Produced by David Edwards, Les Galloway and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) [Illustration: William Judge, July 1895] THE OCEAN OF THEOSOPHY BY WILLIAM Q. JUDGE TWENTIETH THOUSAND THE UNITED LODGE OF THEOSOPHISTS METROPOLITAN BLDG., BROADWAY AT FIFTH ST. LOS ANGELES, CALIFORNIA 1915 COPYRIGHT, 1893, BY WILLIAM Q. JUDGE. All rights reserved. COPYRIGHT, 1915, BY THE UNITED LODGE OF THEOSOPHISTS PREFACE. An attempt is made in the pages of this book to write of Theosophy in such a manner as to be understood by the ordinary reader. Bold statements are made in it upon the knowledge of the writer, but at the same time it is distinctly to be understood that he alone is responsible for what is therein written: the Theosophical Society is not involved in nor bound by anything said in the book, nor are any of its members any the less good Theosophists because they may not accept what he has set down. The tone of settled conviction which may be thought to pervade the chapters is not the result of dogmatism or conceit, but flows from knowledge based upon evidence and experience. Members of the Theosophical Society will notice that certain theories or doctrines have not been gone into. That is because they could not be treated without unduly extending the book and arousing needless controversy. The subject of the Will has received no treatment, inasmuch as that power or faculty is hidden, subtle, undiscoverable as to essence, and only visible in effect. As it is absolutely colorless and varies in moral quality in accordance with the desire behind it, as also it acts frequently without our knowledge, and as it operates in all the kingdoms below man, there could be nothing gained by attempting to enquire into it apart from the Spirit and the desire. No originality is claimed for this book. The writer invented none of it, discovered none of it, but has simply written that which he has been taught and which has been proved to him. It therefore is only a handing on of what has been known before. WILLIAM Q. JUDGE. PREFACE TO NEW EDITION. Some twenty-two years ago, the first edition of âThe Ocean of Theosophyâ was published by its author, Wm. Q. Judge. Since that time thousands of books dealing with Theosophy have been published by more or less prominent students of Theosophy, but unfortunately for the public, none of these show the knowledge, grasp and range which is so evident in the present volume,âand still more unfortunately, the methods pursued by these latter-day writers have served to obscure the fact of the existence of an exposition of Theosophy written by a Teacher of that Science of Life. As the Authorâs Preface shows, the book was written in such a manner as to be understood by the ordinary reader; the simplicity of the terms used, however, should not mislead the reader into thinking that the work is an elementary one, for behind and within every statement there is a depth of meaning that the careless and superficial fail to perceive. It is really a simplified text-book of the fundamental teachings of Theosophy, and is found by students of the âSecret Doctrineâ to be a true abridgment of that great work and a wonderful aid in its comprehension; it was written with that end in view by the only one competent to do so and is therefore earnestly recommended to every student of Theosophy. The passage of years has served to show, not only the value of this little book, but the status of Mr. Judge as a Teacher. Everything he has written bears impress of his deep knowledge to every real student of Theosophy. Even the ordinary reader cannot fail to perceive that only âOne Who Knowsâ could have so applied Theosophy to the circumstances and conditions of every-day human existence. There are but few books whose issuance is due to Mr. Judge; these few however, are most valuable aids to the student in living the Theosophic life. âLetters That Have Helped Me,â are two small volumes containing letters written to students, with comments by the compiler; âEchoes From the Orient,â is a broad outline of Theosophical doctrines, 64 pages; âThe Bhagavad-Gitaâ is a rendition, much better and clearer than any literal translation extant; âPatanjaliâs Yoga Aphorisms,â is an ancient treatise on the Soul and its powers, from which modern psychology has much to learn. In addition Mr. Judge wrote a great number of articles dealing with the philosophy in its practical application to daily life; these can be found in the magazine âTheosophy.â The earnest student will do well to study conjointly the writings of H. P. Blavatsky and Wm. Q. Judge; from them he will learn Theosophy pure and simple; will recognize the community of knowledge and complete accord that existed between them and will more fully appreciate the mission and nature of those two Personages. CONTENTS CHAPTER I. THEOSOPHY AND THE MASTERS. Theosophy generally defined. The existence of highly developed men in the Universe. These men are the Mahatmas, Initiates, Brothers, Adepts. How they work and why they remain now concealed. Their Lodge. They are perfected men from other periods of evolution. They have had various names in history. Apollonius, Moses, Solomon, and others were members of this fraternity. They had one single doctrine. They are possible because man may at last be as they are. They keep the true doctrine and cause it to reappear at the right time. Pages 1 to 13. CHAPTER II. GENERAL PRINCIPLES. A view of the general laws governing the Cosmos. The sevenfold division in the system. Real Matter not visible and this always known to the Lodge. Mind the intelligent portion of the Cosmos. In the universal Mind the sevenfold plan of the Cosmos is contained. Evolution proceeds upon the plan in the universal Mind. Periods of Evolution come to an end; this is the Night of Brahma. The Mosaic account of cosmogenesis has dwarfed modern conceptions. The Jews had merely one part of the doctrine taken from the