Teopedia - User contributions [en]

Template:Path item

2026-10-31T04:15:34Z

24pmBot1: Add subtitle and format parameters, matching Lucifer item

<noinclude>This template creates a line in table of contents for ''[[Path, The|The Path]]'' magazine.

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Lists have “;” as separator.

{{Style P-No indent|'''Related templates:'''}}
* {{t|Path volume}} – a header for one volume, which consists of 12 numbers
* {{t|Path number}} – a header for one number, which consists of several items
* {{t|Path item}} – one item, which could be an article, review, report, and so on

{{Style P-No indent|'''To copy:'''}}
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Set <code>format = simple</code> for the compact table-of-contents layout (plain title, hidden ID and type). This is optional; the default layout now shows the title in small caps.

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Judge W.Q. - Spiritual Gifts and Their Attainment

2026-10-31T02:30:25Z

24pmBot1: Fix typo in page-range citation: 389-341 -> 339-341

{{Judge-article
| title = Spiritual Gifts and Their Attainment
| description = On why "spiritual gifts," in Paul's sense, are better understood as the natural fruits of growth than as gifts bestowed from without, and on the two practical disciplines — welcoming every divine impulse, and faithfully performing every known duty — by which such growth is attained.
| work type = articles
| publication date = February 1889
| publication date sortable = 1889-02
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/spiritual-gifts-and-their-attainment/ TheosophyLib.com]
| publications = ''The Path'', vol. III, February 1889, pp. 339–341
| ctd rus = Джадж У.К. - Духовные дары и их достижение
}}

One of the questions which a Theosophist is apt to ask, and to ask with some earnestness and intensity, is, How can I make progress in the higher life? How can I attain spiritual gifts? For the phrase "spiritual gifts," which is a rather loose-jointed expression, we are indebted to Paul, the Apostle and Adept, who thus wrote to the Corinthian Church: "Concerning spiritual gifts, brethren, I would not have you ignorant." Among the "gifts" which he goes on to enumerate are these, — wisdom, knowledge, faith, healing, the working of miracles, prophecy, discerning of spirits, the speaking of divers tongues, and the interpretation of tongues. And while the Apostle urges the Corinthians to "covet earnestly the best gifts," he yet proceeds to show them a more excellent way, namely the supreme law of love. "Now abideth," he says, "faith, hope, charity (or love), these three; but the greatest of these is charity." Spiritual gifts, then, however desirable their possession may be, are plainly not, in the opinion of this good Adept, on the highest plane, not the supreme object of human attainment, or the most excellent way of reaching human perfection. They may doubtless properly be regarded as evidences of advancement on the higher planes of thought and spiritual life, and may be coveted and used for the benefit of others; but they are not in themselves the chief object of human desire. For man's supreme aim should be to become God, and "God is love."

But let us look at the matter a little more closely. In the first place, what is a "gift"? What is the common acceptation of the word? Clearly something given to or bestowed upon a recipient, not something which a man already possesses, or which he may obtain by a process of growth or development. The latter, strictly speaking, would be a "fruit," not a gift. A tree which has been producing nothing but leaves and branches for many years finally breaks out into blossom and fruit. No new "gift" has been conferred upon it; it has simply reached a stage of development in its natural growth where certain powers, inherent in the tree from the beginning, have an opportunity to assert themselves. In the same way the transcendental powers possessed by the Adepts are not gifts; but the natural result of growth in certain directions, and the necessary efflorescence, so to speak, of the profound development in their cases of those spiritual potentialities which are the birthright of all men.

Taking this view of the meaning of the word, I think most Theosophists will be ready to admit that the phrase "spiritual gifts" is a misnomer. There are and can be no gifts for man to receive. Whatever the student of the higher life is, he is as the result of his past labors. Whatever he may become in the future will be due to his own efforts. He may develope his latent faculties and in time become an Adept, or he may drift along the currents of life without aim or effort, till he finally sinks into oblivion. His destiny is in his own hands, and is in no way dependent upon "gifts."

Bearing in mind, however, the manifold nature of man, the subject may be looked at from another point of view. For all practical purposes man may be said to consist of body, soul, and spirit, the soul being the true ego, and the spirit one with the Supreme. And regarding these for the time as separate entities, it is perfectly true, as James, another apostle, puts it, that "every good gift and every perfect gift is from above." Every aspiration of the soul for spiritual things, every resolve of the man to lead a purer life, every helping outstretched hand to a weaker brother, every desire for the truth, all hungering and thirsting after righteousness: — these and like yearnings and strivings of the soul have first of all come from above, from the Divine within. In this sense they may be called "gifts," — gifts from the higher nature to the lower, from the spiritual to the human. And this action of the above upon the below is seen in those humane attributes, or qualities, or virtues — whatever one may be pleased to call them — which Paul in another place enumerates as the "fruits of the spirit, — love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance."

Looked at from either of these points of view, how can we attain spiritual gifts? The answer would seem to depend upon what we are really striving for. If the extraordinary powers of the Adepts have captivated our fancy and fired our ambition, then we must possess our souls in patience. Few, if any, of us are at all fitted for a "forcing" process. We must be content to wait and work; to grow and develope; line upon line, precept upon precept, here a little and there a little, till, ages hence perhaps, we come to the full stature of the perfect man. If, however, wisely recognizing our limitations, we strive instead after what may be termed the ordinary manifestations of the spirit, two obvious lines of conduct suggest themselves.

Every impulse from above, every prompting of the Divine within, should meet at once with a hearty welcome and response. If you feel as if something urged you to visit some sick or afflicted neighbor or friend, obey the suggestion without delay. If the wish to turn over a new leaf comes into the lower consciousness, don't wait till next New Year's before actually turning it over; turn it now. If some pathetic story of suffering has moved you, act on the emotion while your cheeks are still wet with tears. In short, put yourself at once in line with the Divine ways, in harmony with the Divine laws. More light, more wisdom, more spirituality must necessarily come to one thus prepared, thus expectant. How can a bar of iron be permeated with the earth's magnetism if it is placed across instead of in line with the magnetic meridian? How can a man expect spiritual gifts or powers if he persists in ignoring spiritual conditions, in violating spiritual laws? To obtain the good, we must think good thoughts; we must be filled with good desires; in short, we must be good.

And this practical suggestion is to fulfil faithfully and conscientiously every known duty. It is in and through the incidents of daily life, in work well done, in duties thoroughly performed, that we to-day can most readily make progress in the higher life, — slow progress, it may be, but at any rate sure. These are stepping stones to better things. We advance most rapidly when we stop to help other wayfarers. We receive most when we sacrifice most. We attain to the largest measure of Divine love when we most unselfishly love the brethren. We become one with the Supreme most surely when we lose ourselves in work for Humanity.

{{Style P-Signature|Dies Non.}}

Judge W.Q. - "Reward for Unmerited Sufferings"

2026-10-30T19:01:21Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = "Reward for Unmerited Sufferings"
| subtitle = Karma as Judge, Guide, and Rewarder
| description = Resolving an objection to a passage in H.P. Blavatsky's ''Key to Theosophy'' — that calling post-mortem reward a recompense for "unmerited" suffering seems to contradict Karma — by showing that "unmerited" refers only to the personality's own sense of its suffering, not to any failure of Karmic law.
| work type = articles
| publication date = March 1891
| publication date sortable = 1891-03
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/reward-for-unmerited-sufferings/ TheosophyLib.com]
| publications = ''The Path'', vol. V, March 1891, pp. 374–376
| ctd rus = Джадж У.К. - Вознаграждение за незаслуженные страдания
}}

In the ''Key to Theosophy'', on page 161, the author uses a phrase which has been objected to on the ground that a strict construction of it overthrows the whole doctrine of Karma. The words referred to and the contiguous sentence are:

{{Style P-Quote|Our philosophy teaches that Karmic punishment reaches the Ego only in its next incarnation. After death it receives only the reward for the ''unmerited'' sufferings endured during its past incarnation.}}

The italicised portion is the part objected to, and the objection raised is that, if all that happens to us so happens because it is our Karma, then it cannot be unmerited: hence, either the statement is incorrect or Karma is not the law of justice, but there must be some other one governing man and the vicissitudes of his life.

Let us go further down the same page and see if some sentences in the same paragraph do not bear upon the meaning of the author. She says:

{{Style P-Quote|If it may be said that there is not a mental or physical suffering in the life of a mortal which is not the direct fruit and consequence of some sin in a previous existence; on the other hand, since he does not preserve the slightest recollection of it in his actual life and feels himself not deserving of such punishment, and therefore thinks he suffers for no guilt of his own, this alone is sufficient to entitle the human soul to the fullest consolation, rest, and bliss in his post-mortem existence. Death comes to our spiritual selves ever as a deliverer and friend.}}

All students of theosophy known to me believe that Karma is the great governing law, that all suffering and reward come from and through Karma; and, as I understand from the published and unpublished views of H.P. Blavatsky, she holds the same opinion. Therefore, such being the case, what we have to enquire into is the meaning intended to be conveyed by the passages cited. There is no doubt whatever that the author of the ''Key'' agrees, except perhaps about hell, with the Buddhist priest who, writing several years ago in the ''Theosophist''<ref>Vol. I ''Theosophist'', p. 199.</ref> upon this subject, said:

{{Style P-Quote|In this light Karma may be defined as * * that irresistible force which drags the criminal into the hell fire amidst his loud lamentations, the powerful hand that rescues the wretch from the merciless hands of the infernal angels and takes him to a happier place for the amelioration of his miserable condition, or the heavenly angel who bears away, as it were, the enraptured soul to the blissful abodes above and takes it back after a very long course of heavenly enjoyments to this world, or to hell itself, paying little or no attention to the sorrowful tales of the reluctant soul.}}

Construing together the sentences in the paragraph from the ''Key to Theosophy'', we find that she says, in effect, in the later sentences on the same page, that all suffering is the direct fruit and consequence of some sin committed in a previous existence, but that as the personality in the life when the suffering comes has no recollection of the cause which brought it about, the punishment is felt by that personality to be undeserved, and another cause is thus set up which has its action in the post mortem condition. The difficulty raised by the objection put is that the whole matter has been made objective, and Karma has been looked upon as a material or objective law, and the post mortem state placed in the same category. The true Ego neither suffers nor enjoys, and is not bound at any time by Karma; but as Devachan is a subjective condition in which the Ego therein creates for itself out of its own thoughts the surroundings fit for it, so we may say, without at all interfering with our conceptions of Karma, that after death this Ego receives the reward for the sufferings which it thought were unmerited in the life just quitted. The word "unmerited" as written in ''The Key'' is not to be construed as being used by any Karmic power, but as the conception formed by the Ego during life of the propriety or impropriety of whatever suffering may have been then endured.

For, as we have seen in other studies, Devachan — the post mortem state under consideration — is a condition wherein no objective experiences are undergone by the Ego, but in which the thoughts of a certain sort had during life act in producing about it, or rather within its sphere, the blissful subjective experiences necessary for the resting of the soul. Hence if when in the mortal frame it considered itself unjustly treated by fate or nature, it set up then and there the causes for bringing about a so-called reward for the suffering which to it seemed unmerited, just so soon as it would be released from the body and the causes be able to act in the only place or state which will permit their action.

This blissful state, as intimated in the quotation made from the ''Theosophist'', is Karmic reward in the plane of Devachan. The "Karmic punishment" referred to in the ''Key'' is not the opposite of this, but is the opposite of Karmic reward acting on the plane of objective earth life. For the opposite of devachanic reward or bliss must be on a similar plane, such as the "hell" spoken of by the Buddhist priest, or Avitchi. If these distinctions are clearly borne in mind, there cannot be much difficulty with any of these questions.

To me Karma is not only judge, it is also friend and deliverer. It is essentially just. The conditions are laid down. If I comply, the result inevitably follows. It is my friend because it will, just as inevitably as life and death, give me a rest in devachan where the tired soul which needs recuperation as well as the body will find what is best for it. And a mere phrase like "unmerited suffering" invented by me in my ignorance here upon earth will be one of the factors used by this very Karma to bring about my peace and joy, albeit that still again inexorable Karma awaits me at the threshold of Devachan to mete out in my next appearance upon this terrestrial stage my just deserts. And thus on and ever on and upward we shall be led from life to life and stage to stage, until at last the conviction has become an inherent portion of our being that Karma is not only just but merciful.

{{Style P-Signature|A Student.}}

{{Footnotes}}

Judge W.Q. - The Test of Theosophic Interest

2026-10-30T19:01:17Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Test of Theosophic Interest
| description = The test of Theosophic interest, like that of any other interest, is what one will do to promote it — measured not in absolute amount but as a proportion of one's own time, money, and effort sacrificed for the Society and its work.
| work type = articles
| publication date = January 1889
| publication date sortable = 1889-01
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-test-of-theosophic-interest/ TheosophyLib.com]
| publications = ''The Path'', vol. III, January 1889, pp. 316–319
| ctd rus = Джадж У.К. - Проверка интереса к теософии
}}

The test of Theosophic interest is precisely the test of every other kind of interest, — What one will do to promote it. And here, obviously, two considerations arise.

The first is that no act which is superficial, or perfunctory, or for personal benefit, can at all gauge devotion to a cause which is both impersonal and deep-reaching. It is easy to descant on the glory of a system so elevated as the Wisdom-Religion. It is as easy to proclaim one's own appreciation of its tenets. It is not difficult to attend punctiliously the meetings of a Theosophical Society, and to absorb with readiness, perhaps with profit, whatever of truth may be there disclosed. It may not be easy, but it is entirely possible, to read every Theosophical work of repute, to extract its main thought, and to digest well the learning acquired. And yet, very evidently, the first two are exercises only of the voice, the last two only of the mind. If Theosophy was a matter of the breath or the brains, this participation in it would not only be salutary but ample.

In truth, however, Theosophy gives but a light benediction to either the mere talker or the mere student. It by no means undervalues sincere homage or zealous inquiry, but it is so intent on the work of transferring interest from the lower to the higher levels of being, so eager to excite the unselfish enthusiasm for others' good which, subordinating its own advancement, shall be most thrilled at the chance to advance Humanity, that its ideal is the man who is exerting himself to help others, rather than the man who is exerting himself to get ahead. And, as it believes that the present most efficacious agency for extending truth, vivifying motive, and elevating the race is the Theosophical Society, Theosophy regards as its best expositors those who are working most for the Society it has founded.

Some man with more impetuosity than perception will at once cry, "But this is only the Church and its motive over again!" Not at all. There is no question of doctrinal triumphs, of sect growth, of rival temples, of missionary comparisons. The elements of social distinction, of clerical rank, of legislative influence are all absent. There is not even the ambition to push the Society into the area of recognized religious organizations, for it not only disclaims competition with Churches, but is disqualified for such competition by its lack of creed, its slight coherency of organism, and its vigorous assertion of individualism in opinion and in training.

Moreover, before assuming the danger of possible ecclesiasticism, one must remember that the standard applied to the Theosophical Society is exactly the same as that applied to a Theosophist, — self-forgetfulness in work for others. If the individual member is held to the doctrine that he best realizes Theosophical aims through the obliteration of ambition and the substitution therefor of an altruistic life, similarly as to the Society. Self-aggrandizement, as a pursuit, might evolve a Black Magician; it might even evolve a Church; but it never could evolve a Theosophical Society.

Of the three objects contemplated in the establishment of the T.S., the first and greatest is the promotion of Universal Brotherhood. But this does not mean merely a sentimental recognition of a general human fraternity; it means an active beneficence towards the rest of the family. And if correct views, loftier ideals, richer motives, finer principles, healthier aspirations are more attainable through the Theosophic system than through other systems of faith or morals, the Theosophist is best serving the interests of his brother-men by giving that system all the publicity he can. And if, still further, he accepts the fact that the Masters have adopted the Society as their channel for conveying and distributing Truth to the human family, he reaches the conclusion that in laboring for the Society he is conforming most closely to their desires, benefiting most efficiently the race of which he is a part, using most hopefully the best agency for spiritual good. Practically, therefore, the truest Theosophist at the present day is he who is most interested in the Theosophical Society.

And now has been reached the point where the test of Theosophic interest may be applied to a Theosophist. What is he doing to sustain the Society? Not how many times does he place F.T.S. after his surname; not how loud his voice in benediction on the Founders; not how warm in praise his letters to active members; not how many meetings he attends, or books he reads, or intricate problems in Occultism he explores; not what food he eats, or clothes he wears, or opinions he proclaims; but what is he doing to help? He may be copious in phrases and efflorescent in gracious speech, or, as are some, mysteriously mournful over the faults of others which so impede their own progression; he may fold hands before the needs of the Cause, and piously avow trust in the interposition of Mahatmas, or he may point out that the time is unpropitious, or that a spiritual system has no claim for cash, or that it degrades Theosophy to make a collection; he may suggest that in giving his name he does better than give funds, or that there seems as yet no opening for the expression of his zeal, or that his sympathies are with us and his one aspiration is to be upon the path. And yet the inexorable test, inexorable because in the nature of things and therefore not amenable to cajolery or humbug, stands before him, — What is he doing to help?

The second consideration referred to at the outset is that the test of Theosophic interest is not the absolute amount of help given, but that amount as related to the capacity of the giver. Five cents, five hours, constitute a far larger proportion of one man's available means or time, than five thousand dollars or five months do of another's. Hence it is not the figures, but their fractional value, which determines the extent of the interest. Just so is it in every other human interest. How much one cares for a relation, for a friend, for a philanthropic cause, for a public object, is unerringly shown by the proportion of outlay he devotes thereto. And this does not mean a careless profusion with superfluous goods, but the cutting-off of personal indulgences, cherished but dispensable, for the better sustentation of a cause, — in other words, self-sacrifice. Nor does self-sacrifice mean the sacrifice of other people, as some think; the bearing with great fortitude privations one does not share, the consecration of money or time or effort which really belongs to one's family or entourage. It means the sacrifice of yourself, of your own habits and enjoyments and expenses, in order to build up a cause you profess to love. And the extent to which this is done gauges the proportion of your love for that cause to your love for yourself.

Now Theosophy is not unreasonable or captious. It does not advise any man to starve himself, or to wear rags, or to scout at the conditions of life in the civilization wherein he was born and which express the laws of sociology. It does not enjoin monasticism, or seclusion, or parsimony, or want of public spirit, or abnegation of social amenities, or one-sidedness, or bigotry, or folly under any name. We are to be men, rational men, civilized men, cultivated men, and we promote no noble cause, least of all the noblest, if we are unsocial, unpractical, or fantastic. But while all this is true, it is equally true that in one's own private affairs, in that sphere of personal belongings outside the claims of others and wherein absolute freedom is unquestioned, the test of Theosophic interest is directly applicable. It is, as has been shown, the proportion of time, money, literary or other effort, one is willing to give up for the Theosophical Society.

Not a few sincere readers may honestly ask, What is there for me to do? The answer to this is the showing what there is to be done, and then each may inquire within himself how and to what extent he can aid. First, there is the support of the Theosophical Society itself, its organic action and work. Hardly anyone is too poor to become a member-at-large and aid to the extent of $1.00 a year. If able to contribute more, he can do so with the certainty that its growing needs in printing, postage, circulation of documents, advertising, the occasional schemes for Theosophic advance for which direct help is asked, constitute an ample channel for any donation. Then there is Theosophic Literature. Its periodicals need to be sustained, sustained by the subscriptions of those who believe them useful, sustained by those who both take them for their own reading and order them sent to points where they may do good. Pamphlets, tracts, documents may be bought by the zealous and sent to individuals where budding interest is suspected, thus aiding to make possible new ones and giving circulation to those now printed. Theosophical books may be presented to Public Libraries, and, as current facts show, with the certainty that they will be read. In private conversations a Theosophical idea or phrase may be dropped, enough to provoke inquiry, possibly investigation. Openings for the impartation of truth may be judiciously used. Then there is the establishment of a Branch. Every member of the Society in a town without a Branch may well judge its foundation his special mission. In many ways and in many hearts the seed may be sown, confident that time, possibly short time, will bring that harvest. If a member of a Branch, he has before him work in strengthening it, enlarging its Library, enlivening its meetings, helping to feed and not merely feeding, thinking out schemes by which its existence may be known through the community and it be recognized as a distributing centre of light. If having access to the press, he can secure the insertion of brief items or clippings which will keep the topic before the public. If competent to write, he can present some truth he finds potent or correct some mistake he sees popular.

What is there for me to do? Everything that you can do. A word, a hint, a tract, a volume, a subscription. If it costs you nothing, your interest is nothing. If it costs you little, your interest is little. If it costs till you feel it, then it is that you feel your interest. And when you yourself, body, soul, and spirit, are devoted to the doing, when you thrill with that topic as with no other topic, when your pleasure is in self-sacrificing efforts for its promotion, when you forget yourself, have lost yourself, in it, then will you have become in measure what are the Founders, — may one not even say, what are the Masters Themselves.

{{Style P-Signature|Harris P.}}

Judge W.Q. - The New "Department of Branch Work"

2026-10-30T18:06:29Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The New "Department of Branch Work"
| description = Judge's circular announcing a new scheme for circulating selected Branch papers to all Branches from the General Secretary's office, followed by an August addendum firmly restricting the papers to Branches only, never to individuals.
| work type = articles
| publication date = June 1890
| publication date sortable = 1890-06
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-new-department-of-branch-work/ TheosophyLib.com]
| publications = ''The Path'', vol. V, June 1890, pp. 102–103; vol. V, August 1890, p. 163
| ctd rus = Джадж У.К. - Новое «Подразделение работы отделений»
}}

The following circular addressed to Branches will explain itself. It is proper, however, to state that the original plan, dictated by the need for economy, contemplated a division of the country into three Sections, the production upon a type-writer, by the multiple process, of three copies of a selected paper, and the transmission of a copy from Branch to Branch through each Section. But this was open to grave objections. There would always be danger of loss in the transmission, in which case all succeeding Branches would have no paper; complaints of dilatoriness in preceding Branches would be incessant; Branches would necessarily have to read the paper at their next meeting or forward it unread; and the last Branch in one Section would not receive the paper until 4 months after its issue. Besides, the General Secretary could not supply new Branches with back papers, and the Branches could not retain papers for future study or reference. Upon conference with several active Theosophists in New York, he was proffered aid towards printing the papers, and so the consent of the Executive Committee was obtained to the use of the General Fund. By the present arrangement a Branch retains its papers and can bind them in a volume from time to time, as well as circulate them among members absent from the meetings where they were read, and the General Secretary will be able to supply new Branches with complete sets from the beginning.

Every Branch is invited to forward for examination any paper which has been read before it and found pleasing. But it is well to state in advance that it is useless to forward papers which are common-place or incorrectly spelled. There are some hints on this subject in ''Path'' for Sept. '89, page 192.

Into what this new Department may ultimately develop, cannot be now foreseen. But at present no papers can be furnished to individuals, nor at any time can unaccepted papers be returned unless postage shall have been enclosed.

{{Style P-Quote|''To the President of the ......... T.S.''

Dear Sir and Brother: I had not expected so soon to encounter the need to avail myself of the authority granted by the Convention to appeal to the Branches for a renewal of their subscriptions towards the expenses of the General Secretary's office; but a proffer of mechanical help towards one of several important schemes I have had much at heart has determined me to ask your aid thus early in the year. If the Branches respond at all liberally, I may be able to effectuate the others. The one now pressing upon me is expounded below, and will be known as the

<center>Department of Branch Work.</center>

The General Secretary has long been conscious of that deplorable waste by which valuable and interesting papers, once read at a Branch meeting, are unused again, and has desired some arrangement making possible their circulation among other Branches, particularly among those weak in membership or in capacity for originating discussion. It is needless to enumerate the various difficulties, but a leading one has been the expense. He believes that the result of an organized and regular system of circulation will be threefold; 1st, to greatly extend the range of the best and newest Theosophical thought; 2d, to supply weak Branches with interesting matter for instruction and debate; 3d, to promote that attractiveness in Branch meetings which will make them sought by intelligent outsiders, thus giving the Branches a status in their communities, and tending to increase both their growth and influence.

Having secured the consent of the Executive Committee to the plan, he now purposes to print from time to time on the Aryan Press a selected paper, and mail a copy to each Branch. The number of papers issued will depend upon the amount of attention he and his aids can spare from the constantly-increasing work of the office, and also upon the funds placed at his disposal by the Branches and individuals. While no certain periodicity can be pledged, it is thought that a bi-weekly issue will prove practicable.

If the plan commends itself to your Branch, I invite you to apprise me what contribution, if any, it can make towards the expenses of the General Secretary's office during the present fiscal year. It must be distinctly understood that any Branch desiring the papers will be supplied with them, whether contributing financially or not, it being not doubted that the stronger Branches will feel it their privilege to assist the more liberally because there are weak Branches really unable to give at all. As the summer season is that wherein most time can be found for effectuating much of the work involved, I shall be glad of as early a reply as you can make.|signature=Very truly and fraternally yours, William Q. Judge, Gen. Sec'y.}}

{{Style P-Separator custom}}

Although the General Secretary has twice announced (once in italics) that Branch Papers cannot be furnished to individuals, applications continue to come in — and to be refused. The matter was carefully considered at the outset, and the decision reached for the following reasons: —

# The project was intended specifically for Branch aid, and any other use would vitiate this.
# Branches were invited to bear expense upon that understanding, and it would not be fair to receive from a Branch a sum varying from $3 to $90 for one copy of each Paper, and then retail Papers to individuals at 5 or 10 cts. each.
# If individual members of a Branch — and they could not be excluded from a general sale — could buy Papers, there would be just that less stimulus to induce their presence at meetings.
# The General Secretary purposes furnishing to each new Branch a full set of Papers already issued. If individual orders were allowed, either the drain upon some one Paper or Papers would destroy the sets, or he would need to print of each Paper a large stock. Economy of funds and of office space forbids.

Now these considerations were and are conclusive. There need not be any argument upon them, and there cannot be any reversal. ONLY THE BRANCHES ARE TO HAVE BRANCH PAPERS. And this being so, the General Secretary invites Branch Members to attend their meetings more regularly so as to hear these Papers, and invites Members-at-large to a degree of missionary work in their localities which will create new Branches and thereby ensure Papers. Meantime let them regard him as resolute, even inexorable, and let them write him no letters of either expostulation or blandishment.

Judge W.Q. - The Tract-Mailing Scheme (1889, December)

2026-10-30T18:06:25Z

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{{Judge-article
| title = The Tract-Mailing Scheme
| description = An update on the tract-mailing scheme introduced in "To Theosophists Willing to Work," thanking the 47 participants and proposing that donors who can give both time and money remit about a third of their intended sum for tracts and postage.
| work type = articles
| publication date = December 1889
| publication date sortable = 1889-12
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-tract-mailing-scheme/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, December 1889, pp. 294–295
| related works = [[Judge W.Q. - To Theosophists Willing to Work]]
| ctd rus = Джадж У.К. - Схема рассылки трактатов (1889, декабрь)
}}

The General Secretary heartily thanks those Brethren who have responded to the call "To Theosophists Willing to Work", and congratulates them that the number now reaches 47. Thousands of tracts are now on their beneficent way through the land. It may very well be that there are many Theosophists thoroughly sympathetic with this work, but unable, some to spare the time, others to pay the cost, of taking part. Several of the former have contributed the funds wherewith several of the latter have been set to work, and if those Brethren who have money but no time will donate money, and if those who have time but no money will donate time, the operations of the Tract-Mailing Scheme can be enormously increased. The General Secretary, upon receiving a gift of money, supplies the necessary tracts and envelopes to the profferer of time, and the work goes on.

It is also suggested that any friend able to contribute both time and money, and thus personally participate in this missionary effort, should decide upon the sum he can at present spare and remit about one-third thereof to the General Secretary. Tracts to that amount will be sent him, and he will find that the stamped envelopes and newspapers just complete the sum to be expended.

One other thing. This is a scheme which should be permanent. It can go on year after year with the same benefit, for the country is vast and new towns are ever growing up. Each F.T.S. can feel that his efforts are helping to ensure the future of the Cause and of the Society, and can apply for a new field as soon as his resources enable him to do so. To missionize one town is no small gift: what would it not be to missionize several towns a year throughout life!

Judge W.Q. - A Word on Pronouns

2026-10-30T18:06:21Z

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{{Judge-article
| title = A Word on Pronouns
| note = Statement by Frances Ellen Burr, with an editor's note by W.Q. Judge appended.
| description = Frances Ellen Burr objects to capitalizing the pronouns used for the Himalayan "Brothers" as a form of hero-worship; Judge's editor's note disputes her claim that the Adepts are "simply human like the rest of us."
| work type = articles
| publication date = April 1889
| publication date sortable = 1889-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/a-word-on-pronouns/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, April 1889, pp. 2–3
| ctd rus = Джадж У.К. - Слово о местоимениях
}}

It is claimed that civilization cannot alter the nature of the savage. If there be any withdrawal of the restraining influences of civilization, his tendency is inevitably "back to the blanket," and to snake-worship, or whatever form of worship his ancestors may have been given to. This desire to fall down and worship something, or somebody, appears to be one of the proclivities of the human mind not to be eradicated, — not in this age, at least. It was born in the blood, and does not seem to have been civilized out of it, whether the blood be black or white. Carlyle calls it "hero-worship."

These reflections were started by seeing the personal pronouns of the Himalayan Brothers printed with "caps," as the printers say. As, in their case, the name "Brothers" has become a proper name, it may legitimately be capitalized to distinguish it from the name of any, or all other, brothers; but why capitalize their pronouns? Those referring to Christ are usually printed with caps, but it would seem much better to omit them. Can a capital letter add to his glory, or the absence of it detract therefrom? Neither does it add to that of the Himalayan Brothers. The only thing it does do is, in some sort of fashion, to gratify the craving of the human heart to worship in some way, even if it be only the weak sort of adoration expressed through an enlarged letter. These Brothers themselves, if they are what they are represented, would, I fancy, look upon these capitalized pronouns (if their attention were called to them at all) with a smile of pity for this desire to worship and adore. They, of all others, would not wish this empty honor. The higher one rises in the scale of life, the farther the desire for worship and empty honors recedes from him or her. Let us honor all true worth and nobility of character, but never "crook the pregnant hinges of the knee" to any. The Brothers on the Asiatic mountains are simply human like the rest of us, for have we not all within us the promise and the potency of that higher life which awaits but our self-sacrificing efforts to develop it? While we all have the germs of adepthood within us, but few have the character to lead a life that shall bring it out. And so we may justly honor those who do succeed, but the silly worship of the past let us strive to outgrow.

