GENERALLY
STATED
From the
writings of William Quan Judge, a pioneering Theosophist and
co-founder
of the original Theosophical Society, founded in
We look forward
to seeing you in Cardiff
Please click here for Current Theosophical Events in
Cardiff
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
Generally Stated
From the
Official Report,
World's
Parliament of Religions, 1893
William Quan Judge
THE claim is made that an impartial study of history, religion and
literature will show the existence from ancient times of a great body of
philosophical, scientific and ethical doctrine forming the basis and origin of
all similar thought in modern systems. It is at once religious and scientific,
asserting that religion and science should never be separated. It puts forward
sublime religious and ideal teachings, but at the same time shows that all of
it can be demonstrated to reason, and that authority other than that has no
place, thus preventing the hypocrisy which arises from asserting dogmas on
authority which no one can show as resting on reason. This ancient body of
doctrine is known as the "Wisdom Religion" and was always taught by
adepts or initiates therein who preserve it through all time. Hence, and from
other doctrines demonstrated, it is shown that man, being spirit and immortal,
is able to perpetuate his real life and consciousness, and has done so during
all time in the persons of those higher flowers of the human race who are
members of an ancient and high brotherhood who concern themselves with the soul
development of man, held by them to include every process of evolution on all
planes. The initiates, being bound by the law of evolution, must work with
humanity as its development permits. Therefore from time to time they give out
again and again the same doctrine which from time to time grows obscured in
various nations and places. This is the wisdom religion, and they are the
keepers of it. At times they come to nations as great teachers and
"saviours," who only re-promulgate the old truths and system of
ethics. This therefore holds that humanity is capable of infinite perfection
both in time and quality, the saviours and adepts being held up as examples of
that possibility.
From this living and presently acting body of perfected men
H.P.Blavatsky declared she received the impulse to once more bring forward the
old ideas, and from them also received several keys to ancient and modern
doctrines that had been lost during modern struggles toward civilization, and
also that she was furnished by them with some doctrines really ancient but
entirely new to the present day in any exoteric shape. These she wrote among
the other keys furnished by her to her fellow members and the world at large.
Added, then, to the testimony through all time found in records of all nations
we have this modern explicit assertion that the ancient learned and
humanitarian body of adepts still exists on this earth and takes an interest in
the development of the race.
Theosophy postulates an eternal principle called the unknown, which can
never be cognized except through its manifestations. This eternal principle is
in and is every thing and being; it periodically and eternally manifests itself
and recedes again from manifestation. In this ebb and flow evolution proceeds
and itself is the progress of the manifestation. The perceived universe is the
manifestation of this unknown, including spirit and matter, for Theosophy holds
that those are but the two opposite poles of the one unknown principle. They coexist,
are not separate nor separable from each other, or, as the Hindu scriptures
say, there is no particle of matter without spirit, and no particle of spirit
without matter. In manifesting itself the spirit-matter differentiates on seven
planes, each more dense on the way down to the plane of our senses than its
predecessor, the substance in all being the same only differing in degree.
Therefore from this view the whole universe is alive, not one atom of it being
in any sense dead. It is also conscious and intelligent, its consciousness and
intelligence being present on all planes though obscured on this one. On this
plane of ours the spirit focalizes itself in all human beings who choose to
permit it to do so, and the refusal to permit it is the cause of ignorance, of
sin, of all sorrow and suffering.
In all ages some have come to this high state, have grown to be as gods,
are partakers actively in the work of nature, and go on from century to century
widening their consciousness and increasing the scope of their government in
nature. This is the destiny of all beings, and hence at the outset Theosophy
postulates this perfectibility of the race, removes the idea of innate
unregenerable wickedness, and offers a purpose and an aim for life which is
consonant with the longings of the soul and with its real nature, tending at
the same time to destroy pessimism with its companion, despair.
In Theosophy the world is held to be the product of the evolution of the
principle spoken of from the very lowest first forms of life guided as it
proceeded by intelligent perfected beings from other and older evolutions, and
compounded also of the egos or individual spirits for and by whom it emanates.
Hence man as we know him is held to be a conscious spirit, the flower of
evolution, with other and lower classes of egos below him in the lower
kingdoms, all however coming up and destined one day to be on the same human
stage as we now are, we then being higher still. Man's consciousness being thus
more perfect is able to pass from one to another of the planes of
differentiation mentioned. If he mistakes any one of them for the reality that
he is in his essence, he is deluded; the object of evolution then is to give
him complete self-consciousness so that he may go on to higher stages in the
progress of the universe. His evolution after coming on the human stage is for
the getting of experience, and in order to so raise up and purify the various
planes of matter with which he has to do, that the voice of the spirit may be
fully heard and comprehended.