ancient Egyptians. The doctrine accords with the inner meaning of Genesis. The general length of periods of Evolution. Same doctrine as Herbert Spencerâs. The old Hindu chronology gives the details. The story of Solomonâs Temple is that of the evolution of man. The doctrine far older than the Christian one. The real age of the world. Man is over 18,000,000 years old. Evolution is accomplished solely by the Egos within that at last become the users of human forms. Each of the seven principles of man is derived from one of the seven great divisions of the Universe. Pages 14 to 22. CHAPTER III. THE EARTH CHAIN. The doctrine respecting the Earth. It is sevenfold also. It is one of a chain of seven corresponding to man. The whole seven are not in a chain separated as to members, but they interpenetrate each other. The Earth chain is the reÃ¯ncarnation of a former old and now dead chain. This old chain was one of which our moon is the visible representative. Moon now dead and contracting. Venus, Mars, etc., are living members of other similar chains to ours. A mass of Egos for each chain. The number, though incalculable, is definite. Their course of evolution through the seven globes. In each a certain part of our nature is developed. At the fourth globe the process of condensation is begun and reaches its limit. Pages 23 to 28. CHAPTER IV. SEPTENARY CONSTITUTION OF MAN. The constitution of man. How the doctrine differs from the ordinary Christian one. The real doctrine known in the first centuries of this era, but purposely withdrawn from a nation not able to bear it. The danger if the doctrine had not been withdrawn. The sevenfold division. The principles classified. The divisions agree with the chain of seven globes. The lower man is a composite being. His higher trinity. The lower four principles transitory and perishable. Death leaves the trinity as the only persistent part of us. What the physical man is, and what the other unseen mortal man is. A second physical man not seen but still mortal. The senses pertain to the unseen man and not to the visible one. Pages 29 to 34. CHAPTER V. BODY AND ASTRAL BODY. The body and life principle. The mystery of life. Sleep and death are due to excess of life not bearable by the organism. The body an illusion. What is the cell. Life is universal. It is not the result of the organism. The Astral Body. What it is made of. Its powers and functions. As a model for the body. It is possessed by all kingdoms of nature. Its power to travel. The real sense organs are in the astral body. The place the astral body has at spiritualistic _sÃ©ances_. The astral body accounts for telepathy, clairvoyance, clairaudience, and all such psychical phenomena. Pages 35 to 44. CHAPTER VI. KAMA-DESIRE. The fourth principle. Kama Rupa. In English, the Passions and Desires. Kama Rupa is not produced by the body but is the cause for body. This is the balance principle of the seven. It is the basis of action and mover of the will. Right desire leads to right act. This principle has a higher and a lower aspect. The principle is in the astral body. At death it coalesces with the astral body and makes of it a shell of the man. It has powers of its own of an automatic nature. This shell is the so-called âspiritâ of _sÃ©ances_. It is a danger to the race. Elementals help this shell at _sÃ©ances_. No soul or conscience present. Suicides and executed criminals leave very coherent shells. The principle of desire is common to all the organized kingdoms. It is the brute part of man. Man is now a fully developed quaternary with the higher principles partially developed. Pages 45 to 51. CHAPTER VII. MANAS. Manas the fifth principle. The first of the real man. This is the thinking principle and is not the product of brain. Brain is only its instrument. How the light of mind was given to mindless men. Perfected men from older systems gave it to us as they got it from their predecessors. Manas is the storehouse of all thoughts. Manas is the seer. If the connection between Manas and brain is broken the person is not able to cognize. The organs of the body cognize nothing. Manas is divided into upper and lower. Its four peculiarities. Buddha, Jesus, and others had Manas fully developed. Atma the Divine Ego. The permanent individuality. This permanent individuality has been through every sort of experience in many bodies. Manas and matter have now a greater facility of action than in former times. Manas is bound by desire, and this makes reÃ¯ncarnation a necessity. Pages 52 to 59. CHAPTER VIII. OF REINCARNATION. Why is man as he is, and how did he come. What the Universe is for. Spiritual and physical evolution demand reÃ¯ncarnation. ReÃ¯ncarnation on the physical plane is reÃ«mbodiment or alteration of form. The whole mass of matter of the globe will one day be men in a period far distant. The doctrine ancient. Held by the early Christians. Taught by Jesus. What reÃ¯ncarnates. Lifeâs mysteries arise from incomplete incarnation of the higher principles. It is not transmigration to lower forms. Explanation of Manu on this. Pages 60 to 69. CHAPTER IX. REINCARNATION CONTINUED. Objections urged. Desire cannot alter law. Early arrivals in heaven. Must they wait for us. Recognition of the soul not dependent on objectivity. Heredity not an objection. What heredity does. Divergences in heredity not recognized. History goes against heredity. ReÃ¯ncarnation not unjust. What is justice. We do not suffer for anotherâs but for our own deeds. Memory. Why we do not remember other lives. Who does? How to account for increase of population. Pages 70 to 78. CHAPTER X. ARGUMENTS SUPPORTING REINCARNATION. From the nature of the soul. From the laws of mind and soul. From differences in character. From the necessity for discipline and evolution. From differences of capacity and start in life at the cradle. Individual identity proves it. The probable object of life makes it necessary. One