{{Style P-Signature|Frances Ellen Burr.}}

{{Style P-Subtitle|Note}}

We have printed the above because the subject has been referred to before by us, and we think the ideas expressed are of some importance — to students, but not to the "Brothers" spoken of by the writer. We distinctly disagree with Miss Burr when she describes the capitalizing in ''Path'' or elsewhere of the pronouns used for the "Brothers" as "hero-worship," and also with her suggestion that the use of such capitals shall be dispensed with. Her article has not been thus disfigured, since she herself omitted the caps. Nor can we agree that the Adepts referred to are, as she says, "simply human like the rest of us," for that statement is too Americanly independent for us to adopt it, and also somewhat wide of the mark.

True independence we believe in, but not in that sort which, merely from the influence of ideas of political freedom based on theoretical equality, causes a man to place himself on such an equal footing with others that he will not accord to beings infinitely beyond him in degree the highest marks of respect.

Sages do not concern themselves with small questions of etiquette or address, but that should not prevent us when we write to each other of those sages from capitalizing the pronouns used. Every one is at liberty to do this if he pleases, or to refrain; and we have no blame to attach. But the Adepts, while human, are not "simply like the rest of us." The highest divine being is truly a human ego in perfection, but the difference between the state of such an ego and these lower unperfected human gods is beyond our power to measure. And the difference is so great that the writer's second last sentence should be altered to read that, "while a few amongst tens of thousands have the power to strive for Adeptship, hardly one in all those thousands is able to comprehend the Mahatma as He is."

{{Style P-Signature|Ed.}}

Judge W.Q. - The General Secretary's Tour

2026-10-30T17:24:06Z

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{{Judge-article
| title = The General Secretary's Tour
| description = An account of Judge's delayed Western lecture tour following H.P. Blavatsky's death, with a later notice of Allen Griffiths's appointment as the Pacific Coast's first dedicated Theosophical lecturer.
| work type = articles
| publication date = October 1891
| publication date sortable = 1891-10
| publication place = ''The Path''
| read links = [https://blavatsky.net/general-secretary-s-tour-the/ Blavatsky.net]
| publications = ''The Path'', vol. VI, October 1891, p. 230; vol. VI, March 1892, p. 411
| ctd rus = Джадж У.К. - Турне генерального секретаря
}}

The General Secretary was to have started for the West upon the very day when the death of Madame Blavatsky caused him to sail for Europe, and upon his return the new date was fixed for Sept. 5th, but sickness caused postponement till the 8th, at which time he left for Omaha. From Omaha he went to Washington Terr., visiting the 3 Branches therein, thence to Portland, Oregon, and to San Francisco, arriving about the 23d. It had been arranged that his route through California should be made out by the Pacific Coast Committee, they being conversant with the State. It is hardly probable that the route can be completed before the close of October, after which occurs the series of visitations on his journey homewards, beginning with Salt Lake City. Branches and groups desiring a visit and a public lecture are desired to address him before Oct. 25th, Care Dr. J.A. Anderson, 4 Odd Fellows' B'd'g, San Francisco, stating what provision can be made for a hall, for his entertainment, and for the expense of travel. He will make out his schedule before leaving California, and will notify successive points of his date and length of stay.

This is the longest and most carefully planned tour yet made in America for Theosophical purposes, and is expected to produce good results. H.P.B.'s departure has sounded the word "Theosophy" all over the land and opened thousands of ears to an exposition of it, and there never was a time when a series of public lectures was so certain of attendance and of press notice. Every Western Branch may be quickened and its growth fostered by now receiving a visit during this tour, for the field is prepared for the seed and the sower is at hand. While no human arithmetic can ever figure the precise effect of a wide distribution of truth, it is reasonably certain that enough will be palpable to affirm the wisdom of the tour and to make American Theosophists long and labor for the time when a Permanent Lecturer will be part of the outfit of Headquarters. This is not at all an impossible thing. The Convention endorsed the project, and $1200 a year have been guaranteed towards expenses. If the General Secretary's present journey stimulates Theosophists in this direction, it will be doing one of the many things expected from it.

{{Style P-Separator custom}}

'''Pacific Coast Lecturer.''' Bro. Allen Griffiths of San Francisco has been appointed Lecturer for the Pacific Coast by the Committee for T.S. work there, and with the consent of the Executive Committee, to begin March 15th. The Branches and Members in California, Oregon, and Washington subscribed for the purpose. No doubt the result will be very beneficial to the movement on the coast.

{{Style P-Signature|W.Q.J.}}

Judge W.Q. - Respecting Reincarnation

2026-10-30T17:24:02Z

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{{Judge-article
| title = Respecting Reincarnation
| description = Answering the emotional objection that reincarnation would part us forever from those we love, Judge explains that it is the soul, not the personality, that is loved, and that through Devachan and the natural affinities of soul-life we are reunited with those souls in later incarnations.
| work type = articles
| publication date = August 1888
| publication date sortable = 1888-08
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/respecting-reincarnation/ TheosophyLib.com]
| publications = ''The Path'', vol. III, August 1888, pp. 163–164
| ctd rus = Джадж У.К. - Относительно перевоплощения
}}

Objections frequently raised against "Reincarnation," and that appear to those who make them to be strong, are some growing out of the emotional part of our nature. They say, "We do not wish to be some one else in another life; how can we recognize our friends and loved ones if they and we thus change our personality? The absorbing attachments we form here are such that happiness would seem impossible without those we love."

It is useless to say in reply that, if Reincarnation be the law, it can and will make no difference what we would like or dislike. So long as one is governed by his likes and dislikes, logical arguments will not dissipate objections, and, if it is coldly asserted that the beloved objects of our affection pass at death forever beyond us, no relief is afforded to the mind nor is a strictly accurate statement made. In fact, one of the miseries of conditioned existence is the apparent liability of forever losing those upon whom we place our hearts. So to meet this difficulty raised by ever present death, the christian churches have invented their heaven in which reunion is possible under a condition, the acceptance of the dogma of the Redeemer. None of their believers seem to consider that, inasmuch as constantly many of those most closely bound to us by every tie do not and never will meet the prerequisite condition, happiness in that heaven cannot be possible when we constantly are aware that those unbelievers are suffering in hell, for, enough memory being left to permit us to recognize believing friends, we cannot forget the others. Greater than ever, then, that difficulty becomes.

What are these loves? must be asked. They are either (a) a love for the mere physical body, or (b) one for the soul within. Of course in the first case, the body being disintegrated at death, it is not possible for us, nor need we wish — unless we are grossly materialistic — to see that in the other life. And personality belongs only to the body. Hence, if the soul that we do love inhabits another physical frame, it is the law — a part of the law of Reincarnation not often stated or dwelt on — that we will again, when incarnated, meet that same soul in the new tenement. We cannot, however, always recognize it. But that, the recognition or memory of those whom we knew before, is one of the very objects of our study and practice. Not only is this the law as found in ancient books, but it has been positively stated, in the history of the Theosophical Society, in a letter from an Adept addressed not many years ago to some London theosophists. In it he asked them if they imagined that they were together as incarnated beings for the first time, stated that they were not, and laid down the rule that the real affinities of soul life drew them together on earth.

To be associated against our will with those who lay upon us the claim of mother, father, brother, son, or wife from a previous life would neither be just nor necessary. Those relations, as such, grew out of physical ties alone, and souls that are alike, who really love each other, as well as those who harbor hate, are brought together in mortal bodies as now father and now son, or otherwise.

So, then, with the doctrine of Devachan we have the answer. In that state we have with us, for all practical purposes and to suit our desire, everyone whom we loved on earth: upon being reincarnated we are again with those whose souls we are naturally attracted to.

By living up to the highest and best of our convictions, for humanity and not for self, we make it possible that we shall at last recognize in some earth-life those persons whom we love, and to lose whom forever seems such a dreary and uninviting prospect.

Judge W.Q. - Spiritualism (1894, January)

2026-10-30T17:23:58Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Spiritualism
| subtitle = A "Spirit" Testifies on Materializations
| description = Examining the Religio-Philosophical Journal's 1877 séance transcripts of the "spirit" Jim Nolan, whose own account of how "materialized forms" are electro-magnetic shapes built from the medium's and sitters' vitality — never the physical form of the departed — Judge finds in close accord with Theosophical teaching, though ignored by Spiritualists.
| work type = articles
| publication date = January 1894
| publication date sortable = 1894-01
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/about-spirit-materializations/ TheosophyLib.com]
| publications = ''The Path'', vol. VIII, January 1894, pp. 300–304
| ctd rus = Джадж У.К. - Спиритизм (1894, январь)
}}

Last month we gave two prophecies from the "spirit" Jim Nolan as reported some years ago by the ''Religio-Philosophical Journal''.<ref>Inadvertently, in the December article the name of the medium was given as "Hollis Billing" when it should have been "Mrs. Hollis".</ref> As this "control" has expressed himself quite definitely on several subjects, this article deals with some of his views on the phenomena of materialization of "spirit forms". The method of communication needs explanation. It is reported as being through his "materialized organs of speech". It is what is sometimes called the "independent voice". In these phenomena the medium was not entranced but carried on conversation, and the voice would sound from the air or out of the wall. Sceptics of course say that it is purely ventriloquism by the medium, but there are a large number of credible and intelligent witnesses who say that after careful examination no such trick was played, and that in several instances the voice was plainly heard while the medium was speaking at the same time. There is no exclusive impossibility in the matter, for two classes of spirits can project a voice from what appears to be empty space. The first is composed of the spirits of living men who have gained great occult power, and the other of certain gross entities existing in Kama Loka.

The seances used for this article were reported by the ''R.P. Journal'', beginning October 13, 1877. Replying to the first question, Jim Nolan's voice said that he understood "the processes of form materialization of spirits", and was then asked to fully explain such alleged materializations. His answer completely demolishes the theory that a spirit can materialize itself, and throws doubt around the identity asserted for any so-called spirit, but his views have not been accepted by the Spiritualists. He said:

{{Style P-Quote|''Question.'' — Will you fully explain the mechanical process, without going into the chemical properties of the various constituents farther than may be essential to a clear understanding of your statements?

''Answer.'' — You understand that electrical particles in a darkened room are in a quiet condition; and they are collected together by the spirits and laid one upon the other until a form is completed. After completing this materialized form, we take magnetism from the medium, or such magnetism as we can get from the circle, and put a coating upon the electrical particles of the physical body just completed; and then the spirit steps into it and uses it in precisely the same manner as you use your physical form, controlling it by strong will-power. There are also other modes of materialization. Sometimes we merely gather electrical particles and reflect upon them the face of some spirit, a reflected image as from a mirror is then seen; or we first place these electrical particles gathered in on a sheet, like, for example, a sheet of paper; then we coat this sheet with certain chemicals from the atmosphere, and then we reflect electrically upon them, and that brings the form of a face, and you clearly identify the likeness of a spirit; for instance, here is a young girl not more than 16; the medium can be covered with a coating and made to look precisely like her, and then made to appear like the form of an old man of ninety. Sometimes spirits walk out upon the floor. Frequently the medium walks out covered with this dressing or a coating looking exactly like your deceased relative, and, should that fade off, the medium would be standing in your presence.}}

Being then asked a question regarding deception by mediums when presenting themselves as the spirit called for, he made the following interesting remarks in reply to the second query:

{{Style P-Quote|The only mode of purification is the proper purification of yourselves. I will venture to say that you can bring twenty people into this room to-night who ask for materialization; ten out of that number would rather have the medium walk out from the cabinet and personate their friends, provided they did not positively detect the swindle, than go home without any manifestations. The spirits see this, and if not exactly honorable assist the medium. It is very rarely in cases of materialization that over two or three forms out of the whole number manifesting at a seance are newly materialized; the same form is used with another coating. Really, what would be the use in building a house for every one who wishes to go into one for some especial purpose? Another point: the materialized form shown never belonged to the physical part of that spirit — such materializations merely consisting of chemical, electric, and magnetic principles or elements gathered from the atmosphere by the controlling or working band of spirits.}}

On the twenty-seventh of October in the same year Nolan was asked to explain the dematerialization of spirit forms, and said:

{{Style P-Quote|There is in such cases a black or darkened atmosphere thrown around it. It does not actually dematerialize. If it did, it could not be brought back again so quickly. When a body is materialized the particles composing the same are gathered together by the spirits and placed one upon the other until the desired form is completed; if these are separated they go back to the elements they were in before and we only gather them together again with greater difficulty; and often when the form disappears from view and you think it is dematerialized, the spirits have placed around it a darkened atmosphere to shut it from the view of those present.}}

On the seventeenth of November, 1877, the questions put were cognate to the present subject, and one of them, the fourth of that day, asked if fabrics such as pieces of garments were materialized so as to remain thereafter. Nolan justly replied:

{{Style P-Quote|No: such fabrics are not materialized. The spirit can clothe itself in garments that are brought from some place on earth; they are in every sense of the word material. It is impossible for spirits to materialize any fabric or garment so that it will remain on your earth. It would be impossible for a garment materialized by the spirits to remain on the material plane.}}

At another seance held in the same place and reported in the same journal of October 27, '77, Nolan was asked about memory by the first question. In replying he upheld the old views about the astral light, only calling it "magnetic light". As he was speaking of memory he went into an explanation to sustain his position and said:

{{Style P-Quote|In ancient times men called a certain light surrounding and emanating from every person the astral light, and upon which, they taught, was impressed or imprinted every thought or act of the individual. We, the spirits, . . call this emanation a magnetic light. . . . All the acts of life are photographed upon the astral light of each person . . . the astral light retaining all those peculiar things which occur to you from day to day during life.}}

This is all theosophical and true. It has a wider range than the subject of materializations, and if followed out to its right conclusions will upset many a theory held by spiritualists of their own invention or given them by some of the "lying spirits" Nolan spoke of.

All these remarks by Jim Nolan's spirit we commend to the attention of Spiritualists and Theosophists. The first have ignored them and all conclusions to be made from them for years, and impugned their wisdom by contrary action. The word of one "spirit" should be of more weight than the theorizing of a living follower of mediums. In the plane from which the manifestations come the "spirit" must have more knowledge of these phenomena than the people who live in bodies on this. And when we find — as in the case of Nolan — a great deal of Theosophical and Occult wisdom displayed through his medium, who was unconnected then with the Theosophical Society, giving explanations which accord with what many a Theosophical student knows to be true, his opinions are of greater weight than those of such spooks as deal in platitudes or continue to crystallize more deeply the preconvictions of the medium or the sitters.

Nolan's explanations completely dispose of the identity of the alleged spirits. They assume a good deal in the line of Occultism, but nothing different from the explanations of similar astral and psychic phenomena offered by Occultism and Theosophy. They overturn, it is true, many of the spiritualistic theories, and that is why they have no credence there, for if followed out they would lead to Theosophy. In many of his other replies he says that which if attended to would have long ago purged Spiritualism, excluded the bosh that comes in floods from mediums, and made the cult of value to the world. He urged purity of mediums and their non-contact with the world. He demanded a cessation of wonder-mongering, of seeking for gratification of curiosity, of selfish questioning for business or other temporary purposes: he insisted on intelligence in question and investigation; he found his requests refused, his suggestions ignored, and then — he disappeared. There are some who think, and perhaps with reason, that he was no disembodied spook, but the spirit of an intelligent living person who sought near the descending arc of the cycle of "spiritualism" to inject a new method and bring about if possible a revival of true psychic investigation and demonstration in a body of people already largely prepared. But he was denied and ignored.

From what he says we can deduce the following as testimony from the world called by spiritualists the world of spirits:

:(a) That no "materialized form" is the form of the spirit claiming it.
:(b) That all such forms are merely electro-magnetic shapes capable of deluding, being mere reflecting surfaces.
:(c) That the necessary elements for them are sucked out from the medium and sitters, thus depleting the vital forces of all present.
:(d) That in many cases the supposed face of the deceased is a simple picture drawn from the astral light and reflected on the prepared electro-chemical magnetic surface, being delusion number two.
:(e) That the astral light and its properties — or some such medium — are known to this super-sensual plane from which the phenomena come.
:(f) That the astral light contains, preserves, and reflects when needed the images of persons who have left the earth, hence also of those living as well as of all events.
:(g) That inasmuch as no sitter knows personally the facts of the super-sensual realm and its denizens — excluding the few who have vision — all sitters are at the mercy of the spooks and the pictures, and, it being declared by a spook-land denizen that two or three forms at the most are used for a much greater number of alleged identities to masquerade in, the whole question of the identity of reporting spirits is plunged in doubt. This has always been asserted by Theosophists, and in the end of 1877 was clearly and forcibly said by H.P. Blavatsky, who, as Theosophists know, often said during her life that all phenomena were full of "psychological tricks".
:(h) Referring further to (c) we find that attending seances is full of danger to the sitters from the loss of vitality due to the physical and nervous elements taken from their bodies for the purposes of phenomena, whether those be materialization or other. Certainly the materialization seance is positively shown by this "spirit" to have such dangers. And if anyone will take the trouble to read what H.P. Blavatsky said (see ''Incidents in Her Life'') to her sister about what she saw with clairvoyant eye at seances he will more clearly see the danger; spooks dignified with the name of "spirit" were hovering about like octopi ready to pounce on any sensitive person for the purpose of drawing his vitality; they enveloped such, looking like vast sponges, and then disappeared into the form of the person, sure to leave him less so much energy.

Finally it results that there is a distinct issue raised by Jim Nolan which should be decided by the followers of mediums and "spirits" whether he is right or wrong; if right, as he seems to be from a philosophical view of the matter, then all theories different should be given up. At any rate the spiritualist ought to give a good reason why the views of this spook, so concordant in many things with Theosophy, have had no acceptance, and why he is a liar or a fool and all the rest wise.

{{Style P-Signature|William Q. Judge.}}

{{Footnotes}}

Judge W.Q. - The Light of Egypt (review)

2026-10-30T17:23:54Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Light of Egypt
| subtitle = (review)
| description = Exposing "The Light of Egypt" as the work of T.H. Burgoyne of the spurious "H.B. of L." society, who first sold the same material privately as $60 "secret teachings" before republishing it as a $3 book falsely claimed to be by an "Initiate."
| work type = articles
| publication date = April 1892
| publication date sortable = 1892-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-light-of-egypt-review/ TheosophyLib.com]
| publications = ''The Path'', vol. VII, April 1892, pp. 22–23
| ctd rus = Джадж У.К. - Свет Египта (рецензия)
}}

In several quarters there has been of late a persistent attempt to push the sale of this book, particularly among Theosophists, and this attempt, combined with the enquiries reaching the ''Path'' respecting its character, make important a recalling to F.T.S. of the facts given in ''Path'' of July and August, 1889. In the former the book was reviewed and its inadequacy — outside of plagiarisms — shown, as also its denial of Karma and Reincarnation as applicable to this earth! At that time the author was understood to be Mrs. E.H. Britten, but proof as to the real authorship was immediately sent the ''Path'', and in the following number correction was made, the right name given, and the history of the publication disclosed. The author was Mr. T.H. Burgoyne.

Briefly, these are the facts. A spurious Occult Society, known as the "H.B. of L.", was started about 1884, and pretended to give to its members occult teaching free. In August, 1887, Mr. Burgoyne, styling himself "Private Secretary", issued to the members a secret circular, the essence of which was that he had studied Chaldean Astrology for eighteen years, but could not communicate the "lessons" in it and Occultism without a payment to him of $60; that his teachings had the full approval of the Masters; and that the $60 subscription was a necessity to Initiation. A synopsis of the course accompanied the circular. When ''The Light of Egypt'' was published, a subscriber placed in the hands of the Editor of the ''Path'' the instructions, "lithographs of the original produced by the Autocopyist", and examination showed that the book was mostly a reprint at $3.00 of "secret teachings" for which $60 had been exacted!

The present edition of the book states it to be by an "Initiate". Even without H.P.B.'s assertions as to the "H.B. of L." and her statement (in ''Lucifer'') as to the author, no instructed Theosophist should need assurance that Initiates do not proclaim themselves such; that they do not deny doctrines which are pivotal to the whole Theosophic scheme; that they do not sell Esoteric teachings — much less in books at a fraction of the rate charged privately till the latter demand ceased; and that no man can enjoy instruction from or approval of Masters whose life and character would exclude him from Their presence and far more from Their endorsement. Hence they should perceive that ''The Light of Egypt'' is an impudent fraud.

Judge W.Q. - Will Masters' Help Be Withdrawn in 1898 until 1975?

2026-10-30T17:23:50Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Will Masters' Help Be Withdrawn in 1898 until 1975?
| description = Against the exaggerated fear that the Masters will entirely withdraw from work in the world after the close of each century's last quarter, Judge explains, as H.P.B. explained it to him, that only the wide public sweep of their effort recedes, never their help to those who deserve it.
| work type = articles
| publication date = November 1894
| publication date sortable = 1894-11
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/will-masters-help-be-withdrawn-in-1898-until-1975/ TheosophyLib.com]
| publications = ''The Path'', vol. IX, November 1894, pp. 237–238
| ctd rus = Джадж У.К. - Не перестанут ли Учителя помогать в период с 1898 до 1975 года
}}

The theory is widely known among the members of the Society that at the close of each century a spiritual movement is made in the world by the Mahatmas, which begins with the last twenty-five years of the century, and does not in that form begin again after the close of twenty-five years until the last quarter of the following period. But this has been exaggerated and much misunderstood. Some, indeed many, go so far as to conclude that then in the course of the next few years the Mahatmas will entirely recede from all work in the world and leave us all to our fate. One person went so far as to argue that it meant the coming of the sixth race in '98, and hence asked how it could be, or what matter it would be, as the sixth race would have sufficient knowledge of itself. But the major part seem to think that no help will be given after that time. I think this is incorrect, and will try to explain it as it was explained to me by the promulgator of the theory, H.P.B.

The Masters are governed by the law of action and reaction, and are wise enough always not to do that which might result in undoing all their prior work. The law of reaction applies as much to the mind of man as to physical things and forces. By going too far at any one time with the throwing-out of great force in the mental plane, the consequence would be that a reaction of superstition and evil of all sort would undo everything. Superstition rules yet in the world, and the world is not confined for the Masters to the Western peoples. In the West, following the historical cycles, a great and definite effort is made among the people — for instance, as the Theosophical Society — so as to aid the psychical and spiritual development of man. Among other reasons for not keeping up the display of much force is that if it went too far many unprepared persons whose moral senses are not rightly governed would take up with all our theories and follow them out along the lines of pure selfishness for business and other purposes.

For that reason, among others, H.P.B. began to slacken her phenomena some time before her departure, although to my own certain knowledge she was able to do them to the last, and did do many of them, and some of the most wonderful sort, up to the last. But publicly it was not so. Some have taken on themselves to say that the reason for this alteration was because she came to the conclusion it was a mistake to do them, but I do not believe this at all. It was a part of a well-understood campaign and order.

At the end of the twenty-five years the Masters will not send out in such a wide and sweeping volume the force they send during the twenty-five years. But that does not mean they will withdraw. They will leave the ideas to germinate in the minds of the people at large, but never will they take away from those who deserve it the help that is due and given to all. However, many will have gone on further by that time than others, and to those who have thus gone on from altruism and unselfish devotion to the good of the race continual help and guiding will be given. Many, however, in and out of the T.S. will continue so selfish and personal that they will have to content themselves with what they will get from others and from the general development. H.P.B. was quite definite on this. It agrees with history. During all the centuries there have been many persons who have had direct and valuable help from Masters, and to suppose that at the end of our first twenty-five years all of that will be finished is an absurdity in itself.

{{Style P-Signature|W.Q.J.}}

Judge W.Q. - The Theosophical Society (1895, May)

2026-10-30T17:23:46Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Theosophical Society
| subtitle = Inside Facts as to Its Organization — A De Facto Body — The Real T.S. in New York — The President Still a Delegate to Foreign Lands, and Holding Over in Office
| description = A documented historical and legal case, prepared for the Boston Convention of April 1895, tracing the Society's founding minutes of 1875 and arguing that the original New York organization, not the "General Council" headed by Col. Olcott, holds sole legal continuity and authority.
| work type = articles
| publication date = May 1895
| publication date sortable = 1895-05
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-theosophical-society-2/ TheosophyLib.com]
| publications = ''The Path'', vol. X, May 1895, pp. 55–60
| ctd rus = Джадж У.К. - Теософское общество (1895, май)
}}

These facts are extracted from a paper prepared for the Convention at Boston in April, 1895. The historical documents and records used in the preparation of the matter are: the original minutes of the T.S.; the original constitution; the records published in India, Europe and America from time to time; ''Old Diary Leaves'' — not considered however as wholly reliable — original documents drawn up and signed as far back as between 1875 and 1878.

{{Style P-Subtitle|Statement of Facts}}

# At a meeting held in the rooms of H.P. Blavatsky, 46 Irving Place, New York City, September 7, 1875, it was agreed to form a Society for the purpose of Occult Study. Upon motion of William Q. Judge, Henry S. Olcott was elected Chairman of this meeting, and upon motion of H.S. Olcott, William Q. Judge was elected Secretary of the same. Adjourned to September 8, 1875. This is asserted as the facts by those who were present.
# Pursuant to adjournment, a meeting was held at the same place September 8, 1875. It is with this meeting that the minute book begins. Upon motion of William Q. Judge it was voted that H.S. Olcott take the Chair, and upon motion it was voted that William Q. Judge act as Secretary. Upon request of the Chair, sixteen persons handed their names to the Secretary, as agreeing to found and belong to such a society. A committee of four, including the Chairman, was appointed "to draft a constitution and by-laws and to report the same at the next meeting". Adjourned to Monday, September 13, 1875, at the same place.
# Pursuant to adjournment, a meeting was held September 13, 1875. H.S. Olcott acted as Chairman and C. Sotheran as Secretary. The Committee on "Preamble and By-laws" reported progress. It was resolved that the name of the Society be "The Theosophical Society". The Chair appointed a committee to select meeting rooms. "Several new members were nominated and upon motion those persons were added to the list of Founders". The meeting adjourned subject to the call of the Chair.
# Pursuant to a notice dated at New York, October 13, 1875, signed Henry S. Olcott, President pro tem., a meeting was held at 206 West 38th street, October 16, 1875, "to organize and elect officers". Eighteen persons were present. The report of the Committee on "Preamble and By-laws" was laid on the table and ordered printed. The meeting adjourned to October 30, 1875, at the same place. H.S. Olcott was Chairman, and J.S. Cobb, Secretary.
# October 30, 1875, the Society met pursuant to adjournment. Mott Memorial Hall, 64 Madison Avenue, New York City, was selected as the Society's meeting place. By-laws were adopted, but with the proviso that the "Preamble" should be revised by a committee and then published as the "Preamble of the Society". Officers were elected as follows: President, Henry S. Olcott; Vice-Presidents, Dr. S. Pancoast and G.H. Felt; Corresponding Secretary, Mme. H.P. Blavatsky; Recording Secretary, John Storer Cobb; Treasurer, Henry J. Newton; Librarian, Charles Sotheran; Councillors, Rev. J.H. Wiggin, R.B. Westbrook, LL.D., Mrs. Emma Hardinge Britten, C.E. Simmons, M.D. and Herbert D. Monachesi; Counsel to the Society, William Q. Judge. Adjourned to November 17, 1875.
# The Society met in Mott Memorial Hall, November 17, 1875, pursuant to adjournment. The President read an address and after the transaction of business, adjourned to December 15, 1875.
# It is probable that Col. Olcott selected this as the date of organization, because of his inaugural address, but it is not correct, and he had no authority to do so. About this time members fell away and there was no quorum.
# A few odd meetings were held until 1878. The minute book was mislaid. Resolutions were made by two or three persons writing them out and declaring them passed.
# In the year 1878 H.P. Blavatsky and H.S. Olcott were appointed a "Committee of the Theosophical Society" to visit foreign countries and report. The ''Theosophist'' for October, 1879, vol. i, No. 1, p. 1, first item, says: "For the convenience of future reference, it may as well be stated here that the Committee, sent to India by the Theosophical Society, sailed from New York December 17, 1878, and landed at Bombay, February 16, 1879, having passed two weeks in London on the way". In the ''Theosophist'' for January, 1880, vol. i, p. 95, Col. Olcott says he "came to India with two English colleagues and their learned Corresponding Secretary, Madame Blavatsky. They came only expecting to study Eastern Religion and Yoga Vidya and report their discoveries to the Western Theosophists", which were the Society in New York, consisting of over forty members at this time.
# Before the departure of their Committee to foreign countries, the Theosophical Society elected General A. Doubleday as President pro tem., to serve during the absence of the President. This election of President pro tem. was never revoked; nor was the appointment of this Committee. On arrival in India H.S. Olcott had their pictures taken and sent to America endorsed by him "The Delegation to India".
# Meetings of the Theosophical Society were held at New York for some years after the departure of the Committee, and were presided over by General Doubleday and William Q. Judge.
# From October 30, 1875, to December, 1878, all alterations of the By-laws were made in regular and formal manner, by the Society at New York.
# These By-laws provided that new members could not be elected until after thirty days' consideration of their application.
# The original organization was kept up at New York certainly until after January 1, 1882.
# What purported to be "Revised Rules of the Theosophical Society" were adopted at Bombay in October, 1879, by a body which called itself the "General Council of the Theosophical Society", but had no legal existence whatever. There was published in the ''Theosophist'' for April, 1880 (vol. i, p. 179): "The Theosophical Society or Universal Brotherhood. Principles, Rules, and By-laws as revised in General Council, at the meeting held at the palace of H.H. the Maharajah of Vizianagram, Benares, 17th December, 1879". To this was subjoined the statement: "Revised and ratified by the Society, at Bombay, February the 26th and 28th, 1880. — Attest: Kharsedji N. Seervai, Joint Recording Secretary". This meeting at Benares was merely one held by H.S. Olcott without notice and was irregular. It was here that Col. Olcott worked out the resolution that declared him President for life. The original Constitution fixed his term at one year and was never amended. The so-called ratification at Bombay was irregular and amounted to nothing.
# None of the admissions to membership nor any alterations of the By-laws adopted at the instigation of the Committee sent to foreign lands were in accordance with the By-laws of the Theosophical Society in force at the time. The legal By-laws were adopted by a vote of the Society in New York and could only be changed by a like vote. None of these alterations of the By-laws were ever submitted to the Society in New York and that Society never voted on any of them.
# From December, 1878, down to the present time, various sets of "Rules", "By-laws", and "Constitutions" have been promulgated by alleged "General Councils", but none of them have ever been adopted in accordance with the only By-laws of any validity.
# No lapse of time, no passive assent, and no active assent given in ignorance of the legal status of the case, would confer any validity upon the otherwise illegal acts of the President or of the Committee to foreign lands or those claiming to act through or under them, or either of them.
# Up to 1880 members were admitted to the Society in New York in accordance with the By-laws.
# Before H.S. Olcott and H.P. Blavatsky went to India the name of the Society was altered in New York, in the manner which prevailed after members had dropped off, to "The Theosophical Society of the Arya Samaj of Arya Vart". This made it a Branch of the Arya Samaj, over which Dyanand presided. Diplomas were printed thus and issued as late as September, 1878, with Dyanand's name and seal printed on them.
# In India, again, Col. Olcott, in the same manner as before, altered the name of the Society back to the old style by striking off "of the Arya Samaj of Arya Vart". If the Society properly voted to change in New York to the Arya Samaj, it certainly never voted to reconsider.
# Before the departure to India in 1878 the Recording Secretary was sent to London to form the British Theosophical Society. He did this and Dr. Wyld presided over that for a time. This body finally became, it is asserted, the "London Lodge", now controlled by Mr. Sinnett.
# The London Lodge has always claimed to be autonomous, has continued its work, always claiming to be perfectly independent of the President, the parent Society, the Section in which it is, the Constitution, and all and every person and body whatever. This anomalous position has been always recognized and permitted by the President, and also by the European Section in which that Lodge is. This is finally exhibited in the letter from the Lodge, found in the Proceedings of that Section for 1894.
# When H.P.B. for the last time settled in Europe, she autonomously, independently, and at the request of the Europeans (except the London Lodge), founded "The Theosophical Society in Europe", of which she was President. After she had made her declarations, Col. Olcott issued a paper so as to seem to approve of what had been done. On these was built up the present European Section.
# An examination of the records from the beginning to the end of 1893 shows that there is no record whatever of the election of William Q. Judge as Vice-President of the T.S. In July, 1894, at London, Col. Olcott and the Indian General Secretary upon William Q. Judge's raising the point, decided that they would assert that the record was defective and could be cured by stating the fact that such Vice-President had been elected in India many years before, and it was so ordered in Council. But as the meeting at which said election took place — if it ever did — was not one participated in by those who could bind the whole Society, and as the real T.S. existed in New York, if anywhere, it follows that William Q. Judge was not regularly elected Vice-President.
#: The following by Col. H.S. Olcott occurs in a letter from him to W.Q. Judge, dated May 17th, 1893: "If you want separate T.S. Societies made out of Sections, have them by all means: I offered this years ago to H.P.B., and even to A.P. S[innett]".
#: In July, 1894, at London, he enunciated the same idea and plan to W.Q. Judge and Dr. Buck, after the dismissal of the Committee.
# From a consideration of the above statement of facts it follows that:
#* The present existing so-called "General Council of the Theosophical Society" has merely a de facto status and not a legal one, as it has grown out of and upon wholly illegal proceedings.
#* The By-laws adopted October 30th, 1875, and such amendments thereto as were made according to the terms of those By-laws, are the only legal ones at present in force and the only ones having any validity whatever.
#* The Theosophical Society formed at New York in 1875, never had any legal existence outside of the United States and cannot have except upon amendment of the By-laws.
#* The Theosophical Society was founded at New York, September 8, 1875, by some eighteen persons, and there was no such Society founded November 17, 1875, that being simply the date upon which the President delivered his inaugural address.
#* The present existing so-called "Theosophical Society and Universal Brotherhood", with its officers and "General Council", has no legal connection with "The Theosophical Society" founded at New York, September 8, 1875.
#* The authority of the so-called "General Council of the Theosophical Society and Universal Brotherhood" over members, Branches, and Sections, who have submitted to it in ignorance of the real facts in the case, exists only so long as its authority is not called in question, but when so called in question it ceases to have any lawful authority whatever.

