____________

THE OCEAN
OF
THEOSOPHY

A Definitive Work on Theosophy

By

William Quan Judge

 

William Quan Judge

1851 - 1896

 

Return to Homepage

 

CHAPTER 8

 

 

Of Reincarnation

 

 

How man has come to be the complex being that he is and why, are questions that neither Science nor Religion makes conclusive answer to. This immortal thinker having such vast powers and possibilities, all his because of his intimate connection with every secret part of Nature from which he has been built up,

stands at the top of an immense and silent evolution. He asks why Nature exists, what the drama of life has for its aim, how that aim may be attained. But Science and Religion both fail to give a reasonable reply. Science does not pretend to be able to give the solution, saying that the examination of things as they are is enough of a task; religion offers an explanation both illogical and unmeaning and acceptable but to the bigot, as it requires us to consider the whole of Nature as a mystery and to seek for the meaning and purpose of life with all its sorrow in the pleasure of a God who cannot be found out. The educated and enquiring mind knows that dogmatic religion can only give an answer invented by man while it pretends to be from God.

 

What then is the universe for, and for what final purpose is man the immortal thinker here in evolution? It is all for the experience and emancipation of the soul, for the purpose of raising the entire mass of manifested matter up to the

stature, nature, and dignity of conscious god-hood. The great aim is to reach self-consciousness; not through a race or a tribe or some flavoured nation, but by and through the perfecting, after transformation, of the whole mass of matter as well as what we now call soul. Nothing is or is to be left out.

 

The aim for present man is his initiation into complete knowledge, and for the other kingdoms below him that they may be raised up gradually from stage to stage to be in time initiated also. This is evolution carried to its highest power; it is a magnificent prospect; it makes of man a god, and gives to every part of nature the possibility of being one day the same; there is strength and nobility in it, for by this no man is dwarfed and belittled, for no one is so originally sinful that he cannot rise above all sin. Treated from the materialistic position of

Science, evolution takes in but half of life; while the religious conception of it is a mixture of nonsense and fear.

 

Present religions keep the element of fear, and at the same time imagine that an Almighty being can think of no other earth but this and has to govern this one very imperfectly. But the old

theosophical view makes the universe a vast, complete, and perfect whole.

 

Now the moment we postulate a double evolution, physical and spiritual, we have at the same time to admit that it can only be carried on by reincarnation. This is, in fact, demonstrated by science. It is shown that the matter of the earth and of all things physical upon it was at one time either gaseous or molten;

that it cooled; that it altered; that from its alterations and evolutions at last were produced all the great variety of things and beings. This, on the physical plane, is transformation or change from one form to another.

 

The total mass of matter is about the same as in the beginning of this globe, with a very minute allowance for some star dust. Hence it must have been changed over and over again, and thus been physically reformed and reimbodied. Of course, to be strictly accurate, we cannot use the word reincarnation, because "incarnate" refers to flesh. Let us say "reimbodied," and then we see that both for matter and for man there has been a constant change of form and this is, broadly speaking, "reincarnation." As to the whole mass of matter, the doctrine is that it will all be raised to man's estate when man has gone further on himself.

 

There is no residuum left after man's final salvation which in a mysterious way is to be disposed of or done away with in some remote dust-heap of nature. The true doctrine allows for nothing like that, and at the same time is not afraid to give the true disposition of what would seem to be a residuum. It is all worked up into other states, for as the philosophy declares there is no inorganic matter whatever but that every atom is alive and has the germ of self-consciousness, it must follow that one day it will all have been changed.

 

Thus what is now called human flesh is so much matter that one day was wholly mineral, later on vegetable, and now refined into human atoms. At a point of time very far from now the present vegetable matter will have been raised to the animal stage and what we now use as our organic or fleshy matter will have

changed by transformation through evolution into self-conscious thinkers, and so on up the whole scale until the time shall come when what is now known as mineral matter will have passed on to the human stage and out into that of thinker.

