William Q.

Judge

An Epitome of Theosophy

'K

BF565
.3922

txhvavy of Che t:heolo0ical ^eminarjp

PRINCETON

NEW JERSEY

'^^^

FROM THE LIBRARY OF THE REVEREND CHARLES ROSENBURY ERDMAN

D.D., LL.D.

jdV
.o

t^^

^^X

OF

PB/^

AN EPITOME C;"
OF

"

'"

THEOSOPHY
V''

WILLIAM Q^JUDGE

ADAPTED FOR INQUIRERS

PUBLISHED BY

The

Theosophical Publishing Company POINT LOMA, CALIFORNIA

Price 15 CentJ"

The Aryan Theosophical

Point Loma, California

Press,

AN EPITOME OF Theosophical Teachings

THEOSOPHY, the Wisdom-Religion, has
existed from

immemorial time.

It offers
life

us a theory of nature and of

is

which
by the

founded upon knowledge acquired

Sages of the past, more especially those of the

East; and
its
is

higher students claim that this

knowledge
it is

not imagined or inferred, but that

knowledge of fads seen and known by

those

who

are willing to

comply with the conand knowing.

being universally

ditions requisite for seeing

Theosophy, meaning knowledge of or about

God,* and
* Not God, but

the term

"God"

in the sense

of a personal anthropomorphic

in that of divine

''godly" wisdom.

it

accepted as including the whole of both the

known and

the

unknown,

follows that

"The-

osophy" must imply wisdom respecting the absolutej and, since the absolute
is

without begin-

ning and eternal, this wisdom must have existed

always.

Hence Theosophy
it

is

sometimes

called the

Wisdom-Religion, because from imhas had knowledge of

spiritual,
all

memorial time

the

laws governing the

the material.

the

moral, and

The
is

theory of nature and of

first

life

which

it

offers

not one that was at

speculatively laid

down and then proved by

clusions to
istence,
fit

adjusting fafts or con-

it;

but

is

an explanation of ex-

cosmic

and individual, derived from

the

knowledge reached by those who have acquired power to see behind the curtain that hides
operations of

the

nature

from the

ordinary

mind.

Such Beings are called Sages, using the

in
its

term

highest sense.

Of
as

late they

have

been called Mahatmas and Adepts.

times
they

In ancient
Rishis

were

known

the

and

Maharishis, the

last

being a word that means

Great Rishis.
It is

not claimed that these exalted beings, or

Sages, have existed only in the East.

They

are

known
in

to

have lived

in

all

parts of the globe,

obedience to the cyclic laws referred to beas far as

But opment of
low.

concerns the present develrace on this planet, they

the

human

now
fa6l

are to be found in the East, although the

may be

that

some of them had,

of
necessity

in

remote

times, retreated from even the

American shores.
various

There

being

grades

among
it

the students of this Wisdom-Religion,

stands to reason that those belonging to the

lower degrees are able to give out only so

of the knowledge as
is

much
the

the appanage of

grade they have reached, and depend, to some

extent, for further information

upon students
knowl-

who
for

are higher yet.

It is
is

these higher students

whom
is

the claim

asserted that their

it

edge

not mere inference, but that

seen and

concerns

realities

known by them. While some

it. The power to know such laws is surrounded

of them are connected with the Theosophical

Society, they are yet above
see and absolutely

by natural inherent regulations which must be

complied with as conditions precedent; and

is,

it

therefore, not possible to respond to the de-

mand of

the worldly
this

man

for an

immediate
as he could

statement of

wisdom, insomuch

not comprehend
fulfilled.

it

until

those conditions are

As

this

knowledge deals with laws

and

states

of matter, and of consciousness un-

dreamed of by the "practical" western world,

it

can only be grasped, piece by piece, as the

student pushes forward the demolition of his

preconceived notions, that are due either to in-

adequate or to erroneous theories.

It is

claimed

by these higher students that,

especially, a false

in the

Occident
for

method of reasoning has

to

many
sal

centuries prevailed, resulting in a univer-

habit of

mind which causes men

unreal, putting

look

upon many
which
nor
is

efFels as causes,

and to regard that

real as the

meanwhile

the unreal in the place of the real.

As

a mi-

example, the

phenomena of mesmerism
lately,

and clairvoyance, have, until

been denied

by western science, yet there have always been

numerous persons who know

truth of

for themselves,

by incontrovertible introspective evidence, the

these

phenomena, and,

in

some

in-

stances, understand their cause and rationale.

The

following are some of the fundamental

propositions of

Theosophy:

The

spirit

in

man

is

the only real and per-

manent

part of his being; the rest of his nature

being variously compounded.

is

And

since decay
in

incident to

all

composite things, everything

is

man

but his spirit

impermanent.
being connected

Further, the universe being one thing and not

diverse,

and everything within

it

with the whole and with every other thing therein,

of which upon the upper plane (below reto)

ferred

there

is

a perfect knowledge,

no act

or thought occurs without each portion of the

great
all

whole perceiving and noting

it.

Hence
tie

are inseparably bound together by the

of

Brotherhood.

This

first

fundamental proposition of Theis

it

osophy postulates that the universe

whole.

not an
is

aggregation of diverse unities but that

one

This whole
the

is

what

is

denominated

"Deity'* by Western Philosophers, and "Para-

Brahm" by
called the

Hindu Vedantins.

It

may be
it-

Unmanifested, containing within

self the potency of every form of manifestation, together with the laws governing those

manifestations.
is

Further,

it

is

taught that there

the
is

no

creation

of

worlds

in

theological

sense; but that their appearance

to evolution.

due

strictly

When

the time

comes

for the

Unmanifested
verse,

to manifest as

an objective Uniit

which
or

it

does periodically,
First

emanates a

Power
it

"The

Cause," so called because

itself is the

rootless root of that Cause, and

called in the East the

first

"Causeless Cause."
call

The
The

Cause we may

Brahma, or Ormazd,
please.

or Osiris, or by any
projection into
called

name we

time of the influence or soof

"breath

Brahma"

causes

all

the

worlds and the beings upon them to gradually

appear.