life not enough to carry out Natureâs purposes. Mere death confers no advance. A school after death is illogical. The persistence of savagery and decay of nations give support to it. The appearance of geniuses is due to reÃ¯ncarnation. Inherent ideas common to man show it. Opposition to the doctrine based solely on prejudice. Pages 79 to 88. CHAPTER XI. KARMA. Definition of the word. An unfamiliar term. A beneficent law. How present life is affected by past acts of other lives. Each act has a thought at its root. Through Manas they react on each personal life. Why people are born deformed or in bad circumstances. The three classes of Karma and its three fields of operation. National and Racial Karma. Individual un-happiness and happiness. The Masterâs words on Karma. Pages 89 to 98. CHAPTER XII. KAMA LOKA. The first state after death. Where and what are heaven and hell? Death of the body only the first step of death. A second death after that. Separation of the seven principles into three classes. What is _Kama Loka_? Origin of Christian purgatory. It is an astral sphere with numerous degrees. The _Skandhas_. The astral shell of man in _Kama Loka_. It is devoid of soul, mind, and conscience. It is the âspiritâ of the _sÃ©ance_ rooms. Classification of shells in _Kama Loka_. Black magicians there. Fate of suicides and others. Pre-devachanic unconsciousness. Pages 99 to 108. CHAPTER XIII. DEVACHAN. The meaning of the term. A state of _Atma-Buddhi-Manas_. Operation of Karma on Devachan. The necessity for Devachan. It is another sort of thinking with no physical body to clog it. Only two fields for operation of causesâsubjective and objective. Devachan is one. No time there for the soul. Length of stay therein. Mathematics of the soul. Average stay therein is 1500 mortal years. Depends on psychic impulses of life. Its use and purpose. On the last thoughts at death the devachanic state is fashioned. Devachan not meaningless. Do we see those left behind? We bring their images before us. Entities in Devachan have a power to help those they love. Mediums cannot go to those in Devachan except in rare cases and when the person is pure. Adepts only can help those in Devachan. Pages 109 to 116. CHAPTER XIV. CYCLES. One of the most important doctrines. Corresponding words in the Sanskrit. Few cycles known to the West. They cause the reÃ¤ppearance of former living personages. They affect life and evolution. When did the first moment come. The first rate of vibration determines the subsequent ones. When man leaves the globe the forces die. Convulsions and cataclysms. ReÃ¯ncarnation and karma intermixed with cyclic law. Civilizations cycle back. The cycle of Avatars. Krishna, Buddha, and others come under cycles. Minor personages and great leaders. Intersection of cycles causes convulsions. The Moon, Sun, and Sidereal cycles. Individual cycles and that of reÃ¯ncarnation. The motion through the constellations, and the meaning of the story of Jonah. The Zodiacal clock. How the ideas are impressed and preserved by nations. Cause for earthquakes, Cosmic Fire, Glaciation, and Floods. The Brahmanical Cycles. Pages 117 to 126. CHAPTER XV. DIFFERENTIATION OF SPECIESâMISSING LINKS. Ultimate origin of man not discoverable. Man not derived from a single pair, nor from the animals. Seven races of men appeared simultaneously on the globe. They are now amalgamated and will differentiate. The Anthropoid Apes. Their origin. They came from man. They are the descendants of offspring from unnatural union in the third and fourth rounds. The Delayed Races. The secret books on the question. Human features of apes accounted for. The lower kingdoms from other planets. Their differentiation by intelligent interference by the Dhyanis. The midway point of evolution. Astral forms of old rounds solidified in physical rounds. Missing links, what they are and why Science cannot discover them. The aim of Nature in all this work. Pages 127 to 134. CHAPTER XVI. PSYCHIC LAWS, FORCES, AND PHENOMENA. No true psychology in the West. It exists in the Orient. Man the mirror of all forces. Gravitation only a half law. Importance of polarity and cohesion. Rendering objects invisible. Imagination all powerful. Mental telegraphy. Reading minds is burglary. Apportation, clairvoyance, clairaudience, and second-sight. Pictures in the Astral Light. Dreams and visions. Apparitions. Real clairvoyance. Inner stimulus makes outer impression. Astral Light the Register of everything. Pages 135 to 146. CHAPTER XVII. PSYCHIC PHENOMENA AND SPIRITUALISM. Spiritualism wrongly named. Should be called necromancy and the worship of the dead. This cult did not originate in America. The practice long known in India. The facts recorded deserve examination. Theosophists admit the facts but interpret them differently from the âspiritualist.â The examination confined to the question of whether the dead return. The dead do not return thus. The mass of communications are from the astral shell of man. Objections stated to the claims made by mediums. The record justifies the ridicule of science. Materialization and what it is. A mass of electric magnetic matter with a picture upon it from the astral light. Or it is the astral body of the medium extruded from the living body. Analysis of the laws to be known before the phenomena can be understood. The _timbre_ of the âindependent voice.