'''Note.''' A diploma made and issued in due form in 1883 to a member in St. Louis, was signed by Gen. Doubleday as President pro tem., and William Q. Judge as Recording Secretary. This shows the Society as then active in New York. We will print next month a reproduction of this diploma.

Judge W.Q. - Would Universal Language Aid Universal Brotherhood?

2026-10-30T17:23:42Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Would Universal Language Aid Universal Brotherhood?
| note = Article by S. Kademal, with an editor's note by W.Q. Judge appended.
| description = S. Kademal's advocacy of Volapük as a universal auxiliary language for the T.S., followed by Judge's editorial note arguing that violations of brotherhood arise from character, not language, so that no invented tongue could itself prevent them.
| work type = articles
| publication date = October 1894
| publication date sortable = 1894-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/would-universal-language-aid-universal-brotherhood/ TheosophyLib.com]
| publications = ''The Path'', vol. IX, October 1894, pp. 225–226
| ctd rus = Джадж У.К. - Поможет ли единый язык Всеобщему Братству
}}

One language for all men would greatly help their progress to brotherhood; but diversity of language is an obstacle in the path. The T.S. ought therefore to have a common medium of intercommunication, able to stand of its own strength side by side with mother speech, supplementing but not supplanting it. It ought, moreover, to be of speedy acquirement; for life is short and we have many other things to learn.

Such a medium exists in the invention of John Martin Schleyer. It is as universal and as well established as is mathematical, chemical, or musical notation.

Why not adopt English or some other natural language? Consider the difficulties. Natural language, evolved out of fusion and confusion, still retains a mass of irregularities and idioms which, though they charm the philologist, distress the student and exhaust his time and energy. The majority of beginners drop a foreign language on encountering the irregular verb. The gem of English scintillates many a ray, but not for foreigners; they find our language as difficult as we find theirs. Translation is often neglected, and at best is slow and imperfect. Unfathomed literatures bear many a gem unseen. Would you hide from the major portion of humanity the jewels that sparkle on the brow of Truth? You have only to refract them through a natural idiom.

Why not, then, adopt this invented language? There is no reason why not. Consider the advantages: a common speech in international conventions, correspondents in all parts of the world, increased literature for students, increased clientage for authors, wider dissemination of doctrine. In less than a year after its adoption, the Theosophical world would be solidified. Babel would cease. Workers would reorganize and complete the path to the sky.

Is it not a kind of outlandish jargon? By no means. It is not English, you know; but its every sound is found in our language except that of dotted u, which is quickly acquired by the practice of saying "ye" with the mouth adjusted for saying "you".

Is it difficult? On the contrary, it is ridiculously easy. It has no artificial genders, no irregularities of any kind. There is but one declension and but one conjugation.

Is it serviceable? Very. It can express any thought; for it is extremely flexible. Nouns, for instance, have tense forms when capable of tense meanings.

How long will it take to learn it? That depends. The question resembles: How long will a shoe wear? Premising the intellectual activity of a Theosophist, it will require no more than five seconds to learn declension, five minutes to learn conjugation, five hours to learn the whole grammar; and after five days' practice one can speak and correspond.

What is it called? Volapuk, which means World-Speech.

{{Style P-Signature|S. Kademal, Boston.}}

{{Style P-Separator custom}}

'''Note.''' — With the merits of Volapuk we have but little to do, and not knowing it cannot criticise its structure or use for present business purposes. The article above is interesting as raising the question whether a language universal which was manufactured would aid universal brotherhood; and another one, would any language aid it? As it is seemingly clear that violations of universal brotherhood grow out of the character and not the language of the violators, it would seem to follow that no new language would prevent the violation. We see that peoples who have one language are at war with each other and kill one another. The American revolution arose among and against those who all had English as their one language and at that time very well understood by the revolutionists. Now if they had Volapuk it would not have been different. The war and strife and blood grew out of regulations having their foundation in character, for the ideas of the English caused those governmental regulations that set the fathers on fire; yet both sides used English as their universal tongue. Evidently it was character, idea, rule, regulation, and the like that made the occasion for conduct opposed to brotherhood, on whichever side you put the onus of the violation. Races like the Chinese have a common mode of writing which people of vastly different tongues can read universally, but they are and have been plunged in war; would any other common language have made the slightest difference? I think not. While it is true that a universal language would be a good thing, still it is also true that the average level of intelligence is low and that the highly-cultivated person is far above the average. The universal tongue would have to be limited to the low level of the mediocre average so as to be understood by all, or else the cultured ones would have to deal in another set of terms to express their higher ideas; this would be tantamount to a newer language than the first, and so on ad infinitum. When, however, the race is entirely raised up to a right level of morals, conduct, character, aspiration, and ideal, then we will be ready with profit to have the universal tongue. The confusion of tongues grew out of change of nature due to evolutionary differences in races, and each made its own language, based fundamentally on national character. Meanwhile it would seem that Volapuk will be confined to a limited circle of the human family.

The universal method of writing used in the occult lodges forms no ground for the argument in the article by Mr. Kademal, because the use of that language is preceded by a change of conduct, ideal, and character. This universal method actually exists to-day and in several forms, while it is probably true also that a still older system was used in the very ancient records to some of which H.P.B. had access; but still and again the characters of those who used that form were noble, high, world-dominating, and not such as the average of this century.

{{Style P-Signature|W.Q.J.}}

Judge W.Q. - Communications from "Spirits"

2026-10-30T17:23:38Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Communications from "Spirits"
| subtitle = Their Sources and Methods
| description = Judge enumerates the many factors — the minds of medium and sitters, physical memory, elementals, and above all astral shells — that must be weighed before accepting any spirit communication as evidence of a discarnate individual's continued identity.
| work type = articles
| publication date = October 1894
| publication date sortable = 1894-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/communications-from-spirits/ TheosophyLib.com]
| publications = ''The Path'', vol. IX, October 1894, pp. 207–211
| ctd rus = Джадж У.К. - Сообщения от духов
}}

The complexity of this subject makes treatment of it difficult. So little is known, and challenge of power to know is so natural, that any treatment must be unsatisfactory. Those "spirits" whose existence as active entities wholly in the spiritual world is claimed by the votaries of the worship of the dead, have not told us clearly anything of lasting value. They have had in America distinctly forty years to give the information in, but disagreeing among themselves and not showing in any way a concert of mental action by way of explanation, nothing has as yet resulted from the very sphere where, if anywhere, the knowledge ought to exist. If it be true, as is asserted for them, that those who have reported are conscious, intelligent spirits, then all of them who while reporting to man have failed to lead him to a right conclusion are blameworthy. Some of these entities or intelligences or spirits or whatever they are have, however, made through their mediums assertions of fact about nature and occult physiology which are in my opinion true, but they have not been accepted. Independently speaking in the air, using trance mediums and writings, they have at various times spoken of and described the astral light; have upheld reincarnation; have sustained the teachings of Swedenborg, and in many ways indicated a complete agreement with Theosophical explanations of occult nature; they have shown that materializations of spirits cannot be possible, and that the sometimes really coagulated forms are liable to be frauds of a pious nature, inasmuch as they are not the bodies of the dead nor in any sense whatever their property, that they are over and over again simply surfaces or masses on which pictures of dead or living may be reflected, being thus a spirit-conjurer's trick beyond our power. But they have found no favor, and the cult does not, as a whole, think along those lines. If, then, the "spirits" themselves failed to get credence, how shall I gain any? The scientific world, on the other hand, knows not these realms, and believing not in either Theosophical or Spiritualistic explanations accords no belief to the one or the other. So we will have to be satisfied with just saying what is in mind, trusting to fate and time alone.

Many factors have to be admitted as present in this question. Some of them may be described, but many must as yet remain untouchable.

''First.'' There are the minds (a) of the medium, and (b) of the sitter or sitters or enquirers. Neither can be left out of account. At once this should show how vast is the theme, for it is well known that the mind and its powers are but little known.

''Second.'' Occult psychological powers and faculties of all concerned. This would include the subconscious or subliminal mind of the hypnotic schools.

''Third.'' Physical memory, which is automatic, racial, national, and personal. This is present at all times. To overlook it is simply blindness. To trace it is extremely difficult, requiring a trained mind and trained inner sense. It is that memory which causes a child to catch at a support even just at birth; it is the guide in sleep when often we do acts for preservation or otherwise; it brings up the hate that a man of one race may feel for another race after centuries of oppression or repulsion; it causes the cat, no matter how young, to arch back and expand the tail the moment a dog is near. To say that man, the one who is the last great product of all the material evolution, has not this physical memory would be folly. But I have not heard that the spirits have told of this, nor described it, nor indicated how it may be traced, nor to what extent it acts in the simulation of conscious intelligence.

''Fourth.'' Forces in their law and method wholly unknown to medium or sitters. These constitute the moving power, the writing force, the reflecting power, and all the vast number of hidden powerful forces behind the veil of objective matter.

''Fifth.'' Entities of some kind or another, unseen but present, whether elementals, elementaries, shades, angels, nature-spirits, or what not.

''Sixth.'' The Astral Light, the Ether, the Akasa, the Anima Mundi.

''Seventh.'' The Astral Body of medium and sitter. I have purposely put this by itself, for it has its own automatic action as much as has the physical body. With it must be also noted its memory, its idiosyncrasies, whether it is new for the person in question or whether it is one that has been used for more than one life, though each time in a different body. For if it be new to the present body, its memories and powers and peculiarities will be different from those of one that has actually been through several lives. It is not so rare in fact that the astral body is an old one; many mediums have strange powers because they have several distinct astral memories due to so much prior experience in one astral body. This alone would furnish a field for study, but we have not heard of the "spirits" telling about it, though some have shown that they experience these multiform personalities.

Lastly, there is the great fact well known to those who have studied this subject from its occult side, that the personal inner self centered in the astral body has the power not only to delude itself, but also to delude the brain in the body and cause the person to think that a distinct other personality and intelligence is speaking to the brain from other spheres, when it is from the astral self. This is for some people extremely difficult to grasp, as they cannot see how that which is apparently another person or entity may be themselves acting through the means of the dual consciousness of man. This dual consciousness acts for good or for the opposite in accordance with the Karma and character of the inner, personal self. It sometimes appears to a sensitive as another person asking him to do this, that, or the other, or exhorting to some line of conduct, or merely wearing some definite expression but being silent. The image seems to be another, acts as another, is to all present perception outside the perceiving brain, and no wonder the sensitive thinks it to be another or does not know what to think. And if the present birth happens to be one in which strong psychic power is a part of the nature, the delusion may be all the greater.

Having briefly analyzed to begin with, let us now go further.

During the history of Spiritualism, many communications have been made to and through mediums upon many subjects. Facts have been given that could not be known to the medium, some lofty ideas have also had expression, advice has emanated, prophecies have been issued, some of the questions that vex the soul have been treated.

That facts of death, kind of death, place where wills might be found have been told, unexecuted purpose of the dead expressed, personal peculiarities of the former person shown, have all been too easily accepted as proof of identity. These things are not proof. If they are, then a parrot or a phonograph may prove identity with a man. The possibilities are too many in other directions for this sort of proof to be final or even competent. The living clairvoyant may, by taking the requisite mental steps, become so absorbed in the person clairvoyantly brought up — both being alive — as to accurately reproduce all the other person's peculiarities. Consequently the same thing done in respect to a deceased may be possible in the same way for a clairvoyant entity on the other side of death reporting to us. But, at the same time, it is the fact that the astral body of the deceased does now and then consciously have a part in such reports by reason of unfinished separation from earth and its concerns, or from gross materiality. In other cases where the astral "shell", as some call it, is involved, it is galvanized by nature spirits or by the power of living beings once men who are condemned by their own character to live and function in the denser part of the astral envelope of the earth.

The very moment we go to a medium, who always forms the condensing focus for these forces and that realm, we begin to draw to us the astral remains of all persons whom we think of or who are enough like us or the medium to fall into the line of attraction. Thus we have in the sphere of the focus those we knew and those we never heard of and who never heard of us when they were alive. Elemental sprites which act as the nerves of nature come also, and they, condensed or plunged into the human astral shells, give a new life to the latter and cause them to simulate intelligence and action sufficient to delude all who are not positively trained in these matters. And this sort of training is almost unknown as yet here; it does not suffice to have followed on the proceedings of hundreds of seances or hundreds of experiments; it consists in actual training of the inner senses in the living man. If the astral shape is coherent it will render a coherent report, but that is what also a phonograph will do. If it be partly gone or disintegrated it will, like a damaged phonograph cylinder, give a confused report or suddenly stop, to be replaced by another, better or worse. In no case can it go beyond facts known before to it, or those known to the inner or outer sense of the medium or sitter. And as these astral shells form the greater part of what come to a medium, this is the reason that forty long years of dealing with them have resulted in so little. It is no wonder, then, that the "astral shell" theory has been over-worn by many Theosophists, causing Spiritualists to think that to be the only explanation which we have. A judicious fear also has contributed to the much dwelling on this theory, for with it come up all the actual and very present dangers to mediums and sitters. These galvanized things necessarily are devoid of conscience, and hence cannot but act on and from the very lowest plane of morals and life, just as may happen to be the left-over material memory of the astral person; and that will vary in accord with the essence of the former life and not with its appearance. Hence we may have the shade of Smith or Jones who seemed to their neighbors to have been good men but who in reality always had low or wicked thoughts and strong desires which law or convention prevented them from giving full expression to. In the astral world, however, this hypocrisy is absent, and the real inner character will show itself or have its effect. And in any case whatever, the material shade of the best of men will not be as good as the man tried to be, but will have all the follies and inner sinfulness of his inheritance against which he struggled when living. Therefore it cannot be that these astral remnants are beneficial to us, no matter who was the person they once belonged to. They are but old clothes, and not the spirit of the man. They are less divine than the living criminal, for he still may be a complete trinity.

But good thoughts, good advice, good teaching, high ideas, noble sentiments have also come from this other world, and it cannot be that "astral shells" have given them. If they were sifted out and tabulated, it would be found that they are not different from what living men have said of their own free will and intent. They are not new save as to means of communication. The strangeness of method very often serves to more deeply impress them on the mind of the recipient. But yet this extraordinary means has now and again led men to give them out as something new in all time, as very wonderful, as a revelation, when the unprejudiced observer sees that they are the opposite, are old or trite, and sometimes mixed up with gush and folly, the product of either one side or the other as might happen. This has cast a stigma on the cult of Spiritualism and made the profane to laugh.

We have therefore to consider such communications which were valuable at the time or to a person, and beneficial in their effect. For were we to refuse to do so, the weapon thus forged will cut the Theosophist who so often is found to be a believer — as I am myself — in communications from Masters or Mahatmas who are no less spirits, but rather more so, because they are still in bodies of one sort or another.

{{Style P-Signature|William Q. Judge.}}

Judge W.Q. - A German Mystic's Teachings

2026-10-30T17:23:34Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = A German Mystic's Teachings
| description = Judge's closing commentary on Kerning's serialized story "From Sensitive to Initiate," drawing out its theosophic meaning as an illustration of the power of mantrams to awaken the inner self and restore self-control over psychic obsession.
| work type = articles
| publication date = October 1888
| publication date sortable = 1888-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/a-german-mystics-teachings/ TheosophyLib.com]
| publications = ''The Path'', vol. III, October 1888, pp. 224–226
| ctd rus = Джадж У.К. - Учение немецких мистиков
}}

In the last three numbers of the ''Path'' we have given a story by the German Mystic Kerning of the experiences of a sensitive. The story is called advisedly "From Sensitive to Initiate." We did not think that it was intended to show what the final initiation is, but only one of the many initiations we have to undergo in our passage through matter. The trials of Catherine illustrate those we all have, whether we know them as such or not. She had a presence to annoy her; we, although not sensitive as she was, have within us influences and potential presences that affect us just as much; they cause us to have bias this way or that, to be at times clouded in our estimate of what is the true course or the true view to take, and, like her, so long as we do not recognise the cause of the clouds, we will be unable to dissipate them. But Kerning was a theosophist, and one of those men who knew the truth in theory and at the same time were able to make a practical application of what they knew. There are many cases to-day in which sensitive people do just what Caroline did and have "presences" to annoy them; but how many of our theosophists or spiritualists would be able to cast the supposed obsesser out, as Mohrland did in the story? They can be counted on one hand. The simplicity with which Kerning wrote should not blind us to the value of his work. In the preceding articles by him which we have from time to time given, there is much to be learned by those who look below the surface. We therefore add the following as a note to the last story in order to try to show its theosophic meaning.

The conversation about "Mantrams" between the Sage and the Student in the ''Path'' for August involves an occult truth so important that it is worth while to recall that the power of mantrams is recognized by the school of German occultists represented by Kerning. Readers of the ''Path'' who have attentively read "Some Teachings of a German Mystic" have observed that in nearly all instances the pupils achieve an awakening of their inner self, or the "spiritual rebirth," by means of a particular word, a sentence, or perhaps even a letter of the alphabet, and that, in cases where persons are involuntarily awakened, it is by continued thinking upon some object or person, as in the case of the young sailor whose mind was continually dwelling on his absent sweetheart and was thereby released from the limitations of his own personality. Caroline Ruppert was aroused by a morbid dwelling on her disappointment in love and by remorse for her conduct towards her invalid mother, until these thoughts gained a mantric power over her, and it required intelligent exercise with other mantrams, given her by the Adept Mohrland, to restore her self-control and give her a symmetrical development. Out of a medium, or mere sensitive, she thus became an initiate, able to control the psychic forces by her own will. Every hapless "medium" who is obsessed by elementals and elementaries that make life a torment, and who is compelled to do the bidding of these forces generated by personal vitality, and whose conflict obscures the true self — like a spring whose waters, finding no adequate channel, rise to the level of their source and thus drown it, — has it in his or her power, by intelligent exercise of the will, to obtain command over what they are now obliged to obey. But, in doing this, "right motive" must be kept constantly in view; care must be exercised to keep absolutely free from all mercenary or other selfish considerations, else one will become a black magician. The condition known as "mediumship" has been the subject of too much indiscriminate condemnation; it can be made a blessing as well as a curse, and the aim should be, not to suppress it, but to develop it in the right direction. The psychic powers, like all other natural forces, can be made either a good servant or a terrible master, and, in proportion to their subtlety as compared with other forces, so much greater is their power for good or for evil.

In psychic work the power of united endeavor has often been emphasized, and it is easy to see that the power is developed whether consciously or unconsciously exercised. Thus, with thousands thinking unitedly in one direction, as in the present Theosophical awakening, they all help each other, lending strength to each other's will, whether they are aware of it or not. According to this principle it would seem that a word used commonly for mantric purposes has a greater potency over the forces of the spirit, owing to the impression it has made upon the akasa, than a word not commonly used, for in the case of the former the user has the aid of the wills of all others who have used it.

In one of his works, "The Freemason,"<ref>''Der Freimaurer'' (1841), by Johann Baptist Krebs (1774–1851), under the pseudonym Kerning.</ref> Kerning gives a good explanation of the power of mantrams, in replying to the strictures of a rationalistic critic, who says that such a use of words is made by the bonzes (yogis) of India, and therefore must be wholly nonsensical! Says Kerning:

{{Style P-Quote|Whoever has a great love for an art or science not only finds delight in the results, but their very names have a sort of magic power with him. Whoever feels a love for another person is moved whenever he thinks of that person or repeats the name of that person. The gambler, in spite of all the arguments against his infatuation made by others, and often, indeed, by himself, always beholds dice and cards before his eyes. The drunkard only needs, in order to be made thirsty, to hear the name of wine. The miser lives in the vision of his ducats and dollars, the ambitious man upon the insignia of fame and the plaudits of the multitude, the courtier upon his orders and titles, and in all these cases, not only are the things themselves concerned, but the names have become idolized. Now suppose that one should, instead of swimming in the depths, fill spirit and soul with exalted and divine ideas and names, can other than most beneficent results follow? Indeed, could a person be a genuine Christian without the life of Christ, and even his name, becoming animate in spirit and soul? Therefore there is no nonsensical or unreasonable practice in this; on the contrary, everyone should be made aware of this simple method, which is founded upon human nature and is confirmed by experience, that he may attain the means of ennobling his nature, of directing his energies towards the highest end of his life, and reaching this end with certainty.}}

{{Footnotes}}

Judge W.Q. - The Headquarters at Adyar

2026-10-30T17:23:30Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Headquarters at Adyar
| description = A description of the Theosophical Society's headquarters building and grounds at Adyar, Madras, accompanying a published photograph.
| work type = articles
| publication date = April 1890
| publication date sortable = 1890-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-headquarters-at-adyar/ TheosophyLib.com]
| publications = ''The Path'', vol. V, April 1890, p. 8
| ctd rus = Джадж У.К. - Штаб-квартира в Адьяре
}}

Having shown our readers in February ''Path'' the counterfeit presentment of H.P. Blavatsky, to whom the Theosophical Society owes its origin, we wish them this month to see the Headquarters of the Society in India as they now appear, unless lately changed.

When H.P.B. and Col. Olcott began work in India, they occupied a bungalow in Bombay, on India's western shore in a suburb of the city called Girgaum. The present Headquarters are on the eastern shore in a suburb of Madras called Adyar, so named from the Adyar river — or the river from it. This river is a small one, frequently closed by the sand washed up from the ocean. It runs past the building, washes, indeed, the base of the wide piazza at the back. The building is made of brick and plaster, painted white, except some rooms erected upon the roof. There is a central hall paved with marble squares black and white. The offices were in the back from where good light and air could be had. Since 1884 considerable changes have been made. The former porte cochere was done away with by the building of additions on each side, so that now there is a straight front with the pillars of the old porte forming the entrance. Another building upon the same front line was added on the ocean end of the main building, and is used for the Oriental Library. The grounds comprise about twenty-one acres, bounded, in front of the house, by a large grove of trees, on the back by the river, and on one side by the main road leading out of Madras. The view from the front is not interesting, as whatever might be seen is hidden by the grove of trees. There are numerous mango trees in the compound between the house and the main road, and these afford a grateful shade, their spreading branches covering great distances around their trunks. In the picture Col. H.S. Olcott, dressed in a long white coat or robe, can be seen standing at one end.

Judge W.Q. - The Theosophical Society (1891, June)

2026-10-30T17:23:26Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Theosophical Society
| description = On the death of H.P. Blavatsky and its effect on the Society: her official positions as Corresponding Secretary and President of the European Section leave no vacancy in the American work, which must now draw its inspiration from her books and from solidarity and Theosophical education among its members.
| work type = articles
| publication date = June 1891
| publication date sortable = 1891-06
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-theosophical-society/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, June 1891, pp. 78–79
| ctd rus = Джадж У.К. - Теософское общество (1891, июнь)
}}

The death of H.P. Blavatsky should have the effect on the Society of making the work go on with increased vigor free from all personalities. The movement was not started for the glory of any person, but for the elevation of Mankind. The organization is not affected as such by her death, for her official positions were those of Corresponding Secretary and President of the European Section. The Constitution has long provided that after her death the office of Corresponding Secretary should not be filled. The vacancy in the European Section will be filled by election in that Section; as that is matter with which only the European Branches have to deal. She held no position in the exoteric American Section, and had no jurisdiction over it in any way. Hence there is no vacancy to fill and no disturbance to be felt in the purely corporate part of the American work. The work here is going on as it always has done, under the efforts of its members who now will draw their inspiration from the books and works of H.P.B. and from the purity of their own motive.

All that the Society needs now to make it the great power it was intended to be is first, solidarity, and second, Theosophical education. These are wholly in the hands of its members. The first gives that resistless strength which is found only in Union, the second gives that judgment and wisdom needed to properly direct energy and zeal.

Read these words from H.P. Blavatsky's ''Key to Theosophy'':

{{Style P-Quote|If the present attempt in the form of our Society succeeds better than its predecessors have done, then it will be in existence as an organized, living, and healthy body when the time comes for the effort of the XXth century. The general condition of men's minds and hearts will have been improved and purified by the spread of its teachings, and, as I have said, their prejudices and dogmatic illusions will have been, to some extent, at least, removed. Not only so, but besides a large and accessible literature ready to men's hands, the next impulse will find a numerous and united body of people ready to welcome the new torch-bearer of Truth. He will find the minds of men prepared for his message, a language ready for him in which to clothe the new truths he brings, an organization awaiting his arrival which will remove the merely mechanical material obstacles and difficulties from his path. Think how much one to whom such an opportunity is given could accomplish. Measure it by comparison with what the Theosophical Society actually has achieved in the last fourteen years without any of these advantages and surrounded by hosts of hindrances which would not hamper the new leader. Consider all this and then tell me whether I am too sanguine when I say that, if the Theosophical Society survives and lives true to its mission, to its original impulse, through the next hundred years — tell me, I say, if I go too far in asserting that this earth will be a heaven in the twenty-first century in comparison with what it is now!}}

{{Style P-Quote|Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor and to wait.}}

Judge W.Q. - The Path of Action

2026-10-30T16:26:20Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Path of Action
| description = On the Bhagavad-Gita's saying that "the Path of Action is obscure and difficult to discern," and on the inevitable disturbances within the growing Theosophical Society that force each member's true character into the light.
| work type = articles
| publication date = November 1887
| publication date sortable = 1887-11
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-path-of-action/ TheosophyLib.com]
| publications = ''The Path'', vol. II, November 1887, pp. 247–249
| ctd rus = Джадж У.К. - Путь действий
}}

The Mohammedan teacher directs his disciples to tread carefully the razor's edge between the good and the bad; only a hair line divides the false from the true. In this the Asiatic took an excellent illustration, for the "hair line" is the small stroke alif, which, placed in a word, may alter the sense from the true to the false.

In chapter four of the Bhagavad-Gita, entitled, "Jnana-Yog," or the book of the Religion of Knowledge, the blessed Krishna instructs Arjuna upon the nature of action, saying: "Renunciation of and devotion through works, are both means of final emancipation; but of these two, devotion through works is more highly esteemed (by Him) than the renunciation of them"; and, "the nature of action, of forbidden action, and of inaction must be well learned. The Path of Action is obscure and difficult to discern."

In ordinary humdrum life these words of Krishna are true enough, but their force is strangely felt in the mind of the devoted student of Theosophy, and especially if he happens to be a member of the Theosophical Society.

That body of investigators has now passed its probationary period, so that, as a whole, it is an accepted chela of the Blessed Masters who gave the impulse that brought it into being. Every member of it, therefore, stands to the whole Society as every fibre in the body of any single chela does to the whole man. Thus now, more than ever before, does each member of the Society feel disturbing influences; and the Path of Action becomes more and more likely to be obscured.

Always existing or coming into existence in our ranks, have been centres of emotional disturbance. Those who expect that these perturbations ought now to cease and grow less likely to recur, will find themselves mistaken. The increase of interest that is being taken in the Society's work, and the larger number of earnest students who are with us than at any previous period, constitute elements of agitation. Each new member is another nature added, and everyone acts after his own nature. Thus the chances for being discomposed are sure to increase; and it is better thus, for peace with stagnation partakes of the nature of what is called in the Bhagavad-Gita, Tamagunam, or, of the quality of darkness. This quality of darkness, than which there is nothing worse, is the chief component of indifference, and indifference leads only to extinction.

