemblance to the
older doctrine of the length of Brahma's day and
night. It would be of more value if construed to be a statement of the
periodical coming forth for great days and nights of equal length of the
universe of manifested worlds.
A day of mortals is reckoned by the sun, and is but
twelve hours in length. On Mercury it would be different, and on Saturn or
Uranus still more so. But a day of Brahma is made up of what are called
Manvantaras -- or period between two men -- fourteen in number. These include
four billion three hundred and twenty
million mortal, or earth, years, which is one day of
Brahma.
When this day opens, cosmic evolution, so far as
relates to this solar system, begins and occupies between one and two billions
of years in evolving the very ethereal first matter before the astral kingdoms
of mineral, vegetable, animal and men are possible. This second step takes some
three hundred millions of
years, and then still more material processes go
forward for the production of the tangible kingdoms of nature, including man.
This covers over one and one-half billions of years.
And the number of solar years included in the present "human" period
is over eighteen millions of years.
This is exactly what Herbert Spencer designates as the
gradual coming forth of the known and heterogeneous from the unknown and
homogeneous. For the ancient Egyptian and Hindu Theosophists never admitted a
creation out of nothing, but ever strenuously insisted upon evolution, by
gradual stages, of the
heterogeneous and differentiated from the homogeneous
and undifferentiated.
No mind can comprehend the infinite and absolute unknown,
which is, has no beginning and shall have no end; which is both last and first,
because, whether differentiated or withdrawn into itself, it ever is. This is
the God spoken of in the Christian Bible as the one around whose pavilion there
is darkness.
This cosmic and human chronology of the Hindus is
laughed at by western Orientalists, yet they can furnish nothing better and are
continually disagreeing with each other on the same subject. In Wilson's
translation of Vishnu Purana he calls it all fiction based on nothing, and
childish boasting.
But the Free Masons, who remain inactive hereupon,
ought to know better. They could find in the story of the building of Solomon's
temple from the heterogeneous materials brought from everywhere, and its
erection without the noise of a tool being heard, the agreement with these
ideas of their Egyptian
and Hindu brothers. For Solomon's Temple means man
whose frame is built up, finished and decorated without the least noise.
But the materials had to be found, gathered together
and fashioned in other and distant places. These are in the periods above
spoken of, very distant and very silent. Man could not have his bodily temple
to live in until all the matter in and about
his world had been found by the Master, who is the
inner man, when found the plans for working it required to be detailed.
They then had to be carried out in different detail
until all the parts should be perfectly ready and fit for placing in the final
structure. So in the vast stretch of time which began after
the first almost intangible matter had been gathered
and kneaded, the material and vegetable kingdoms had sole possession here with
the Master -- man -- who was hidden from sight within carrying forward the
plans for the foundations of
the human temple. All of this requires many, many
ages, since we know that nature never leaps. And when the rough work was
completed, when the human temple was erected, many more ages would be required
for all the servants, the priests, and the counsellors to learn their parts
properly so that man, the Master, might be able to use the temple for its best
and highest purposes.
The ancient doctrine is far nobler than the Christian
religious one or that of the purely scientific school. The religious gives a
theory which conflicts with reason and fact, while science can give for the
facts which it observes no reason which is in any way noble or elevating.
Theosophy alone, inclusive of all systems and every experience, gives the key,
the plan, the doctrine, the truth.
The real age of the world is asserted by Theosophy to
be almost incalculable, and that of man as he is now formed is over eighteen
millions of years. What has become at last man is of vastly greater age, for
before the present two sexes appeared the human creature was sometimes of one
shape and sometimes of another, until the whole plan had been fully worked out
into our present form, function, and capacity. This is found to be referred to
in the ancient books written for the profane where man is said to have been at
one time globular in shape. This was at a time when the conditions flavoured
such a form and of course it was longer ago than eighteen millions of years.
And when this globular form was the rule the sexes as we know them had not
differentiated and hence there was but one sex, or if you like, no sex at all.
During all these ages before our man came into being,
evolution was carrying on the work of perfecting various powers which are now
our possession. This was accomplished by the Ego or real man going through
experience in countless conditions of matter all different one from the other,
and the same plan in general was and is pursued as prevails in respect to the
general evolution of the universe to which I have before adverted. That is,
details were first worked out in spheres of being very ethereal, metaphysical
in fact.
Then the next step brought the same details to be
worked out on a plane of matter a little more dense, until at last it could be
done on our present plane of what we miscall gross matter. In these anterior
states the senses existed in germ, as it were, or in idea, until the astral
plane which is next to this one was arrived at, and then they were concentrated
so as to be the actual senses we now use through the agency of the different
outer organs. These outer organs of sight, touch and hearing, and tasting, are
often mistaken by the unlearned or the thoughtless for the real organs and
senses, but he who stops to think must see that the senses are interior and
that their outer organs are but mediators between the visible universe and the
real perceiver within. And all these various powers and potentialities being
well worked out in this slow but sure process, at last man is put upon the
scene a sevenfold being just as the universe and earth itself are sevenfold.
Each of his seven principles is derived from one of the great first seven
divisions, and each relates to a planet or scene of evolution, and to a race in
which that evolution was carried out. So the first sevenfold differentiation is
important to be borne in mind, since it is the basis of all that follows; just
as the universal evolution is septenary so the evolution of humanity, sevenfold
in its constitution, is carried on upon a septenary Earth. This is spoken of in
Theosophical literature as the Sevenfold Planetary Chain, and is intimately
connected with Man's special evolution.
______________________
THE
OF
THEOSOPHY
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How We Remember our Past Lives
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Preface to the American Edition Introduction
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THE PHYSICAL PLANE THE ASTRAL PLANE
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An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
The Three Great Truths Advantage Gained from this Knowledge
The Deity
The Divine Scheme The Constitution of Man
The True Man
Reincarnation
The Wider Outlook
Death Man’s Past and Future Cause and Effect
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Colonel Henry Steel Olcott William Quan Judge
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The Early Teachings of The Masters
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In the Twilight”
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1898 in The
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from 1909-1913 in The Theosophist.
compiled from
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Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
An Outstanding
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
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Foundation of the Original Theosophical Society 1875
The first
Theosophical Society was founded in New York on
November 17th
1875 by Helena Petrovna Blavatsky,
Colonel Henry
Steel Olcott, William Quan Judge and others.
The
Theosophical Movement now consists of a diverse range of
organizations
which carry the Theosophical Tradition forward.
Cardiff
Theosophical Society has been promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
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