They remain

in manifestation just as

long as that influence continues to proceed forth

in evolution.

After long aeons the outbreath-

ing,

evolutionary influence slackens, and the

universe begins to go into obscuration, or pralaya, until, the

"breath" being

fully
is

indrawn,
but Brahto

no obje6ls remain, because nothing

ma.

Care must be taken by the student

a distinction

make

between Brahma (the im-

personal Parabrahma) and

fested Logos.

Brahma

the mani-

discussion of the

means used

by

this

power

in acting

would be out of place

in this

Epitome, but of those means Theosophy

also treats.

This breathing-forth

is

known

as a

Man-

vantara, or the Manifestation of the world be-

tween two Manus (from Manu, and Antara "between") and the completion of the inspiration brings with
is
it

Pralaya, or destruction.

It

from these truths that the erroneous doctrines

of "creation" and the "last judgment" have

sprung.

Such Manvantaras and Pralayas have

will

eternally occurred, and

continue to take

place periodically, and forever.

For the purpose of

Manvantara two sois,

called eternal principles are postulated, that

Purusha and Prakriti (or

each manifestation.

spirit

and matter), bein

cause both are ever present and conjoined

Those terms

are used here

because no equivalent for them exists in English.

Purusha

is

called "spirit,"

and Prakriti

"matter," but
fested, nor
is

this

Purusha

is

not the unmani-

Prakriti matter as

known

to sci-

ence; the Aryan Sages therefore declare that

there
is

a higher spirit

still,
is

called Purushotta-

ma.

The

reason for this

that at the night of

Brahma, or the

so-called

indrawing

of

his

breath, both Purusha and Prakriti are absorbed in

the Unmanifested; a conception which
is

the

same
sion

"remaining

as the idea underlying the Biblical expresin the

bosom of

the Father."

This brings us

to the

doctrine of Universal

Evolution as expounded by the Sages of the

Wisdom-Religion.
say,

The

Spirit, or

Purusha, they
the various

proceeds from

Brahma through
at the

forms of matter evolved

ginning
highest
in

same time, beworld from the

is

the world of the spiritual from the

in

and

the

material

lowest form.
as yet to

This lowest form

science.

one unknown
therefore the

modern

Thus

mineral, vegetable, and animal forms each imprison a spark of the Divine, a portion of the
indivisible

Purusha.
struggle to "return to the Fath-

These sparks
ness and at last

er," or in other words, to secure self-conscious-

come

into the highest form, on

Earth, that of man, where alone self-consciousness

is

possible to

them.

The

period, calcu-

lated in

human

time, during which this evolution

goes on embraces millions of ages.

Each spark
in

of divinity has therefore millions of ages

to accomplish
its

mission

which
form

that of

obtaining

complete self-consciousness while

of man.

in the

But by

this

is

not

meant

that the
itself

mere

act of

coming
great

into

human forms of
upon
this

confers
spark.

self-consciousness

divine

That

work may be accomplished

during the Manvantara in which a Divine spark

9
reaches the

human form,
spirit

or

pends upon the individual's

it may not; own will and

all

de-

efforts.

Each

particular

thus

goes through the

for its

Manvantara, or enters into manifestation

own enrichment and

Mahatmas
evolved

for that

of the Whole.
thus
gradually

and
a

Rishis

are

during

Manvantara, and

become,
guide

after its expiration, planetary spirits,

who

the evolutions

of other future planets.

planetary spirits of our globe are those

The who in

previous Manvantaras

or days of
in the

Brahma
course of

made

the efforts, and

became

that long period

Mahatmas.
is

Each Manvantara
purpose, so that the
attained those

for the

same end and

Mahatmas who have now heights, or those who may besucceeding years of the pres-

come such
spirits

in the

ent Manvantara, will probably be the planetary

of the next Manvantara for

this or other

planets.

This system

is

thus seen to be based

upon the
der the

identity of Spiritual Being, and, un-

name of "Universal Brotherhood," conidea of the Theosophical Sois

stitutes the basic

ciety,

whose object

the

realization

of that

Brotherhood among men.

The

Sages say that this Purusha

is

the basis

lO

of

all

manifested objects.
It

Without

it

nothing

could exist or cohere.

thing everywhere.

interpenetrates everythe reality of which,

called real by us are
to

It is

or upon which, those things

mere images.
braces
er;
is,

As Purusha reaches
all

and em-

all

beings, they are

connected togeth-

and
there

in or
is

on the plane where that Purusha

a(St,

a perfect consciousness of every

thought, object, and circumstance, whether sup-

posed to occur there, or on this plane, or any

other.
intellect

For below the

is

spirit

and above the

a plane of consciousness in

which
man's

experiences are noted,

"spiritual nature'*; this
as

commonly
is

called

frequently said to be

susceptible of

culture as his

body or

his

intellect.

This upper plane

is

the real register of

all

sensations and experiences, although there are

other registering planes.

It is

sometimes called

the "subconscious mind."

ever, holds
that
it

Theosophy, how-

is

misuse of terms to say

that the spiritual nature can be cultivated.

real object to be kept in

The

view

is

to so

open up

make porous the lower nature that the spiritual nature may shine through it and become
or
the guide and ruler.
It is

only "cultivated" in


use, into

the sense of having a vehicle prepared for

its

which
is

it

may

descend.

In

other
is

words,

it

held that the real man,

who

the

higher self

being the spark of the Divine be-

fore alluded to

overshadows
possibility of
it

the visible being,

to

which has the

that
Spirit

becoming united
that

spark.
is

Thus

is

said

the higher
It is full

not in the man, but above him.

blissful,

always peaceful, unconcerned,

of absolute knowledge.
It

and

continually partakes

of the Divine state, being continually that state

itself,

"conjoined with the Gods,

it

feeds
is

upon
to let

Ambrosia."