Still another element in this equation that every earnest Theosophist has to solve, and which in itself contains the potency of manifold commotions, is a law, hard to define, yet inexorable in its action. For its clearer comprehension we may say that it is shown in nature by the rising of the sun. In the night when the moon's rays flooded the scene, every object was covered with a romantic light, and when that luminary went down, it left everything in a partial obscurity wherein many doubtful characters could conceal their identity or even masquerade for that which they were not. But on the sun's arising all objects stand out in their true colors; the rugged bark of the oak has lost the softening cover of partial day; the rank weeds can no longer be imagined as the malwa flowers. The powerful hand of the God of day has unveiled the character of all.

It must not be supposed that a record has been kept by any officials, from which are to be taken and published the characters of our members. There is no need of that; circumstances taking place in natural order, or apparently from eccentric motion, will cause us all, whether we will or not, to stand forth for what we are.

Every one of us will have to stop and learn in the cave outside of the Hall of Learning, before we can enter there. Very true that cave, with all its dark shadows and agitating influences, is an illusion, but it is one that very few will fail to create, for hard indeed to be overcome are the illusions of matter. In that shall we discover the nature of action and inaction; there we will come to admit that although the quality of action partakes of the nature of badness, yet it is nearer to the quality of truth than is that which we have called darkness, quietude, indifference. Out of the turmoil and the strife of an apparently untamed life may arise one who is a warrior for Truth. A thousand errors of judgment made by an earnest student, who with a pure and high motive strives to push on the Cause, are better than the outward goodness of those who are judges of their fellows. All these errors made in a good cause, while sowing good seed, will be atoned by the motive.

We must not then be judges of any man. We cannot assume to say who shall or shall not be allowed to enter and to work in the Theosophical Society. The Masters who founded it, wish us to offer its influence and its light to all regardless of what we may ourselves think; we are to sow the seed, and when it falls on stony ground no blame attaches to the sower.

Nor is our Society for good and respectable people only. Now, as much as when Jesus of Nazareth spoke, is it true that there is more joy in heaven over one sinner who repenteth, than over ninety-nine just men who need no repentance.

Remembering then, that the Path of Action is obscure and difficult to be discerned, let us beware of the illusions of matter.

{{Style P-Signature|Hadji Erinn.}}

Judge W.Q. - Universal Applications of Doctrine

2026-10-30T16:26:12Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Universal Applications of Doctrine
| description = Against the narrow habit of applying Theosophical doctrines only to the whole man, Judge extends Karma, Reincarnation, and Devachan to every cell of the body, to animals and insects, to nations, and to the Cosmos itself, arguing that a doctrine not capable of universal application is not worth holding.
| work type = articles
| publication date = October 1889
| publication date sortable = 1889-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/universal-applications-of-doctrine/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, October 1889, pp. 219–225
| ctd rus = Джадж У.К. - Универсальное применение учения
}}

During the last few years in which so much writing has been done in the theosophical field of effort, a failure to make broad or universal applications of the doctrines brought forward can be noticed. With the exception of H.P. Blavatsky, our writers have confined themselves to narrow views, chiefly as to the state of man after death or how Karma affects him in life. As to the latter law, the greatest consideration has been devoted to deciding how it modifies our pleasure or our pain, and then as to whether in Devachan there will be compensation for failures of Karma; while others write upon reincarnation as if only mankind were subject to that law. And the same limited treatment is adopted in treating of or practising many other theories and doctrines of the Wisdom Religion. After fourteen years of activity it is now time that the members of our society should make universal the application of each and every admitted doctrine or precept, and not confine them to their own selfish selves.

In order to make my meaning clear I purpose in this paper to attempt an outline of how such universal applications of some of our doctrines should be made.

Before taking up any of these I would draw the attention of those who believe in the Upanishads to the constant insistence throughout those sacred books upon the identity of man with Brahma, or God, or nature, and to the universal application of all doctrines or laws.

In Brihadaranyaka Upanishad it is said:<ref>III Adhy., 4th Brah.</ref>

{{Style P-Quote|Tell me the Brahman which is visible, not invisible, the atma who is within all.

This, thy Self who is within all. * * He who breathes in the up-breathing, he is thy Self and within all. He who breathes in the down-breathing, he is thy Self and within all. He who breathes in the on-breathing, he is thy Self and within all. This is thy Self who is within all.}}

The 6th Brahmana is devoted to showing that all the worlds are woven in and within each other; and in the 7th the teacher declares that "the puller" or mover in all things whatsoever is the same Self which is in each man.

The questioners then proceed and draw forth the statement that "what is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether," and that the ether is "woven like warp and woof in the Imperishable." If this be so, then any law that affects man must govern every portion of the universe in which he lives.

And we find these sturdy men of old applying their doctrines in every direction. They use the laws of analogy and correspondences to solve deep questions. Why need we be behind them? If the entire great Self dwells in man, the body in all its parts must symbolize the greater world about. So we discover that space having sound as its distinguishing characteristic is figured in the human frame by the ear, as fire is by the eye, and, again, the eye showing forth the soul, for the soul alone conquers death, and that which in the Upanishads conquers death is fire.

It is possible in this manner to proceed steadily toward the acquirement of a knowledge of the laws of nature, not only those that are recondite, but also the more easily perceived. If we grant that the human body and organs are a figure, in little, of the universe, then let us ask the question, "By what is the astral light symbolized?" By the eye, and specially by the retina and its mode of action. On the astral light are received the pictures of all events and things, and on the retina are received the images of objects passing before the man. We find that these images on the retina remain for a specific period, capable of measurement, going through certain changes before fading completely away. Let us extend the result of this observation to the astral light, and we assume that it also goes through similar changes in respect to the pictures. From this it follows that the mass or totality of pictures made during any cycle must, in this great retina, have a period at the end of which they will have faded away. Such we find is the law as stated by those who know the Secret Doctrine. In order to arrive at the figures with which to represent this period, we have to calculate the proportion thus: as the time of fading from the human retina is to the healthy man's actual due of life, so is the time of fading from the astral light. The missing term may be discovered by working upon the doctrine of the four yugas or ages and the length of one life of Brahma.

Now these theosophical doctrines which we have been at such pains to elaborate during all the years of our history are either capable of universal application or they are not. If they are not, then they are hardly worth the trouble we have bestowed upon them; and it would then have been much better for us had we devoted ourselves to some special departments of science.

But the great allurement that theosophy holds for those who follow it is that its doctrines are universal; solving all questions and applying to every department of nature so far as we know it. And advanced students declare that the same universal application prevails in regions far beyond the grasp of present science or of the average man's mind. So that, if a supposed law or application is formulated to us, either by ourselves or by some other person, we are at once able to prove it; for unless it can be applied in every direction — by correspondence, or is found to be one of the phases of some previously-admitted doctrine, we know that it is false doctrine or inaccurately stated. Thus all our doctrines can be proved and checked at every step. It is not necessary for us to have constant communications with the Adepts in order to make sure of our ground; all that we have to do is to see if any position we assume agrees with well-known principles already formulated and understood.

Bearing this in mind, we can confidently proceed to examine the great ideas in which so many of us believe, with a view of seeing how they may be applied in every direction. For if, instead of selfishly considering these laws in their effect upon our miserable selves, we ask how they apply everywhere, a means is furnished for the broadening of our horizon and the elimination of selfishness. And when also we apply the doctrines to all our acts and to all parts of the human being, we may begin to wake ourselves up to the real task set before us.

Let us look at Karma. It must be applied not only to the man but also to the Cosmos, to the globe upon which he lives. You know that, for the want of an English word, the period of one great day of evolution is called a Manwantara, or the reign of one Manu. These eternally succeed each other. In other words, each one of us is a unit, or a cell, if you please, in the great body or being of Manu, and just as we see ourselves making Karma and reincarnating for the purpose of carrying off Karma, so the great being Manu dies at the end of a Manwantara, and after the period of rest reincarnates once more, the sum total of all that we have made him — or it. And when I say "we", I mean all the beings on whatever plane or planet who are included in that Manwantara. Therefore this Manwantara is just exactly what the last Manwantara made it, and so the next Manwantara after this — millions of years off — will be the sum or result of this one, plus all that have preceded it.

How much have you thought upon the effect of Karma upon the animals, the plants, the minerals, the elemental beings? Have you been so selfish as to suppose that they are not affected by you? Is it true that man himself has no responsibility upon him for the vast numbers of ferocious and noxious animals, for the deadly serpents and scorpions, the devastating lions and tigers, that make a howling wilderness of some corners of the earth and terrorize the people of India and elsewhere? It cannot be true. But as the Apostle of the Christians said, it is true that the whole of creation waits upon man and groans that he keeps back the enlightenment of all. What happens when, with intention, you crush out the life of a common croton bug? Well, it is destroyed and you forget it. But you brought it to an untimely end, short though its life would have been. Imagine this being done at hundreds of thousands of places in the State. Each of these little creatures had life and energy; each some degree of intelligence. The sum total of the effects of all these deaths of small things must be appreciable. If not, then our doctrines are wrong and there is no wrong in putting out the life of a human being.

Let us go a little higher, to the bird kingdom and that of four-footed beasts. Every day in the shooting season in England vast quantities of birds are killed for sport, and in other places such intelligent and inoffensive animals as deer. These have a higher intelligence than insects, a wider scope of feeling. Is there no effect under Karma for all these deaths? And what is the difference between wantonly killing a deer and murdering an idiot? Very little to my mind. Why is it, then, that even delicate ladies will enjoy the recital of a bird or deer hunt? It is their Karma that they are the descendants of long generations of Europeans who some centuries ago, with the aid of the church, decided that animals had no souls and therefore could be wantonly slaughtered. The same Karma permits the grandson of the Queen of England who calls herself the defender of the faith — of Jesus — to have great preparations made for his forth-coming visit to India to the end that he shall enjoy several weeks of tiger-hunting, pig-sticking, and the destruction of any and every bird that may fly in his way.

We therefore find ourselves ground down by the Karma of our national stem, so that we are really almost unable to tell what thoughts are the counterfeit presentments of the thoughts of our forefathers, and what self-born in our own minds.

Let us now look at Reincarnation, Devachan, and Karma.

It has been the custom of theosophists to think upon these subjects in respect only to the whole man — that is to say, respecting the ego.

But what of its hourly and daily application? If we believe in the doctrine of the One Life, then every cell in these material bodies must be governed by the same laws. Each cell must be a life and have its karma, devachan, and reincarnation. Every one of these cells upon incarnating among the others in our frame must be affected by the character of those it meets; and we make that character. Every thought upon reaching its period dies. It is soon reborn, and coming back from its devachan it finds either bad or good companions provided for it. Therefore every hour of life is fraught with danger or with help. How can it be possible that a few hours a week devoted to theosophic thought and action can counteract — even in the gross material cells — the effect of nearly a whole week spent in indifference, frivolity, or selfishness? This mass of poor or bad thought will form a resistless tide that shall sweep away all your good resolves at the first opportunity.

This will explain why devoted students often fail. They have waited for a particular hour or day to try their strength, and when the hour came they had none. If it was anger they had resolved to conquer, instead of trying to conquer it at an offered opportunity they ran away from the chance so as to escape the trial; or they did not meet the hourly small trials that would, if successfully passed, have given them a great reserve of strength, so that no time of greater trial would have been able to overcome them.

Now as to the theory of the evolution of the macrocosm in its application to the microcosm, man.

The hermetic philosophy held that man is a copy of the greater universe; that he is a little universe in himself, governed by the same laws as the great one, and in the small proportions of a human being showing all those greater laws in operation, only reduced in time or sweep. This is the rule to which H.P. Blavatsky adheres, and which is found running through all the ancient mysteries and initiations.

It is said that our universe is a collection of atoms or molecules — called also "lives"; living together and through each the spirit struggles to reach consciousness, and that this struggle is governed by a law compelling it to go on in or between periods. In any period of such struggle some of these atoms or collections of molecules are left over, as it were, to renew the battle in the next period, and hence the state of the universe at any time of manifestation — or the state of each newly-manifested universe — must be the result of what was done in the preceding period.

Coming down to the man, we find that he is a collection of molecules or lives or cells, each striving with the other, and all affected for either good or bad results by the spiritual aspirations or want of them in the man who is the guide or god, so to say, of his little universe. When he is born, the molecules or cells or lives that are to compose his physical and astral forms are from that moment under his reign, and during the period of his smaller life they pass through a small manvantara just as the lives in the universe do, and when he dies he leaves them all impressed with the force and color of his thoughts and aspirations, ready to be used in composing the houses of other egos.

Now here is a great responsibility revealed to us of a double character.

The first is for effects produced on and left in what we call matter in the molecules, when they come to be used by other egos, for they must act upon the latter for benefit or the reverse.

The second is for the effect on the molecules themselves in this, that there are lives or entities in all — or rather they are all lives — who are either aided or retarded in their evolution by reason of the proper or improper use man made of this matter that was placed in his charge.

Without stopping to argue about what matter is, it will be sufficient to state that it is held to be co-eternal with what is called "spirit." That is, as it is put in the Bhagavad-Gita: "He who is spirit is also matter." Or, in other words, spirit is the opposite pole to matter of the Absolute. But of course this matter we speak of is not what we see about us, for the latter is only in fact phenomena of matter: even science holds that we do not really see matter.

Now during a manvantara or period of manifestation, the egos incarnating must use over and over again in any world upon which they are incarnating the matter that belongs to it.

So, therefore, we are now using in our incarnations matter that has been used by ourselves and other egos over and over again, and are affected by the various tendencies impressed in it. And, similarly, we are leaving behind us for future races that which will help or embarrass them in their future lives.

This is a highly important matter, whether reincarnation be a true doctrine or not. For if each new nation is only a mass of new egos or souls, it must be much affected by the matter-environment left behind by nations and races that have disappeared forever.

But for us who believe in reincarnation it has additional force, showing us one strong reason why universal brotherhood should be believed in and practised.

The other branch of the responsibility is just as serious. The doctrine that removes death from the universe and declares that all is composed of innumerable lives, constantly changing places with each other, contains in it of necessity the theory that man himself is full of these lives and that all are traveling up the long road of evolution.

The secret doctrine holds that we are full of kingdoms of entities who depend upon us, so to say, for salvation.

How enormous, then, is this responsibility, that we not only are to be judged for what we do with ourselves as a whole, but also for what we do for those unseen beings who are dependent upon us for light.

{{Style P-Signature|W.Q.J.}}

{{Footnotes}}

Judge W.Q. - Contemporary Literature and Theosophy

2026-10-30T16:26:04Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Contemporary Literature and Theosophy
| description = On the growing presence of Karma and Reincarnation in contemporary fiction and magazines, from Stevenson's account of how "Dr. Jekyll and Mr. Hyde" came to him, to Harper's Monthly's treatment of heredity and Karma.
| work type = articles
| publication date = June 1888
| publication date sortable = 1888-06
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/contemporary-literature-and-theosophy/ TheosophyLib.com]
| publications = ''The Path'', vol. III, June 1888, pp. 92–94
| ctd rus = Джадж У.К. - Современная литература и теософия
}}

There is growing every day among contemporary writers a strong disposition to take up theosophic doctrine, and especially in those light stories that always flow from ideas that are "in the air." This will grow as time goes on, for everyone with any means of judging knows that the doctrines of Karma and Reincarnation are gaining a hold, slowly perhaps, but surely, on the public mind. Both of these offer a wide field for novelists and magazine writers.

In a recent number of the ''Century'', Mr. Stevenson, who writes such charming stories, and also weird ones like ''Dr. Jekyll and Mr. Hyde'', gave an account — in some sense a confession — of how his best stories and plots came to him. He said that all his life, in dreams and waking visions, his "little Brownies" showed him scenes, incidents, and plots that he wove into his writings, and that the main situations in ''Dr. Jekyll and Mr. Hyde'' were obtained in that manner.

The field is extended enough. None of the possibilities of black or white Magic have been touched on except by such writers as Mabel Collins, one of the Editors of ''Lucifer'', but as that comes to be better understood — or misunderstood, which is the same thing for those who write for their daily bread — we shall be flooded with a series of tales and sketches based on these ideas. This suggestion is not copyrighted, so that aspiring authors can use it as they will, to their hearts' content.

The rising tide is shown when such a staid, and anciently somewhat bigoted, magazine as ''Harper's Monthly'' treats of these matters. In ''Harper's'' for May last, Mr. Charles Dudley Warner, in the "Editor's Drawer," takes up the subject of Heredity so as to use it for the bringing in of Karma and Reincarnation, together with some light remarks about the theosophists of India, Boston, and Ohio. He considers Heredity to be a puzzle, mourning a little that the progress made in questions of the effect of breeding and descent was to some extent impeded by these notions. But he also gives a fair resume of Karma, clearly showing that responsibility for deeds done in the body must rest upon the individual, and cannot be shifted to his ancestors. We have to thank him for his words, since he reaches clearly the gist of the matter in saying:

{{Style P-Quote|The notion is that all human beings in this world undergo successive incarnations, preserving unconsciously the personal identity in all the changes of condition. Therefore, every human being is the result of all the influences in all his previous conditions. * * * The form in which he shall reappear in the world is not determined by his visible ancestors, but by his conduct in his former lives. * * * But whatever he was, now in this present incarnation he suffers the penalty of all his misdeeds in all former states of being, or he enjoys the reward of good conduct in any of them. And it behooves him now to live the higher life — perhaps of expiation — in order that he may rise into a still higher life in the next unknown incarnation, and not sink into a lower. Therefore no effort is thrown away, and no act is without its infinite personal consequences. The law of Karma, it is explained, is the law of the conservation of energy on the moral and spiritual planes of nature * * * The Drawer, of course, has nothing to do with an investigation of this theory of life; it simply notes it in reference to the prevalent study of the doctrine of heredity.}}

This is just the doctrine the people need, and it can easily be understood. When they come to believe that there is no way of escape, either through priest or mere lip-acceptance of a dogma, they will begin so to live, if only for selfish reasons, as that the "next unknown incarnation" will not find them in suffering and misery. While the motive at first may not be of the highest character, it will lead to a wide belief in the doctrines, so that, as the spirit of the age is changed, those who are sincere and unselfish will not have such a hard fight to wage against subtle and dangerous influences. In fine, it will prepare the conditions for the dawn of the day when human brotherhood shall be admitted and lived. Men will then see that legislation and strikes and outward temporary reforms can cure no evil. The evil lies within, in other lives, in this one. In a sense, we are our own ancestors; we are building now the houses we are to live in during our coming lives. For our ignorance of this, nature reeks not; she holds us fast in an iron grasp, and will compel us at last through pain to believe in the true doctrine, and to live our lives and think our thoughts in submission to the Higher Law that no human assemblies can revoke.

Judge W.Q. - "Another View of Metaphysical Healing" (note)

2026-10-30T16:26:00Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = "Another View of Metaphysical Healing" (note)
| note = Editor's note appended to Ursula N. Gestefeld's rebuttal article "Another View of Metaphysical Healing".
| description = Judge's editorial note replying to Ursula N. Gestefeld's rebuttal of his article "Of Metaphysical Healing," disputing her claim that Theosophists neglect "Divine Science" and her method of judging a teaching solely by its own exponents' terms.
| work type = articles
| publication date = March 1892
| publication date sortable = 1892-03
| publication place = ''The Path''
| publications = ''The Path'', vol. VI, March 1892, pp. 345–346
| related works = [[Judge W.Q. - Of Metaphysical Healing]]
| ctd rus = Джадж У.К. - Заметка к статье Другой взгляд на метафизическое лечение
}}

The ''Path'' has no desire to seem unfair, and hence the foregoing article is inserted at the request of a friend. It cannot be considered as a reply to the article in January issue,<ref>Judge W.Q., ''Of "Metaphysical Healing"''.</ref> nor does it deal with the important points then raised and which will be further discussed at a later date. Very few earnest theosophists will share with Mrs. Gestefeld, however much they respect her, the assumption made in her second paragraph that because they give time and attention to the study of Theosophy they "also therefore" do not give attention "to the teaching covered by the term Divine Science." Such assumption assumes the total non-existence of Theosophical literature. Divine Science is a term used ages ago in Indian writing, and is well understood to cover a real science of psychology, physiology, and spirit; but if a number of people in America appropriate the term to cover a few half-truths from the whole, it does not necessarily follow that others who are not of that cult do not study the real thing. There is no sequence between her premise and her conclusion.

The next point on which we must differ from our contributor is where she says this "Divine Science" of which she speaks — and which is different in her opinion from Mental Science, etc., as promulgated illogically — must be studied by throwing away all standards save those adopted by its exponents, "accepting for the time being the terms as used with the meanings attached to them" (by its exponents), and "following them" to conclusion "without weighing and measuring them by another standard than their premise." This is just the difficulty. The terms used are strained in general, and thus false conclusions are arrived at if we thus throw away right standards long ago fixed by the use of English by wiser and better educated people than most of us can claim to be. We cannot do that, even to show that "Divine Science" is the same as theosophy; nor can we with the same object in view abandon words from foreign tongues to express ideas for which materialistic English has no counters. By such a process the students of Modern Divine Science may be saved the trouble of investigating and classifying the manifold divisions in man's personality — and which even now the celebrated hypnotists call number 1, 2, and so on. The resulting calm ignorance of these vital matters might be pleasant, but it would not destroy the existence of the subtle form of matter called akas, nor the subtle body temporarily called sukshma sarira, nor the Mayavi rupa, nor those negative and positive astral currents known as Ida and Pingala but not yet perceived distinctly by either scientific men or "metaphysical or divine healers." When, diving into Greek or Latin, the authorities of the day shall have adopted distinctive terms for these things as they discover their existence, use, and function, then we will take those more familiar terms and drop Sanscrit. For, digressing, we may remind our readers that it is a tradition in the Lodge "which seeth all, holding all, as it were, in its eye", that our language will creep slowly back by way of Greek and Latin to the ancient Sanscrit.

{{Footnotes}}

Judge W.Q. - Of "Metaphysical Healing"

2026-10-30T16:25:56Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Of "Metaphysical Healing"
| description = Against the fallacies of Mind Cure, Mental Science, and Christian Science — their denial of matter and evil, and their interference with the working-out of Karmic causes through the body — Judge warns of the real danger of insanity from such ignorant practice of occult forces.
| work type = articles
| publication date = January 1892
| publication date sortable = 1892-01
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/of-metaphysical-healing/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, January 1892, pp. 304–307
| ctd rus = Джадж У.К. - О метафизическом исцелении
}}

The time for temporizing or for silence in respect to what are severally styled "Mind Cure", "Mental Science", "Christian Science", and the like has now come to an end, and the moment has arrived when something definite should be said on these as well as some other subjects. The first note was sounded at the theosophical convention for 1890,<ref>Rapt. or Conv. 1890.</ref> when in the message sent by H.P. Blavatsky she wrote that some of these practises were of the nature of black magic as explained by her in that message. She says "In other words, whenever the healer interferes — consciously or unconsciously — with the free mental action of the person he treats, it is Black Magic". At that time many persons were hurt, some on their own account and others on account of the feeling they had that people of the class who believe in and practise these so-called sciences would be thus driven away from the Society. Several members accordingly studiously refrained from mentioning the matter, and in many quarters it fell into silence absolute.

In the first place, it cannot be said that no cures have ever been accomplished by means of the practises referred to. There have been cases of cure. For, indeed, one would have to be blind to the records of the medical profession to say that the mind has no part to play in the cure of diseases. That it does have, as any physician knows, for if the patient continues to be depressed in mind there may be a failure or even a death. But this is not "mind cure" nor "mental cure". It is an assistance to the regular treatment. And as very many of the troubles of people are imaginary, sometimes in the acute form because of imagination, it does happen in those cases that a cure may be effected by the schools we are speaking of. Some nervous derangements may be thus cured. And if that is brought about by directing the mind of the patient to high thoughts, there can be no objection to it. But if the mind is filled with wrong philosophy, or if the affirmations and denials found in these "sciences" are used, or the "construction of the divine and spiritual form" be gone into, the whole thing is bad.

And here it is well to state our position about the cure of bodily ailments. It is that inasmuch as they are of and in the body, those that come from a wrong attitude of mind will disappear when we are contented and self-centred, while those that are chronic, being mechanical and physical, ought to be treated by such means and not by an attempt to drag the spiritual and divine down to this plane of being. In none of the ancient schools was it permitted to one to use for himself, or to sell, the divine or spiritual powers. Furthermore we see that the savages are the most healthy of men. Yet they know none of these things and do not care for such ideas. Yet although the Red Indian of the early days did much murder and lived not righteously, he was a fine specimen of physical health. This shows that health may be maintained by attention to the ordinary laws of nature on the material plane by attending to hygiene and exercise. Yet again, looking at the prize-fighter and the athlete, it is plain that they, by attending to the same rules and wholly disregarding the fine theories of the mental healers, become well and strong and able to bear the greatest fatigue and hardship. It was the same in the days of the athletes of Rome and Greece.

A number of fallacies have to be noticed in these systems. Using the word "thought", they say that our diseases are the product of our thought, but they ignore the fact that young children of the tenderest age often have very violent diseases when no one will say they have had time or power to think. Babies have been found to have Bright's disease and other troubles. This is a fact that looms up before the arguments of the mental healer and that never will down.

But regarding it from the theosophical side, we know that the thoughts of the preceding life are the causes for the troubles and the joys of this, and therefore those troubles are now being exhausted here by the proper channel, the body, and are on the way down and out. Their exit ought not to be stopped. But by the attempt to cure in the way of the healer they are stopped often and are sent back to the place they came from, and thus once more are planted in the mind as unexpended causes sure at some other time to come out again, whether in this or in another life. This is one of the greatest of dangers. It will in many instances lead to insanity.

The next fallacy is in the system of affirmations and denials. To assert as they do that there is no matter, that all is spirit, and that there is no evil but that all is good, and that "this my body is pure and sweet and free from trouble", is philosophically and as a mere use of English false in every respect. "Spirit" and "Matter" are terms that must exist together, and if one is given up so must the other disappear. They are the two great opposites. As the Bhagavad-Gita says, there is no spirit without also matter. They are the two eternities, the two manifestations, one at one pole and one at the other, of the absolute, which is neither matter nor spirit but wholly indescribable except as said — it is at once spirit and matter. Likewise Good and Evil are two opposites mutually existing, the one necessary in order to know the other, for if there were no evil we should not know what to call the good. One might as well say that there is no darkness but that all is light. By these foolish affirmations all relativity is abolished, and we are asked to abandon all proper use of words in order to satisfy those who wish to show that optimism in all things and at all times is the right position. The "Christian Scientist" goes further and says God is all good, the argument being in fact nothing at all but a play on the word god. It would not work in Spanish, for there good is ''bueno'' and god is ''dios''. This assertion calmly refuses any admission of the patent fact that if God exists he must be evil as well as good, unless we revert to the old Catholic idea that the devil is as strong as God. And even if we say that God made the devil and will one day stop him, the evil is a part of God unless in some respects he is not responsible for the world and beings. But the last affirmation, that one's body is sweet and pure and free from disease, is degrading as well as false. It may be true that bodies are illusions, but they are not the illusions of single individuals but of the great mind of the race, and therefore they are relatively real — as they are now constructed — for the minor beings who make up the race. No one has the power to escape from this great illusion of the total mind until he has risen to an actual conscious realization of that mind in all its departments. The affirmation has its refutation in itself, for if one person can thus destroy this relativity so far as he is concerned by merely affirming against it, how is it that the illusion still remains for and has sway over the remaining millions? Still more we know that the body is a mass of things that are not good nor pure, and that in the abstract sense of these affirmations the most unnoticed physiological operations are actually disgusting.

The line of demarcation between black and white magic is very thin, but it is quite plain when one sees the art of healing by means of such high forces as are claimed by these schools practised for purely selfish ends or for money in addition. There is danger in it, and all theosophists ought to look well that they do not fall themselves or cause others to.

The great danger is from the disturbances that are brought about by the practise. It is a sort of yoga without any right knowledge of method; it is blind wandering among forces so subtle and so violent that they are liable to explode at any moment. By continuing in the way taught a person actually from the first arouses latent currents of the body that act and re-act on the astral and physical and at last bring about injury. I have in mind several cases, and some of them those of actual insanity due wholly to these practises. Of these I will say more at another time, and may be able to present a record that will astonish those who, merely to cure some ailment that medicine is fully able to deal with, go aside instead and play with forces they have no knowledge of, and put them also into the hands of others still more ignorant, all the while deluding themselves with the idea that they are dealing with high philosophy. The philosophy has nothing to do with it except to act as a means to centre the thought so that inner currents may come into play. The same result might be brought about by any system of talk or thought, no matter how erroneous.

{{Style P-Signature|William Q. Judge.}}

{{Footnotes}}

Judge W.Q. - "The Brotherhood of the New Life"

2026-10-30T16:25:52Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = "The Brotherhood of the New Life"
| description = A warning against Thomas Lake Harris's California community, through which he held hypnotic power over gifted followers such as Laurence Oliphant, and against the tendency of such false prophets to assume a theosophical guise.
| work type = articles
| publication date = February 1892
| publication date sortable = 1892-02
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-brotherhood-of-the-new-life/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, February 1892, pp. 346–347
| ctd rus = Джадж У.К. - Братство новой жизни
}}

This is one of the many enterprises gotten up to catch the unwary who seek after spiritual things, and the words of the Bible are good to remember hereupon: — "By their fruits ye shall know them". It is an alleged community run by Thos. Lake Harris out under the mild skies of California, and a continuation of the same work of Harris wherein he entangled the late lamented and gifted Oliphant. Harris reigns supreme, and never to die, imposes upon and hypnotises all the weak ones whom he can catch. It has the usual broad hint of sexual affinities and such disgusting doctrines. With it the Theosophical Society has nothing in common, and all Theosophists should beware of it. This is the day for the arising of false prophets. We had Butler and the Esoteric, Burgoyne and the Hermetic Brotherhood of L., and the Bath (England) set, Teed in Chicago as Jesus Christ reincarnated, and so to the end of an uncompleted list. Harris has steadily maintained his hold on some, as he is a man of strong will and good worldly judgment. His power over Oliphant was very great, for M. de Blowitz has written not long ago that Oliphant came to be correspondent of the ''Times'', at Paris during the siege, by Harris' order. Beware, Theosophists, you cannot gather figs from thistles. Better read Mrs. Oliphant's book about it.

The ''New York Tribune'' of Dec. 13 printed a special despatch from San Francisco stating that Miss Chevallier had just returned from a six months' sojourn in Mr. Harris' community, and briefly gave her account of what goes on there. The ''Chronicle'' of San Francisco subsequently printed the entire account given by Miss Chevallier, in which she declares her intention of attempting to break up the community. These facts should be well known, because there is a tendency on the part of such people as this "prophet" to assume now and then a theosophical guise. Our Society must be kept as free as possible from being mixed up with these enterprises. For now that theosophy is becoming better known through the years of effort made by devoted members of the Society, the cranks and false prophets in all directions are attempting to trade for their own advantage on the public interest so aroused.