 

Then at the coming on of another great period of evolution the mineral matter of that time will be some which is now passing through its lower transformations on other planets and in other systems of worlds. This is perhaps a "fanciful" scheme for the men of the present day, who are so accustomed to being called bad, sinful, weak, and utterly foolish from their birth that they fear to believe the truth about themselves, but for the disciples of the ancient theosophists it is not impossible or fanciful, but is logical and vast. And no doubt it will one day be admitted by everyone when the mind of the western race has broken away from Mosaic chronology and Mosaic ideas of men and nature.

 

Therefore as to reincarnation and metempsychosis we say that they are first to be applied to the whole cosmos and not alone to man. But as man is the most interesting object to himself, we will consider in detail its application to him.

 

This is the most ancient of doctrines and is believed in now by more human minds than the number of those who do not hold it. The millions in the East almost all accept it; it was taught by the Greeks; a large number of the Chinese now believe it as their forefathers did before them; the Jews thought it was true,

and it has not disappeared from their religion; and Jesus, who is called the founder of Christianity, also believed and taught it. In the early Christian church it was known and taught, and the very best of the fathers of the church believed and promulgated it.

 

Christians should remember that Jesus was a Jew who thought his mission was to Jews, for he says in St. Matthew, "I am not sent but unto the lost sheep of the house of Israel." He must have well known the doctrines held by them. They all believed in reincarnation. For them Moses, Adam, Noah, Seth, and others had returned to earth, and at the time of Jesus it was currently believed that the old prophet Elias was yet to return. So we find, first, that Jesus never denied the doctrine, and on various occasions assented to it, as when he said that John the Baptist was actually the Elias of old whom the people were expecting. All

this can be seen by consulting St. Matthew in chapters xvii, xi, and others.

 

In these it is very clear that Jesus is shown as approving the doctrine of reincarnation. And following Jesus we find St. Paul, in Romans ix, speaking of Esau and Jacob being actually in existence before they were born, and later such great Christian fathers as Origen, Synesius, and others believing and teaching

the theory. In Proverbs viii, 22, we have Solomon saying that when the earth was made he was present, and that, long before he could have been born as Solomon, his delights were in the habitable parts of the earth with the sons of men. St. John the Revelator says in Revs. iii, 12, he was told in a vision which refers to the voice of God or the voice of one speaking for God, that whosoever should overcome would not be under the necessity of "going out" any more, that is, would not need to be reincarnated. For five hundred years after Jesus the

doctrine was taught in the church until the council of Constantinople.

 

Then a condemnation was passed upon a phase of the question which has been regarded by many as against reincarnation, but if that condemnation goes against the words of Jesus it is of no effect. It does go against him, and thus the church is in the position of saying in effect that Jesus did not know enough to curse, as it did, a doctrine known and taught in his day and which was brought to his notice prominently and never condemned but in fact approved by him.

 

Christianity is a Jewish religion, and this doctrine of reincarnation belongs to it historically by succession from the Jews, and also by reason of its having been taught by Jesus and the early fathers of the church. If there be any truthful or logical way for the Christian church to get out of this position -- excluding, of course, dogmas of the church -- the theosophist would like to be shown it.

 

Indeed, the theosophist holds that whenever a professed Christian denies the theory he thereby sets up his judgment against that of Jesus, who must have known more about the matter than those who follow him. It is the anathema hurled by the church council and the absence of the doctrine from the teaching now that have damaged Christianity and made of all the Christian nations people who pretend to be followers of Jesus and the law of love, but who really as nations are followers of the Mosaic law of retaliation. For alone in reincarnation is the answer to all the problems of life, and in it and Karma is the force that will make men pursue in fact the ethics they have in theory. It is the aim of the old philosophy to restore this doctrine to whatsoever religion has lost it; and hence we call it the "lost chord of Christianity."