The

object of a student

the light of that spirit shine through the lower

coverings.

This "spiritual culture"

is

only attainable

as the grosser interests, passions,

and demands

of the flesh are subordinated to the interests,

aspirations, and needs of the higher nature; and
this
is

a matter of both

system and establish-

ed law.

This
the

spirit

can only become the ruler when

firm
is

intellectual
first
it

mission

made

that it alone

acknowledgment or adAnd, as is.

selfishness

stated above,

being not only the person conall

cerned but also the whole,

must

be eliminated from the lower nature before

divine state can be reached.

its

So long as the
desire

smallest personal or selfish

spiritual

attainment for our

is

own

sake
off.

even remains,
Hence
really

for

so long

the end desired put

the

above term "demands of the flesh"

ers also
its

cov-

demands

that are not of the flesh, and

proper rendering would be "desires of the

personal nature, including those of the individual soul."

When

systematically trained in

accordance
attain to

with the aforesaid system and law,

men

clear insight into the immaterial, spiritual world,

and their interior faculties apprehend truth

immediately and readily as physical

as

faculties

grasp the things of sense, or mental faculties

those of reason.

Or,

in

the

words used by

some of them, "They are able to look directly upon ideas"; and hence their testimony to such
truth
is

as trustworthy as

is

that of scientists or
fields.

philosophers to truth in their respective

In

the course of this spiritual training such

men
and

acquire perception of, and control over,

various forces in Nature

unknown

to other

men,

thus are

able to

perform works

usually

called "miraculous," though really but the re-

 13sult of larger

knowledge of natural law.

What

these powers are

may

be found in

Patanjali's

Toga Philosophy.

Their testimony
verified

as to super-sensuous truth,

by their possession of such powers, chal-

lenges candid examination from every religious

mind.

Turning now
these sages

to the

system expounded by
place, an ac-

we

find, in the first

count of cosmogony, the past and future of

this
life

earth and other planets, the evolution of

through elemental, mineral, vegetable, anias they are called.

mal and human forms,

These "passive life elementals'* are unknown to modern science, though sometimes approached
by
of
it

as a subtle material agent in the production

life,

whereas they are

form of
is

life itself.

Each Kalpa, or grand

period,

divided into

four ages or Yugas, each lasting

many thouare the

sands of years, and each one being marked by

a

predominant characteristic.
and
our
present

These

Satya-yug (or age of truth), the Tretya-yug, the

Dvapara-yug,

Kali-yug
five

(or

age of darkness), which began

years back.
to spiritual

thousand

The word "darkness"

here refers

and not material darkness.

In this

 14
age, however,
all

causes bring about their effeds

much more

rapidly than in

any other age, a fa6t

of "evil," as

due to the intensified

the course of
its

momentum
is

cycle

about rounding totruth.

wards that of a new cycle of

in three incarnations

Thus

sincere lover of the race can accomplish

more

during Kali-Yuga, than he

could
age.

in a

much

greater

number
is

in

any other

The
is

darkness of this age

not absolute,
its

but

greater than that of other ages;

main

tendency being towards materiality, while having

some mitigation

in

occasional ethical or sci-

advance conducive to the well-being of the race, by the removal of immediate causes
entific

of crime or disease.

Our
ets,
it

earth

is

one of

a chain

of seven plan-

alone being on the visible plane, while

the six others are on different planes, and therefore invisible.

[The
passes

other planets of our solar

system belong each to a chain of seven.]

the

And

life-wave
in the

from the higher to the

it

lower

chain until

reaches our earth,

to the. three others

and then ascends and passes

on the opposite

arc,

and thus seven times.

is

The

evolution of forms

co-incident with this proit

gress, the tide of life bearing with

the

mm-


15
cral

and vegetable forms,

is

until

each globe
life

in

turn

ready to receive the

is

human

wave.

Of

these globes our earth

the fourth.
to globe
in

Humanity
series

passes

from globe
first

of

Rounds,

circling

about
a fixed

each

globe, and re-incarnating

upon

it

numevolu-

ber of times.
tion

Concerning the human

on the concealed planets or globes little is We have to concern ourpermitted to be said.

vi^ith

selves

our Earth alone.

The

latter,
it

when
the

the wave of humanity has reached

last

for

time (in

this,

our Fourth Round), began to

evolute man, subdividing him into races.

Each

of these races
reached the

when it has, through evolution, period known as "the moment of

its

choice" and decided

future destiny as an in-

dividual race, begins to disappear.

The

races

are separated, moreover, from

each other by

catastrophes of nature, such as the subsidence

of continents and

great

natural

convulsions.

Coincidently with the development of races the

development of specialized senses takes place;

thus our
fifth

race has so far developed five senses.

tell

The
this

sages further
its

us that the affairs of

world and

people are subject to cyclic

laws, and during any one cycle the rate or qual-

 16
ity
is

of progress appertaining to a difFerent cycle

not possible.

These
the ages

cyclic laws operate in

each age.

As

grow darker

the

same

laws prevail, only the cycles are shorter; that

is,

they are the same length in the absolute

sense, but go over the given limit in a shorter

period of time.

These laws impose

race.

restriftions

on the progress of the

all is

In a cycle, where

ascending and descending, the adepts must

wait until the time comes before they can aid

the race to ascend.
not, interfere with

They

cannot, and

must

Karmic law.

Thus
to

they be-

gin to

work
its

a6^ively again in the spiritual sense,

is

when
At
lines

the cycle

known by them

be ap-

proaching
the

turning point.

same time these cycles have no hard

or inception, in-

or points of departure
as

asmuch
begun.

one may be ending or drawing to

a close for

some time

after another has already

They

thus overlap and shade into one

it

another, as day does into night; and

is

only

when the one has completely ended and the

other has really begun by bringing out
its

bloscycle.

soms, that
It

we can

say

we

are in a

new

may be

illustrated

by comparing two adjacent

cycles to

two

interlaced circles,

where the

cir-


17

cumference of one touches the center of the other, so that the moment where one ended and
the other began would be at the point where the

circumferences intersected each other.