Judge W.Q. - H.P. Blavatsky

2026-10-30T16:25:48Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = H.P. Blavatsky
| description = A brief tribute accompanying a published photograph of H.P. Blavatsky, noting that she works not for the present century but for one yet to come, and that her greatness will be acknowledged only after she has passed away.
| work type = articles
| publication date = February 1890
| publication date sortable = 1890-02
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/hp-blavatsky/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, February 1890, p. 338
| ctd rus = Джадж У.К. - Е.П.Блаватская
}}

We have inserted in this issue a picture of H.P. Blavatsky, who is, — whether from the standpoint of her enemies or that of her friends, — the most remarkable person of this century.

Fifty-eight years ago she was born in Russia, and in the year 1875 caused the starting of the Theosophical Society. Ever since that date she has been the target for abuse and vilification of the vilest sort, and, sad to say for human nature, those who have received benefits from her have not given to her efforts that support which was due. But knowing her intimately, we know that she cares nothing for the abuse or the lukewarmness of theosophists, for, as declared by herself, she is not working for this century but for another yet to come, secure in the truth of Reincarnation and content if she can but sow the seeds that in another age will grow, blossom, and bear good fruit.

When she will leave the mortal frame now occupied by her we know not; but we are convinced that, when the personality denominated H.P. Blavatsky shall have passed away, her pupils and her friends will acknowledge her greatness, — perhaps not before.

Judge W.Q. - H.S. Olcott vs. H.P.B.

2026-10-30T16:25:44Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = H.S. Olcott vs. H.P.B.
| description = Judge rebukes Col. Olcott's public declaration that H.P. Blavatsky forged the 1881 Mahatma message to the Allahabad Brahmans, and Annie Besant's parallel claim that the same message was not genuine.
| work type = articles
| publication date = June 1895
| publication date sortable = 1895-06
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/olcott-vs-hpb/ TheosophyLib.com]
| publications = ''The Path'', vol. X, June 1895, pp. 81–83
| ctd rus = Джадж У.К. - Г.С. Олкотт против ЕПБ
}}

In the April ''Theosophist'' Col. Olcott makes public what we have long known to be his private opinion — hinted at through the pages of ''Old Diary Leaves'', — that H.P.B. was a fraud, a medium, and a forger of bogus messages from the Masters. This final ingrate's blow is delivered in a Postscript to the magazine for which the presses were stopped. The hurry was so great that he could not wait another month before hurling the last handful of mud at his spiritual and material benefactor, our departed H.P.B. The next prominent person for whom we wait to make a similar public statement, has long made it privately.

Col. Olcott "stops the press" and rushes off the Postscript, "for the honor of the Masters". He wishes to defend those Masters, who sent H.P.B. as their messenger, by declaring that she "cooked up", forged, and humbugged with, a long and important message to Brahmans at Allahabad in 1881. The Colonel is H.P.B.'s first Western disciple, ignorant to this day of practical occultism and not able to propound a question to the Masters; never heard of Masters except through H.P.B. He now preserves the honor of Masters by blackening the character of their messenger. Splendid defence, this, of the Masters!

How does he explain the long silence of the Masters since 1881 on the subject? And another very pertinent question is this: How does this "defender of the Masters" explain his own silence in 1881 and since? He was present when the message was sent and knew of it. If he knew then that it was bogus why did he not divulge? If he did not know then, was it because he was unable to tell? If he has since been told by one of the Masters — à la Besant in the Judge case — will he kindly let us know which of the Masters told him, and when?

All these questions ought to be answered, and many proofs given by him showing the least occult ability to decide on false or genuine messages, because he has attempted to classify H.P.B. with frauds, forgers and mediums. Hence the Masters who sent her are put by him in similar categories. Observe that the forgery now alleged by him was at the very time H.P.B. was giving out from the Masters the series of messages which have become known to all. If we believe him, then the delivery by this irresponsible medium of one false message must throw doubt on every message. Certainly Col. Olcott is no occultist whose decision we will accept. Each of us will be left to decide for this, that, or the other message according to fancy. Olcott does not like the one in question because he lives in India, and it is too gallingly true. Perhaps others may like it, and not be willing to accept other messages that contradict their partisan view of the London Lodge papers or metaphysics and science. For my part, the message in question testifies to its genuineness by its text, except for those who are hit by it, or those who have the Indian craze and think themselves Brahmans, or those whose self-interest and comfort are against it.

The message condemns bigotry. The persons to whom it was sent were then of the most theologically bigoted families. They were wondering, like Pharisees, how it was possible that the Mahatmas could communicate with a beef-eating, wine-drinking Sinnett and not with them, who took no such things and never shook hands. To these very points, to their superstitions, to their upholding idolatry, to the horrors of caste, the letter adverts. The whole letter rings true and strong. Were one at all disposed to join Olcott in his absurd explanations by mediumship, this letter is the one that would be selected as true.

If for a moment we accept this view of H.P.B. put forward by Olcott then there is, as she published herself, no certainty about any message. Who is to decide? If she hoodwinked with one message, all may be the same — bogus — and the great force and strength derived from a firm belief in Masters will be swept away, because she, their first messenger to us, is made out a fraud. All this is precisely what Olcott et al wish to do. He cannot tolerate the idea that H.P.B. was greater than himself, so he throws around her memory the dirty cloak of tricky and irresponsible mediumship. That done, anything can be explained and anything accounted for.

Well, for my part, I will not accept such nonsense, Col. Olcott being incompetent to decide on Mahatmic messages on occult lines, and being a disciple of H.P.B. is certainly much below her. His present utterance settles nothing about her character, about her mediumship or about the message; but it does serve to brand him as an ingrate and to place him plainly in view as one who calls that great teacher a fraud and a medium.

Now let the next and the next come on, so that we may have the lines clearly drawn and the hypocrisies unveiled.

{{Style P-Subtitle|Mrs. A. Besant vs. H.P.B.}}

Mrs. Besant has sent an advance copy of an article to appear in ''Lucifer'' entitled "East and West". It is a very long article devoted chiefly to William Q. Judge, but in it she takes up the message from the Master to the Allahabad Brahmans, which Col. Olcott deals with in his April Postscript. She says the message is not genuine, and thus walks beside Col. Olcott in abuse of H.P.B., for everyone with correct information knows that the message came through H.P.B.

{{Style P-Signature|William Q. Judge.}}

Judge W.Q. - A Circulating Library

2026-10-30T16:25:40Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = A Circulating Library
| description = Announcing the establishment of a theosophical circulating library at the General Secretary's office in New York, with its lending rules and initial stock of books.
| work type = articles
| publication date = June 1889
| publication date sortable = 1889-06
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/a-circulating-library/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, June 1889, p. 95
| ctd rus = Джадж У.К. - Библиотечный абонемент
}}

A theosophical circulating Library has been established at the General Secretary's office in New York, Room 47, 21 Park Row. Donations of money and books have been made by members of the Aryan T.S. sufficient to start it, and it is expected that students throughout the country will be benefitted by its use. The rules read as follows:

This Library is at the Headquarters of the Theosophical Society, Room 47, 21 Park Row, New York.

# The books of this library will be lent to members of the Theosophical Society, and to students of Theosophy unable to purchase such.
# Students not members of the Society must furnish endorsement from some member in good standing.
# For Isis Unveiled or The Secret Doctrine, the charge will be 10 cts. per week, one volume only being allowed at a time; for any other book, five cts. per week, transit included.
# The ordinary length of time during which a book may be kept out shall be 3 weeks, exclusive of the time required for freight or carriage; except that Isis Unveiled and The Secret Doctrine may be kept out 6 weeks.
# Only one book at a time can be lent to a borrower.
# Renewal of a book is permitted where no one else has asked for the same book before such request for renewal.
# Expense of mailing or expressage must be remitted in advance before any book will be sent.
# All books lost or defaced shall be paid for by the borrower or his or her endorser.
# Violation of any rule will exclude from further use of the library.

Applications may be sent to the Librarian at above address.

All the best theosophical works will be kept on hand, and also as many useful books on psychological, mystical, and metaphysical subjects as the funds will permit. Among other books already on hand are: The Secret Doctrine, 2 sets; Isis Unveiled, 2 sets; Esoteric Buddhism, Occult World, Purpose of Theosophy, Magic, Paracelsus, The Path, Bhagavad Gita, Among the Rosicrucians, Bible Myths, &c., &c.

It is intended for the use of all members throughout the United States. Borrowers will be careful to give accurate addresses and to take care of the books when taken out.

Donations of either money or books will be gladly received, and may be sent in care of The Path.

Judge W.Q. - The Path's Fifth Year

2026-10-30T15:45:13Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Path's Fifth Year
| description = Judge's editorial opening ''The Path''`s fifth year, reflecting on the four pillars of Sincerity, Devotion, Determination of Purpose, and Integrity the magazine has tried to erect, and on the significance of the number five.
| work type = articles
| publication date = April 1890
| publication date sortable = 1890-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-paths-fifth-year/ TheosophyLib.com]
| publications = ''The Path'', vol. V, April 1890, pp. 1–2
| ctd rus = Джадж У.К. - Пятый год Пути
}}

Our Magazine has turned the last corner of the square and now enters upon its fifth year. Whether it shall live ten or twenty years longer we know not, but as the future grows from the present and the past is ever being repeated in the future, so its four years of activity just ended are not dead, for they will reproduce their influence in the years that are to come until their force is increased by being swallowed up in those that are stronger.

In the third month of the first year of ''The Path'' its death within the year was predicted, but fate has ruled otherwise, and we have been accorded the opportunity of attempting to erect the four pillars of Sincerity, Devotion, Determination of Purpose, and Integrity. This year will decide what success has attended the attempt. For as five is the number of Light, it will reveal all, and by its power as Justice and Nemesis it will appropriately measure out the compensation, since its position in the centre between 1 and 9 makes of it the middle of the balance, for although the series of 9 is not completed, yet when 5 is reached the future is potentially present up to 9. We can rely then only on the Law and not upon the favor of anyone; — this we do with cheerfulness.

The year just closed has been a pleasant one, revealing new earnest hearts and willing hands. Let us press forward with new energy in the work of the next four years, for when the second fifth is reached an important era for theosophists and the world will be at hand, when the result of again being weighed in the balance of events will be more serious than it is now.

{{Style P-Quote|"Point out the 'Way' — however dimly and lost among the host — as does the evening star to those who tread their Path in darkness."}}

Judge W.Q. - Cycles

2026-10-30T15:45:09Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Cycles
| subtitle = A Paper Read by William Q. Judge Before the Aryan T.S., October 22, 1889
| description = On cyclic law as the key to the periodic descent of celestial influences and progressed souls among men, the vast figures of the Hindu Yugas and Manvantaras, and the Theosophical Society itself as a cycle begun in 1875 under the guidance of "the sacred tribe of heroes."
| work type = articles
| publication date = December 1889
| publication date sortable = 1889-12
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/cycles/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, December 1889, pp. 272–281
| ctd rus = Джадж У.К. - Циклы
}}

In advancing these few observations upon the doctrine of cycles, no claim to an exhaustive study of the matter is made. This paper is merely by way of suggestion.

The subject was brought before my mind by our discussion some evenings ago, when the question of the descent upon earth, or ascent from it, of celestial beings or progressed souls engaged our attention. It seemed certain that such ascent and descent were governed by cyclic laws, and therefore proceeded in regular periods. Some sentences from the ''Wisdom of the Egyptians'' by Synesius, in matter furnished me by Bro. Chas Johnston, now of India, read:

{{Style P-Quote|"After Osiris, therefore, was initiated by his father into the royal mysteries, the gods informed him * * that a strong tribe of envious and malignant dæmons were present with Typhos as his patrons, to whom he was allied and by whom he was hurled forth into light, in order that they might employ him as an instrument of the evil which they inflict on mankind. For the calamities of nations are the banquets of the evil dæmons. * * *

"Yet you must not think that the gods are without employment, or that their descent to this earth is perpetual. For they descend according to orderly periods of time, for the purpose of imparting a beneficent impulse in the republics of mankind. But this happens when they harmonize a kingdom and send to this earth for that purpose souls who are allied to themselves. For this providence is divine and most ample, which frequently through one man pays attention to and affects countless multitudes of men.

"For there is indeed in the terrestrial abode the sacred tribe of heroes who pay attention to mankind, and who are able to give them assistance even in the smallest concerns. * * This heroic tribe is, as it were, a colony from the gods established here in order that this terrene abode may not be left destitute of a better nature. But when matter excites her own proper blossoms to war against the soul, the resistance made by these heroic tribes is small when the gods are absent; for everything is strong only in its appropriate place and time. * * But when the harmony adapted in the beginning by the gods to all terrene things becomes old, they descend again to earth that they may call the harmony forth, energize and resuscitate it when it is as it were expiring. * * When, however, the whole order of mundane things, greatest and least, is corrupted, then it is necessary that the gods should descend for the purpose of imparting another orderly distribution of things."}}

And in the Bhagavad Gita it is said by Krishna:

{{Style P-Quote|When Righteousness
Declines, O Bharata! when Wickedness
Is strong, I rise, from age to age, and take
Visible shape, and move a man with men,
Succoring the good and thrusting the evil back,
And setting Virtue on her seat again,}}

And

{{Style P-Quote|At the approach of Brahma's day, which ends after a thousand ages, all manifested objects come forth from the non-developed principle. At the approach of Brahma's night they are absorbed in the original principle. This collective mass of existing things, thus coming forth out of the absolute again and again, is dissolved at the approach of that night; and at the approach of a new day it emanates again spontaneously.}}

In the foregoing quotations two great aspects of cyclic law are stated. The latter has reference to the great cycle which includes all cycles of every kind. All the minor cycles run their course within it. When it begins a new creation is ushered in, and when it ends the great day of dissolution has arrived. In Arnold's translation of the Bhagavad Gita the beginning of this great cycle is beautifully called by him "His vast Dawn," and of the close he reads:

{{Style P-Quote|When that deep night doth darken, all which is
Fades back again to Him who sent it forth.}}

The real figures expressing the mortal years included in this period are not given. Each Manwantara, according to the Hindus, is divided into the four Yugas or Ages, with a certain number of years allotted to each. Speaking on this subject in the ''Key to Theosophy'' (page 83), H.P. Blavatsky gives us a clue thus:

{{Style P-Quote|Take as a first comparison and a help towards a more correct conception, the solar year; and as a second, the two halves of that year, producing each a day and a night of six months' duration at the North Pole. Now imagine, if you can, instead of a solar year of 365 days, eternity. Let the sun represent the universe, and the polar days and nights of six months each — days and nights lasting each 182 trillions and quadrillions of years instead of 182 days each. As the sun rises every morning on our objective horizon out of its (to us) subjective and antipodal space, so does the Universe emerge periodically on the plane of objectivity, issuing from that of subjectivity — the antipodes of the former. This is the 'Cycle of Life.' And as the sun disappears from our horizon, so does the Universe disappear at regular periods when the 'Universal Night' sets in. * * *}}

This is about the best idea we can get of it. It is impossible for the human mind to conceive these periods. No brain can grasp 182 trillions of years, much less if quadrillions are added. Few if any persons can mentally traverse the full extent of even a million. But we can make an approximation to the idea by using her suggestion of dividing the year and calling six months a day and six months a night, and then extending each into what is equivalent to infinity with us, since it is impossible to seize such immense periods of time.

And carrying out the correspondence suggested by her, we have at once a figure of the inclusion of all the minor cycles, by calling each day when we rise and night when we sleep as the beginning and ending of minor cycles. Those days and nights go to make up our years and our life. We know each day and can calculate it, and fairly well throw the mind forward to see a year or perhaps a life.

A quotation from Vol. I, at 31 of ''Isis Unveiled'' will give us the Indian figures. She says:

{{Style P-Quote|The Maha Kalpa embraces an untold number of periods far back in the antediluvian ages. Their system comprises a Kalpa or grand period of 4,320,000,000 years which they divide into four lesser yugas running as follows:

Satya yug .......... 1,728,000 years.
Treta yug ........... 1,296,000 "
Dwapara yug ......... 864,000 "
Kali yug ............ 432,000 "
: : : : : 4,320,000

which makes one divine age or Maha yuga; seventy-one Maha Yugas make 306,720,000 years, to which is added a sandhi, or twilight, equal to a Satya yuga or 1,728,000 years, to make a manwantara of 308,448,000 years. Fourteen manwantaras make 4,318,272,000 years, to which must be added a sandhihamsa or dawn, 1,728,000, making the Kalpa or grand period of 4,320,000,000. As we are now (1878) only in the Kali Yuga of the 28th age of the 7th manwantara of 308,448,000 years, we have yet sufficient time before us to wait before we reach over half of the time allotted to the world.}}

Further H.P. Blavatsky clearly states that the other cycles are carried out within this greater one, as at 34, vol. I.

{{Style P-Quote|As our planet revolves once every year around the sun and at the same time once in every 24 hours upon its own axis, thus traversing minor cycles within a larger one, so is the work of the smaller cyclic periods accomplished and recommenced within the great Saros.}}

Leaving the region of mathematics, we find this great period represents the extension of pigmy man into the vast proportions of the great man, whose death at the close of the allotted period means the resolving of all things back into the absolute. Each of the years of this Being embraces of our years so many that we cannot comprehend them. Each day of his years brings on a minor cataclysm among men; for at the close of each one of his days, metaphorically he sleeps. And we, as it were, imitating this Being, fall asleep at night or after our diurnal period of activity.

We are as minor cells in the great body of this Being, and must act obediently to the impulses and movements of the body in which we are enclosed and take part.

This greater man has a period of childhood, of youth, of manhood, of old age; and as the hour arrives for the close of each period, cataclysms take place over all the earth. And just as our own future is concealed from our view, so the duration of the secret cycle which shows the length of life of this Being is hidden from the sight of mortals.

We must not, however, fall into the error of supposing that there is but one of such great Beings. There are many, each being evolved at the beginning of a new creation. But here we touch upon a portion of the ancient philosophy which is fully explained only to those who are able to understand it by virtue of many initiations.

The Sandhya and Sandhyhamsa referred to in the quotation taken from ''Isis Unveiled'' are respectively the twilight and the dawn, each being said to be of the same length and containing the same number of years as the first or golden age — i.e. 1,728,000. It is in strict correspondence with our own solar day which has its twilight and dawn between day and night.

In going over the figures of the four ages, a peculiarity is noticed to which I refer at present as merely a curiosity. It is this:

The digits of Satya Yug, 1, 7, 2, 8, added together make 18; those of Treta Yug 1, 2, 9, 6 make 18; those of Dwapara Yug 8, 6, 4 make 18; while those of Kali Yug 4, 3, 2 sum up only 9: but if those of the grand total of 4,320,000 be added together they make 9, and that with Kali give 18 again. 18 is a number peculiar to Krishna in the Bhagavad Gita, and the poem has 18 chapters in it. If the three 18's and one 9 found as above be added together, the result will be 63, and 3x6=18, and if added make 9, and 18 added gives nine. If we multiply the three 18's and 9 produced from the different ages, we get 5, 8, 3, 2, which, if treated as before, give 18 again. And in the process of thus multiplying we discover a recurrence of the three eighteens and one 9, only inverted, as: The first 18 multiplied by the second one gives 3, 2, 4, which added results in 9; 324 multiplied by third 18 gives 5, 8, 3, 2, which being added gives 18; and the product of the multiplication of 5,832 by 9, which is the result of adding the figures of Kali Yuga, is 5, 8, 4, 1, which on being added gives 18 again. Now, as the last of these apparently fanciful operations, let us add together the results gained by multiplying the figures which were obtained during the various steps we have gone through and then adding the results.

The first figures are 1x8 = 8.
The second 3x2x4 = 24.
The third 5x8x3x2 = 240.
The fourth 5x8x4x1 = 160.

These added together give 4, 3, 2, which are the digits of Kali Yuga.

Now turning to ''Isis Unveiled'' at p. 32 of Vol. I, we find this remarkable paragraph:

{{Style P-Quote|Higgins justly believed that the cycle of the Indian system, of 432,000, is the true key of the secret cycle.}}

But in the following paragraph she declares it cannot be revealed. However, we may get some clues, for we see in the figures of Kali Yuga, 432,000, and in the great total (leaving out the Sandhis), 4,320,000. What this secret cycle is, I, however, am not competent to say. I only desire to throw out the hints.

Having thus glanced over the doctrine of the great cycle which includes all others, let us now devote a little consideration to the cycle referred to in the passages from the ''Egyptian Wisdom'' first quoted.

This cycle may be called for the present purpose The Cycle of Descending Celestial Influences. By "descending" I mean descending upon us.

Osiris here signifies most probably the good side of nature, and his brother Typhos the evil. Both must appear together. Typhos is sometimes called in the Egyptian books the opposer, and later with us, is known as the Devil. This appearance of Typhos at the same time with Osiris is paralleled in the history of the Indian Krishna who was a white Adept, for at the same time there also reigned a powerful Black magician named Kansa, who sought to destroy Krishna in the same way as Typhos conspired against the life of Osiris. And Rama also, in Hindu lore the great Adept or ruling god, was opposed by Ravana, the powerful Black magician king.

In instructing Osiris after the initiation, the gods foresaw two questions that might arise within him and which will also come before us. The first is the idea that if the gods are alive and do not mingle with men to the advantage of the latter and for the purpose of guiding them, then they must necessarily be without any employment. Such a charge has been made against the Beings who are said to live in the Himalayas, possessed of infinite knowledge and power. If, say the public, they know so much, why do not they come among us; and as they do not so come, then they must be without employment, perpetually brooding over nothing.

The instructor answered this in advance by showing how these Beings — called gods — governed mankind through efficient causes proceeding downward by various degrees; the gods being perpetually concerned in their proper sphere with those things relating to them, and which in their turn moved other causes that produced appropriate effects upon the earth, and themselves only coming directly into earthly relations when that became necessary at certain "orderly periods of time," upon the complete disappearance of harmony which would soon be followed by destruction if not restored. Then the gods themselves descend. This is after the revolution of many smaller cycles. The same is said in Bhagavad-Gita.

But frequently during the minor cycles it is necessary, as the ''Egyptian Wisdom'' says, "to impart a beneficent impulse in the republics of mankind." This can be done by using less power than would be dissipated were a celestial Being to descend upon earth, and here the doctrine of the influence among us of Nirmanakayas<ref>See ''The Voice of the Silence'' and Glossary.</ref> or Gnanis is supported in the Egyptian scheme in these words:

{{Style P-Quote|"For there is indeed in the terrestrial abode the sacred tribe of heroes, who pay attention to mankind, and who are able to give them assistance even in the smallest concerns.

"This heroic tribe is, as it were, a colony from the gods established here in order that this terrene abode may not be left destitute of a better nature."}}

These "heroes" are none other than Nirmanakayas — Adepts of this or previous Manwantaras — who remain here in various states or conditions. Some are not using bodies at all, but keep spirituality alive among men in all parts of the world; and others are actually using bodies in the world. Who the latter are it would of course be impossible for me to know, and if I had the information, to give it out would be improper.

And among this "sacred tribe of heroes" must be classed other souls. They are those who, although now inhabiting bodies and moving among men, have passed through many occult initiations in previous lives, but are now condemned, as it were, to the penance of living in circumstances and in bodies that hem them in, as well as for a time make them forget the glorious past. But their influence is always felt, even if they themselves are not aware of it. For their higher nature being in fact more developed than that of other men, it influences other natures at night or in hours of the day when all is favorable. The fact that these obscured adepts are not aware now of what they really are, only has to do with their memory of the past; it does not follow, because a man cannot remember his initiations, that he has had none. But there are some cases in which we can judge with a degree of certainty that such adepts were incarnated and what they were named. Take Thomas Vaughan, Raymond Lully, Sir Thomas More, Jacob Boehme, Paracelsus, and others like them, including also some of the Roman Catholic saints. These souls were as witnesses to the truth, leaving through the centuries, in their own nations, evidences for those who followed, and suggestions for keeping spirituality bright, — seed-thoughts, as it were, ready for the new mental soil. And as well as these historical characters, there are countless numbers of men and women now living who have passed through certain initiations during their past lives upon earth, and who produce effects in many directions quite unknown to themselves now. They are, in fact, old friends of "the sacred tribe of heroes", and can therefore be more easily used for the spreading of influences and the carrying out of effects necessary for the preservation of spirituality in this age of darkness. We find in our present experience a parallel to this forgetting of previous initiations. There is hardly one of us who has not passed through circumstances in early life, all of which we have forgotten, but which ever since sensibly affect our thoughts and life. Hence the only point about which any question can be raised is that of reincarnation. If we believe in that doctrine, there is no great difficulty in admitting that many of us may have been initiated to some extent and forgotten it for the time. In connection with this we find in the 2nd volume of the ''Secret Doctrine'', at page 302, some suggestive words. The author says:

{{Style P-Quote|Now that which the students of Occultism ought to know is that the third eye is indissolubly connected with Karma.

* * In the case of the Atlanteans, it was precisely the spiritual being which sinned, the spirit element being still the 'Master' principle in man in those days. Thus it is clear that in those days the heaviest Karma of the fifth race was generated by our Monads. * * *

Hence the assertion that many of us are now working off the effects of the evil Karmic causes produced by us in Atlantean bodies.}}

In another place she puts the date of the last Atlantean destruction as far back as 11,000 years ago, and describes them as a people of immense knowledge and power. If we allow about 1,000 years for our period in Devachan, we will have only passed through some eleven incarnations since then; and supposing that many more have been our lot — as is my opinion, then we have to place ourselves among those wonderful though wicked people at the height of their power. Granting that we were guilty of the sinful practices of the days in which we then lived, and knowing the effect of Karma, it must follow that since then we have passed through many very disagreeable and painful lives, resembling by analogy dreadful situations in the years between youth and maturity. No wonder, then, if for the time we have forgotten outwardly what we then learned.

But all these historical personages to whom I have referred were living in a dark cycle that affected Europe only. These cycles do not cover the whole of the human race, fortunately for it, but run among the nations influenced for the allotted period, while other peoples remain untouched. Thus while Europe was in darkness, all India was full of men, kings and commoners alike, who possessed the true philosophy; for a different cycle was running there.

And such is the law as formulated by the best authorities. It is held that these cycles do not include the whole of mankind at any one time. In this paper I do not purpose to go into figures, for that requires a very careful examination of the deeds and works of numerous historical personages in universal history, so as to arrive by analysis at correct periods.

It is thought by many that the present is a time when preparation is being made by the most advanced of the "sacred tribe of heroes" for a new cycle in which the assistance of a greater number of progressed souls from other spheres may be gained for mankind. Indeed, in ''Isis Unveiled'' this is plainly stated.

Writing in 1878, Madame Blavatsky says in vol. I of ''Isis'':

{{Style P-Quote|Unless we mistake the signs, the day is approaching when the world will receive the proofs that only ancient religions were in harmony with nature, and ancient science embraced all that can be known. Secrets long-kept may be revealed; books long-forgotten and arts long-time-lost may be brought out to light again; papyri and parchments of inestimable importance will turn up in the hands of men who pretend to have unrolled them from mummies or stumbled upon them in buried crypts; tablets and pillars, whose sculptured revelations will stagger theologians and confound scientists, may yet be excavated and interpreted. Who knows the possibilities of the future? An era of disenchantment and rebuilding will soon begin — nay, has already begun. The cycle has almost run its course! a new one is about to begin, and the future pages of history may contain full proof that —

"If ancestry can be in aught believed,
Descending spirits have conversed with man,
And told him secrets of the world unknown."}}

Now the way to get at the coming on of the period or close of a larger cycle without wandering in the mazes of figures, is to regard the history and present state of mankind as known.

Thus in the darker age of Europe we find India almost unknown and America wholly so. That was a period when cycles were operating apart from each other, for men were separated from and ignorant of each other. In these continents there were great and powerful nations ruling in both North and South America, but they were not in communication with Europe or India.

Now, however, China knows of and communicates with England and America, and even dark Africa has constant visitors from all civilized nations, and to some extent is affected by us. Doubtless in the greater number of towns in Africa the white man and his doings are more or less like fables, but we with larger knowledge know that those fables rest upon the fact of our explorations there.

Judging, then, from the appearances in the affairs of men, we can conclude that now some great cycle is either ending or beginning, and that a number of minor circles are approaching each other.

At the same time with these social or material cycles, there are corresponding ones on a higher plane. One is quite easy to trace. It is the influence of Eastern metaphysics upon the Western mind. This higher cycle had been revolving for many years among the Orientals before we came within its power. Our falling under it is due to a physical cycle as a means. That one which is represented in the progress of trade, of science, of means for transportation. In this way the philosophical system of India and Tibet has begun to affect us, and no man can calculate its course.

Taking into account the spiritual cycles all so intimately connected with Karma and reincarnation, one would be compelled to conclude that this cycle will not be slow or weak. For, if we in Europe and America are the reincarnations of the ancients who formulated this philosophy, we must certainly be powerfully affected upon having it presented to our notice in this life. And as the very air is getting filled with theosophical ideas, and children are growing up every day, the conclusion is irresistible that as the new generation grows up it will be more familiar with theosophical terms and propositions than we were in our youths. For in every direction now, children are likely to hear Karma, Reincarnation, Buddhism, Theosophy, and all these ideas mentioned or discussed. In the course of twenty-five years, then, we shall find here in the United States a large and intelligent body of people believing once more in the very doctrines which they, perhaps ages ago, helped to define and promulgate.

Why not, then, call one of our present cycles the cycle of the Theosophical Society? It began in 1875, and, aided by other cycles then beginning to run, it has attained some force. Whether it will revolve for any greater length of time depends upon its earnest members. Members who enter it for the purpose of acquiring ideas merely for their own use will not assist. Mere numbers do not do the work, but sincere, earnest, active, unselfish members will keep this cycle always revolving. The wisdom of those who set it in motion becomes apparent when we begin to grasp somewhat the meaning of cyclic law. The Society could have remained a mere idea and might have been kept entirely away from outward expression in organization. Then, indeed, ideas similar to those prevalent in our Society might have been heard of. But how? Garbled, and presented only here and there, so that perhaps not for half a century later would they be concretely presented. A wise man, however, knows how to prepare for a tide of spiritual influence. But how could an every-day Russian or American know that 1875 was just the proper year in which to begin so as to be ready for the oncoming rush now fairly set in? To my mind the mere fact that we were organized with a definite platform in that year is strong evidence that the "heroic tribe of heroes" had a hand in our formation. Let us, then, not resist the cycle, nor, complaining of the task, sit down to rest. There is no time for rest. The weak, the despairing, and the doubting may have to wait, but men and women of action cannot stand still in the face of such an opportunity.

