DEFINED
From the writings
of William Quan Judge, a pioneering Theosophist and
co-founder
of the orginal Theosophical Society, founded in
theosophycardiff@uwclub.net
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
William Quan Judge
1851 - 1896
Theosophy
Defined
By
William Quan
Judge
Theosophy [from Gr. theosophia knowledge of divine things, deriv. of
theosophos wise about God; theos God + sophos, wise]: a name which, as
specifying a religious philosophy, was originated by Ammonius Saccas in the
third century of our era.
The body of ethical, philosophic, and scientific doctrines to which that
title applies is, however, as old as humanity itself, and contains everything
that is true in all other and later systems. Esoterically preserved and
transmitted in its entirety by adepts and initiates, from time immemorial,
their messengers -- known to the world as "great teachers" and
"saviours" -- have, at periodic intervals determined by cyclic law,
exoterically taught as much of it as could safely be given out and which any
considerable portion of our race could at such times receive and assimilate.
Theosophy teaches a knowledge of the laws governing the evolution of the
universe. It is not based upon assumed divine revelation, but upon
consciousness. It sees no unsolvable mystery anywhere, throws the words
coincidence and chance out of its vocabulary, and affirms the omnipresence and
omnipotence of law and perfect justice.
Theosophy postulates an Eternal Principle, unknowable except in its
manifestations, which is in and is all things, and which, periodically and
eternally, manifests itself and recedes from manifestation -- evolution and
involution. Its opposite poles in the manifested universe are spirit and
matter, which are coexistent and inseparable.
In manifesting itself the spirit-matter differentiates on seven planes,
which are of progressive density down to that within our sensuous perception,
the substance in all being the same, but differing in the proportions of its
two compound elements. Through all thrill ceaselessly vibrations which are the
inexhaustible impulse from the First Cause. These vibrations are distinct, each
from all the others, and each always the same in mode upon every plane, but
differing in rate according to the rarity or density of the substance of the
plane. By means of these vibrations are brought about all forces -- phenomena
in nature, specialized differentiations and effects of creation, preservation,
and mutation -- in the world of forms as well as upon the ethereal planes.
Thus every atom of the universe is infused with spirit, which is life in
one of its phases of manifestation, and endowed with qualities of consciousness
and intelligence -- likewise phases of the spirit -- in conformity to the
requirements of its differentiation.
On the lowest material plane, which is that of humanity, the spirit
focalizes itself in all human beings who permit it to do so. Its rejection is
the cause of ignorance, from which flow all sin, suffering, and sorrow; by its
conscious acceptance man becomes partaker of the Divine Wisdom, "one with
the gods," entering into possession of an ever-increasing power of
consciousness, and attains oneness with the Absolute. This is the ultimate
destiny of all beings; hence Theosophy affirms the perfectibility of the race
and rejects the concept of innate unregenerable wickedness.
From the theosophic point of view the world is compounded of the Egos or
individual spirits, for whom it emanates from the Divine Will; and its
evolution is due to the impulse imparted by its spiritual element, that force
manifesting itself from the beginning in the primary conditions of life -- far
below the sentient stage -- and having in the evolvement of higher forms,
including man, the guidance and direction of intelligent, perfected beings from
other and older evolutions. Hence man is deemed a conscious spirit, the flower
of evolution; while below him, in the lower kingdoms, are other less-advanced
classes of egos, all, however, on the way of ascent to the human stage, which
they will eventually reach when man has gone on still higher.
The perfecting of self-consciousness is the object of evolution. By this
man is enabled to reach more exalted stages of existence. And his conditioned
mortal life is for the purpose of affording him experience by which that
self-consciousness may be developed and cognition of the spirit attained.