Or

by

imagining a

man

as

representing, in the act of

walking, the progress of the cycles; his rate of

advancement can only be obtained by taking the

distance covered by his paces, the points at the

middle of each pace, between the

feet,

being the

beginning of cycles and their ending.

The
when

cyclic progress

is

assisted, or the deteri-

oration further permitted, in this

the cycle
is

way;

at a

time

ascending, developed and proin Sanscrit

gressed Beings,

known
is

by the term

Jnanis^ descend to this earth from other spheres

where the cycle

they

going down,

in order

that

may

also help the spiritual progress of this

globe.

In like manner they leave this sphere

cycle approaches darkness.

when our
Jfianis

These
above.

must not, however, be confounded with

should

the

Mahatmas and Adepts mentioned

right aim of true Theosophists

The

therefore be so to live that their influence

may

be conducive for the dispelling of darkness to the end that such Jfianis may turn again to-

wards

this sphere.

Theosophy

also

teaches the existence of a

universally diffused and highly ethereal

medium,

which has been

"akasa."
ent, and
It is

called the "Astral

Light" and
past, pres-

the repository of
in
it

all

future events, and

are

recorded
all

the effects of spiritual causes, and of

a6ts
spirit

and thoughts from the direction of either

or matter.
It

may

be called the

Book of

the

Recording Angel.
Akasa, however,
is

misnomer when
light

it

is

confused with Ether or the astral

Kabalists.

of the

Akasa

is

the

noumenon of

the phe-

nomenal Ether or
is

astral light proper, for akasa

infinite, impartite, intangible, its

only produc-

tion being

Sound.*
is

And

this astral light

material and not

spirit.

It is, in fact,

the lower principle of that cosmic

is

body of which akasa

the

the

highest.

It

has
in-

power of
act

retaining all images.

This

cludes a statement that each thought as well as

word and
* Akasa
is

makes an image

there.

These

in the

mysticism of the Esoteric Philosophy

the

properly

speaking

female
the

**Holy

Ghost"

**

Sound"

or speech being

logos, the

manifested

verbum of the unmanifested Mother.

Preface, p. 33, et seq.

See Sankhyasara

 19
images may be said to have two
lives,
ist.

Their own
left

as

an image.

2nd.

The

impress
light.
is

by them in the matrix of the astral

In the upper realm of this light there

no

such thing
sense.
acts of

as

space

or

time

in

the

human

All future events are the thoughts and

men;

these are producers in advance

is

of the picture of the event which

cur.

to

oc-

Ordinary men continually, recklessly, and

are

wickedly,

making

these

events

sure

to

come

to

pass, but

the Sages,

Mahatmas, and

the Adepts of the good law,

make only such

Divine law,

pictures as are in accordance with

because they control the production of their

thought.
entiated

In the astral light are

all

the differ-

sounds as well.
it.

energic centers in

The elementals are The shades of departed

are
also
there.
in

human
it

beings

and

animals

Hence, any seer or entranced person can see

all

that

anyone has done or

to

said, as well as

that

which has happened

connected.

anyone with

whom
of

he

is

deceased persons

who
ideas.

Hence,
plane

also, the identity

are supposed to report

specially out of this

is

not to be con-

cluded from the giving of forgotten or

unknown

words,

facts, or

Out

of this plane of

 20
matter can be taken the pictures of
all

who

have ever

lived,

and then reflected on

a suitable

magneto-electrical surface, so as to seem like

the apparition of the deceased, producing
all

the

sensations of weight, hardness, and extension.

Through
the help

the

means of the Astral Light and

precipitated
a plane

of

Elementals, the various material

elements

may be drawn down and

from the atmosphere upon either

sur-

face or in the form of a solid object; this precipitation

may

be made permanent, or

it

may

be of such a light cohesive power as soon to

fade away.

But the help of the elementals can

only be obtained by a strong will added to a

complete knowledge of the laws which govern

the being of the elementals.
give further details
It
is

useless to

on

this point;

first,

because

the untrained student cannot understand; and

second, the complete explanation

mitted, were
it

is

not per-

even possible

in this space.
is

The
student.

world of the elementals

our world and
in

an important

factor in

the course of the

it

Each thought

as

is

evolved by a

man
is

coalesces instantly with an elemental, and

then beyond the man's power.

It

can easily be seen that

this process

is

go-

ing on every instant.

exists as

Therefore each thought

Its length

an entity.
{a)

of

life

depends

on two things:
the elemental
ter

The

original force of the

{b)

person's will and thought;

The power
it,

of

which coalesced with

This
alike,

the lat-

being determined by the class to which the

is

elemental belongs.

the case with good

and bad thoughts

the
generality

and as the will beneath

is is

of wicked thoughts

usually

powerful,

we

can see that the result

very im-

portant, because the elemental has no conscience

and obtains
the thought

its
it

constitution and direction from

may from time to time carry. being has his own elementals human Each
If
fix

that partake of his nature and his thoughts.

you

your thoughts upon

a person in anger,

or in critical, uncharitable judgment, you attract

to yourself a

number of those elementals

that

belong to, generate, and are generated by this particular fault or failing,

and they precipitate them-

selves

upon you. Hence, through the injustice of human condemnation, which canmerely your not know the source and causes of the a6lion of
another, you at once
or failing by your

become
act,

a sharer of his fault

spirit

own

and the

expelled

returns "with seven devils worse than himself."

This
*'

is

the origin of the

popular saying that

to roost,"

curses, like chickens,

its

come home

and

has

root inthelawsgoverning magneticaffinity.

In the Kali-Yuga
effect of

we

are hypnotized by the

immense body of images in the Astral Light, compounded of all the deeds, thoughts, and so forth of our ancestors, whose
the
lives

tended

in a material direction.