â Importance of the astral realm. The Dangers of mediumship. Attempt to get these powers for money or selfish ends also dangerous. Cyclic law ordains the slackening of the force at this time. The purpose of the Lodge. Pages 147 to 154. THE OCEAN OF THEOSOPHY. CHAPTER I. Theosophy is that ocean of knowledge which spreads from shore to shore of the evolution of sentient beings; unfathomable in its deepest parts, it gives the greatest minds their fullest scope, yet, shallow enough at its shores, it will not overwhelm the understanding of a child. It is wisdom about God for those who believe that he is all things and in all, and wisdom about nature for the man who accepts the statement found in the Christian Bible that God cannot be measured or discovered, and that darkness is around his pavilion. Although it contains by derivation the name God and thus may seem at first sight to embrace religion alone, it does not neglect science, for it is the science of sciences and therefore has been called the wisdom religion. For no science is complete which leaves out any department of nature, whether visible or invisible, and that religion which, depending solely on an assumed revelation, turns away from things and the laws which govern them is nothing but a delusion, a foe to progress, an obstacle in the way of manâs advancement toward happiness. Embracing both the scientific and the religious, Theosophy is a scientific religion and a religious science. It is not a belief or dogma formulated or invented by man, but is a knowledge of the laws which govern the evolution of the physical, astral, psychical, and intellectual constituents of nature and of man. The religion of the day is but a series of dogmas man-made and with no scientific foundation for promulgated ethics; while our science as yet ignores the unseen, and failing to admit the existence of a complete set of inner faculties of perception in man, it is cut off from the immense and real field of experience which lies within the visible and tangible worlds. But Theosophy knows that the whole is constituted of the visible and the invisible, and perceiving outer things and objects to be but transitory it grasps the facts of nature, both without and within. It is therefore complete in itself and sees no unsolvable mystery anywhere; it throws the word coincidence out of its vocabulary and hails the reign of law in everything and every circumstance. That man possesses an immortal soul is the common belief of humanity; to this Theosophy adds that he is a soul; and further that all nature is sentient, that the vast array of objects and men are not mere collections of atoms fortuitously thrown together and thus without law evolving law, but down to the smallest atom all is soul and spirit ever evolving under the rule of law which is inherent in the whole. And just as the ancients taught, so does Theosophy; that the course of evolution is the drama of the soul and that nature exists for no other purpose than the soulâs experience. The Theosophist agrees with Prof. Huxley in the assertion that there must be beings in the universe whose intelligence is as much beyond ours as ours exceeds that of the black beetle, and who take an active part in the government of the natural order of things. Pushing further on by the light of the confidence had in his teachers, the Theosophist adds that such intelligences were once human and came like all of us from other and previous worlds, where as varied experience had been gained as is possible on this one. We are therefore not appearing for the first time when we come upon this planet, but have pursued a long, an immeasurable course of activity and intelligent perception on other systems of globes, some of which were destroyed ages before the solar system condensed. This immense reach of the evolutionary system means, then, that this planet on which we now are is the result of the activity and the evolution of some other one that died long ago, leaving its energy to be used in the bringing into existence of the earth, and that the inhabitants of the latter in their turn came from some older world to proceed here with the destined work in matter. And the brighter planets, such as Venus, are the habitation of still more progressed entities, once as low as ourselves, but now raised up to a pitch of glory incomprehensible for our intellects. The most intelligent being in the universe, man, has never, then, been without a friend, but has a line of elder brothers who continually watch over the progress of the less progressed, preserve the knowledge gained through aeons of trial and experience, and continually seek for opportunities of drawing the developing intelligence of the race on this or other globes to consider the great truths concerning the destiny of the soul. These elder brothers also keep the knowledge they have gained of the laws of nature in all departments, and are ready when cyclic law permits to use it for the benefit of mankind. They have always existed as a body, all knowing each other, no matter in what part of the world they may be, and all working for the race in many different ways. In some periods they are well known to the people and move among ordinary men whenever the social organization, the virtue, and the development of the nations permit it. For if they were to come out openly and be heard of everywhere, they would be worshipped as gods by some and hunted as devils by others. In those periods when they do come out some of their number are rulers of men, some teachers, a few great philosophers, while others remain still unknown except to the most advanced of the body. It would be subversive of the ends they have in view were they to make themselves public in the present civilization, which is based almost wholly on money, fame, glory, and personality. For this age, as one of them has already said, âis an age of transitionâ, when every system of thought, science, religion, government, and society is changing, and menâs minds are only preparing for an alteration into that state which will permit the race to advance to the point suitable for these elder brothers to introduce their actual presence to our sight. They may be truly called the bearers of the torch of truth across the ages; they investigate all things and beings; they know what man is in his innermost nature and what his powers and destiny, his state before birth and the states into which he goes after the death of his body; they have stood by the cradle of