Arise, then, O Atlanteans, and repair the mischief done so long ago!

{{Style P-Quote|Roll on, O Wheel, roll on and conquer;
Roll on forevermore!}}

{{Footnotes}}

Judge W.Q. - The Third Year

2026-10-30T15:45:05Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Third Year
| description = Judge's editorial opening ''The Path''`s third year, stating the magazine's independence from any official standing in the Theosophical Society and its aim to spread knowledge of the Wisdom-Religion.
| work type = articles
| publication date = April 1888
| publication date sortable = 1888-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-third-year/ TheosophyLib.com]
| publications = ''The Path'', vol. III, April 1888, p. 1
| ctd rus = Джадж У.К. - Третий год
}}

This magazine begins its third year with the present number. While we are not sectarian, we acknowledge having a definite object in view in all the articles so far admitted to our columns. That object is to spread a knowledge of the Wisdom-Religion as we understand it, and to lay before the readers what we consider the true view of Theosophy and the aims of the Theosophical Society. ''The Path'', however, while devoted to that Cause, is not an official organ; for, if it were, some responsibility for its utterances might be placed upon the Society on the one hand, and the Magazine itself limited in its operations on the other. We aspire to fulfil the wishes of the Masters who impelled the organization of the Society, that men may be led to study, believe in, and practice the immemorial doctrines of the Wisdom-Religion once widespread and now preserved in Tibet to be given to the world as it becomes ready to receive.

May the Blessed Masters guide us to the everlasting Truth! May we tread the small old path on which the sages walk who know Brahman! May we all pass beyond the sea of darkness! Hari! Om!

Judge W.Q. - Notice to Inquirers

2026-10-30T15:45:01Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Notice to Inquirers
| description = An invitation for readers of every belief to send in their unanswered questions, to be answered sincerely but without claim to authority, some to be published in ''The Path'' and the rest answered directly by letter.
| work type = articles
| publication date = October 1887
| publication date sortable = 1887-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/notice-to-inquirers/ TheosophyLib.com]
| publications = ''The Path'', vol. II, October 1887, p. 220
| ctd rus = Джадж У.К. - Обращение к спрашивающим
}}

Within the mind and heart of every thoughtful individual there exists some vital question unanswered. Some subject is uppermost, and asserts itself obtrusively with greater persistency because he is obliged to deal with it without a visible prospect of a solution of the problem. As the center in a circle so is every individual with regard to his environment. At times it seems impossible for him to pass beyond the circle owing to one unanswered question. In obeying the command to do good we learn that by the interchange of different thoughts, these questions are often solved, sometimes by an unintentional word or phrase, which opens up a new view and starts one thinking in another direction, or in other ways. This interchange of question and answer is not only valuable to the questioner but also for the questioned, and brings both into a closer union of mutual interest. In consequence of this view we express a wish that all who desire will ask their questions, to which an answer will be given. Perhaps not just such an answer as they look for, but it will be a sincere one from the standpoint of the questioned. The answers will be from one who seeks "the small old path" — a student like other mortals, and will be given as such, and not as autocratic or infallible. It is not intended to limit in any way, and all will be responded to, be they Jew, Gentile, Theosophist, Spiritualist, Pagan or Christian. Where permissible a certain portion will be published in ''The Path''. The remainder will be answered by letter direct. All communications should be addressed, with return postage, to

{{Style P-Signature|Zadok, P.O. Box 2659, N.Y.}}

Judge W.Q. - Karma

2026-10-30T15:44:57Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Karma
| description = On Karma as the continuance of action across incarnations, the planes — physical, intellectual, emotional, ethical — through which it operates, and how non-attachment and the fixing of the mind on the highest ideal can transmute its effects, showing that Karma is not fatalism.
| work type = articles
| publication date = September 1886
| publication date sortable = 1886-09
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/karma-2/ TheosophyLib.com]
| publications = ''The Path'', vol. I, September 1886, pp. 175–179
| ctd rus = Джадж У.К. - О карме
}}

The child is the father of the man, and none the less true is it:

{{Style P-Quote|My brothers! each man's life
The outcome of his former living is;
The bygone wrongs brings forth sorrows and woes
The bygone right breeds bliss.
: : : :
This is the doctrine of Karma.}}

But in what way does this bygone wrong and right affect the present life? Is the stern nemesis ever following the weary traveler, with a calm, passionless, remorseless step? Is there no escape from its relentless hand? Does the eternal law of cause and effect, unmoved by sorrow and regret, ever deal out its measure of weal and woe as the consequence of past action? The shadow of the yesterday of sin, — must it darken the life of to-day? Is Karma but another name for fate? Does the child unfold the page of the already written book of life in which each event is recorded without the possibility of escape? What is the relation of Karma to the life of the individual? Is there nothing for man to do but to weave the chequered warp and woof of each earthly existence with the stained and discolored threads of past actions? Good resolves and evil tendencies sweep with resistless tide over the nature of man and we are told:

{{Style P-Quote|"Whatever action he performs, whether good or bad, every thing done in a former body must necessarily be enjoyed or suffered."|signature=Anugita, ch. III.}}

There is good Karma, there is bad Karma, and as the wheel of life moves on, old Karma is exhausted and again fresh Karma is accumulated.

Although at first it may appear that nothing can be more fatalistic than this doctrine, yet a little consideration will show that in reality this is not the case. Karma is twofold, hidden and manifest, Karma is the man that is, Karma is his action. True that each action is a cause from which evolves the countless ramifications of effect in time and space.

"That which ye sow ye reap." In some sphere of action the harvest will be gathered. It is necessary that the man of action should realize this truth. It is equally necessary that the manifestations of this law in the operations of Karma should be clearly apprehended.

Karma, broadly speaking may be said to be the continuance of the nature of the act, and each act contains within itself the past and future. Every defect which can be realized from an act must be implicit in the act itself or it could never come into existence. Effect is but the nature of the cause and cannot exist distinct from its cause. Karma only produces the manifestation of that which already exists; being action it has its operation in time, and Karma may therefore be said to be the same action from another point of time. It must, moreover, be evident that not only is there a relation between the cause and the effect, but there must also be a relation between the cause and the individual who experiences the effect. If it were otherwise, any man would reap the effect of the actions of any other man. We may sometimes appear to reap the effects of the action of others, but this is only apparent. In point of fact it is our own action.

{{Style P-Quote|None else compels
None other holds you that ye live and die.}}

It is therefore necessary in order to understand the nature of Karma and its relation to the individual to consider action in all its aspects. Every act proceeds from the mind. Beyond the mind there is no action and therefore no Karma. The basis of every act is desire. The plane of desire or egotism is itself action and the matrix of every act. This plane may be considered as non-manifest, yet having a dual manifestation in what we call cause and effect, that is the act and its consequences. In reality, both the act and its consequences are the effect, the cause being on the plane of desire. Desire is therefore the basis of action in its first manifestation on the physical plane, and desire determines the continuation of the act in its karmic relation to the individual. For a man to be free from the effects of the Karma of any act he must have passed to a state no longer yielding a basis in which that act can inhere. The ripples in the water caused by the action of the stone will extend to the furthest limit of its expanse, but no further, they are bounded by the shore. Their course is ended when there is no longer a basis or suitable medium in which they can inhere; they expend their force and are not. Karma is, therefore, as dependent upon the present personality for its fulfillment, as it was upon the former for the first initial act. An illustration may be given which will help to explain this.

A seed, say for instance mustard, will produce a mustard tree and nothing else; but in order that it should be produced, it is necessary that the co-operation of soil and culture should be equally present. Without the seed, however much the ground may be tilled and watered, it will not bring forth the plant, but the seed is equally in-operative without the joint action of the soil and culture.

The first great result of Karmic action is the incarnation in physical life. The birth seeking entity consisting of desires and tendencies, presses forward towards incarnation. It is governed in the selection of its scene of manifestation by the law of economy. Whatever is the ruling tendency, that is to say, whatever group of affinities is strongest, those affinities will lead it to the point of manifestation at which there is the least opposition. It incarnates in those surroundings most in harmony with its Karmic tendencies and all the effects of actions contained in the Karma so manifesting will be experienced by the individual. This governs the station of life, the sex, the conditions of the irresponsible years of childhood, the constitution with the various diseases inherent in it, and in fact all those determining forces of physical existence which are ordinarily classed under the terms, "heredity," and "national characteristics."

It is really the law of economy, which is the truth underlying these terms and which explains them. Take for instance a nation with certain special characteristics. These are the plane of expansion for any entity whose greatest number of affinities are in harmony with those characteristics. The incoming entity following the law of least resistance becomes incarnated in that nation, and all Karmic effects following such characteristics will accrue to the individual. This will explain what is the meaning of such expressions as the "Karma of nations," and what is true of the nation will also apply to family and caste.

It must, however, be remembered that there are many tendencies which are not exhausted in the act of incarnation. It may happen that the Karma which caused an entity to incarnate in any particular surrounding, was only strong enough to carry it into physical existence. Being exhausted in that direction, freedom is obtained for the manifestation of other tendencies and their Karmic effects. For instance, Karmic force may cause an entity to incarnate in a humble sphere of life. He may be born as the child of poor parents. The Karma follows the entity, endures for a longer or shorter time, and becomes exhausted. From that point, the child takes a line of life totally different from his surroundings. Other affinities engendered by former action express themselves in their Karmic results. The lingering effects of the past Karma may still manifest itself in the way of obstacles and obstructions which are surmounted with varying degrees of success according to their intensity.

From the standpoint of a special creation for each entity entering the world, there is vast and unaccountable injustice. From the standpoint of Karma, the strange vicissitudes and apparent chances of life can be considered in a different light as the unerring manifestation of cause and sequence. In a family under the same conditions of poverty and ignorance, one child will be separated from the others and thrown into surroundings very dissimilar. He may be adopted by a rich man, or through some freak of fortune receive an education giving him at once a different position. The Karma of incarnation being exhausted, other Karma asserts itself.

A very important question is here presented: Can an individual affect his own Karma, and if so to what degree and in what manner?

It has been said that Karma is the continuance of the act, and for any particular line of Karma to exert itself it is necessary that there should be the basis of the act engendering that Karma in which it can inhere and operate. But action has many planes in which it can inhere. There is the physical plane, the body with its senses and organs; then there is the intellectual plane, memory, which binds the impressions of the senses into a consecutive whole and reason puts in orderly arrangement its storehouse of facts. Beyond the plane of intellect there is the plane of emotion, the plane of preference for one object rather than another: — the fourth principle of the man. These three, physical, intellectual, and emotional, deal entirely with objects of sense perception and may be called the great battlefield of Karma.<ref>See ''Bhagavad-Gita'' where the whole poem turns upon the conflict in the battlefield, which is called the "sacred plain of Kurukshetra," meaning the "body which is acquired by Karma." —J.</ref> There is also the plane of ethics, the plane of discrimination of the "I ought to do this, I ought not to do that." This plane harmonizes the intellect and the emotions. All these are the planes of Karma or action what to do, and what not to do. It is the mind as the basis of desire that initiates action on the various planes, and it is only through the mind that the effects of rest and action can be received.

An entity enters incarnation with Karmic energy from past existences, that is to say the action of past lives is awaiting its development as effect. This Karmic energy presses into manifestation in harmony with the basic nature of the act. Physical Karma will manifest in the physical tendencies bringing enjoyment and suffering. The intellectual and the ethical planes are also in the same manner the result of the past Karmic tendencies and the man as he is, with his moral and intellectual faculties, is in unbroken continuity with the past.

The entity at birth has therefore a definite amount of Karmic energy. After incarnation this awaits the period in life at which fresh Karma begins. Up to the time of responsibility it is as we have seen the initial Karma only that manifests. From that time the fresh personality becomes the ruler of his own destiny. It is a great mistake to suppose that an individual is the mere puppet of the past, the helpless victim of fate. The law of Karma is not fatalism, and a little consideration will show that it is possible for an individual to affect his own Karma. If a greater amount of energy be taken up on one plane than on another this will cause the past Karma to unfold itself on that plane. For instance, one who lives entirely on the plane of sense gratification will from the plane beyond draw the energy required for the fulfillment of his desires. Let us illustrate by dividing man into upper and lower nature. By directing the mind and aspirations to the lower plane, a "fire" or centre of attraction, is set up there, and in order to feed and fatten it, the energies of the whole upper plane are drawn down and exhausted in supplying the need of energy which exists below due to the indulgence of sense gratification. On the other hand, the centre of attraction may be fixed in the upper portion, and then all the needed energy goes there to result in increase of spirituality. It must be remembered that Nature is all bountiful and withholds not her hand. The demand is made, and the supply will come. But at what cost? That energy which should have strengthened the moral nature and fulfilled the aspirations after good, is drawn to the lower desires. By degrees the higher planes are exhausted of vitality and the good and bad Karma of an entity will be absorbed on the physical plane. If on the other hand the interest is detached from the plane of sense gratification, if there is a constant effort to fix the mind on the attainment of the highest ideal, the result will be that the past Karma will find no basis in which to inhere on the physical plane. Karma will therefore be manifested only in harmony with the plane of desire. The sense energy of the physical plane will exhaust itself on a higher plane and thus become transmuted in its effects.

What are the means through which the effects of Karma can be thus changed is also clear. A person can have no attachment for a thing he does not think about, therefore the first step must be to fix the thought on the highest ideal. In this connection one remark may be made on the subject of repentance. Repentance is a form of thought in which the mind is constantly recurring to a sin. It has therefore to be avoided if one would set the mind free from sin and its Karmic results. All sin has its origin in the mind. The more the mind dwells on any course of conduct, whether with pleasure or pain, the less chance is there for it to become detached from such action. The ''manas'' (mind) is the knot of the heart, when that is untied from any object, in other words when the mind loses its interest in any object, there will no longer be a link between the Karma connected with that object and the individual.

It is the attitude of the mind which draws the Karmic cords tightly round the soul. It imprisons the aspirations and binds them with chains of difficulty and obstruction. It is desire that causes the past Karma to take form and shape and build the house of clay. It must be through non-attachment that the soul will burst through the walls of pain, it will be only through a change of mind that the Karmic burden will be lifted.

It will appear, therefore, that although absolutely true that action brings its own result, "there is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways." Yet this ripening is the act of the individual. Free will of man asserts itself and he becomes his own saviour. To the worldly man Karma is a stern Nemesis, to the spiritual man Karma unfolds itself in harmony with his highest aspirations. He will look with tranquility alike on past and future, neither dwelling with remorse on past sin nor living in expectation of reward for present action.

{{Footnotes}}

Judge W.Q. - The Theosophical Society as Related to Brahmanism and Buddhism

2026-10-30T15:44:53Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Theosophical Society as Related to Brahmanism and Buddhism
| description = The full text of Judge's open letter "To the Brahmins of India" of April 5, 1893, assuring them that the Theosophical Society favors no religion over another and is not, as some had come to suspect, a vehicle for Buddhist propaganda.
| work type = articles
| publication date = May 1893
| publication date sortable = 1893-05
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-theosophical-society-as-related-to-brahmanism-and-buddhism/ TheosophyLib.com]
| publications = ''The Path'', vol. VIII, May 1893, pp. 52–56
| related works = [[Judge W.Q. - A Mahatma's Message to Some Brahmans]]; [[Judge W.Q. - The Letter to the Brahmans]]
| ctd rus = Джадж У.К. - ТО относительно индуизма и буддизма
}}

The subjoined circular has been sent by me to as many Brahmins as I could reach. I have purposely used the words "Brahmins of India" in the title because I hold to the view of the Vedas and the ancient laws that the Brahmin is not merely he who is born of a Brahmin father. In America lack of accurate knowledge respecting Indian religions causes a good deal of misapprehension about Brahmanism and Buddhism, as very many think Buddhism to be India's religion, whereas in fact it is not, but, on the contrary, the prevailing form of belief in India is Brahmanism. This necessary distinction should be remembered and false notions upon the subject dissipated as much as possible. Buddhism does not prevail in India, but in countries outside it, such as Burmah, Japan, Ceylon, and others. The misconception by so many Americans about the true home of Buddhism if not corrected may tend to cause the Brahmins to suppose that the T.S. here spreads abroad the wrong notion; and no form of religion should be preferred in the T.S. above another.

{{Style P-Signature|W.Q.J.}}

{{Style P-Separator custom}}

{{Style P-Subtitle|To the Brahmins of India.}}

{{Style P-Signature|144 Madison Ave, New York, April 5, 1893.}}

My Friends: —

In the English Theosophical magazine, ''Lucifer'', for the month of February, 1893, is an admirable article by Rai B.K. Laheri of Ludhiana, Punjab, in which he asks his fellow Theosophists to remember that no religious form of belief should be prominently brought forward or disparaged by members of the Theosophical Society, and his words appeared at the very time I was contemplating a fraternal letter to you to show you that that Society is not engaged in any attempt to bring forward the Buddhist religion. I was the pupil and intimate friend of H.P. Blavatsky who founded the Theosophical Society; I took part with her in its first organization; I was conversant with her sleepless devotion and untiring zeal in the work she wanted that Society to do, which was to follow out the plan laid down for it by some of your own Indian Rishees, the Mahatmas who were her Gurus; I was told by her in the very beginning of that work that her object as directed by her Guru was to bring to the attention of the West the great truths of philosophy contained in the old books and thought of India; I know that her first friends in the work in your country, even before she left this one, were Indians, Brahmins, sons of Aryavarta: hence my sensitiveness to any misapprehension by you of its purposes or of its supporters can be easily understood by you. I am not a Christian nor a member of any religious body; as I was born out of India in this incarnation I could not be a Brahmin under your present laws; but if I am anything I am a follower of and believer in the Vedas; I have therefore a peculiarly deep interest in the philosophic and religious literature of the Indian Aryans, am in strong sympathy with its convictions and spiritual quality, and have in all ways, but especially for the last seven years in my own magazine, the ''Path'', labored constantly to bring its treasures to the attention of students in this Western World.

Having, then, this triple devotion, — to the teaching of Indian sages, the ideals of the Messenger of your own Rishees, and the welfare of the Theosophical Society, it will be evident to you why the evil so strongly felt by my honored Brahmin co-worker, Bro. Laheri, and by myself should lead me, as an individual and as Vice-President of the T.S., to address as many of you as these words can reach. The evil is this: that a suspicion is spreading through the Brahmin community that the Theosophical Society is losing its impartial character as the equal friend to all religions and is becoming distinctly Buddhistic in its sympathies and affiliations. And the evil is not a mere mistake as to fact: it is evolving the practical consequences that interest in the Society diminishes among its natural friends in Brahminism, that they hesitate to enter its membership or cooperate in its work, and that they withhold the aid without which the priceless treasures of their literature, so indispensable to the efforts we Theosophists are making to throw light upon the great problems of existence now agitating the Western mind, and thus unite East and West, cannot be used in the spiritual mission the ancient Rishees have approved. In brief, Brahmins will not sustain the Theosophical Society if they believe it a Buddhistic propaganda; nor can they be expected to. No more could Christians, Mahommedans, or Parsees.

Although, as I am unreservedly convinced, this evil is due to misapprehension, it must none the less have had some cause to originate it. I believe this cause to have been threefold. First, the name Esoteric Buddhism given to one of our books. This book, as many of you know, was the first important attempt to bring the truths of real Indian spiritual philosophy to the knowledge of Europe and America. But it was not Buddhism. It was first named ''Fragments of Occult Truth'', and might just as properly have been published with the title Esoteric Brahmanism. Its enormous circulation and influence, both on a constant increase, show the readiness of the Western mind for just this teaching. But its title, adopted from lack of a more accurate term at the time, has naturally led many to suppose it an exposition of mere Buddhism, although its author, Mr. Sinnett, has been at pains to explain the contrary and Madame Blavatsky has also pointed out the mistake.

Second, the well-known membership in the Buddhist Church of Col. Olcott, President of the Theosophical Society, and his earnest efforts to unite the two schools of Buddhism, as well as to popularize their teaching and to restore the temple at Buddha-Gaya. And yet you must remember that Col. Olcott was himself invested by Brahmin authorities with the Brahminical thread, the highest possible evidence of confidence in his character, and that he has recently lectured with enthusiasm on the essential unity of the inner teachings of Buddha with your own religion. Nor should any of us forget that any personal predilections for his own faith are as much the right of the President as of any private member of the Society; and that the very Constitution of that Society, the Constitution he himself was active in shaping, forbids the identification of the Society by any officer or member with his personal beliefs in either politics or religion. Those of you who know Col. Olcott must be aware how utterly he would repudiate any wish, or even willingness, to thus abuse his official station.

Third, the incautious remarks of Buddhist members of the Society. No doubt such have at times been made, and in the warmth of personal zeal or in momentary forgetfulness of the scrupulous impartiality a true Theosophist owes to all other lovers of truth, our Buddhist friends have occasionally used comparisons which were unwise. Yet even here we need remembrance that absolute fidelity to the highest ideal, ceaseless prudence in speech and pen, total faultlessness as to tact and wisdom, are not vouchsafed to any body of religionists or to any individual of them. In this, as in other departments of human conduct, there will be lapses of discretion, and it would be unfair to refuse to an inconsistent F.T.S. the allowance we concede to an inconsistent citizen or an inconsistent moralist. Certainly it would be unfair to antagonize the Society because some of its members proved defective in its spirit.

It is my conviction, then, that the suspicion which has thus interfered with the Society's work and impaired your own interest in it has no real basis. And I think you will share it if you recall such additional facts as these: — the explicit statements of the Society in its Constitution; the absolutely unsectarian spirit and proclamations of its great Head, Madame Blavatsky; the total freedom from sectarian affiliation exhibited in the actual conduct of the Society; the whole-souled devotion to its mission of many, both in East and West, who are not Buddhists in belief; the eager effort by many after all the light and truth your invaluable literature contains; the unqualified welcome given by Western Theosophists to such of your co-believers as they have been privileged to meet in their own lands. And possibly you may give weight to the unreserved assurance from myself, who have been close to Madame Blavatsky from the first and in constant conference and cooperation with her, an active worker in the Society and familiar with its history and genius, that it has not been, is not, and is most unlikely to become the organ of any sect or faith, the thing essential to its operations, nay, even to its existence, being the most absolute catholicity of thought and sympathy and respect. And I may go further, assuring you also that no one would more immediately, sternly, uncompromisingly, ceaselessly resist the contrary policy than would I. I use these words in their fullest significance.

And so the purpose of this letter is to invite a revival of your confidence in the Theosophical Society. In many of you it has never declined. Where it has done so I would restore it. In my own country and in Europe the interest in the work of the Theosophical Society and in Indian philosophy and thought has had an expansion in the last few years which is simply amazing. I can hardly give you adequate idea of the change in the press, in public sentiment, in private study. The Society itself is growing steadily. In America we have seventy-three Branches and shall have seventy-five before this reaches you. Only one is really moribund. This means an increasing zeal for Oriental truth. More expositions of Eastern philosophy are demanded. The three editions I myself published of the ''Bhagavad-Gita'' have been exhausted, and a fourth is just coming out. Ancient Aryan ideas and views of life are permeating the land and moulding the convictions of its people. We need help to increase and fix them. Much of this can come only from yourselves and others in India. By your own identification with the Society you can strengthen it for its local work, aiding it to dissolve the barriers between religions and seas and to enliven fraternal feeling through all, assisting in the attempt to uplift higher ideals among your countrymen. And if you cannot join the Society, you can help it by countenancing its work. On our behalf you can transmit those valued treatises which throw light on the great problems of destiny which concern us and you alike, and can thus take part in the truly philanthropic work of giving truth to those who need and ask it. We who are, with you, fellow-seekers after light and aspirants after progress know the joy of sharing our treasures with the sincere, and we invite you to give us more towards such sharing. Like you we are workers in the Rishees' cause, and we seek the most efficient aids in that work. If you do not give this aid or if you continue to rest under the wrong impression I have spoken of above, you will interfere with a work that is for the direct benefit of India and of your religion. For our work is meant also to bring the attention of the West to the philosophical and religious truths of the Sacred Books of India, to the end that India may be helped to lift itself up once more to spiritual heights of power and thus in its turn benefit the whole race of man. It is only by teaching the West the soul-satisfying philosophy of the ancient Aryans that we can lead them on as parts of the human family, and as, indeed, perhaps the very nations where some of you may be drawn by Karma to incarnation in some future life. By having a wrong impression of the work of the Society you will be led to speak against it and to throw your powerful influence in the scale opposite to it, and thus very materially hold it back.

I invite you to communicate freely with me in answer to this letter, and to give the letter itself the widest circulation possible among Brahmins. I shall arrange for its translation into a native tongue. And so with respect and sympathy and fraternal spirit, and with the hope that these words may avail to correct an error which has distressed and alarmed me, I am

{{Style P-Signature|Your friend, however distant, William Q. Judge.}}

Judge W.Q. - Authority

2026-10-30T15:44:49Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Authority
| description = In answer to a reader asking whether Swedenborg's authority settles the question of recognizing friends in heaven, Judge states that the Society recognizes no authorities, not even the Mahatmas, since the final authority is the man himself.
| work type = articles
| publication date = November 1887
| publication date sortable = 1887-11
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/authority/ TheosophyLib.com]
| publications = ''The Path'', vol. II, November 1887, p. 252
| ctd rus = Джадж У.К. - Авторитеты
}}

We have received the following from California:

{{Style P-Quote|In the July ''Path'' is an article entitled "Shall We Know Our Friends in Heaven?" I would like to ask if the Swedish Seer Swedenborg, has not answered that question to the satisfaction of theosophists. If he is accepted as an authority I should think his answer complete and satisfactory.|signature=Yours, E.W.F.}}

Inasmuch all theosophists are of all shades of belief, and as Swedenborg was of one sort in regard to the matter referred to, his answer cannot be satisfactory to all theosophists, nor can it be authoritative. The Society, as such, has no authorities. It was founded with the object of breaking down that reliance upon "authority" which has been the bane of man for ages, and it would be strange now if we could admit authority for theosophists. It is true that sometimes the impression has been conveyed by individuals, that the final arbiters in matters of belief are the Mahatmas, but at no time has any Mahatma given out such an idea. We are engaged in trying to develop a truer appreciation of the Light of Life which is hidden in every man, and so the "final authority" is the man himself.

It makes very little difference whether Swedenborg or Mr. Chas. Johnston is right as to the question of meeting our friends in heaven; their beliefs will not alter the fact whatever it may turn out to be; but even if it is not a matter of the highest importance, we cannot even in that permit any "theosophical authority."

Each of us is the master of his own destiny; each one can read Swedenborg or Luther as to these matters; but from all such thinkers it can be gathered that the ancient Bhagavad-Gita is true where it says, that "whatever nature a man thinks on when he abandons the body at last, to that only does he go, having been always conformed to that nature," and such is the doctrine of Swedenborg.

Judge W.Q. - Mediumship

2026-10-30T15:44:45Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Mediumship
| description = Against the Spiritist's narrow sense of "Medium" as a channel for the dead, Judge argues that all men are mediums — for elementals, for their own Higher Self, or for one another's thoughts — and that every true word, work of art, or occult revelation has been the result of mediumship.
| work type = articles
| publication date = November 1887
| publication date sortable = 1887-11
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/mediumship/ TheosophyLib.com]
| publications = ''The Path'', vol. II, November 1887, pp. 231–233
| ctd rus = Джадж У.К. - Медиумизм
}}

There is no more misunderstood or misapplied word than "Medium." Having been appropriated by the Spiritist, it is as a natural result, to-day supposed to mean just what he makes it mean.

Men take a word, saddle it with a meaning, ride it rough shod on a full gallop over and into every thing until other men shrink in terror from it; or else he stands and curses it for a vile and useless thing. Those who have given the word its present meaning, ascribing all things to the work of disembodied spirits, have made the Medium what he is, and taking to their bosoms the Frankenstein whom they have raised — hug him close, whether he be angel or devil. So long as the Medium gives forth the utterances of "Spirits" it matters not at all whether they are the words of divine truth, pure lies, or the thoughts of the Medium; without the slightest true effort to discover the source, all is accepted and claimed for Spirits. This and some other modes of proceeding have discouraged many intelligent students from researches touching Mediumship, and caused all men, outside of a limited number, to distrust or fear the name.

Nevertheless Mediumship does exist, no matter how much it may be reviled or we be prejudiced against it. But Mediumship does not consist wholly in reality of so called communications from dead men, or the alleged materialization of Spirit forms through whose veins the red blood of Nature courses, and whose breaths frequently bear a suspicious odor of onions. While there is not one of the phases of Spiritism which is not founded upon a truth, yet these demonstrations almost generally are the results of unscrupulous persons seeking gain or self. A Medium gaining a little knowledge of some unfamiliar occult law, takes it for granted that all is learned, calls it a spirit, and immediately applies it to his own purposes. Finding he can go only a certain length with it, instead of seeking further knowledge, he strains and improvises upon it, to gain his ends or the gold he covets. We do not say they are not Mediums for they are. All the charlatans and pretenders who cling to the skirts of Spiritism also. They are Mediums for the lower passions and elementals. The error of Spiritists lies in the fact that they ascribe all things to Spirits. Clairaudience, Clairvoyance, Psychometry, Hypnotism, etc., are all claimed as the work of a Spirit or Control.

All men are Mediums or Sensitives, and to what extent they little know. We do not claim that all men are Mediums for Spirits of dead men, or that they are all instruments for the most exalted Intelligences, but they are Mediums for Elementals — the embodied, the disembodied, for those who never have or may never be embodied — for all that the Astral holds, and sometimes for that which is beyond the Astral. They are Mediums for their own Inner and Higher selves or those of other men, and frequently failing to recognize them, they call them "Spirits."

The Psychometrist is a Medium or Sensitive, but he is such for the manifestation of the souls of things. The Hypnotic also, but he is for the manifestation of his own and the latent powers of other mortals. The Clairvoyant sees that which is recorded on the Astral.

The Clairaudient may hear the voices of Spirits, he may quite as easily hear the thought, but unspoken words, of other living men, the voices of forces or that of his own unrecognized Inner or Higher Self.

Upon the Astral Light all things are recorded; the knowledge of ages, the acts of all time, the forms of all who have died and all who live, the thoughts of all who have ever existed or do exist are photographed upon it. It has been and is being daily admitted more freely by wise men, that there are other forces and powers in Nature of which we, largely, have little knowledge. The souls of animate and inanimate things, the lights, colors and auras of non-luminous bodies, the powers of and forces exerted by immovable or quiescent things, and the effects of all these upon the human organism, are realized only to a slight extent by the enlightened and unprejudiced scientist, and fully known only to the true occult student.