 

But who or what is it that reincarnates? It is not the body, for that dies and disintegrates; and but few of us would like to be chained forever to such bodies as we now have, admitted to be infected with disease except in the case of the savage. It is not the astral body, for, as shown, that also has its term and must go to pieces after the physical has gone. Nor is it the passions and desires. They, to be sure, have a very long term, because they have the power to reproduce themselves in each life so long as we do not eradicate them. And reincarnation provides for that, since we are given by it many opportunities of slowly, one by one, killing off the desires and passions which mar the heavenly

picture of the spiritual man.

 

It has been shown how the passional part of us coalesces with the astral after death and makes a seeming being that has a short life to live while it is disintegrating. When the separation is complete between the body that has died, the astral body, and the passions and desires -- life having begun to busy itself with other forms -- the Higher Triad, Manas, Buddhi, and Atma, who are the real man, immediately go into another state, and when that state, which is called Devachan, or heaven, is over, they are attracted back to earth for reincarnation. They are the immortal part of us; they, in fact, and no other are we. This should be firmly grasped by the mind, for upon its clear understanding

depends the comprehension of the entire doctrine.

 

What stands in the way of the modern western man's seeing this clearly is the long training we have all had in materialistic science and materializing religion, both of which have made the mere physical body too prominent. The one has taught of matter alone and the other has preached the resurrection of the body, a doctrine against common sense, fact, logic, and testimony. But there is no doubt that the theory of the bodily resurrection has arisen from the corruption of the older and true teaching. Resurrection is founded on what Job says about seeing his redeemer in his flesh, and on St. Paul's remark that the body was raised incorruptible. But Job was an Egyptian who spoke of seeing his teacher or initiator, who was the redeemer, and Jesus and Paul referred to the spiritual body only. Although reincarnation is the law of nature, the complete trinity of

Atma-Buddhi-Manas does not yet fully incarnate in this race. They use and occupy the body by means of the entrance of Manas, the lowest of the three, and the other two shine upon it from above, constituting the God in Heaven. This was symbolized in the old Jewish teaching about the Heavenly Man who stands with his head in heaven and his feet in hell. That is, the head Atma and Buddhi are yet in heaven, and the feet, Manas, walk in hell, which is the body and physical life. For that reason man is not yet fully conscious, and reincarnations are needed to at last complete the incarnation of the whole trinity in the body.

 

When that has been accomplished the race will have become as gods, and the godlike trinity being in full possession the entire mass of matter will be perfected and raised up for the next step. This is the real meaning of "the word made flesh." It was so grand a thing in the case of any single person, such as Jesus or Buddha, as to be looked upon as a divine incarnation. And out of this, too, comes the idea of the crucifixion, for Manas is thus crucified for the purpose of raising up the thief to paradise.

 

It is because the trinity is not yet incarnate in the race that life has so many mysteries, some of which are showing themselves from day to day in all the various experiments made on and in man.

 

The physician knows not what life is nor why the body moves as it does, because the spiritual portion is yet enshrouded in the clouds of heaven; the scientist is wandering in the dark, confounded and confused by all that hypnotism and other strange things bring before him, because the conscious man is out of sight on the very top of the divine mountain, thus compelling the learned to speak of the "subconscious mind," the "latent personality," and the like; and the priest can give us no light at all because he denies man's god-like nature, reduces all to the level of original sin, and puts upon our conception of God the black mark of inability to control or manage the creation without invention of expedients to cure supposed errors. But this old truth solves the riddle and paints God and Nature in harmonious colors.

 

Reincarnation does not mean that we go into animal forms after death, as is believed by some Eastern peoples. "Once a man always a man" is the saying in the Great Lodge. But it would not be too much punishment for some men were it possible to condemn them to rebirth in brute bodies; however nature does not go by sentiment but by law, and we, not being able to see all, cannot say that the brutal man is brute all through his nature. And evolution having brought Manas the Thinker and Immortal Person on to this plane, cannot send him back to the brute which has not Manas.

 

By looking into two explanations for the literal acceptation by some people in the East of those laws of Manu which seem to teach the transmigrating into brutes, insects, and so on, we can see how the true student of this doctrine will not fall into the same error.