nations and seen the vast achievements of the ancients, watched sadly the decay of those who had no power to resist the cyclic law of rise and fall; and while cataclysms seemed to show a universal destruction of art, architecture, religion, and philosophy, they have preserved the records of it all in places secure from the ravages of either men or time; they have made minute observations, through trained psychics among their own order, into the unseen realms of nature and of mind, recorded the observations and preserved the record; they have mastered the mysteries of sound and color through which alone the elemental beings behind the veil of matter can be communicated with, and thus can tell why the rain falls and what it falls for, whether the earth is hollow or not, what makes the wind to blow and light to shine, and greater feat than allâone which implies a knowledge of the very foundations of natureâthey know what the ultimate divisions of time are and what are the meaning and the times of the cycles. But, asks the busy man of the nineteenth century who reads the newspapers and believes in âmodern progress,â if these elder brothers are all you claim them to be, why have they left no mark on history nor gathered men around them? Their own reply, published some time ago by Mr. A. P. Sinnett, is better than any I could write. âWe will first discuss, if you please, the one relating to the presumed failure of the âFraternityâ to leave any mark upon the history of the world. They ought, you think, to have been able, with their extraordinary advantages, to have gathered into their schools a considerable portion of the more enlightened minds of every race. How do you know they have made no such mark? Are you acquainted with their efforts, successes, and failures? Have you any dock upon which to arraign them? How could your world collect proofs of the doings of men who have sedulously kept closed every possible door of approach by which the inquisitive could spy upon them? The precise condition of their success was that they should never be supervised or obstructed. What they have done they know; all that those outside their circle could perceive was the results, the causes of which were masked from view. To account for these results, many have in different ages invented theories of the interposition of gods, special providences, fates, the benign or hostile influences of the stars. There never was a time within or before the so-called historical period when our predecessors were not moulding events and âmaking history,â the facts of which were subsequently and invariably distorted by historians to suit contemporary prejudices. Are you quite sure that the visible heroic figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of the worldâs cosmic relations. The cycles must run their rounds. Periods of mental and moral light and darkness succeed each other as day does night. The major and minor yugas must be accomplished according to the established order of things. And we, borne along the mighty tide, can only modify and direct some of its minor currents.â It is under cyclic law, during a dark period in the history of mind, that the true philosophy disappears for a time, but the same law causes it to reappear as surely as the sun rises and the human mind is present to see it. But some works can only be performed by the Master, while other works require the assistance of the companions. It is the Masterâs work to preserve the true philosophy, but the help of the companions is needed to rediscover and promulgate it. Once more the elder brothers have indicated where the truthâTheosophyâcould be found, and the companions all over the world are engaged in bringing it forth for wider currency and propagation. The Elder Brothers of Humanity are men who were perfected in former periods of evolution. These periods of manifestation are unknown to modern evolutionists so far as their number are concerned, though long ago understood by not only the older Hindus, but also by those great minds and men who instituted and carried on the first pure and undebased form of the Mysteries of Greece. The periods, when out of the Great Unknown there come forth the visible universes, are eternal in their coming and going, alternating with equal periods of silence and rest again in the Unknown. The object of these mighty waves is the production of perfect man, the evolution of soul, and they always witness the increase of the number of Elder Brothers; the life of the least of men pictures them in day and night, waking and sleeping, birth and death, âfor these two, light and dark, day and night, are the worldâs eternal ways.â In every age and complete national history these men of power and compassion are given different designations. They have been called Initiates, Adepts, Magi, Hierophants, Kings of the East, Wise Men, Brothers, and what not. But in the Sanscrit language there is a word which, being applied to them, at once thoroughly identifies them with humanity. It is Mahatma. This is composed of _Maha_ great, and _Atma_ soul; so it means great soul, and as all men are souls the distinction of the Mahatma lies in greatness. The term Mahatma has come into wide use through the Theosophical Society, as Mme. H. P. Blavatsky constantly referred to them as her Masters who gave her the knowledge she possessed. They were at first known only as the Brothers, but afterwards, when many Hindus flocked to the Theosophical movement, the name Mahatma was brought into use, inasmuch as it has behind it an immense body of Indian tradition and literature. At different times unscrupulous enemies of the Theosophical Society have said that even this name had been invented and that such beings are not known of among the Indians or in their literature. But these assertions are made only to discredit if possible a philosophical movement that threatens to completely upset prevailing erroneous theological dogmas. For all through Hindu literature Mahatmas are often spoken of, and in parts of the north of that country the term is common. In the very old poem the _Bhagavad-GÃ®tÃ¢_, revered by all Hindu sects and admitted by the western critics to be noble as well as beautiful, there is a verse reading, âSuch a Mahatma is difficult to find.