These imis

ages influence the inner

man

of them

by
The

who

conscious

suggestion.

In a brighter age

the influence of such images would be towards

Truth.

effeft

of

the Astral

Light, as

thus molded and painted by us, will remain so

long as

we continue
Every

to place those

images there,

and

it

thus becomes our judge and our execuuniversal

tioner.

law
its

thus

contains

within itself the means for

own
its

accomplish-

ment and
requires

the punishment for

violation,

and
it

no further authority
its

to postulate

or

to carry out

decrees.
its

The

Astral Light by

inherent action both

It is
is

evolves and destroys forms.

sal register. Its

the univer-

chief office

that of a vehicle

for the operation of the laws of

Karma,
and
or
it is

or the

progress of the principle of

a deep spiritual sense a

life,

thus in

medium

"mediator"


23

between man and

his

Deity

his higher spirit.

Theosophy

also

tells

of the origin, history,

development, and destiny of mankind.

Upon
1.

the

subject of
spirit

Man
is

it

teaches:

That each
Spirit,

a manifestation
all.

of

the

One
is

and thus a part of

It

passes

through a series of experiences

in

incarnation,

and

destined to ultimate reunion with

the

Divine.
2.

That

this

incarnation

is

not single but

repeated,

each individuality becoming re-emin

bodied during numerous existences

ive races

success-

and planets of our chain, and accumuincarnation to-

lating the experiences of each

wards
3.

its

perfection.

That between adjacent

elements are
first

incarnations, af-

ter grosser

purged away, comes

refreshment,

a period of comparative rest and

called

Devachan,the soul being therein prepared

next advent into material
constitution of
life.

for

its

The

man

is

subdivided in a

septenary manner, the main divisions being those

of body, soul and

spirit.

These

divisions

and

their relative development govern his subjective

condition after death.

The

real

division can-

 24
not be understood, and must for a time remain esoteric, because it requires certain senses not
usually developed for
its

understanding.

If the

present seven-fold division, as given by

sophical writers
is

Theorise
is

adhered to

strictly
it

and with-

out any conditional statement,

to controversy or error.

will give

For instance.

Spirit

not a seventh principle.

the whole, and
six.
is

It is the synthesis, or

equally present in the other

The

present various divisions can only be

used as a general working hypothesis, to be de-

veloped and correded as students advance and

themselves develop.

The
known
is

state

of spiritual but comparative rest

is

as

Devachan

not an eternal one, and so

not the same as the eternal heaven of Christi-

anity.

Nor
to

does "hell" correspond to the state

transitory and

known
All

Theosophical writers as Avitchi.

painful
states

such

are

purificatory states.

When

those are passed the

individual goes into Devachan.

"Hell" and Avitchi Avitchi is the same as

it

are thus not the same.

the

"second death,"

as

is

in fact annihilation

that only

comes

to the
will

"black Magician" or
be seen further on.

spiritually

wicked, as

 25
The
nature of each incarnation depends upon
the balance as struck of the merit and demerit

of the previous

life

or lives
lived

upon

the

way

in

which the man has

law
is

and thought; and

just.

this

inflexible

and wholly
a

"Karma"

term signifying two things, the

law of ethical causation (Whatsoever a man

soweth, that shall he also reap); and the bal-

ance or excess of merit or demerit

vidual, determines also the

in

any

indi-

main experiences of
incarnation, so
reality

joy and

sorrow
call

in

each

that

what we

"luck"
not

is in

"desert"

desert acquired in past existence.

Karma
nor
is

is

all

exhausted

in a single

life,

a person necessarily in
all

this

life

experi-

encing the effect of

for

his previous

Karma;
causes.

some may be held back by various

principle cause
is

The
ment
tion

the failure of the

Ego

to acquire a

body which

will furnish the instru-

or apparatus in and by which the meditaor thoughts

of

previous lives can

have

their effect

and be ripened.
is

that there

Hence it is held mysterious power in the man's

life,

thoughts during a

sure to bring about

its

results in either an immediately succeeding

life

or in one

many

lives

distant;

that

is,

in

what-

 26
ever
life

the

Ego

obtains a body capable of be-

ing the focus, apparatus, or instrument for the

ripening of past
ing or diverging

Karma.
power
in

There

is

also a
in its

swayeffect

Karma

thought
tion for
ficial,

upon the

soul, for a certain

course of

life

or

will influence the soul in that direclives, before the

sometimes three

bene-

or bad, effect of any other sort of

Kar-

ma must
same

be

felt.

minute portion of
detail as

Nor does it follow that every Karma must be felt in the

one point

v^hen produced, for several sorts of

to a head together at

Karma may come

in the life,

and, by their combined effect, produce

result

which, while, as a whole, accurately

all

representing
ferent

the elements in

it, still is

a dif-

Karma from each single component part. This may be known as the nullification of the postulated effect of the classes of Karma involved.

The

process of evolution up to reunion with

is

the Divine

and includes successive elevations

rank of power and usefulness.
still

from rank

to

The most
known
all

exalted beings

in the flesh

are

as

Sages,

Rishis,

Brothers, Masters.
at

Their great function being the preservation

times, and

when

cyclic laws permit, the ex-

tension of spiritual knowledge and influence.

 27
When
are

union with the Divine

is

effected, all

the events and experiences of each incarnation

known.

As to the process of spiritual development, Theosophy teaches: That the essence of the process lies in 1.
the securing of supremacy, to the highest, the
spiritual,
2.

element of man's nature.

this
is

That

attained

along four lines,

among

others,
[a)

The
all

entire eradication of selfish-

ness in

forms, and the cultivation of

broad^ generous
for the
(I?)

sympathy

in,

and

effort

good of others.
absolute cultivation of
the

The

inner, spiritual

man

by meditation, by
the

reaching to and

communion with
/. ^.,

Divine, and by exercise of the kind described by Patanjali,

incessant striv-

ing to an ideal end.