 

The first is, that the various verses and books teaching such transmigration have to do with the actual method of reincarnation, that is, with the explanation of the actual physical processes which have to be undergone by the Ego in passing from the unembodied to the embodied state, and also with the roads, ways, or means of descent from the invisible to the visible plane.

 

This has not yet been plainly explained in Theosophical books, because on the one hand it is a delicate matter, and on the other the details would not as yet be received even by Theosophists with credence, although one day they will be. And as these details are not of the greatest importance they are not now expounded.

 

But as we know that no human body is formed without the union of the sexes, and that the germs for such production are locked up in the sexes and must come from food which is taken into the body, it is obvious that foods have something to do with the reincarnating of the Ego. Now if the road to reincarnation leads through certain food and none other, it may be possible that if the Ego gets entangled in food which will not lead to the germ of physical reproduction, a punishment is indicated where Manu says that such and such practices will lead to transmigration, which is then a "hindrance." I throw this out so far for the benefit of certain theosophists who read these and whose theories on this subject are now rather vague and in some instances based on quite other

hypotheses.

 

The second explanation is, that inasmuch as nature intends us to use the matter which comes into our body and astral body for the purpose, among others, of benefiting the matter by the impress it gets from association with the human Ego, if we use it so as to give it only a brutal impression it must fly back to the animal kingdom to be absorbed there instead of being refined and kept on the human plane. And as all the matter which the human Ego gathered to it retains the stamp or photographic impression of the human being, the matter transmigrates to the lower level when given an animal impress by the Ego. This actual fact in the great chemical laboratory of nature could easily be misconstrued by the ignorant. But the present-day students know that once Manas the Thinker has arrived on the scene he does not return to baser forms; first, because he does not wish to, and second, because he cannot. For just as the blood in the body is prevented by valves from rushing back and engorging the heart, so in this greater system of universal circulation the door is shut behind the Thinker and prevents his retrocession. Reincarnation as a doctrine applying to the real man does not teach transmigration into kingdoms of nature below the human.

 

PREFACE

 

THEOSOPHY AND THE MASTERS

 

GENERAL PRINCIPLES

 

THE EARTH CHAIN

 

SEPTENARY CONSTITUTION OF MAN

 

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

 

 

 

Return to Homepage

 

______________________

 

THE OCEAN
OF
THEOSOPHY

 

Find out more about

Theosophy with these links

 

 

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Ten Benefits of Studying the Blavatskyan Theosophical Teachings

 

Studying the Blavatskyan Theosophical teachings offers numerous benefits that can greatly enrich one's understanding of spirituality, philosophy, and the nature of reality.  Theosophy, as defined by the writings of Helena Petrovna Blavatsky, has had a profound impact on the spiritual and philosophical landscape of the modern world. Blavatsky's teachings draw from a wide range of religious and philosophical traditions, including Hinduism, Buddhism, and Western esotericism, and present a comprehensive worldview that addresses fundamental questions about existence, consciousness, and the cosmos.

 

Here are ten benefits of studying the Blavatskyan Theosophical Teachings

 

1. Exploration of Esoteric Wisdom

One of the primary benefits of studying the Blavatskyan Theosophical teachings is the opportunity to explore esoteric wisdom that is often not readily accessible in mainstream religious or philosophical traditions. Blavatsky's writings delve into the esoteric teachings of ancient cultures and mystery schools, shedding light on profound spiritual truths that have been passed down through the ages. By delving into these esoteric teachings, students of Theosophy can gain insights into the nature of consciousness, the structure of the cosmos, and the evolution of the soul or immortal self.

 

2. Synthesis of Eastern and Western Philosophy

Blavatsky's Theosophical teachings synthesize elements of Eastern and Western philosophy, offering a comprehensive framework that integrates concepts from diverse cultural and religious traditions. This synthesis provides students with a broader perspective on philosophical and spiritual thought, allowing them to see the underlying unity of seemingly disparate belief systems. By studying Theosophy, individuals can gain a deeper appreciation for the universal principles that underlie all wisdom traditions, fostering a sense of unity and interconnectedness with the world's spiritual heritage.