â But irrespective of all disputes as to specific names, there is sufficient argument and proof to show that a body of men having the wonderful knowledge described above has always existed and probably exists to-day. The older mysteries continually refer to them. Ancient Egypt had them in her great king-Initiates, sons of the sun and friends of great gods. There is a habit of belittling the ideas of the ancients which is in itself belittling to the people of to-day. Even the Christian who reverently speaks of Abraham as âthe friend of Godâ, will scornfully laugh at the idea of the claims of Egyptian rulers to the same friendship being other than childish assumption of dignity and title. But the truth is, these great Egyptians were Initiates, members of the one great lodge which includes all others of whatever degree or operation. The later and declining Egyptians, of course, must have imitated their predecessors, but that was when the true doctrine was beginning once more to be obscured upon the rise of dogma and priesthood. The story of Apollonius of Tyana is about a member of one of the same ancient orders appearing among men at a descending cycle, and only for the purpose of keeping a witness upon the scene for future generations. Abraham and Moses of the Jews are two other Initiates, Adepts who had their work to do with a certain people; and in the history of Abraham we meet with Melchizedek, who was so much beyond Abraham that he had the right to confer upon the latter a dignity, a privilege, or a blessing. The same chapter of human history which contains the names of Moses and Abraham is illuminated also by that of Solomon. And thus these three make a great Triad of Adepts, the record of whose deeds can not be brushed aside as folly and devoid of basis. Moses was educated by the Egyptians and in Midian, from both of which he gained much occult knowledge, and any clear-seeing student of the great Universal Masonry can perceive all through his books the hand, the plan, and the work of a master. Abraham again knew all the arts and much of the power in psychical realms that were cultivated in his day, or else he could not have consorted with kings nor have been âthe friend of Godâ, and the reference to his conversations with the Almighty in respect to the destruction of cities alone shows him to have been an Adept who had long ago passed beyond the need of ceremonial or other adventitious aids. Solomon completes this triad and stands out in characters of fire. Around him is clustered such a mass of legend and story about his dealings with the elemental powers and of his magic possessions that one must condemn the whole ancient world as a collection of fools who made lies for amusement if a denial is made of his being a great character, a wonderful example of the incarnation among men of a powerful Adept. We do not have to accept the name Solomon nor the pretense that he reigned over the Jews, but we must admit the fact that somewhere in the misty time to which the Jewish records refer there lived and moved among the people of the earth one who was an Adept and given that name afterwards. Peripatetics and microscopic critics may affect to see in the prevalence of universal tradition naught but evidence of the gullibility of men and their power to imitate, but the true student of human nature and life knows that the universal tradition is true and arises from the facts in the history of man. Turning to India, so long forgotten and ignored by the lusty and egotistical, the fighting and the trading West, we find her full of the lore relating to these wonderful men of whom Noah, Abraham, Moses, and Solomon are only examples. There the people are fitted by temperament and climate to be the preservers of the philosophical, ethical, and psychical jewels that would have been forever lost to us had they been left to the ravages of such Goths and Vandals as western nations were in the early days of their struggle for education and civilization. If the men who wantonly burned up vast masses of historical and ethnological treasures found by the minions of the Catholic rulers of Spain, in Central and South America, could have known of and put their hands upon the books and palm-leaf records of India before the protecting shield of England was raised against them, they would have destroyed them all as they did for the Americans, and as their predecessors attempted to do for the Alexandrian library. Fortunately events worked otherwise. All along the stream of Indian literature we can find the names by scores of great adepts who were well known to the people and who all taught the same storyâthe great epic of the human soul. Their names are unfamiliar to western ears, but the records of their thoughts, their work and powers remain. Still more, in the quiet unmoveable East there are to-day by the hundred persons who know of their own knowledge that the Great Lodge still exists and has its Mahatmas, Adepts, Initiates, Brothers. And yet further, in that land are such a number of experts in the practical application of minor though still very astonishing power over nature and her forces, that we have an irresistible mass of human evidence to prove the proposition laid down. And if Theosophyâthe teaching of this Great Lodgeâis as said, both scientific and religious, then from the ethical side we have still more proof. A mighty Triad acting on and through ethics is that composed of Buddha, Confucius, and Jesus. The first, a Hindoo, founds a religion which to-day embraces many more people than Christianity, teaching centuries before Jesus the