(c)

The

control
all

of fleshly appetites

and desires,

lower, material interests

being deliberately subordinated to the behests of the spirit.

(d)

The

careful performance of every


Divine law.

2l

duty belonging to one's station

in

life,

without desire for reward, leaving results

for
3.

That while

the above
all

is

incumbent on

and practicable by

religiously disposed
is

men,
con-

a yet higher plane of spiritual attainment

ditioned upon a specific course of training, physical, intellectual,

and
first

spiritual, by

which the

inter-

nal faculties are

4.

aroused and then developed.

this

That an extension of
in Adeptship,

process

is

reached
states

Mahatmaship, or the

of Rishis, Sages, and

all

Dhyan Chohans,
protracted

which are
ous

exalted stages, attained by labori-

self-discipline

and

hardship,

through possibly

many

incarnations, and

with

many

degrees of initiation and preferment, beare yet other stages ever approach-

yond which

ing the Divine.

As
it

to the

rationale of spiritual

development

asserts:
1.

That

the

process

takes

place

entirely

within the individual himself, the motive, the

effort,

and the result proceeding from

his

own

inner nature, along the lines of self-evolution.

2.

That, however personal and

interior, this

 29
process
is

not unaided, being possible, in fact,

only through close

source of
all

communion with

the supreme

strength.

As
tions
1.

to the degree of
it

advancement

in incarna-

holds:

That even

mere

intellectual acquaintin

ance with Theosophic truth has great value

fitting

the individual for a step upwards in his

it

next earth-life, as
direction.
2.

gives an impulse in

that

That

still

more

is

gained by a career of

duty, piety and beneficence.

3.

That

still

greater advance

is

attained

by the attentive and devoted use of the means

to spiritual culture heretofore stated.
4.

That every
of choice,"

race

and

individual

of

it

reaches in evolution a period

known

as

"the

moment

when they decide

life

for

them-

selves their future destiny by a deliberate and

conscious choice between eternal

and death,

and that

this right

of choice
It

is

the peculiar ap-

panage of the
cised until the

free soul.

cannot be exer-

man

has realized the soul within

him, and until that soul has attained some measure of self-consciousness in the body.

The

 30
moment of
it

choice
all

is

not a fixed period of rime;

It

is

made up of
all

moments.
whole

cannot

come
it.

unless

the previous lives have led up to

as a
it

For the race

has not yet come.

Any
riod

individual can hasten the advent of this pefor

himself

under the previously stated

Should he then
not wholly condemned,
that

law of the ripening of Karma.

fail

to choose right he

is

for

the

economy of nature provides

he

shall again

and again have the opportunity of

the

choice
race.

when

moment
its

arrives for the

whole

After this period the race, having blosdissolution.

somed, tends towards

individuals of
it

A
its

few
pro-

will

have outstripped

gress and attained Adeptship or

Mahatmaship,
but
the

The main body, who have chosen aright, who have not attained salvation, pass into
of the

subjective condition, there to await the influx

human

life

wave
first

into the next globe,

which they
in great

are the

souls to people; the de-

liberate choosers of evil,

spiritual

whose
se)^

lives are
evil

passed

wickedness (for

done for

the sheer love of evil per

sever the connec-

tion with the Divine Spirit, or the

for ever

monad, which
Such Egos

abandons the human Ego.

pass into the misery of the eighth sphere, as far

 Bias

we

understand, there to remain until the sep-

aration between

what they had thus cultivated

is

and the personal Ishwara or divine spark

complete.

But

this

tenet has never been ex-

plained to us by the Masters,

who have
it

always

refused to answer and to explain

conclusively.

At

the next

Manvantara
again

that Divine Spark will

probably

begin

the

long

evolutionary
life

journey, being cast into the stream of

the source and passing
all

at

upward again through

the lower forms.

So long as the connection with the Divine

Monad

is

not severed, this annihilation of per-

sonality cannot take place.

Something of that
such severance the

personality will always remain attached to the

immortal Ego.

Even

after

to
it

human
call

being

may
being.

live

on, a

man among men

a soulless
it,

This disappointment, so
constitutes the "sin
its

of the Divine Spark by depriving

of

its

chosen vehicle

against the

Holy Ghost," which

it

very nature

forbade

it

to pardon, because

cannot continue

an association with principles which have be-

come degraded and

vitiated in the absolute sense,

so that they no longer respond to cyclic or evolutionary impulses, but, weighted by their

own

 32
nature,

sink

to

the lowest depths of matter.

The

connection, once wholly broken, cannot in

the nature of Being be resumed.

erable opportunities

But innum-

for return offer themselves

lasts

throughout the dissolving process, which

thousands of years.

There
of the

is

also a fate that

comes
is

to

even adepts
similar

Good Law which

"heaven"

somewhat
its

to a loss of

after

enjoyment for
the adept

incalculable periods of time.

When

has reached a certain very high point in his evolution

he may, by a mere wish, become what

call, a

the

Hindus

"Deva"

or lesser god.

If

he docs
bliss

this,

then, although he will enjoy the

state

and power of that

for a vast length

of time, he will not at the next Pralaya partake of the conscious

life

"in the bosom of the

down into matter at new "creation," performing certain fundions that could not now be made clear, and has to come up again through the elemental
Father," but has to pass
the next

world;

but this fate

is

not like that of the

into Avitchi.

Black Maorician

who
a

falls

And

again between the

dle state

two he can choose the mid-

and become

Nirmanakaya

one who

gives up the bliss of Nirvana and remains in

 33
conscious existence outside of his body after
its

death: in order to help Humanity.

This

is

the greatest sacrifice he can do for mankind.

By advancement from one degree of

and
comparative
attainment
to

interest

another

as

above stated, the student hastens the advent of

the

moment of
is

choice, after which his rate of

progress

greatly intensified.