 

3. Understanding of Universal Brotherhood

Central to Blavatsky's Theosophical teachings is the principle of universal brotherhood, which emphasizes the essential unity of all beings and the interconnectedness of life. By studying Theosophy, individuals can develop a profound understanding of the interconnected nature of existence, recognizing that all living beings are fundamentally linked and that compassion and empathy are essential for the evolution of humanity. This understanding can lead to a greater sense of empathy, kindness, and social responsibility, fostering a more harmonious and compassionate society.

 

4. Insight into the Nature of Reality

The Blavatskyan Theosophical teachings offer profound insights into the nature of reality, consciousness, and the unseen dimensions of existence. Through the study of Theosophy, individuals can explore concepts such as the multi-dimensional nature of the universe, the existence of subtle energy realms, and the interconnectedness of the material and spiritual planes. This exploration can lead to a deeper understanding of the nature of reality beyond the limitations of the physical senses, opening up new vistas of perception and understanding.

 

5. Personal Spiritual Growth

Studying the Theosophical teachings can be a transformative journey that facilitates personal spiritual growth and self-discovery. Blavatsky's writings offer practical guidance for inner development, including meditation practices, ethical principles, and the cultivation of spiritual virtues. By applying these teachings to their lives, individuals can experience profound personal transformation, leading to greater self-awareness, inner peace, and a sense of purpose and meaning.

 

6. Ethical and Moral Guidance

The Theosophical teachings provide a comprehensive ethical and moral framework that can guide individuals in their personal and social interactions. Blavatsky emphasizes the importance of ethical conduct, altruism, and the pursuit of wisdom, offering practical guidance for leading a virtuous and meaningful life. By studying Theosophy, individuals can gain clarity on moral issues, cultivate a sense of ethical responsibility, and contribute to the greater good of humanity.

 

7. Appreciation of Comparative Religion

The study of Theosophy encourages an appreciation of comparative religion and the underlying unity of religious and spiritual traditions. Blavatsky's writings explore the common threads that run through the world's religions, highlighting universal spiritual principles that transcend cultural and historical boundaries. By gaining a deeper understanding of comparative religion through Theosophy, individuals can develop a more inclusive and pluralistic perspective, fostering interfaith harmony and mutual respect.

 

8. Intellectual Stimulation

The Theosophical teachings offer a rich and intellectually stimulating framework for exploring profound philosophical and metaphysical concepts. Blavatsky's writings encompass a wide range of subjects, including cosmology, metaphysics, ancient wisdom, and the evolution of consciousness, providing ample material for intellectual inquiry and contemplation. By engaging with these teachings, individuals can expand their intellectual horizons, develop critical thinking skills, and gain a deeper understanding of the fundamental questions that have intrigued philosophers and mystics throughout history.

 

9. Healing and Reconciliation

The Theosophical teachings offer insights into the nature of healing and reconciliation, both on a personal and collective level. Blavatsky's writings delve into the esoteric principles of healing, the nature of disease, and the interconnectedness of mind, body, and spirit. By studying Theosophy, individuals can gain a deeper understanding of holistic healing modalities, the power of the mind in influencing health, and the potential for spiritual transformation through the healing process. Furthermore, the Theosophical emphasis on universal brotherhood and compassion can contribute to the reconciliation of divisions and conflicts within society, fostering a more harmonious and peaceful world.

 

10. Contribution to Global Transformation

Finally, studying the Blavatskyan Theosophical teachings can empower individuals to contribute to the ongoing global transformation towards a more enlightened and compassionate world. Blavatsky's vision of a spiritually awakened humanity, working towards the betterment of all beings, inspires individuals to engage in positive action and service to humanity. By embodying the principles of Theosophy in their lives, individuals can become agents of positive change, working towards the realization of a more just, peaceful, and sustainable world.