He is a religious being because he is a spirit encased in matter, which
is in turn itself spiritual in essence. Being a spirit he 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
and conquer the highest place. He is in miniature the universe, for he is as
spirit, manifesting himself to himself by means of seven differentiations.
Therefore is he known in Theosophy as a sevenfold being. The Christian division
of body, soul, and spirit is accurate so far as it goes, but will not answer to
the problems of life and nature, unless, as is not the case, those three
divisions are each held to be composed of others, which would raise the
possible total to seven. The spirit stands alone at the top, next comes the
spiritual soul or Buddhi as it is called in Sanskrit. This partakes more of the
spirit than any below it, and is connected with Manas or mind, these three
being the real trinity of man, the imperishable part, the real thinking entity
living on the earth in the other and denser vehicles by its evolution. Below in
order of quality is the plane of the desires and passions shared with the
animal kingdom, unintelligent, and the producer of ignorance flowing from
delusion. It is distinct from the will and judgment, and must therefore be
given its own place. On this plane is gross life, manifesting, not as spirit
from which it derives its essence, but as energy and motion on this plane. It
being common to the whole objective plane and being everywhere, is also to be
classed by itself, the portion used by man being given up at the death of the
body. Then last, before the objective body, is the model or double of the outer
physical case. This double is the astral body belonging to the astral plane of
matter, not so dense as physical molecules, but more tenuous and much stronger,
as well as lasting. It is the original of the body permitting the physical
molecules to arrange and show themselves thereon, allowing them to go and come
from day to day as they are known to do, yet ever retaining the fixed shape and
contour given by the astral double within. These lower four principles or
sheaths are the transitory perishable part of man, not himself, but in every
sense the instrument he uses, given up at the hour of death like an old
garment, and rebuilt out of the general reservoir 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 - it is the one central man, the living spirit-soul.
Now this spiritual man, having always existed, being intimately
concerned in evolution, dominated by the law of cause and effect, because in
himself he is that very law, showing moreover on this plane varieties of force
of character, capacity, and opportunity, his very presence must be explained,
while the differences noted have to be accounted for. The doctrine of
reincarnation does all this. It means that man as a thinker, composed of soul,
mind and spirit, occupies body after body in life after life on the earth which
is the scene of his evolution, and where he must, under the very laws of his
being, complete that evolution, once it has been begun. In any one life he is
known to others as a personality, but in the whole stretch of eternity he is
one individual, feeling in himself an identity not dependent on name, form, or
recollection.
This doctrine is the very base of Theosophy, for it explains life and
nature. It is one aspect of evolution, for as it is re-embodiment in meaning,
and as evolution could not go on without re-embodiment, it is evolution itself,
as applied to the human soul. But it is also a doctrine believed in at the time
given to Jesus and taught in the early ages of Christianity, being now as much
necessary to that religion as it is to any other to explain texts, to reconcile
the justice of God with the rough and merciless aspect of nature and life to
most mortals, and to throw a light perceptible by reason on all the problems
that vex us in our journey through this world. The vast, and under any other
doctrine unjust, difference between the savage and the civilized man as to both
capacity, character, and opportunity can be understood only through this
doctrine, and coming to our own stratum the differences of the same kind may
only thus be explained. It vindicates Nature and God, and removes from religion
the blot thrown by men who have postulated creeds which paint the creator as a
demon. Each man's life and character are the outcome of his previous lives and
thoughts. Each is his own judge, his own executioner, for it is his own hand
that forges the weapon which works for his punishment, and each by his own life
reaches reward, rises to heights of knowledge and power for the good of all who
may be left behind him. Nothing is left to chance, favor, or partiality, but
all is under the governance of law. Man is a thinker, and by his thoughts he
makes the causes for woe or bliss; for his thoughts produce his acts. He is the
centre for any disturbance of the universal harmony, and to him as the centre
the disturbance must return so as to bring about equilibrium, for nature always
works towards harmony. Man is always carrying on a series of thoughts, which
extend back to the remote past, continually making action and reaction. He is
thus responsible for all his thoughts and acts, and in that his complete
responsibility is established; his own spirit is the essence of this law and
provides for ever compensation for every disturbance and adjustment for all
effects. This is the law of Karma or justice, sometimes called the ethical law of
causation. It is not foreign to the Christian scriptures, for both Jesus and
But what of death and after? Is heaven a place or is it not? Theosophy
teaches, as may be found in all sacred books, that after death the soul reaps a
rest. This is from its own nature. It is a thinker, and cannot during life
fulfil and carry out all nor even a small part of the myriads of thoughts
entertained. Hence when at death it casts off the body and the astral body, and
is released from the passions and desires, its natural forces have immediate
sway and it thinks its thoughts out on the soul plane, clothed in a finer body
suitable to that existence. This is called Devachan. It is the very state that
has brought about the descriptions of heaven common to all religions, but this
doctrine is very clearly put in the Buddhist and Hindu religions. It is a time
of rest, because the physical body being absent the consciousness is not in the
completer touch with visible nature which is possible on the material plane.