ethics which he taught and which had been given out even centuries before Buddha. Jesus coming to reform his people repeats these ancient ethics, and Confucius does the same thing for ancient and honorable China. The Theosophist says that all these great names represent members of the one single brotherhood, who all have a single doctrine. And the extraordinary characters who now and again appear in western civilization, such as St. Germain, Jacob Boehme, Cagliostro, Paracelsus, Mesmer, Count St. Martin, and Madame H. P. Blavatsky, are agents for the doing of the work of the Great Lodge at the proper time. It is true they are generally reviled and classed as impostorsâthough no one can find out why they are when they generally confer benefits and lay down propositions or make discoveries of great value to science after they have died. But Jesus himself would be called an impostor to-day if he appeared in some Fifth avenue theatrical church rebuking the professed Christians. Paracelsus was the originator of valuable methods and treatments in medicine now universally used. Mesmer taught hypnotism under another name. Madame Blavatsky brought once more to the attention of the West the most important system, long known to the Lodge, respecting man, his nature and destiny. But all are alike called imposters by a people who have no original philosophy of their own and whose mendicant and criminal classes exceed in misery and in number those of any civilization on the earth. It will not be unusual for nearly all occidental readers to wonder how men could possibly know so much and have such power over the operations of natural law as I have ascribed to the Initiates, now so commonly spoken of as the Mahatmas. In India, China, and other Oriental lands no wonder would arise on these heads, because there, although everything of a material civilization is just now in a backward state, they have never lost a belief in the inner nature of man and in the power he may exercise if he will. Consequently living examples of such powers and capacities have not been absent from those people. But in the West a materialistic civilization having arisen through a denial of the soul life and nature consequent upon a reaction from illogical dogmatism, there has not been any investigation of these subjects and, until lately, the general public has not believed in the possibility of anyone save a supposed God having such power. A Mahatma endowed with power over space, time, mind, and matter, is a possibility just because he is a perfected man. Every human being has the germ of all the powers attributed to these great Initiates, the difference lying solely in the fact that we have in general not developed what we possess the germ of, while the Mahatma has gone through the training and experience which have caused all the unseen human powers to develop in him, and conferred gifts that look god-like to his struggling brother below. Telepathy, mind-reading, and hypnotism, all long ago known to Theosophy, show the existence in the human subject of planes of consciousness, functions, and faculties hitherto undreamed of. Mind-reading and the influencing of the mind of the hypnotized subject at a distance prove the existence of a mind which is not wholly dependent upon a brain, and that a medium exists through which the influencing thought may be sent. It is under this law that the Initiates can communicate with each other at no matter what distance. Its _rationale_, not yet admitted by the schools of the hypnotizers, is, that if the two minds vibrate or change into the same state they will think alike, or, in other words, the one who is to hear at a distance receives the impression sent by the other. In the same way with all other powers, no matter how extraordinary. They are all natural, although now unusual, just as great musical ability is natural though not usual or common. If an Initiate can make a solid object move without contact, it is because he understands the two laws of attraction and repulsion of which âgravitationâ is but the name for one; if he is able to precipitate out of the viewless air the carbon which we know is in it, forming the carbon into sentences upon the paper, it is through his knowledge of the occult higher chemistry, and the use of a trained and powerful image making faculty which every man possesses; if he reads your thoughts with ease, that results from the use of the inner and only real powers of sight, which require no retina to see the fine-pictured web which the vibrating brain of man weaves about him. All that the Mahatma may do is natural to the perfected man; but if those powers are not at once revealed to us it is because the race is as yet selfish altogether and still living for the present and the transitory. I repeat then, that though the true doctrine disappears for a time from among men it is bound to reÃ¤ppear, because first, it is impacted in the imperishable center of manâs nature; and secondly, the Lodge forever preserves it, not only in actual objective records, but also in the intelligent and fully self-conscious men who, having successfully overpassed the many periods of evolution which preceded the one we are now involved in, cannot lose the precious possessions they have acquired. And because the elder brothers are the highest product of evolution through whom alone, in cÃ¶operation with the whole human family, the further regular and workmanlike prosecution of the plans of the Great Architect of the Universe could be carried on, I have thought it well to advert to them and their Universal Lodge before going to other parts of the subject. CHAPTER II. The teachings of Theosophy deal for the present chiefly with our earth, although its purview extends to all the worlds, since no part of the manifested universe is outside the single body of laws which operate upon us. Our globe being one of the solar system is certainly connected with