 

In summary, the study of the Blavatskyan Theosophical teachings offers a wide range of benefits, ranging from personal spiritual growth to the potential for global transformation. By delving into the esoteric wisdom, ethical principles, and philosophical insights of Theosophy, individuals can expand their understanding of the nature of reality, cultivate compassion and empathy, and contribute to the evolution of humanity towards a more harmonious and enlightened future. As the Theosophical teachings continue to inspire and guide seekers of truth and wisdom, their profound impact on individuals and society is likely to endure for generations to come.

 

 

 

Cardiff Blavatsky Archive

Life & Work of H P Blavatsky

A Theosophy Study Resource

 

Dave’s Streetwise 

Theosophy Boards

The Theosophy Website that

Welcomes Absolute Beginners

If you run a Theosophy Group, please feel free

to use any of the material on this site

 

The Most Basic Theosophy

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A quick overview of Theosophy 

and the Theosophical Society

If you run a Theosophy Group you 

can use this as an introductory handout.

 

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H P Blavatsky is usually the only

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The Blavatsky Blogger’s

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Visit the Feelgood Lodge

The main criteria for the inclusion of

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Topics include Quantum Theory and Socks,

Dick Dastardly and Legendary Blues Singers.

 

Theosophy and Reincarnation

A selection of articles on Reincarnation

by Theosophical writers

Provided in response to the large 

number of enquiries we receive at 

Cardiff Theosophical Society on this subject

 

Nothing answers questions

like Theosophy can!

The Key to Theosophy

 

Applied Theosophy

Henry Steel Olcott

 

Blavatsky Calling

and I Don’t Wanna Shout

The Voice of the Silence Website

 

Theosophy Wales Now!

 

Theosophy Wales History

 

Theosophy Cardiff Burn-Up

 

Theosophy Wales Burn-Up

 

Theosophy Wales Vanguard

 

Theosophy Wales Hornet

 

The South of Heaven Guide

To Theosophy and Devachan

 

The South of Heaven Guide

To Theosophy and Dreams

 

The South of Heaven Guide

To Theosophy and Angels

 

Theosophy and Help From

The Universe

 

Wales! Wales! Theosophy Wales

The All Wales Guide to

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This is for everyone, you don’t have to live

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Hey Look!

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Theosophy in Wales

The Grand Tour

 

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_______________________

 

Your Own Theosophy Group Starts Here

A Guide to starting your own Theosophy Group

The Theosophy Wales Guide to

Starting a Theosophy Group

& of course you don’t need to live in Wales

to take advantage of this guide

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The Theosophy Cardiff

Glastonbury Pages

 

Chalice Well, Glastonbury.

The Theosophy Cardiff Guide to

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Somerset, England

 

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Glastonbury and Joseph of Arimathea

 

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The Theosophy Cardiff Guide to

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Tekels Park

Camberley, Surrey, England GU15 2LF

 

Concerns about the fate of the wildlife as

Tekels Park is to be Sold to a Developer

 

Concerns are raised about the fate of the 

wildlife as The Spiritual Retreat, 

Tekels Park in Camberley, Surrey, 

England is to be sold to a developer.

 

Tekels Park is a 50 acre woodland park,

 purchased for the Adyar Theosophical 

Society in England in 1929.

 

Diploma in Finance ?

 

It doesn’t require a Diploma in Finance

and even someone with a Diploma in

Astral Travel will know that this is a

bad time economically to sell Tekels Park

 

In addition to concern about the park, 

many are worried about the future 

of the Tekels Park Deer as they 

are not a protected species.

 

Confusion as the Theoversity moves out of 

Tekels Park to Southampton, Glastonbury & 

Chorley in Lancashire while the leadership claim

that the Theosophical Society will carry on using  

Tekels Park despite its sale to a developer

 

Anyone planning a “Spiritual” stay at the

Tekels Park Guest House should be aware of the sale.