Thought passes to and fro from man to man. At a higher level it does the same from higher intelligences to man, and all in a sphere beyond the material. Men, from different causes, rising to different levels above their ordinary outer selves, come into the Astral where all is spread out before them. They see and read only that for which they are fitted, and comprehend only that for which they are prepared. Through conscious or unconscious exaltation they rise into or come in contact with some current of thought or unspoken word which enters their brains by divers roads. Comprehended partly perhaps, but being entirely foreign to their normal personal manner of thinking — knowing they have heard a voice — it is ascribed to a Spirit, although in fact it may be the thought of a living man they hear, feel, see or are repeating. All men who by effort, training, or super-sensitive personality, lift themselves consciously or are lifted unconsciously above the material, and secure the wisdom knowledge and inspiration of other planes, are mediumistic.

Every student who has sought the Occult and attained his object has been a Medium, from Buddha, Pythagoras, Zoroaster, Apollonius, Plato, Jesus, Boehme, down to those of later times or of to day.

The Adept as well as the Chela; the Initiate as well as the Neophyte, the Master as well as the Student. The Chela is but the Medium for his own latent possibilities — his Master and Nature's laws. The Neophyte likewise, for all by a striving for a high ideal, seek to place themselves upon a plane where Occult laws may make themselves visible or intelligible through their agency, and the silent voices of the Great Unseen become audible, be they individualized or diffused through all space as forces are. All things speak and convey a meaning, nothing is silent — all things speak from the monad, through all nature, forces, spheres, and space to the Omniscient silence — the ever living Word, the voice of the All Wise, and all men hear or feel some of these in some way and are Mediums for them.

Forces there are which wait but the will or desire of souls to spring into a certain degree of human intelligence, and make themselves heard to and through the one who has brought them into Material life.

Man's body is but a Medium. If it be not for his own Inner and Higher Self; then it is for those of other men; for we express the thoughts and acts of others quite as often as our own.

There has never been a wise or good word spoken, a note of true music sounded, a line of true poetry penned, a harmonious blending of color painted that was not the result of Mediumship. There never was an occult law explained, a divine mystery revealed through man, chela, student, Adept or Master, that was not the result of Mediumship.

The Master is higher than the chela who is his Medium. There is something higher than the Master, and he is Its Medium; looked at in its true light Mediumship is one of the wonders of the Creator. He who possesses most of this gift, realizing what it is and knowing how to wisely use it may feel himself supremely blest. The Mystic and true Theosophist realizing what a Medium really is, may well hesitate before he joins with those who cast aside divine wisdom because it has come through an instrument declared in horror by some to be Mediumistic.

{{Style P-Signature|Albertus.}}

Judge W.Q. - Stumbling Blocks in Words

2026-10-30T15:44:41Z

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{{Judge-article
| title = Stumbling Blocks in Words
| description = On how imprecise use of words such as "space," "sat," and "Jiva" causes needless confusion among students of Theosophy, and the need to attend to the idea behind a term rather than to the word itself.
| work type = articles
| publication date = August 1890
| publication date sortable = 1890-08
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/stumbling-blocks-in-words/ TheosophyLib.com]
| publications = ''The Path'', vol. V, August 1890, pp. 143–144
| ctd rus = Джадж У.К. - Камни преткновения в словах
}}

A fellow student came to me the other day and asked, "What is the relation of 'space' to 'sat'? Is there any difference? In the ''Secret Doctrine'' I find that H.P.B., quoting from the disciples' catechism, says that 'space is that which is and ever was and is not created.'"

There is as much stumbling on mere words by students of Theosophy as on anything else. A simple word will often keep out the truth, and not only cause us to reach wrong conclusions, but frequently to enter upon disputes which sometimes end in quarrels. But in the question asked about "space" and "sat" there is an error in postulating "relation" for things which are without relation. "Sat" means being or beness, so it must be indivisible and unrelateable; "space" must be the same as "sat" because it is everywhere, being the one thing or aspect of things from which there is no escape. The moment we speak of "sat" or beness, we are forced to say that it exists somewhere, using the word "somewhere" in the abstract sense, and that "somewhere" is space. They cannot be dissociated from each other. So when I met the extract from the disciples' catechism in the ''Secret Doctrine'', I at once came to the conclusion that "sat" is the word to metaphysically express the same idea as we have in mind when we think of space, the one being abstract existence and the other abstract locality in which to place the existence.

At one time some Theosophists were discussing the true sort of life and practice for a Theosophist. And one said that he thought that the body ought to be "cultivated". The rest at once entered into a discussion which lasted some time, during which the various arguments and illustrations of each were brought forward, when at the end it was suddenly discovered that there was not, in fact, any disagreement. The whole misunderstanding grew out of the one word "cultivation", which should have been "purification".

We should all be careful not only to use the right word to express the idea intended to be conveyed, but also to accurately understand what is the idea the other person is trying to express, and to do this regardless of what words may have been used. In doing so it is absolutely necessary to remember what aspect the terms are being used in. Take "Jiva" for instance. It means life, and may be made to mean soul or ego. Mr. Sinnett has adopted Jiva to designate the mere life-principle of the human organism. But all through the metaphysical writings of the Hindoos we can find the word used to describe the immortal self. And there is no more confusion in these writings than there is in those of English speaking nations.

Napoleon used to say that he paid attention to find out what idea might be behind anything that was said to him, and did not listen so much to the words as to the ideas which they were used to shadow forth. Words do no more than shadow forth the ideas, and a great deal depends upon the mental touch, taste, and power of smell of the person to whom the words are addressed. Remembering that there are such stumbling blocks as these in the way, the wise Theosophist will not be made to fall.

{{Style P-Signature|Cadi.}}

Judge W.Q. - Professor Max Müller on Buddhism

2026-10-30T14:57:32Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Professor Max Müller on Buddhism
| description = Summarizing Max Müller's Gifford Lectures on the Buddhist doctrine of Karma as an explanation of life's apparent injustices, and his own puzzled question why so narrow a definition of "religion" should be made to exclude the creed of the majority of mankind.
| work type = articles
| publication date = October 1889
| publication date sortable = 1889-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/professor-max-muller-on-buddhism/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, October 1889, pp. 225–226
| ctd rus = Джадж У.К. - Профессор Макс Мюллер о буддизме
}}

The distinguished Sanscritist Max Müller delivered last year before the University of Glasgow a series of lectures — called "Gifford Lectures" — upon Religions, and made the following remarks about Buddhism which will be of interest: —

The essence of Buddhist morality is a belief in Karma, that is of work done in this or in a former life which must go on producing effects until the last penny is paid. There can be no doubt, the lecturer thinks, that this faith has produced very beneficial results, and that it would explain many things which to us remain the riddles of life. Thus, while to us the irregularities with which men are born into the world seem unjust, they can be justified at once by adopting the doctrines of Karma. We are born what we deserve to be born. We are paying our penalty or are receiving our reward in this life for former acts. This makes the sufferer more patient, for he feels that he is working out an old debt, while the happy man knows that he is living on the interest of his capital of good works, and that he must try to lay by more capital for a future life. The Buddhist, trusting in Karma — and he does trust in it with belief as strong as any belief in a religious dogma — can honestly say, Whatever is, is right; and the same belief, that makes him see in what he now suffers or enjoys the natural outcome of his former deeds, will support him in trying to avoid evil and to do good, knowing that no good and no evil word, thought, or act performed in this life can ever be lost in the life of the universe. But while Müller regards the Buddhist belief in Karma as extensively useful, he cannot see how it can be accommodated under any of the definitions of religion which he has passed in review.

But who, asks Müller, has the right so to narrow the definition of the word religion that it should cease to be applicable to Buddhism, which is the creed of the majority of mankind?

Judge W.Q. - A Chat with Correspondents

2026-10-30T14:57:28Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = A Chat with Correspondents
| description = Judge, writing as Editor of ''The Path'' and General Secretary of the American Section, describes the growing volume of office work behind the journal and the Section, and asks correspondents for concise, considerate letters in light of it.
| work type = articles
| publication date = September 1889
| publication date sortable = 1889-09
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/a-chat-with-correspondents/ TheosophyLib.com]
| publications = ''The Path'', vol. IV, September 1889, pp. 191–192
| ctd rus = Джадж У.К. - Разговор с корреспондентами
}}

One illustration of the expansion of Theosophical interest through this country is found in the growth of business during the last two years in the joint office of the ''Path'' and the General Secretary of the American Section. In the ''Path'' department, this appears in the new subscriptions from various quarters; in the remittances for books and documents kept on hand or ordered from publishers as needed; and in the subscriptions transmitted to ''Lucifer'', the ''Theosophist'', and the T.P.S. In the General Secretary's department, it appears in the growing list of members, with the consequent addition to the work of recording such, issuing Diplomas and Charters, and forwarding the Applications and the dues to India; in the increasing official correspondence with Branches and members; in the many requests from outsiders for information and for guidance in reading; in the larger number of cases requiring the issue of circulars or documents to each F.T.S. — involving no small labor in the addressing of wrappers or envelopes; in the occasional supply of items or corrections to the press. And a very large additional work has accrued to the office from (a) the preparation and issue of ''The Theosophical Forum'' each month, (b) the establishment of the Theosophical Circulating Library, (c) the printing and distribution — thanks to private assistance — of thousands of leaflets or tracts expounding the principles of Theosophy in a popular way. And to all this must be added the great labor accruing to the General Secretary, and unshareable by others, from his new function as Secretary of the * * * Section.

Besides occasional aid from kind friends, the Editor and General Secretary has had the constant presence of one or another volunteer. This proving inadequate to the growing work, he was obliged to secure the permanent services of an office-boy, and, later on, of a stenographer. It was to cover the expense of these that the late Convention authorized an appeal to members. Such, then, is the present staff.

But the work has not ceased its growth. Let us hope and trust that it never will. New openings and opportunities continually present themselves, and must be promptly met. It is not, however, to solicit funds that the present Chat takes place. It is to solicit consideration.

It is evident that in an office with so much and such increasing duty, every time-saving appliance is a necessity. Hence the stenographer and the type-writing machine. Some of our friends dislike this. They wish a sweet note of sympathy direct from the General Secretary's own pen, and the intervention of machinery seems to chill the sympathetic current and dispel the fraternal aroma. But, Brethren, have you any right to expect that office business is to be disordered and important affairs put off in order that you may extort a fancied privilege and nurse a sentimental notion? Is it not more rational and manly (using this word as the antithesis to "childish" rather than to "feminine") to see that the Society's work is of more moment than your fancies, and that truth should have the same value to you whether its words are written or printed? Were the Editor of the ''Path'' and the General Secretary to pen and not dictate answers to the letters received, his present life-work would lie over to his next incarnation.

Another thing. The same exigency of scant time makes imperative the obvious duty of condensed statement. But not a few F.T.S. of both sexes imagine it needful to inform the General Secretary of their varying spiritual moods, of their abounding faith in the Cause, and of their feelings and emotions and anticipations. How can any man read such outpourings; how reply to them? If half a page can state your wants, have you any right to send a sheet? With the utmost desire to give you every help, is it possible for the General Secretary to do so otherwise than briefly?

Still another thing, — this time from the editorial side of the duplex role. Zealous Theosophists not infrequently send us communications for the ''Path''. These, with the exception of poetry, are always welcomed. But it does not follow that they can be always used. For, to the publication of any literary matter, there are certain conditions. It must be fresh, readable, instructive, valuable for the end sought. That it should be true is not enough. A friend, hearing a parishioner's comments on the sermons of a well-known clergyman, replied, "But they are true." "Yes," said the parishioner, "that is the trouble; they are too true." An article may be so true as to be truism, so obvious as to be common-place. It may want point or life or finish or verve, and hence, to the larger experience of an editor, discerning quickly what is suitable or otherwise for his columns, may not be useful. Be not offended, Brethren, if your offerings, sincere and honest as they undoubtedly are, and prepared with care and love and zeal, fail to appear in type. Therein is no slight to you, for the decision is not personal but judicial, and the judge — in such matters — is wiser than you can be.

In these things, then, and perhaps in others, the Editor and General Secretary asks consideration, — consideration in making letters concise, clear, and explicit, in remembering his many duties and his little time, in recalling the scores of other correspondents with equal claims to attention, in contentment with the brief replies and the mechanical help a busy man finds imperative. In thus exemplifying Practical Theosophy, you will show that you have not joined the Society and read the ''Path'' in vain.

Judge W.Q. - Occultism: What is it?

2026-10-30T14:57:24Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Occultism: What is it?
| description = Against the dabblers and book-makers who treat Occultism as a matter of formulas or sentiment, Judge describes it as a science of vast sweep and infinite detail, governed by exact laws of force and number, to be approached only through purified motive and patient work for humanity.
| work type = articles
| publication date = May 1890
| publication date sortable = 1890-05
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/occultism-what-is-it/ TheosophyLib.com]
| publications = ''The Path'', vol. V, May 1890, pp. 55–58
| ctd rus = Джадж У.К. - Что такое оккультизм?
}}

Not only in the Theosophical Society, but out of it, are tyros in Occultism. They are dabblers in a fine art, a mighty science, an almost impenetrable mystery. The motives that bring them to the study are as various as the number of individuals engaged in it, and as hidden from even themselves as is the center of the earth from the eye of science. Yet the motive is more important than any other factor.

These dilletanti in this science have always been abroad. No age or country has been without them, and they have left after them many books of no particular value. Those of to-day are making them now, for the irresistible impulse of vanity drives them to collate the more or less unsound hypotheses of their predecessors, which, seasoned with a proper dash of mystery, are put forth to the crowd of those who would fain acquire wisdom at the cost-price of a book. Meanwhile the world of real occultists smiles silently, and goes on with the laborious process of sifting out the living germs from the masses of men. For occultists must be found and fostered and prepared for coming ages when power will be needed and pretension will go for nothing.

But the persons now writing about occultism and competent to do any more than repeat unproved formulæ and assertions left over from mediæval days, are few in number. It is very easy to construct a book full of so-called occultism taken from French or German books, and then to every now and then stop the reader short by telling him that it is not wise to reveal any more. The writings of Christian in France give much detail about initiations into occultism, but he honestly goes no further than to tell what he has gained from Greek and Latin fragments. Others, however, have followed him, repeated his words without credit, and as usual halted at the explanation.

There are, again, others who, while asserting that there is magic science called occultism, merely advise the student to cultivate purity and spiritual aspirations, leaving it to be assumed that powers and knowledge will follow. Between these two, theosophists of the self-seeking or the unselfish type are completely puzzled. Those who are selfish may learn by bitter disappointment and sad experience; but the unselfish and the earnest need encouragement on the one hand and warning on the other. As an Adept wrote years ago to London Theosophists: "He who does not feel equal to the work need not undertake a task too heavy for him." This is applicable to all, for every one should be informed of the nature and heaviness of the task. Speaking of this tremendous thing — Occultism — Krishna in the Bhagavad-Gita says: "During a considerable period of time this doctrine has been lost in the world * * * * This mystery is very important." We do not think that the doctrine has yet been restored to the world, albeit that it is in the keeping of living men — the Adepts. And in warning those who strive after occultism with a selfish motive he declares: "Confused by many worldly thoughts, surrounded by the meshes of bewilderment, devoted to the enjoyment of their desires, they descend to foul Naraka * * and hence they proceed to the lowest plane of being."

In what, then, does the heaviness of the Occultist's task consist? In the immensity of its sweep as well as the infinitude of its detail. Mere sweet and delightful longing after God will not of itself accomplish it, nor is progress found in aspiring to self-knowledge, even when as a result of that is found partial illumination. These are excellent; but we are talking of a problem whose implacable front yields to nothing but force, and that force must be directed by knowledge.

The field is not emotional, for the play of the emotions destroys the equilibrium essential to the art. Work done calling for reward avails not unless it has produced knowledge.

A few examples will show that in Occult Science there is a vastness and also a multiplicity of division not suspected by theosophical Occultists in embryo.

The element of which fire is a visible effect is full of centres of force. Each one is ruled by its own law. The aggregate of centres and the laws governing them which produce certain physical results are classed by science as laws in physics, and are absolutely ignored by the book-making Occultist because he has no knowledge of them. No dreamer or even a philanthropist will ever as such know those laws. And so on with all the other elements.

The Masters of Occultism state that a law of "transmutation among forces" prevails forever. It will baffle anyone who has not the power to calculate the value of even the smallest tremble of a vibration, not only in itself but instantly upon its collision with another, whether that other be similar to it or different. Modern science admits the existence of this law as the correlation of forces. It is felt in the moral sphere of our being as well as in the physical world, and causes remarkable changes in a man's character and circumstances quite beyond us at present and altogether unknown to science and metaphysics.

It is said that each person has a distinct mathematical value expressed by one number. This is a compound or resultant of numberless smaller values. When it is known, extraordinary effects may be produced not only in the mind of the person but also in his feelings, and this number may be discovered by certain calculations more recondite than those of our higher mathematics. By its use the person may be made angry without cause, and even insane or full of happiness, just as the operator desires.

There is a world of beings known to the Indians as that of the Devas, whose inhabitants can produce illusions of a character the description of which would throw our wildest romances into the shade. They may last five minutes and seem as a thousand years, or they may extend over ten thousand actual years. Into this world the purest theosophist, the most spiritual man or woman, may go without consent, unless the knowledge and power are possessed which prevent it.

On the threshold of all these laws and states of being linger forces and beings of an awful and determined character. No one can avoid them, as they are on the road that leads to knowledge, and they are every now and then awakened or perceived by those who, while completely ignorant on these subjects, still persist in dabbling with charms and necromantic practises.

It is wiser for theosophists to study the doctrine of brotherhood and its application, to purify their motives and actions, so that after patient work for many lives, if necessary, in the great cause of humanity, they may at last reach that point where all knowledge and all power will be theirs by right.

{{Style P-Signature|Eusebio Urban.}}

Judge W.Q. - Evolution

2026-10-30T14:57:20Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Evolution
| description = On evolution as the periodic coming-forth of all things from the Absolute and their return to it, the illusory nature of what we call matter, and why Theosophy's doctrine of the soul's successive incarnations differs radically from both theology's special creation and materialist science's common origin of the race.
| work type = articles
| publication date = August 1890
| publication date sortable = 1890-08
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/evolution/ TheosophyLib.com]
| publications = ''The Path'', vol. V, August 1890, pp. 145–148
| ctd rus = Джадж У.К. - Эволюция
}}

The word "evolution" is the best word from a theosophical standpoint to use in treating of the genesis of men and things, as the process which it designates is that which has been always stated in the ancient books from whose perusal the tenets of the wisdom religion can be gathered. In the Bhagavad Gita we find Krishna saying that "at the beginning of the day of Brahma all things come forth from the non-developed principle, and at the coming on of Brahma's night they are resolved into it again", and that this process goes on from age to age. This exactly states evolution as it is defined in our dictionaries, where it is said to be a process of coming forth or a development. The "days and nights of Brahma" are immense periods of time during which evolution proceeds, the manifestation of things being the "day" and their periodical resolution into the Absolute the "night".

If, then, everything is evolved, the word creation can only be properly applied to any combination of things already in existence, since the primordial matter or basis cannot be created.

The basis of the theosophical system is evolution, for in theosophy it is held that all things are already in ''esse'', being brought forth or evolved from time to time in conformity to the inherent law of the Absolute. The very next question to be asked is, What is this inherent law of the Absolute? as nearly as can be stated. Although we do not and cannot know the Absolute, we have enough data from which to draw the conclusion that its inherent law is to periodically come forth from subjectivity into objectivity and to return again to the former, and so on without any cessation. In the objective world we have a figure or illustration of this in the rising and setting of the sun, which of all natural objects best shows the influence of the law. It rises, as H.P. Blavatsky says, from the (to us) subjective, and at night returns to the subjective again, remaining in the objective world during the day. If we substitute, as we must when attempting to draw correspondences between the worlds, the word "state" for locality or place, and instead of the sun we call that object "the Absolute", we have a perfect figure, for then we will have the Absolute rising above the horizon of consciousness from the subjective state, and its setting again for that consciousness when the time of night arrives, — that is, the night of Brahma. This law of periodicity is the same as that of the cycles, which can be seen governing in every department of nature.

But let us assume a point of departure so as to get a rapid survey of evolution theosophically considered. And let it be at the time when this period of manifestation began. What was projected into the objective world at that time must have been life itself, which under the action of the law of differentiation split itself up into a vast number of lives, which we may call individual, the quantity of which it is not possible for us of finite mind to count. In the Hindu system these are called Jivas and Jivatman. Within these lives there is contained the entire plan to be pursued during the whole period of manifestation, since each life is a small copy of the great All from which it came. Here a difficulty arises for studious minds calling for some attention, for they may ask "What then do you do with that which we call 'matter', and by and through which the lives manifest themselves?"

The reply is that the so-called matter is an illusion and is not real matter, but that the latter — sometime known in Europe as primordial matter — cannot be seen by us. The real matter is itself only another form of the life first thrown out, but in a less perfect state of differentiation, and it is on a screen of this real matter that its inner energies project pictures which we call matter, mistaking them for the real. It may then be further asked, "Have we not been led to suppose that that which we supposed was matter but which you now say is an illusion is something absolutely necessary to the soul for acquiring experience of nature?" To this I reply that such is not the case, but that the matter needed for the soul to acquire experience through is the real unseen matter. It is that matter of which psychic bodies are composed, and those other "material" things all the way up to spirit. It is to this that the Bhagavad Gita refers where it says that spirit (purusha) and matter (prakriti) are coeternal and not divisible from each other. That which we and science are accustomed to designate matter is nothing more than our limited and partial cognition of the phenomena of the real or primordial matter. This position is not overturned by pointing to the fact that all men in general have the same cognitions of the same objects, that square objects are always square and that shadows fall in the same line for all normal people, for even in our own experience we see that there is such a thing as a collective change of cognition, and that thus it is quite possible that all normal people are merely on the single plane of consciousness where they are not yet able to cognize anything else. In the case of hypnotizing everything appears to the subject to be different at the will of the operator, which would not be possible if objects had any inherent actuality of their own apart from our consciousness.

In order to justify a discussion of the Theosophical system of evolution, it is necessary to see if there be any radical difference between it and that which is accepted in the world, either in scientific circles or among Theologians. That there is such a distinction can be seen at once, and we will take first that between it and Theology. Here, of course, this is in respect to the genesis of the inner man more especially, although Theology makes some claim to know about race descent. The Church either says that the soul of each man is a special creation in each case or remains silent on the subject, leaving us, as it was once so much the fashion to say, "In the hands of a merciful Providence", who after all says nothing on the matter. But when the question of the race is raised, then the priest points to the Bible, saying that we all come from one pair, Adam and Eve. On this point Theology is more sure than science, as the latter has no data yet and does not really know whether we owe our origin to one pair, male and female, or to many. Theosophy, on the other hand, differs from the Church, asserting that Paramatma alone is self-existing, single, eternal, immutable, and common to all creatures, high and low alike; hence it never was and never will be created; that the soul of man evolves, is consciousness itself, and is not specially created for each man born on the earth, but assumes through countless incarnations different bodies at different times. Underlying this must be the proposition that, for each Manvantara or period of manifestation, there is a definite number of souls or egos who project themselves into the current of evolution which is to prevail for that period or manvantara. Of course this subject is limitless, and the consideration of the vast number of systems and worlds where the same process is going on with a definite number of egos in each, staggers the minds of most of those who take the subject up. And of course I do not mean to be understood as saying that there is a definite number of egos in the whole collection of systems in which we may imagine evolution as proceeding, for there could be no such definiteness considered in the mass, as that would be the same as taking the measure of the Absolute. But in viewing any part of the manifestation of the Absolute, it is allowable for us to say that there are to be found such a definite number of egos in that particular system under consideration; this is one of the necessities of our finite consciousness. Following out the line of our own argument we reach the conclusion that, included within the great wave of evolution which relates to the system of which this earth is a part, there are just so many egos either fully developed or in a latent state. These have gone round and round the wheel of rebirth, and will continue to do so until the wave shall meet and be transformed into another. Therefore there could be no such thing as a special creation of souls for the different human beings born on this earth, and for the additional reason that, if there were, then spirit would be made subservient to illusion, to mere human bodies. So that in respect to theology we deny the propositions, first, that there is any special creation of souls, second, that there is, or was, or could be by any possibility any creation of this world or of any other, and third, that the human race descended from one pair.

In taking up the difference existing between our theory and that of science we find the task easy. Upon the question of progress, and how progress or civilization may be attained by man, and whether any progress could be possible if the theories of science be true, our position is that there could be no progress if the law of evolution as taught in the schools is true, even in a material sense. In this particular we are diametrically opposed to science. Its assumption is that the present race on the earth may be supposed to belong to a common stock which in its infancy was rude and barbarous, knowing little more than the animal, living like the animal, and learning all it now knows simply by experience gained in its contest with nature through its development. Hence they give us the paleolithic age, the neolithic age, and so on. In this scheme we find no explanation of how man comes to have innate ideas. Some, however, seeing the necessity for an explanation of this phenomenon, attempt it in various ways; and it is a phenomenon of the greatest importance. It is explained by theosophy in a way peculiar to itself, and of which more will be said hereafter.

{{Style P-Signature|W.Q.J.}}

Judge W.Q. - Are We Deserted?

2026-10-30T14:57:16Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Are We Deserted?
| description = Against fears, raised after H.P. Blavatsky's death, that the Adepts have abandoned the Theosophical Society, Judge argues from the Masters' own stated motives and methods that Their help could not reasonably cease before the Society's mission is accomplished.
| work type = articles
| publication date = August 1891
| publication date sortable = 1891-08
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/are-we-deserted/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, August 1891, pp. 140–142
| ctd rus = Джадж У.К. - Разве мы оставлены
}}

Following on the departure of H.P.B. from the scene of action, some weak voices in the Society have asked, "Have the Adepts deserted us?" This question has also come from those who are not weak in character, but who certainly do not understand very clearly what the Adepts are or how They work. And in the use of the term "Adept" are included also "Mahatmas", "Brothers", "Masters".

That these beings exist we have no manner of doubt, since for those who have studied in the right way plenty of proof has been offered; for others the proofs exist within themselves. The former class has had tangible evidence in the way of letters and appearances of the Adepts before their eyes; the latter long ago concluded that the Masters are necessities of evolution. Those who received proof palpable were those whose karma and past work entitled them to it; the others, having in previous lives gone through the experience and the argument, now quickly decided that, inasmuch as there are grades of intelligence and wisdom and power below ourselves, so there must beyond us be still other grades, all leading up, ex necessitate rei, to the Adept or Master of whatever degree.

Now in the Society's ranks there have always been three mental positions held in respect to the question whether or not the Adepts — once admitted as existing — have anything in particular to do with the Theosophical Society. These are, first, that they have; second, that they have not; third, sometimes doubt about it, at others surety that they have, — in fact, wavering.

Those who think that the T.S. movement is merely a natural development of thought cannot be affected by the present discussion; the first and third classes are interested in the matter. To those it should at once occur that in the West the idea of the existence of the Adepts and of Their connection with our movement was first brought forward in this century and in our Society by H.P. Blavatsky, who, consistently throughout her career, has declared that the Adepts — whom she was pleased to call her Masters — directed her to engage in this work and have always helped and directed her throughout. That They should so direct her and then desert the Society she founded merely because her body came to its dissolution seems so illogical as to be unthinkable. Many persons have affirmed to the reception of messages in writing from the same Masters, in which They said that some of Their efforts were for the benefit of the T.S. Among these persons we may mention Mr. A.P. Sinnett, who has never abandoned that position, and who to-day possesses a great number of such letters. Why should the unseen founders withdraw Their help when the work of the Society has but just begun to have its due effect upon the age? There seems to be no reasonable reply.

Once that we admit the existence of the Adepts and that They have adopted the T.S. as one of Their agents in this century for disseminating the truth about man and nature, we are bound to suppose that ordinary common-sense rules would govern as to the continuance of help or its withdrawal. Now one of the most obvious conclusions is that the Society should not be deserted until it had accomplished its mission or had utterly failed. Sixteen years of steady work show an enormous effect produced upon the thought of America, Europe, and Asia; but that portion of the work has been in the line of fighting against odds and breaking down of opposition, with a beginning in this sixteenth year of an interest in the doctrines brought to the attention at the West by the efforts of our members. From that we must, as reasonable and foresighted beings, deduce the necessity for continuance of assistance. It is plain that our work of clear promulgation and wise building-up is still before us. Why then should the Adepts desert us? Still no reasonable reply can be found.

But considering what we know of the motives and methods held and pursued by the Adepts, we cannot for a moment suppose our real founders and constant helpers could yet leave us to fight alone. In letters and messages from Them we read that Their motive is to help the moral — and hence external — progress of humanity, and Their methods to work from behind the scenes by means of agents suited for the work. Those letters and messages also say that the agency is not restricted to one person, but that all sincere lovers of truth are used to that end, whether they know of it or not. The departure of H.P.B. does not remove the other sincere lovers of truth from the scene, nor does it prevent the Adepts from sending messages if needed. Such messages have been received before H.P.B.'s departure by persons in no way connected with her, and have since that sad event also come to encourage those who are entitled to such encouragement. The contents of these are not for the public, nor indeed for anyone save those to whom they have come.

Yet even if no such messages had been received, there is ample evidence, for those who are not blind, of the help of the Masters. For, as They said long ago that the work would be helped, so it has been; no other reason can be given for the increase of the work in America, since the personal effort put forth by the members will not account for the spreading of the movement. And now let it stand as a prophecy made in the messages spoken of, that in the kingdom of Great Britain and in Europe there will in five years be seen a similar spreading of Theosophy. Let no one of us, then, be in any way cast down. As the Masters exist, so They help us; and as we deserve, so will They repay.

{{Style P-Signature|W.Q.J.}}

Judge W.Q. - The Sevenfold Division

2026-10-30T14:57:12Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Sevenfold Division
| subtitle = Why Not Change The Designation?
| description = Against speaking of man's "seven principles," which wrongly implies seven distinct spirits, Judge proposes that Atma be recognized as the one indivisible principle acting through six vehicles, and tabulates the correspondence with Sinnett's sevenfold scheme.
| work type = articles
| publication date = April 1890
| publication date sortable = 1890-04
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/the-sevenfold-division/ TheosophyLib.com]
| publications = ''The Path'', vol. V, April 1890, pp. 14–15
| ctd rus = Джадж У.К. - Семеричное деление
}}

Mr. Sinnett's book ''Esoteric Buddhism'' has done a great deal towards bringing before the West the Eastern philosophy regarding man and his constitution, but it has also served to perpetuate the use of a word that is misleading and incorrect. In that work on p. 61 he states, "Seven distinct principles are recognized by Esoteric Science as entering into the constitution of man", and then gives his scheme of division thus, The body, Vitality, Astral Body, Animal Soul, Human Soul, Spiritual Soul, and seventh, Spirit or Atma. Now if Spirit be, as the whole philosophy declares, in all and through all, it is erroneous to call it one of the series. This very early led to the accusation that we believed in seven distinct spirits in man. It always leads to misconception, and directly tends to preventing our understanding fully that the Atma includes, and is the substratum of, all the others. In India it caused a protracted and, at times, heated discussion between the adherents of the rigid seven-fold classification of ''Esoteric Buddhism'' and several learned and unlearned Hindus who supported a four-fold or five-fold division. During that debate the chief Hindu controverter, while holding to a different system, admitted the existence of "a real esoteric seven-fold classification," which of course cannot be given to the public. Mr. Sinnett also evidently made a mistake when he said that the first mentioned division is the esoteric one.