Man is a spirit and requires vehicles with which to come in touch with
all the planes of nature included in evolution, and it is these vehicles that
make of him an intricate, composite being, liable to error, but at the same
time able to rise above all delusions. He is in miniature the universe, for he
is, as spirit, manifesting himself to himself by means of seven
differentiations. Therefore he is characterized in Theosophy as a septenate or
sevenfold being. His immortal being comprises a trinity, spirit (Atman), the
spiritual soul or discernment (Buddhi), and mind (Manas).
This triad requires as vehicles or instruments through which to operate
and gain cognition in matter four lower mortal principles.
These are: The animal passions and desires, unintelligent and productive
of ignorance through delusion (
The Linga Sarira belongs to the astral plane of matter, which, being
next above that of our tangible world in refinement of its substance, is just
beyond our normal sensuous perception. As the physical body is at death
reabsorbed into the material elements whence it was drawn, so the astral body
is eventually dissipated in and absorbed by the substance of its plane; but its
permanence is much greater than that of the gross body. During life it is from
the earliest moment until the last the model upon which are molded the physical
molecules of which the body is composed, and through it the life-principle is
enabled to animate the aggregate mass as a collective entity. These lower four
principles or sheaths are the transitory, perishable part of man -- not
himself, but in every sense the instruments he uses -- given up at the hour of
death and rebuilt at every new birth. The trinity is the real man, the thinker,
the individuality that passes from house to house, gaining experience at each
rebirth, while it suffers and enjoys according to its deeds. In each successive
earth-life he is known to others as a new personality, but in the whole stretch
of eternity he is one individual, conscious of an identity not dependent on
name, form, or recollections of personalities. This doctrine of reincarnation
is the very base of Theosophy, for it explains life and nature as no other
hypothesis can; and it is an essential to the scheme of evolution, for without
such re-embodiment on the plane of experiences and atonements there could be no
evolution of the human soul.
The Ego returning to mortal life only goes into the family which either
completely answers to its whole nature, gives an opportunity for its
evolutionary progress, or is connected with it by reason of events in past
incarnations and causes mutually created. Inseparable from the doctrine of
reincarnation is that of Karma, or justice, sometimes called the "ethical
law of causation." Mere entry into life is no fit foundation for just
reward or punishment, which must be the deserts for prior conduct. But such
consequent awards determine entry into life, and with unerring equity establish
the sequence of good and evil happenings in requital of the past.
Effect is always in cause, and thus the body, brain, and intellectual
faculties furnished by reincarnation being products of one's own deserving,
become the field from which must be gleaned the harvest planted by acts in the
past. The law of Karma applies in physical nature as well as in ethics to solar
systems, planets, races, nations, families, and individuals. With reincarnation
the doctrine of Karma explains the misery and suffering of the world, and no
room is left to accuse nature of injustice. The misery of any nation or race is
the direct result of the thoughts and acts of the Egos who make up the race or
nation. If they did wickedly in the past, they must suffer the inevitable
consequences. To this end they must go on incarnating and reincarnating until
the effects they caused have been exhausted. Though the nation thus suffering
chastisement should for a time disappear, the Egos belonging to it could not
leave the world, but would reappear as the founders of some new nation in which
they would continue to receive their karmic due.
With reference to postmortem conditions, Theosophy teaches two states of
existence somewhat analogous to the Christian "purgatory" and
"heaven." The first, immediately subsequent to earth-life, is
Kama-loka, where the immortal triad takes leave of the lower principles
remaining after separation from the body. Thence the Ego passes into Devachan.
The former is, as its name indicates, a place -- the astral plane penetrating
and surrounding the earth -- the latter a state of being, or rather of
consciousness.
In Kama-loka all the hidden passions and desires are let loose, and
enough mentality is retained to make them tortures. When the astral body in
which they cohere is disintegrated, as it is in time, they remain a sort of
entity in the Kama-Rupa, a form of still less materiality than the Linga
Sarira. Eventually this too is said to fade out, leaving only their essence,
the Skandhas, fateful germs of karmic consequence, which, when the Ego emerges
from the devachanic state, are by the law of attraction drawn to the new being
in which it incarnates.