 

 

Future of Tekels Park Badgers in Doubt

 

Party On! Tekels Park Theosophy NOT

 

Tekels Park & the Loch Ness Monster

A Satirical view of the sale of Tekels Park

in Camberley, Surrey to a developer

 

The Toff’s Guide to the Sale of Tekels Park

What the men in top hats have to

say about the sale of Tekels Park

to a developer

 

____________________

 

H P Blavatsky’s Heavy Duty

Theosophical Glossary

Published 1892

A B C D EFG H IJ KL M N OP QR S T UV WXYZ

 

Complete Theosophical Glossary in Plain Text Format

1.22MB

 

Theosophy Wales Centre

The Ocean of Theosophy

By William Quan Judge

 

Theosophy Cardiff Nirvana Pages

 

National Wales Theosophy

Karma Pages

 

 

Theosophy Cardiff’s

Instant Guide to 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)

 

Ocean of Theosophy

William Quan Judge

 

Glossaries of Theosophical Terms

 

Worldwide Theosophical Links

 

 

 

 

Elementary Theosophy

An Outstanding Introduction to Theosophy

By a student of Katherine Tingley

 

Elementary Theosophy Who is the Man?  Body and Soul

 

Body, Soul and Spirit  Reincarnation  Karma

 

The Seven in Man and Nature

 

The Meaning of Death

 

 

 

 

 

A Text Book of Theosophy

Charles Webster Leadbeater

 

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

 

 

 

Quotes from the Writings of

Helena Petrovna Blavatsky

 

Blavatsky Quotation

 

That which is to be shunned is pain not yet come. The past cannot be changed or amended; that which belongs to the experience of the present cannot and should  not be shunned; but alike to be shunned are disturbing anticipations or fears of  the future, and every act or impulse that may cause present or future pain to ourselves or others.

Practical Occultism, Page 87

 

Blavatsky Quotation

 

Perfection, to be fully such, must be born out of imperfection, the incorruptible must grow out of the corruptible, having the latter as its vehicle and basis and contrast

The Secret Doctrine , Volume 2, Page 100

 

Blavatsky Quotation

 

It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented together on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.

The Secret Doctrine , Volume 2, Page 108

 

Blavatsky Quotation

 

Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67

 

Blavatsky Quotation

 

It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7

 

Blavatsky Quotation

 

Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36

 

Blavatsky Quotation

 

It may be a pleasant dream to attempt to conceive of the beauties of the spirit world; but the time can be spent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should be in the spirit world.

Modern Panarion Page 70

 

Blavatsky Quotation

 

Physical existence is subservient to the spiritual, and all physical improvement and progress are only the auxiliaries of spiritual progress, without which there could be no physical progress.

Modern Panarion Page 78

 

Blavatsky Quotation

 

Mankind — the majority at any rate — hates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old well-beaten tracks and, judging for itself, to enter into a new path in some fresh direction.

The Secret Doctrine , Volume 3, Page 14

 

Blavatsky Quotation

 

Even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.

The Voice of the Silence, Page 43

 

Blavatsky Quotation

 

Many theosophists have had slight conscious relations with elementals, but always without their will acting, and upon trying to make elementals see, hear or act for them, a total indifference on the part of the nature spirit is all they have got in return. These failures are due to the fact that the elemental cannot understand the thought of the person; it can only be reached when the exact scale of being to which it belongs is vibrated, whether it be that of colour, form, sound, or whatever else

Annotation - The Path, May, 1888

 

Blavatsky Quotation

 

Parabrahman is not “God” because It is not a God. “It is that which is supreme, and not supreme”. ....It is supreme as cause, not supreme as effect.

The Secret Doctrine , Proem [Volume 1], Page 35

 

Blavatsky Quotation

 

The ancients ..... fully realised the fact that the reciprocal relations between the planetary bodies is as perfect as those between the corpuscles of the blood, which float in a common fluid; and that each one is affected by the combined influence of all the rest, as each in its turn affects each of the others.

Isis, Volume 1, Page 275

 

Blavatsky Quotation

 

Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67

 

Blavatsky Quotation

 

There are two kinds of magnetic attraction: sympathy and fascination; the one holy and natural, the other evil and unnatural.