It

may

be added that

Theosophy

is

the only

system of religion and philosophy which gives satisfactory explanation of such problems as these:
1.

The

objeiSi:,

use,
this

and
earth,

inhabitation

of

other planets than

which planets

serve to complete and prolong the evolutionary

course, and to

fill

the required measure of the

universal experience of souls.

2.

The

geological cataclysms of earth; the

its

frequent absence of intermediate types in

fauna; the occurrence of architectural and other

relics

of races

now

lost,

and as to which or-

dinary science has nothing but vain conjeCiure;

the nature of extinCl civilizations and the causes

of their extinction; the persistence of savagery

and the unequal development of existing

civil-

ization; the differences, physical and internal,

 34
between the various races of men; the
future development.
3.

line

of

The
all.

contrasts and unisons of the world's

faiths,

and the

common

foundation underlying

them
4.

The

existence of evil, of suffering, and

a hopeless

of sorrow,

puzzle to the mere phil-

anthropist or theologian.
5.

The

inequalities in social condition

and

privilege; the sharp contrasts

between wealth

and poverty, intelligence and stupidity, culture

and ignorance, virtue and vileness; the appearance of men of genius

it,

in

families destitute of

as well as other fa6ts in conflict with the

law

of heredity; the frequent cases of unfitness of

environment around individuals, so sore

embitter
disposition,

as

to

hamper
the

aspiration,
antithesis

and
be-

paralyze endeavor;

violent

tween character and condition; the occurrence

of accident, misfortune, and untimely death;
all

of them problems solvable only by either the

conventional theory of

Divine caprice or the

of

Theosophic
carnation.
6.

dodrines

Karma and Rein-

The

position by individuals of psychic

powers

clairvoyance,

clairaudience,

etc.,

as

 3?
well as
the

phenomena of psychometry and

true nature of genuine

statuvolism.
7.

The

phenomena

in spiritualism,

and the proper antidote to super-

stition
8.

and to exaggerated expe6tation.

The

failure

of conventional religions to

greatly extend their areas, reform abuses, reorganize society,

expand the idea of brotherhood, abate

discontent, diminish crime,and elevate humanity;

and an apparent inadequacy

to realize in indi-

vidual lives the ideal they professedly uphold.

The above

is

a sketch of the main features of

Its details

Theosophy, the Wisdom-Religion.

upon the
subject.

are to be found in the rapidly-growing literature

There

are three stages of interest, developed

by the study of Theosophy:

1.

That of

intellectual inquiry.

2.

That of
met

desire

for

personal culture,

to be

partly by the books prepared for that

specific end, partly by the periodical

Magazines
on inside

expounding Theosophy
back cover of
3. this

(see

notice

pamphlet).
identification with the

That of personal

-36Theosophical Society, an
in

association
in

formed

1898 as the Universal Brotherhood and Theosophical So1875 [and reorganized

ciety], with three aims,
a Universal

to be the nucleus

of

Brotherhood; to promote the study

of Aryan and other Eastern literatures, religions

and sciences; to investigate unexplained laws

of nature and the powers latent in man.
hesion
to

Adto

the

first

only

is

prerequisite

membership, the others being optional.

Society
represents no
particular creed,
is

The
enall

tirely unse6tarian, and includes professors of

faiths,

only exading from

each

member
own.

that

toleration of the beliefs of others

sires

which he de-

them

to exhibit

towards

his

Inhere

is

no Religion

Higher

than

Truth

THE
UNIVERSAL BROTHERHOOD

AND

THEOSOPHICAL SOCIETY
Established for the benefit of the people of the earth Sf all creatures

OBJECTS
This
universal

BROTHERHOOD
movement which
is

is

part of a great
all
is

and
ages.

has been active in

This Organization declares that Brotherhood

Its

a fact.

principal purpose
it is

to teach

Brotherhood, demon-

strate that

a fact

in

nature and

make

it

a living

power

in the life

of humanity.

Its subsidiary

purpose

is

to study ancient

and mod-

ern religions, science, philosophy and art; to investigate the laws of nature and the divine

powers

in

man.

The Universal Brotherhood and Theosophical

Society, founded by H. P. Blavatsky
in

New

York,

1875, continued after her death under the leadership of the co-founder, William Q. Judge, and now
under
the
leadership
its

of their

successor,
at

Katherine

Tingley, has

Headquarters

the

International

Theosophical Center, Point Loma, California.

This Organization
with nor does
it

is

not in

any way connected

endorse any other societies using the

name of Theosophy.

The Universal Brotherhood and Theosophical

Society welcomes
their fellow
to

membership

all

who

truly love

men and
so long

desire the eradication of the evils

caused by the barriers of race, creed, caste or color,

which have

impeded human progress

all

to all

sincere lovers of truth and to

who

aspire to higher
interall

and better things than the mere pleasures and

ests

of a worldly

life,

and are prepared

a living

to

do

in

their
life

power

to

make Brotherhood
its

power

in the

of humanity,

various departments offer unlimited

opportunities.

The whole work of

direction of the Leader

the Organization

is

under the

and

Official

Head, Katherine

Tingley,

as outlined in the Constitution.

Do Not

Fail to Profit

by the Following
people use the

It is a regrettable fact that

many

name

of Theosophy and of our Organization

as

for self-interest,

also

that of

H.
to

P.

Blavatsky,

the

Foundress,

to attract attention

themselves and to gain public

in private

support.

This they do

and public speech

by lecturing throughout the Without being in any way connected with country. the Universal Brotherhood and Theosophical Soin publications, also

and

ciety, in

many

cases they

permit

it

to

be inferred

that they are, thus

misleading the public, and

many

away from the truths of Theosophy as presented by H. P. Blavatsky and her successors, William Q. Judge and Katherine Tingley, and practically exemplified in their Theosophhonest inquirers are hence led
ical

work

for the uplifting

of humanity.