Owing to the law of cohesion between the principles, which prevents
their separation before a given time, the untimely dead must pass in Kama-loka
a period almost equal to the length life would have been but for the sudden
termination. Losing the body has not killed them. They still consciously exist
in the astral body, and in the case of very wicked and forceful persons -- some
executed criminals, for instance -- may be even more harmful on the astral
plane than they were in life.
Prolonged kama-lokic existence is no injustice to the victims of
accident, since death, like everything else, is a karmic consequence. Finally,
it may be said of Kama-loka that it is the last conscious state of the
thoroughly evil human souls bereft of the spiritual tie and doomed to
annihilation (Avichi).
Having in life centered the consciousness in the kamic principle,
preserved intellect and rejected the spirit, leading persistent lives of evil
for its own sake, they are the only damned beings we know. Pure souls speedily
pass from Kama-loka to the devachanic state. It is a period of rest; a real
existence, no more illusionary than earth life, where the essence of the
thoughts of life that were as high as character permitted expands and is
garnered by the soul and mind. When the force of these thoughts is fully
exhausted the soul is once more drawn back to earth, to that environment which
will best promote its further evolution.
No new ethics are presented by Theosophy, as it is held that right
ethics are forever the same. But in the doctrines of Theosophy are to be found
the philosophical and reasonable basis of ethics and the natural enforcement of
them in practice.
The present worldwide interest in Theosophy dates from 1875, when Helena
P. Blavatsky, a messenger of the adepts, appeared in New York, initiated the
theosophic movement, and, with Henry S. Olcott, William Q. Judge, and several
other persons, formed the Theosophical Society. Other revivals of the ancient
doctrine, occurring in the last quarter of each century during several hundred
years past, are matters of historic record; but, as their times were not
propitious, they amounted to little in their effect upon humanity at large
compared with the importance this one has attained.
The Theosophical Society, though its members generally, no doubt,
subscribe to theosophic doctrine, is not dogmatic, but admits to membership all
who can conscientiously accept its three avowed objects:
1. "To form the nucleus of a Universal Brotherhood of Humanity
without any distinctions whatever.
2. To promote the study of ancient and modern religions, philosophies,
and sciences.
3. To investigate unexplained laws of nature and the psychical powers of
man."
Starting with a membership of fifteen persons in 1875, it has spread all
over the globe, until now it has hundreds of branches scattered through all the
civilized and even the semi-civilized countries, and counts its members by thousands.
Beyond its organization in importance, however, is the wonderful influence of
theosophic teachings in coloring the literature, thought, ethics, and even
scientific progress and religious expression of the world. The size of the
Society gives but a very imperfect idea of the extent of its work.
The best books conveying instruction in detail concerning theosophic
doctrine -- but a meager skeleton of which has been offered in the foregoing --
are the following: H. P. Blavatsky, The Secret Doctrine (1888); Isis Unveiled
(1877); The Key to Theosophy (1889); William Q. Judge, The Ocean of Theosophy
(1893); A. P. Sinnett, Esoteric Buddhism (1883); Five Years of Theosophy,
selections from The Theosophist (1885); Rama Prasad, Nature's Finer Forces (1890);
Patanjali (Judge's version) Yoga Aphorisms (1889). A score of theosophic
magazines are issued in half as many languages. The leading one of the
Theosophical Society in
Is Theosophy a Religion ? By H P Blavatsky
A Textbook of Theosophy By C W Leadbeater
Outline of Theosophy By C W Leadbeater
Theosophy and the Theosophical Society
Events Information Line 029 2049 6017
_______________________
Find out more
about
Theosophy
with these links
Cardiff
Theosophical Society meetings are informal
and there’s always
a cup of tea afterwards
The Cardiff Theosophical Society Website
The National Wales Theosophy Website
Dave’s Streetwise Theosophy Boards
If
you run a Theosophy Group then please
Feel
free to use any material on this Website
Theosophy
Cardiff’s Instant Guide to Theosophy
Cardiff
Theosophical Order of Service (TOS)
Within the British Isles, The Adyar Theosophical Society has Groups in;
Bangor*Basingstoke*Billericay*Birmingham*Blackburn*Bolton*Bournemouth
Bradford*Bristol*Camberley*Cardiff*Chester*Conwy*Coventry*Dundee*Edinburgh
Folkstone*Glasgow*Grimsby*Inverness*Isle
of Man*Lancaster*Leeds*Leicester
Letchworth*London*Manchester*Merseyside*Middlesborough*Newcastle
upon Tyne
North
Devon*Northampton*Northern Ireland*Norwich*Nottingham
Perth*Republic of
Ireland*Sidmouth*Southport*Sussex*Swansea*Torbay
Tunbridge
Wells*Wallasey*Warrington*Wembley*Winchester*Worthing
One Liners & Quick Explanations
The main criteria
for the inclusion of
links on this
site is that they are have some
relationship
(however tenuous) to Theosophy
and are
lightweight, amusing or entertaining.