Isis Unveiled, Volume 1, Page 210

 

Blavatsky Quotation

 

In the phenomenal and Cosmic World Fohat is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.

The Secret Doctrine , Volume 1, Page 134

 

Blavatsky Quotation

 

Oaths will never be binding till each man will fully understand that humanity is the highest manifestation on earth of the Unseen Supreme Deity, and each man an

incarnation of his God; and when the sense of personal responsibility will be so

developed in him that he will consider forswearing the greatest possible insult to himself, as well as to humanity. No oath is now binding, unless taken by one who, without any oath at all, would solemnly keep his simple promise of honour.

Isis Unveiled, Volume 2, Page 374

 

Blavatsky Quotation

 

It is the motive, and the motive alone, which makes any exercise of power become

black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7

 

Blavatsky Quotation

 

Woe to those who live without suffering. Stagnation and death is the future of all that vegetates without change. And how can there be any change for the better without proportionate suffering during the preceding stage?

The Secret Doctrine , Volume 2, Page 498

 

Blavatsky Quotation

 

The person who is endowed with this faculty of thinking about even the most trifling things from the higher plane of thought has, by virtue of that gift which he possesses, a plastic power of formation, so to say, in his very imagination. Whatever such a person may think about, his thought will be so far more intense than the thought of an ordinary person, that by this very intensity it obtains the power of creation.

Lucifer, December, 1888

 

Blavatsky Quotation

 

Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36

 

Blavatsky Quotation

 

Our voice is raised for spiritual freedom, and our plea made for enfranchisement  from all tyranny, whether of Science of Theology.

Isis Unveiled, Volume 1, I2.

 

Blavatsky Quotation

 

If through the Hall of Wisdom thou wouldst reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of Separateness that weans thee from the rest.

Voice of the Silence, Page 23

 

Blavatsky Quotation

 

From strength to strength, from the beauty and perfection of one plane to the

greater beauty and perfection of another, with accessions of new glory, of fresh

knowledge and power in each cycle, such is the destiny of every Ego, which thus

becomes its own saviour in each world and incarnation.

The Key to Theosophy, Page 105

 

Blavatsky Quotation

 

The assertion that “Theosophy is not a Religion” , by no means excludes the fact that “Theosophy is Religion” itself. A religion in the true and only correct sense is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all Men but also all Beings and all things in the entire Universe into one grand whole.

Lucifer, November, 1888

 

Blavatsky Quotation

 

The Present is only a mathematical line which divides that part of Eternal Duration which we call the Future from that part which we call the Past

The Secret Doctrine , Volume 1, Page 69

 

Blavatsky Quotation

 

The mind receives indelible impressions even from chance acquaintance or persons

encountered but once. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it with the mind.

Isis Unveiled, Volume 1, Page 311

 

Blavatsky Quotation

 

 “Beneficent Magic” , so called, is divine magic, devoid of selfishness, love of power, of ambition or lucre, and bent only on doing good, to the world in general and one's neighbour in particular. The smallest attempt to use one's abnormal powers for the gratification of self makes of these powers sorcery or black magic.

The Key to Theosophy, Page 228

 

Blavatsky Quotation

 

Believing in a spiritual and invisible Universe, we cannot conceive of it in any other way than as completely dovetailing and corresponding with the material, objective Universe; for logic and observation alike teach us that the latter is the outcome and visible manifestation of the former, and that the laws governing both are immutable.

Modern Panarion Page 137

 

 

 

An Outline of Theosophy

Charles Webster Leadbeater

 

Theosophy - What it is  How is it Known?  The Method of Observation

 

General Principles  The Three Great Truths  The Deity

 

Advantage Gained from this Knowledge  The Divine Scheme

 

The Constitution of Man  The True Man  Reincarnation

 

The Wider Outlook  Death  Man’s Past and Future

 

Cause and Effect  What Theosophy does for us

 

 

 

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