But it is a real existence, and no more illusionary than earth life; it is
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 drawn back once more to earth, to
that environment which is sufficiently like unto itself to give it the proper
further evolution. This alternation from state to state goes on until the being
rises from repeated experiences above ignorance, and realizes in itself the
actual unity of all spiritual beings. Then it passes on to higher and greater
steps on the evolutionary road.
No new ethics are presented by Theosophy, as it is held that right
ethics are for ever the same. But in the doctrines of Theosophy are to be found
the philosophical and reasonable basis for ethics and the natural enforcement
of them in practice. Universal brotherhood is that which will result in doing
unto others as you would have them do unto you, and in your loving your
neighbour as yourself - declared as right by all teachers in the great
religions of the world.
WILLIAM Q JUDGE
Lucifer, December, 1893
_________________________________
PREFACE THEOSOPHY AND THE MASTERS
GENERAL PRINCIPLES THE EARTH CHAIN
BODY AND ASTRAL BODY KAMA – DESIRE MANAS
OF REINCARNATION REINCARNATION CONTINUED
ARGUMENTS SUPPORTING REINCARNATION
KARMA KAMA LOKA DEVACHAN CYCLES
DIFFERENTIATION OF SPECIES MISSING LINKS
PSYCHIC LAWS, FORCES, AND PHENOMENA
PSYCHIC PHENOMENA AND SPIRITUALISM
________________________________
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
Evolution
by William Quan Judge
Events Information Line 029 2049 6017
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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
Evolution by
William Quan Judge
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
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The Seven Principles of Man
By
Annie Besant
Theosophy has no
dogma, no priesthood
or diploma elite and recognizes no spiritual head.
All ideas presented at meetings are for consideration.
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
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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
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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
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अड्यार थियोसोफिकल सोसायटी की भारतीय धारा
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.
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into categories and presented according to relevance
of website.
Theosophy has no
dogma, no priesthood
or diploma elite and recognizes no spiritual head.
All ideas presented at meetings are for consideration.
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
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All Wales Guide to Theosophy Instant Guide to Theosophy
Theosophy Wales Hornet Theosophy Wales Now
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Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
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____________________________
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.
____________________________
कार्डिफ थियोसोफिकल सोसायटी
मिशन स्टेटमेंट
कार्डिफ थियोसोफिकल सोसायटी के प्रमुख और मुख्य गतिविधि
थियोसोफिकल शिक्षाओं का अध्ययन को बढ़ावा देने के लिए और सहायता के लिए है
के रूप में Helena Petrovna Blavatsky के लेखन से परिभाषित,
William Quan Judge, Alfred Percy Sinnett और उनके वंश.
इस मिशन स्टेटमेंट बाधा नहीं थियोसोफिकल गैर
गतिविधियों लेकिन ये एक आध्यात्मिक प्रकृति की होनी चाहिए
और / या सोसायटी की वस्तुओं के साथ संगत.
Kārḍipha
thiyōsōphikala sōsāyaṭī
Miśana sṭēṭamēṇṭa
Kārḍipha thiyōsōphikala sōsāyaṭī
kē pramukha aura mukhya gatividhi
Thiyōsōphikala śikṣā'ōṁ kā adhyayana
kō baṛhāvā dēnē kē li'ē aura
sahāyatā kē li'ē
haiKē rūpa mēṁ Helena Petrovna Blavatsky kē
lēkhana
sē paribhāṣita William
Quan Judge, Alfred Percy Sinnett, Aura unakē vanśa.
Isa miśana sṭēṭamēṇṭa bādhā
nahīṁ thiyōsōphikala gaira
Gatividhiyōṁ lēkina yē ēka ādhyātmika prakr̥ti
kī hōnī cāhi'ē
Aura/ yā sōsāyaṭī kī vastu'ōṁ kē
sātha saṅgata.
Please click here for Current Theosophical Events in
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Theosophy has no
dogma, no priesthood
or diploma elite and recognizes no spiritual head.
All ideas presented at meetings are for consideration.