Topics include
Quantum Theory and Socks,
Dick Dastardly
and Legendary Blues Singers.
No
Aardvarks were harmed in the
Includes
stuff about Marlon Brando, Old cars,
Odeon
Cinema Burnley, Heavy Metal, Wales,
Cups of
Tea, Mrs Trellis of North Wales.
Cardiff
Theosophical Order of Service
General pages about Wales, Welsh History
and The History of Theosophy in Wales
Her Teachers Morya & Koot Hoomi
The Most
Basic Theosophy Website in the Universe
If
you run a Theosophy Group you can use
this
as an introductory handout
Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most
of us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a
Student of Katherine Tingley entitled
For everyone
everywhere, not just in Wales
Theosophy and the Number Seven
A selection of articles relating to the esoteric
significance of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations
with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical Society
in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
by
Annie
Besant
THE PHYSICAL
PLANE THE ASTRAL PLANE
KÂMALOKA THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND
NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF
SACRIFICE MAN'S ASCENT
______________________
Annie Besant Visits Cardiff 1924
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
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
Reincarnation
This
guide has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy
By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult World
By
Alfred Percy Sinnett
The Occult World is an treatise on the
Occult and Occult Phenomena, presented
in
readable style, by an early giant of
the Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
The Seven Principles of Man
By
Annie Besant
A Student of
Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the esoteric
significance of the Number 7 in Theosophy
Index of
Searchable
Full
Text Versions of
Definitive
Theosophical
Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric
Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras
Teosoficas En Espanol
Theosophische
Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now
Succession
Causation
The Laws of Nature A Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
Try these if you are looking for a
local Theosophy
Group or Centre
UK Listing of Theosophical Groups
Worldwide Directory of Theosophical Links
General pages
about Wales, Welsh History
and The History
of Theosophy in Wales
Wales is a Principality
within the United Kingdom
and has an eastern
border with England. The land
area is just over
8,000 square miles. Snowdon in
North Wales is the
highest mountain at 3,650 feet.
The coastline is
almost 750 miles long. The population
of Wales as at the
2001 census is 2,946,200.
__________________________________________
into categories and presented according to relevance
of website.
All Wales
Guide to Theosophy Instant Guide to Theosophy
Theosophy
Wales Hornet Theosophy Wales Now
Cardiff
Theosophical Archive Elementary Theosophy
Basic
Theosophy Theosophy in Cardiff Theosophy in
Wales
Hey Look!
Theosophy in Cardiff Streetwise
Theosophy
Grand
Tour Theosophy Aardvark Theosophy
Starts Here
Theosophy
206 Biography of William Q Judge
Theosophy Cardiff’s Face Book of Great Theosophists
Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
Cardiff Theosophical Society
206 Newport Road,
Cardiff, Wales, UK, CF24 -1DL
theosophycardiff@uwclub.net