The

International
Founded
in

Brotherhood

League

1897 by Katherine Tingley

OBJECTS
1

To To

help

men and women

of

to realize the nobility

in life.

of their calling and their true position

2.

educate children

all

nations

on

the

broadest lines

of Universal Brotherhood, and

to pre-

pare destitute and homeless children to

ers for

become work-

humanity.

3.

To

ameliorate
assist

the

condition

of unfortunate

women, and
4.

them

to a higher

life.

To

assist

those

who

are,

or

have been,

in

prisons, to establish themselves in honorable positions

in life. 5.

6.

To To

abolish capital punishment.

bring about a better understanding between

so-called savage
closer
7.

and

civilized

races,

by promoting

and more sympathetic relationship between them.

To relieve human

suffering resulting

from flood,

famine, war, and other calamities; and, generally, to

extend aid, help and comfort to suffering humanity

throughout the world.

For further information regarding the above Notices,

address

KATHERINE TINGLEY,
International Theosophical Headquarters,
Point Loma, California

Books Recommcttdcd to Inquirers

Key to Cbcosopby; (H.
P. Blavatsky) Postpaid.. $1.70

clear exposition of TheosopJiy inform of quesThe book for Students. tion arid answer.

echoes from the Orient; (W. Q. Judge) paper

cloth,...

.50

25 21 valued articles, giving a broad outline of the Theosophical doctrines, written for the newspaperreading public. 6hagavad-6ita; (W. Q. Judge, Am. Edition) 1.00 Pocket size, morocco, gilt edges 75 Red leather The pearl of the Scriptures of the East. Some notes by Life at point Iloma, The* Katherine Tingley, Leader and Official Head of the Universal Brotherhood and Theosoph(Reprinted from the Los Anical Society. 15 geles Post, December, 1902) i;.igbt on the path; (M. C.) with comments, 75 Bound in black leather 25 Embossed paper PreJVIysteries of the Reart Doctrine, Cbe. pared by Katherine Tingley and her pupils.

Square 8vo, cloth,

Paper, A Series of

2.00 1-50

eight

Pamphlets comprising
25

Different Articles in above, paper, each,

Cbeosopbical Manuals. Elementary Handbooks To be issued shortly. for Students.

Price, each,

35

No.

T heosophical p eriodicals century path

ILLUSTRATED WEEKLY Edited by KATHERINE TINGLEY
A Magazine devoted to the Brotherhood of Humanity, the Promulgation of Theosophy and the Study of Ancient and Modern Ethics, Philosophy, Science and Art. Year $4.00 Single Copy 10 Cents Write for a sample copy to

NEW CENTURY CORPORATION,

Point Loma, California, U. S. A.

Raja Yoga jVIcSSCngcr.

subscription

-----_-_-.ro
illustrated.

Monthly. Yearly

Unsedarian publication for Young Folk, conducted by staff" of pupils of the Raja Yoga School at Lomaland. Address MASTER ALBERT G. SPALDING, Business Manager Raja Yoga Messenger, Point Loma, California
a

XtitcmatioTial Cbcosopbical Chronicle*

trated.

Illus-

The

Yearly subscription, postpaid - ^i.oo Theosophical Book Co., 18 Bartlett's Buildings,

subscription
_

Monthly.

"CbCOSOpbia*
postpaid

Holborn Circus, London, E. C. Illustrated. Monthly. Yearly

-

-i.^o
10,

Universella Broderskapets Forlag,

Barnhusgatan

Stockholm

I,

Sweden.
Illustrated.
-

Universale
J.

Bruderscbaft.

Monthly.
_

Yearly subscription, postpaid,

1.50

Th. Heller,

ob. Turnstrasse, 3,
Illustrated.
-

Niimberg, Germany.
Yearly sub-

t.OtUS-KTloppen.
scription, postpaid

75 Peperstraat, ingang Papengang, No. 14, Groningen, Holland. Subscriptions to the above four Magazines may be secured also through The Theosophical Publishing Co., Point Loma, California

---_-_.
Monthly.

A. Goud,

Neither the editors of the above publications, nor the officers of the Universal Brotherhood and Theosophical Society, or of

any of its departments, receive salaries or other remuneration. All profits arising from the business of the Theosophical Publishing All ivho assist in this Co. are devoted to Humanitarian Work. work are directly helping the great cause of Humanity.

I SIS

UNVEILED
to the Mysteries of

A Mastcr-Key

Ancient and Modern

SCIENCE AND THEOLOGY

By H.
a Vols.

P.
(

BLAVATSKY
)

Indexed

Royal 8vo., about 1500 pages;

With

portrait of the Author.

::::::

cloth.

NEW POINT LOMA EDITION WITH A PREFACE

by H. T. Edge, B. A. (Cantab.) an old student under H. P. Blavatsky and now a member of the Staff of Professors at Point Loma, California

Vol,

I treats

of Ancient and

Modern Science

VoL

II treats of

Ancient and Modern Religion

The reprint of this invaluable work is in answer to a constant demand, thus proving that the work is alive and is needed by the liberated spirit of the age.
Price. Postage Prepaid,

....

$7.00

The
A

KEY to THEOSOPHY
and Answer
of the

clear exposition in the form of Question

Ethics, Science and

PKilosophy of
{Indexed^

Theosophy

WITH

A COPIOUS

GLOSSARY
The Key
ing.
It is

::

OF

::

THEOSOPHICAL

TERMS

By H.
The incessant

P.

BLAVATSKY

is a remarkable Compendium of Theosophical teachthe book of "books for beginners and higher students. call for this work has exhausted the earlier editions.

NEW

POINT LOMA EDITION

-

Nearly 400 pages, cloth, Postage Prepaid

Order above at
once

$1.70

from

THE THEOSOPHICAL PUBLISHING

CO.,

Point Loma, California

DATE DUE

^1^---

BP565 .J922
An epitome
of theosophy.
Princeton Theological Semmary-Speer Library
I

nil III III

1012 00006 2317

?f

'K f,#