Venus, Jupiter, and other planets, but as the great human family has to remain with its material vehicleâthe earthâuntil all the units of the race which are ready are perfected, the evolution of that family is of greater importance to the members of it. Some particulars respecting the other planets may be given later on. First let us take a general view of the laws governing all. The universe evolves from the unknown, into which no man or mind, however high, can inquire, on seven planes or in seven ways or methods in all worlds, and this sevenfold differentiation causes all the worlds of the universe and the beings thereon to have a septenary constitution. As was taught of old, the little worlds and the great are copies of the whole, and the minutest insect as well as the most highly developed being are _replicas_ in little or in great of the vast inclusive original. Hence sprang the saying, âas above so belowâ which the Hermetic philosophers used. The divisions of the sevenfold universe may be laid down roughly as: The Absolute, Spirit, Mind, Matter, Will, Akasa or Ãther, and Life. In place of âthe Absoluteâ we can use the word Space. For Space is that which ever is, and in which all manifestation must take place. The term Akasa, taken from the Sanscrit, is used in place of Ãther, because the English language has not yet evolved a word to properly designate that tenuous state of matter which is now sometimes called Ether by modern scientists. As to the Absolute we can do no more than say It Is. None of the great teachers of the School ascribe qualities to the Absolute although all the qualities exist in It. Our knowledge begins with differentiation, and all manifested objects, beings, or powers are only differentiations of the Great Unknown. The most that can be said is that the Absolute periodically differentiates itself, and periodically withdraws the differentiated into itself. The first differentiationâspeaking metaphysically as to timeâis Spirit, with which appears Matter and Mind. Akasa is produced from Matter and Spirit, Will is the force of Spirit in action and Life is a resultant of the action of Akasa, moved by Spirit, upon Matter. But the Matter here spoken of is not that which is vulgarly known as such. It is the real Matter which is always invisible, and has sometimes been called Primordial Matter. In the Brahmanical system it is denominated _Mulaprakriti_. The ancient teaching always held, as is now admitted by Science, that we see or perceive only the phenomena but not the essential nature, body or being of matter. Mind is the intelligent part of the Cosmos, and in the collection of seven differentiations above roughly sketched, Mind is that in which the plan of the Cosmos is fixed or contained. This plan is brought over from a prior period of manifestation which added to its ever-increasing perfectness, and no limit can be set to its evolutionary possibilities in perfectness, because there was never any beginning to the periodical manifestations of the Absolute, there never will be any end, but forever the going forth and withdrawing into the Unknown will go on. Wherever a world or system of worlds is evolving there the plan has been laid down in universal mind, the original force comes from spirit, the basis is matterâwhich is in fact invisibleâLife sustains all the forms requiring life, and Akasa is the connecting link between matter on one side and spirit-mind on the other. When a world or a system comes to the end of certain great cycles men record a cataclysm in history or tradition. These traditions abound; among the Jews in their flood; with the Babylonians in theirs; in Egyptian papyri; in the Hindu cosmology; and none of them as merely confirmatory of the little Jewish tradition, but all pointing to early teaching and dim recollection also of the periodical destructions and renovations. The Hebraic story is but a poor fragment torn from the pavement of the Temple of Truth. Just as there are periodical minor cataclysms or partial destructions, so, the doctrine holds, there is the universal evolution and involution. Forever the Great Breath goes forth and returns again. As it proceeds outwards, objects, worlds and men appear; as it recedes all disappear into the original source. This is the waking and the sleeping of the Great Being; the Day and the Night of Brahma; the prototype of our waking days and sleeping nights as men, of our disappearance from the scene at the end of one little human life, and our return again to take up the unfinished work in another life, in a new day. The real age of the world has long been involved in doubt for Western investigators, who up to the present have shown a singular unwillingness to take instruction from the records of Oriental people much older than the West. Yet with the Orientals is the truth about the matter. It is admitted that Egyptian civilization flourished many centuries ago, and as there are no living Egyptian schools of ancient learning to offend modern pride, and perhaps because the Jews âcame out of Egyptâ to fasten the Mosaic misunderstood tradition upon modern progress, the inscriptions cut in rocks and written on papyri obtain a little more credit to-day than the living thought and record of the Hindus. For the latter are still among us, and it would never do to admit that a poor and conquered race possesses knowledge respecting the age of man and his world which the western flower of culture, war, and annexation knows nothing of. Ever since the ignorant monks and theologians of Asia Minor and Europe succeeded in imposing the Mosaic account of the genesis of earth and man upon the coming western evolution, the most learned even of our scientific men have stood in fear of the years that elapsed since Adam, or have been warped in thought and perception whenever their eyes turned to
{'title': 'The Ocean of Theosophy by William Quan Judge', 'source': 'Project Gutenberg', 'lang': 'en'}