Now it would seem that many of these misconceptions and differences could be prevented if a word were adopted and invariably used that would clearly express the idea intended to be conveyed. As the prime declaration of theosophy is that all these so-called bodies and appearances are for the purpose of enabling the ONE — the Atma — to fully comprehend nature and "bring about the aim of the soul", why not denominate all that it uses for that purpose as vehicles? This name is strictly in accord with all parts of the philosophy. It is in effect the same as Upadhi, or basis, foundation, carrier. By its use we make no error when we say that theosophy declares there is Atma, which works with and through six vehicles. Strictly, the body is a vehicle for the astral body, it for the next, and so on up to Atma, which is therefore seen to be all and in all, as is clearly declared in ''Bhagavad-Gita''.

This change, or to some other than "principles," should be adopted by all theosophists, for every day there is more inquiry by new minds, and theosophists themselves, indeed, need to use their words with care when dealing with such subjects. Or if greater clearness is desired, let us say that there is one principle which acts through six vehicles. The scheme will then stand thus:

{|
| Atma (spirit), one principle, indivisible.
|-
| colspan="2" | Its vehicles are,
|-
|    Buddhi || Spiritual Soul
|-
|    Manas || Human Soul
|-
|    Kama Rupa || Animal Soul
|-
|    Linga Sharira || Astral Body
|-
|    Prana or Jiva || Vitality
|-
|    Rupa || The Body
|}

Names have power, and if we go on talking of 7 principles when in truth there is but one, we are continually clouding our conception of theosophic truth.

{{Style P-Signature|Eusebio Urban.}}

Judge W.Q. - The Formation of Crystals

2026-10-30T14:57:08Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = The Formation of Crystals
| note = Article by Sarah Corbett, with an editor's note by W.Q. Judge appended.
| description = Sarah Corbett's exposition of Froebel's intuitions on the formation of crystals as a mirror of human evolution, with an editor's note by Judge urging Theosophists to study such laws of the mineral kingdom before aspiring to adeptship.
| work type = articles
| publication date = February 1893
| publication date sortable = 1893-02
| publication place = ''The Path''
| read links = [https://blavatsky.net/formation-of-crystals/ Blavatsky.net]
| publications = ''The Path'', vol. VII, February 1893, pp. 356–357
| ctd rus = Джадж У.К. - Образование кристаллов
}}

In the writings of Froebel, the German mineralogist and educator, there are some interesting passages on the formation of crystals. He says, "The world of crystals proclaimed to me in distinct and unequivocal terms the laws of human life".

{{Style P-Quote|"What the spiritual eye sees inwardly in the world of thought and mind, it sees outwardly in the world of crystals".

"Man in his external manifestation, like the crystal, bearing within himself the living unity, shows at first more one-sidedness, individuality, and incompleteness, and only at a later period rises to all-sidedness, harmony, and completeness".}}

Having thus perceived intuitionally the inner meaning of development as seen in crystals, he describes in detail the action of force in its tendency

{{Style P-Quote|"to represent each thing in unity, individuality, and diversity; to generalize the most particular and to represent the most general in the most particular; and, lastly, to make the internal external, the external internal, and to represent both in harmony and union".}}

He speaks especially of "the tendency of force to derive the line and the plane from the point, to represent the point as a line and as a plane, the line as a point and as a plane, to contract the line into a point and expand it into a plane", etc. These processes are illustrated in the formation of the different crystal forms. The inner nature of the force is always spherical, and the crystal having passed through various stages tends to return to the spherical form.

{{Style P-Quote|"The force at last reaches so high a degree of tension of inner and outer opposition that even the external results show that the tendency to relieve this antithesis has become the chief tendency of the force".}}

This is the story of evolution and involution given in a few words, and is even more significant for us with our wider knowledge than it was for Froebel himself. Yet he says that to him the crystals were "a mirror of the development and history of mankind". Much more are they so for the student of evolution.

He describes the development of the cube form according to the law of necessity. The force proceeds from a centre, and there is always at that centre a set of three bilateral directions perpendicular to one another.

{{Style P-Quote|"The result of the predominance of these three bilateral perpendicular directions must be a crystal limited by straight lines and planes, revealing in every part the inner nature and action of the force".}}

The cube is the only form which fulfils these conditions. For "each of the eight corners shows the perpendicularity of the three bilateral directions at the centre, and thus indicates externally the centre of the cube. Similarly, the three sets of four parallel edges show each of the inner directions fourfold. The six faces mark in their centres the six terminal points of the three bilateral directions, and thus determine the invisible centre of the cube".

He then explains the development of other regular forms from the cube — the tetrahedron and octahedron, by the tendency of the corners to become planes, the faces to become points, etc., and thus traces the inner meaning of the development of form. Following his line of thought carefully, one is not surprised that he saw so clearly the analogy between human development and the development of crystals, and that he saw in crystallography "the possibility of direct proof of the inner connection of all things".

{{Style P-Signature|Sarah Corbett, F.T.S.}}

{{Style P-Separator custom}}

'''Editor's Note.''' — The foregoing short article is highly suggestive, and a study of the laws governing formation of crystals would be very instructive for Theosophists. The whole scheme of evolution on the planet had to be gone through in the mineral kingdom before the materials could be gotten ready for animal and present human bodies. These laws therefore are at the bottom of our mental and physical acts, inclusive of occult phenomena of every sort. Next after this are chemical laws, which must be understood as well as the first before the student can do anything practical in occultism. And when students study these and comprehend their complexity and vast range, it will be seen how foolish it is to wish to be Adepts when we are only children, and how much better it would be for the world if Theosophists hungered to seek and to save the world from its sorrow, rather than to be ever wishing to see wonders in nature and to do what only scientific training for lives can enable us to do. Disciples are many, but earnest, devoted, self-sacrificing disciples are few.

{{Style P-Signature|William Q. Judge.}}

Judge W.Q. - "Men Karmic Agents"

2026-10-30T14:57:04Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = "Men Karmic Agents"
| description = On H.P. Blavatsky's technical sense of "Karmic Agent" — a person or Adept who concentrates and precipitates another's Karma more quickly than it would otherwise unfold — as distinct from the general sense in which every being is a Karmic agent to every other.
| work type = articles
| publication date = March 1892
| publication date sortable = 1892-03
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/men-karmic-agents/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, March 1892, pp. 392–393
| ctd rus = Джадж У.К. - Люди - проводники кармы
}}

The above is the title of an essay in the T.P.S. series<ref>''Theosophical Siftings'', vol. VI.</ref> by Alexander Fullerton, in which he treats the question solely in regard to whether we should take punitive or reformatory measures with those of our fellow-beings who transgress in those respects in which we so often see culpability. In that essay he has said a great deal that cannot be controverted from the general rules prevailing, but there are other considerations, and also other ways of understanding the term "Karmic Agent".

For this H.P.B had a particular and technical meaning under which the Karmic Agent is at once removed from the ordinary general mass to which the essay in the ''Siftings'' has reference. A statement of the law of Karma of course makes not only men karmic agents but also every other being in the Cosmos, inasmuch as they are all under the law of action and reaction, and, with the same law, go to make Cosmos what it is. Taken as a unit in the general mass of men, each man is a Karmic agent in the above sense, just as each horse and dog, or the rain and the sun are. So in our daily actions, even the smallest, whether we are conscious or not of the effect, we are such agents. A single word of ours may have an influence for a lifetime upon another. It may cause once more the fire of passion to blaze up, or bring about a great change for good. We may be the means of another's being late for an appointment and thus save him from calamity or the reverse, and so on infinitely. But all this is very different from the technical sense I have referred to, and which might be taken to be the sense of the title of the article thus specially removed from the general class.

The special sense is in this: a "Karmic Agent" is one who concentrates more rapidly than is usual the lines of influence that bring about events sometimes in a strange and subtle way. Of these there are two classes; the first those among the mass who, from the lives they have led in the past, arrive in this one gifted — or cursed — with the power unknown to themselves. The second, those who by training have the power, or rather have become concentrators of the forces, and know it to be the case. Of these are the Adepts, both great and small. An instance of this may be found in the life of Zanoni as related by Bulwer Lytton. It was observed that those who met Zanoni soon showed in their affairs very great changes, and although Lytton's son has said, out of his imagination, I think, that his father never intended what theosophists say he did by the book, there is no doubt that Bulwer meant to teach and illustrate the law.

In Patanjali's ''Yoga Aphorisms'' it is also spoken of in the 36th Aphorism, second book, thus (Amer. Ed.): "When veracity is complete the Yogee becomes the focus for the Karma resulting from all actions good and bad;" and in the Bombay edition, "when veracity is complete he is the receptacle of the fruit of works."

It is a well-known tradition in India, called by the civilized West a superstition, that if one should meet and talk with an Adept his Karma good and bad would come to a head more quickly than usual, and thus that the Adept could confer a boon, letting the evil pass and increasing the good. I have conversed with those who asserted they had by chance met Yogis in the forest with whom they talked, telling them that some dear friend was sick unto death, and then on returning home found that the sickness had all gone at the very time of the conversation. And others met such men, who told them that the meeting would bring on the opposite by reason of quick concentration, but that even that would be a benefit, as it would, as it were, eat up much unpleasant Karma once for all. Of this class of traditions is the story of the centurion's daughter and Jesus of Nazareth.

And H.P.B. held that there are many people in the world, engaged in its affairs, who are, without knowing it, Karmic agents in this special sense, and continually bring to others good and bad sudden effects which otherwise would have come slowly to pass, spread over many more days or years, and showing in a number of small events instead of in one.

If this theory be true, we have here also the explanation of the superstition of the evil eye, which is only a corrupt form of the knowledge that there are such Karmic agents among us who by looking at others draw together very quickly effects that without the presence of the Karmic agent might never have been noticed because of their taking more time to transpire.

But if we follow too strictly the theory that men are Karmic agents for the punishment or reformation of others, many mistakes will be made and much bad feeling engendered in others, making it inevitable that we who cause these feelings must receive some day, in this life or another, the exact reaction. And on the other hand, we should not shrink from the duty to relieve pain and sorrow if we can, for it is both cowardice and conceit to say that we will not help this or that man because it is his Karma to suffer. In the face of suffering it is our good Karma to relieve it if in our power. We are ignorant at best, and cannot tell what will be the next result of what we are about to do or to suggest; hence it is wiser not to assume too often and on too small occasions to be the reformers or punishers as agents for Karma of those who seem to offend.

{{Style P-Signature|D.K.}}

{{Footnotes}}

Judge W.Q. - Karma in the Desatir

2026-10-30T14:57:00Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Karma in the Desatir
| description = Selections from the Persian prophetic book the Desatir, in the words of "the Prophet Abad," on retributive Karma across human and animal rebirths, and even the punishment visited upon ravenous beasts for the misdeeds of a former life.
| work type = articles
| publication date = October 1891
| publication date sortable = 1891-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/karma-in-the-desatir/ TheosophyLib.com]
| publications = ''The Path'', vol. VI, October 1891, pp. 221–223
| ctd rus = Джадж У.К. - Карма в Десатире
}}

The ''Desatir'' is a collection of the writings of the different Persian Prophets, one of whom was Zoroaster. The last was alive in the time of Khusro Parvez, who was contemporary with the Emperor Heraclius and died only nine years before the end of the ancient Persian monarchy. Sir William Jones was the first who drew the attention of European scholars to the ''Desatir''. It is divided into books of the different prophets. In this article the selections are from the "Prophet Abad".

{{Style P-Quote|"In the name of Lareng! Mezdam<ref>Mezdam is the Lord God, so to say.</ref> separated man from the other animals by the distinction of a soul, which is a free and independent substance, without a body or anything material, indivisible and without position, by which he attaineth to the glory of the angels.

"By his knowledge he united the soul with the elemental body. If one doeth good in an elemental body, and possesseth useful knowledge, and acts aright, and is a Hirtasp, and doth not give pain to harmless animals, when he putteth off the inferior body I will introduce him to the abode of the angels that he may see me with the nearest angels.

"And every one who wisheth to return to the lower world and is a doer of good shall, according to his knowledge and conversation and actions, receive something, either as a King or Prime Minister, or some high office or wealth, until he meeteth with a reward suited to his deeds.

"Those who, in the season of prosperity, experience pain and grief suffer them on account of their words or deeds in a former body, for which the Most Just now punisheth them.

"In the name of Lareng! Whosoever is an evil doer, on him He first inflicteth pain under human form: for sickness, sufferings of children while in their mother's womb, and after they are out of it, and suicide, and being hurt by ravenous animals, and death, and being subjected to want from birth to death, are all retributions for past actions: and in like manner as to goodness.

"If any one knowingly and intentionally kill a harmless animal and do not meet with retribution in the same life either from the unseen or the earthly ruler, he will find punishment awaiting him at his next coming."}}

Certain verses declare that foolish and evil doers are condemned to the bodies of vegetables, and the very wicked to the form of minerals, and then declare they so remain,

{{Style P-Quote|"Until their sins be purified, after which they are delivered from this suffering and are once more united to a human body: and according as they act in it they again meet with retribution."}}

In the ''Desatir'' the doctrine is held that animals are also subject to punishment by retributive Karma; thus:

{{Style P-Quote|"If a ravenous animal kill a harmless animal it must be regarded as retaliation on the slain, since ferocious animals exist for the purpose of inflicting such punishment. The slaying of ravenous animals is laudable, since they in a former existence have been shedders of blood and slew the guiltless. The punisher of such is blest.

"The lion, the tiger, the leopard, the panther, and the wolf, with all ravenous animals, whether birds, quadrupeds, or creeping things, have once possessed authority; and every one whom they kill hath been their aider or abettor who did evil by supporting or assisting, or by the orders of, that exalted class; and having given pain to harmless animals are now punished by their own masters. In fine, these grandees, being invested with the forms of ravenous beasts, expire of suffering and wounds according to their misdeeds; and if any guilt remain they will return a second time and suffer punishment along with their accomplices."}}

{{Style P-Signature|Bryan Kinnavan.}}

Judge W.Q. - Of Occult Powers and Their Acquirement

2026-10-30T14:56:56Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Of Occult Powers and Their Acquirement
| description = Against the hope, common even among Theosophists, that the Adepts will intervene to grant occult powers such as clairaudience, Judge quotes a Master's own words that such powers must be self-acquired by each student, and can then only be set in motion — never bestowed — by a Master.
| work type = articles
| publication date = February 1889
| publication date sortable = 1889-02
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/of-occult-powers-and-their-acquirement/ TheosophyLib.com]
| publications = ''The Path'', vol. III, February 1889, pp. 342–343
| ctd rus = Джадж У.К. - Об оккультных силах и их приобретении
}}

There are thousands of people in the United States, as well in the ranks of the Society as outside, who believe that there are certain extraordinary occult powers to be encompassed by man. Such powers as thought reading, seeing events yet to come, unveiling the motives of others, apportation of objects, and the like, are those most sought after, and nearly all desired with a selfish end in view. The future is inquired into so as to enable one to speculate in stocks and another to circumvent competitors. These longings are pandered to here and there by men and societies who hold out delusive hopes to their dupes that, by the payment of money, the powers of nature may be invoked.

Even some of our own members have not been guiltless of seeking after such wonderful fruit of knowledge with those who would barter the Almighty, if they could, for gold.

Another class of earnest theosophists, however, have taken a different ground. They have thought that certain Adepts who really possess power over nature, who can both see and hear through all space, who can transport solid objects through space and cause written messages to appear at a distance with beautiful sounds of astral bells, ought to intervene, and by the exercise of the same power make these earnest disciples hear sounds ordinarily called occult, and thus easily transmit information and help without the aid of telegraph or mailboat. But that these Beings will not do this has been stated over and over again; for the kingdom of heaven is not given away, it must be "taken by violence." It lies there before us to be entered upon and occupied, but that can be only after a battle which, when won, entitles the victor to remain in undisturbed possession.

As many have seemed to forget these rules, I thought it well to offer them the following words from one of those very Adepts they seek to meet:

{{Style P-Quote|"The educing of the faculty of hearing occult sounds would be not at all the easy matter you imagine. It was never done to any one of us, for the iron rule is that what powers one gets he must himself acquire, and when acquired and ready for use, the powers lie dumb and dormant in their potentiality like the wheels in a music box, and only then is it easy to wind the key and start them. * * * Yet every earnestly-disposed man may acquire such powers practically; that is the finality of it. There are no more distinctions of persons in this than there are as to whom the sun shall shine upon or the air give vitality to. There are the powers of all nature before you; take what you can."}}

This is perfectly clear and strictly according to the Secret Canon. "When the materials are all prepared and ready, the architect shall appear"; and when we have acquired the powers we seek, by educing them ourselves from our inner being, the Master will then be ready and able to start into exercise that which we have obtained.

But — even here is an important point. This: if the Master can, so to say, wind the key and thus start the machinery, He can also refuse to give the necessary impulse. For reasons that have to do with the motives and life of students, it may be advisable for a while not to permit the exercise of these powers which "lie dumb and dormant in their potentiality." To sanction their use might in one lead to the ruin of other lives, or in another to personal disaster and retardation of true progress.

Therefore the Master says that quite often he may not only refuse to give the start, but yet further may prevent the wheels from moving.

{{Style P-Quote|There are the powers of all nature before you; take what you can.}}

{{Style P-Signature|Rodriguez Undiano.}}

Judge W.Q. - Spiritual Gifts and Their Attainment

2026-10-30T14:56:52Z

24pmBot1: Publish original English text, transcribed from original Path volume scans, with Russian translation link and source citation

{{Judge-article
| title = Spiritual Gifts and Their Attainment
| description = On why "spiritual gifts," in Paul's sense, are better understood as the natural fruits of growth than as gifts bestowed from without, and on the two practical disciplines — welcoming every divine impulse, and faithfully performing every known duty — by which such growth is attained.
| work type = articles
| publication date = February 1889
| publication date sortable = 1889-02
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/spiritual-gifts-and-their-attainment/ TheosophyLib.com]
| publications = ''The Path'', vol. III, February 1889, pp. 389–341
| ctd rus = Джадж У.К. - Духовные дары и их достижение
}}

One of the questions which a Theosophist is apt to ask, and to ask with some earnestness and intensity, is, How can I make progress in the higher life? How can I attain spiritual gifts? For the phrase "spiritual gifts," which is a rather loose-jointed expression, we are indebted to Paul, the Apostle and Adept, who thus wrote to the Corinthian Church: "Concerning spiritual gifts, brethren, I would not have you ignorant." Among the "gifts" which he goes on to enumerate are these, — wisdom, knowledge, faith, healing, the working of miracles, prophecy, discerning of spirits, the speaking of divers tongues, and the interpretation of tongues. And while the Apostle urges the Corinthians to "covet earnestly the best gifts," he yet proceeds to show them a more excellent way, namely the supreme law of love. "Now abideth," he says, "faith, hope, charity (or love), these three; but the greatest of these is charity." Spiritual gifts, then, however desirable their possession may be, are plainly not, in the opinion of this good Adept, on the highest plane, not the supreme object of human attainment, or the most excellent way of reaching human perfection. They may doubtless properly be regarded as evidences of advancement on the higher planes of thought and spiritual life, and may be coveted and used for the benefit of others; but they are not in themselves the chief object of human desire. For man's supreme aim should be to become God, and "God is love."

But let us look at the matter a little more closely. In the first place, what is a "gift"? What is the common acceptation of the word? Clearly something given to or bestowed upon a recipient, not something which a man already possesses, or which he may obtain by a process of growth or development. The latter, strictly speaking, would be a "fruit," not a gift. A tree which has been producing nothing but leaves and branches for many years finally breaks out into blossom and fruit. No new "gift" has been conferred upon it; it has simply reached a stage of development in its natural growth where certain powers, inherent in the tree from the beginning, have an opportunity to assert themselves. In the same way the transcendental powers possessed by the Adepts are not gifts; but the natural result of growth in certain directions, and the necessary efflorescence, so to speak, of the profound development in their cases of those spiritual potentialities which are the birthright of all men.

Taking this view of the meaning of the word, I think most Theosophists will be ready to admit that the phrase "spiritual gifts" is a misnomer. There are and can be no gifts for man to receive. Whatever the student of the higher life is, he is as the result of his past labors. Whatever he may become in the future will be due to his own efforts. He may develope his latent faculties and in time become an Adept, or he may drift along the currents of life without aim or effort, till he finally sinks into oblivion. His destiny is in his own hands, and is in no way dependent upon "gifts."

Bearing in mind, however, the manifold nature of man, the subject may be looked at from another point of view. For all practical purposes man may be said to consist of body, soul, and spirit, the soul being the true ego, and the spirit one with the Supreme. And regarding these for the time as separate entities, it is perfectly true, as James, another apostle, puts it, that "every good gift and every perfect gift is from above." Every aspiration of the soul for spiritual things, every resolve of the man to lead a purer life, every helping outstretched hand to a weaker brother, every desire for the truth, all hungering and thirsting after righteousness: — these and like yearnings and strivings of the soul have first of all come from above, from the Divine within. In this sense they may be called "gifts," — gifts from the higher nature to the lower, from the spiritual to the human. And this action of the above upon the below is seen in those humane attributes, or qualities, or virtues — whatever one may be pleased to call them — which Paul in another place enumerates as the "fruits of the spirit, — love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance."

Looked at from either of these points of view, how can we attain spiritual gifts? The answer would seem to depend upon what we are really striving for. If the extraordinary powers of the Adepts have captivated our fancy and fired our ambition, then we must possess our souls in patience. Few, if any, of us are at all fitted for a "forcing" process. We must be content to wait and work; to grow and develope; line upon line, precept upon precept, here a little and there a little, till, ages hence perhaps, we come to the full stature of the perfect man. If, however, wisely recognizing our limitations, we strive instead after what may be termed the ordinary manifestations of the spirit, two obvious lines of conduct suggest themselves.

Every impulse from above, every prompting of the Divine within, should meet at once with a hearty welcome and response. If you feel as if something urged you to visit some sick or afflicted neighbor or friend, obey the suggestion without delay. If the wish to turn over a new leaf comes into the lower consciousness, don't wait till next New Year's before actually turning it over; turn it now. If some pathetic story of suffering has moved you, act on the emotion while your cheeks are still wet with tears. In short, put yourself at once in line with the Divine ways, in harmony with the Divine laws. More light, more wisdom, more spirituality must necessarily come to one thus prepared, thus expectant. How can a bar of iron be permeated with the earth's magnetism if it is placed across instead of in line with the magnetic meridian? How can a man expect spiritual gifts or powers if he persists in ignoring spiritual conditions, in violating spiritual laws? To obtain the good, we must think good thoughts; we must be filled with good desires; in short, we must be good.

And this practical suggestion is to fulfil faithfully and conscientiously every known duty. It is in and through the incidents of daily life, in work well done, in duties thoroughly performed, that we to-day can most readily make progress in the higher life, — slow progress, it may be, but at any rate sure. These are stepping stones to better things. We advance most rapidly when we stop to help other wayfarers. We receive most when we sacrifice most. We attain to the largest measure of Divine love when we most unselfishly love the brethren. We become one with the Supreme most surely when we lose ourselves in work for Humanity.

{{Style P-Signature|Dies Non.}}

Judge W.Q. - Hypnotism—Mesmerism

2026-10-30T14:56:48Z

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{{Judge-article
| title = Hypnotism—Mesmerism
| subtitle = Science Takes A Step
| description = On the medical profession's belated rediscovery, under the new name "hypnotism," of phenomena long known to mesmerists and to the common people, and on Dr. Dods's forgotten 1850 lectures on "Electrical Psychology" which anticipated the same precautions now urged by Dr. Charcot.
| work type = articles
| publication date = May 1890
| publication date sortable = 1890-05
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/hypnotism-mesmerism/ TheosophyLib.com]
| publications = ''The Path'', vol. V, May 1890, pp. 44–46
| ctd rus = Джадж У.К. - Гипнотизм-месмеризм
}}

The encyclopædias are not yet out of print which have classed mesmerism among the foolish superstitions of the ignorant played upon for profit by the quick-witted impostor, nor are the learned doctors dead who have published articles in support of the encyclopædias, yet to-day the most eminent physicians in Europe declare that Mesmer was right and that mesmerism is not a superstition, but that it is necessary for reputations to adopt a new name, — so mesmerism is rechristened Hypnotism. In this way those doctors who laughed at and derided what has long been known to the common people may now learnedly discuss phenomena which some years ago they ignored under its old name. In the March number of ''Scribner'' Dr. William James writes upon this subject under the name of the "Hidden Self", and the April ''Forum'' admits an article by the eminent Dr. Charcot upon "Hypnotism and Crime."

This step, though taken late, is in the right direction. But the eminent physicians who make this advance cannot claim to be the leaders of the people, for the latter have for generations known quite as much about the matter as the licensed practitioners, except that they used no high-sounding name to call it by. It is well known to many members of the Theosophical Society that there are perhaps thousands of people in the United States who forty years ago pursued the same investigations and made similar experiments to those of Dr. Charcot and others. In the year 1850 a certain Dr. J. B. Dods gave lectures about the country and taught what he called Electrical Psychology. This was then so well known that it attracted the attention of certain U.S. Senators, among them Daniel Webster, John P. Hale, Theodore Rush, Sam. Houston, Henry Clay, and others, who invited Dr. Dods to lecture before them in Washington. He delivered his lecture, went on with his experiments, and published a series of Lectures upon the subject. In these are to be found, together with other things, the directions so loudly proclaimed and appropriated now by physicians who would have hooted at Dr. Dods. And even on the point of the necessity of precaution and of keeping hypnotism out of the hands of unprincipled persons, Dods was not silent. In 1850 he said in his Introduction that, although he had taught more than one thousand individuals whom he had put under solemn pledge not to reveal his methods to impure or immoral persons, yet some were so unprincipled as to violate their pledge and hawk the "science" about everywhere.

Dr. Charcot in the April ''Forum'' pleads for legislation that will prevent just such unprincipled persons from dealing with subjects, not solely on the ground that crime may be easily and safely committed with the aid of hypnotism, but rather that sensitive persons may be protected from the recurrence of hysteria or catalepsy, and ventures the opinion that crime will probably not find any aid or safeguard in hypnotism. While we thoroughly agree with Dr. Charcot as to the need for placing safeguards around this budding science, it is from a conviction that crime can be aided and hidden by the use of such a practice, and is to-day thus aided and hidden. We do not care to commit hypnotism solely to the doctors, as he asks, just for their sake, but we would wish to place restrictions upon even those gentlemen, and to limit the number of them who may be allowed to use it.

The chief value to the Theosophist of this new step of the schools is not, however, in the likelihood that rules and methods may be published, but that before long time the erstwhile materialist who can be convinced of a fact only when an Academy endorses it will be the more easily convinced that there is a soul. In the March ''Scribner'' article above spoken of, we have a public admission that the facts of hypnotism prove a Hidden Self. Dr. Charcot does not go as far as this, but the variety and peculiarly occult character of numerous facts daily brought to light by other investigators will raise such a mountain of proof that hardly any one will be able to overcome it or deny its weight. Once they begin to admit a Hidden Self, — using, indeed, the very words long adopted by many Theosophists and constantly found in the ancient Upanishads, they allow the entering wedge. And so not long to wait have we for the fulfilment of the prediction of H.P. Blavatsky made in ''Isis Unveiled'' and repeated in the ''Secret Doctrine'', "* * * * and dead facts and events deliberately drowned in the sea of modern scepticism will ascend once more and reappear upon the surface".

{{Style P-Signature|Rodriguez Undiano.}}

Judge W.Q. - Prince Talleyrand—Cagliostro

2026-10-30T14:13:37Z

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{{Judge-article
| title = Prince Talleyrand—Cagliostro
| description = On Talleyrand's own account, recorded in his memoirs, of a visit to Cagliostro that left no doubt of the magnetizer's genuine power, offered as evidence against the standard dismissal of Cagliostro — and, by extension, of H.P. Blavatsky — as mere impostors.
| work type = articles
| publication date = October 1890
| publication date sortable = 1890-10
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/prince-talleyrand-cagliostro/ TheosophyLib.com]
| publications = ''The Path'', vol. V, October 1890, pp. 211–213
| ctd rus = Джадж У.К. - Князь Талейран и Калиостро
}}

A good deal for and against Cagliostro has been said since the time when he disappeared from the scene, and so much has been written against him by his enemies, especially the members of the order of Jesus, that the ordinary run of people have come to think of him as no more than an impostor, and a very cheap one at that. This has been pushed so far that his name in the encyclopædias stands for one of the great charlatans who from time to time are said to appear for the delusion of mankind and their own profit. The same sort of reputation has been given also to our honored fellow student Helena P. Blavatsky, and for similar reasons, with just as little basis. Indeed, there seems to be little doubt but that in time to come her enemies, like his, will delight to call her a great impostor, as has been done already by a little-minded so-called investigator who went all the way to India to look into matters theosophical.

If Cagliostro was in fact an impostor, it is a strange thing that so much attention was paid to him by the very best men and women of Europe. That fact will always call for explanation, and, until it is given due weight, the unbeliever in encyclopædias will be likely to think a good deal of the Count. There are some persons now of quite bright minds and wide acquaintance with men who say they believe he is still living, not under his old name but with another, and that he is engaged in a great work which embraces the whole human family. This may or may not be true, — since it calls for a very great age on his part, but the student of the occult knows that we are neither old nor young, but ever immortal.

The great Prince Talleyrand has left us something regarding Cagliostro which is of weight. It is to be found in a book published in London in 1848, containing the Memoirs of the Prince by his private secretary M. Colemache, in chapter four. It there appears that the Prince was asked to give the incidents of his visit to Cagliostro, and did so at some length. He had heard so much about the Count that he resolved to pay him a visit and see for himself the man about whom nearly every one was talking. An appointment was made, and at the time set Talleyrand called and was ushered into the presence, where he found the strange figure — a woman dressed in black and whose face was veiled — of whom much has also been said on the ground that she was alleged to be the confederate of Cagliostro or else a very good sensitive or medium. The Count appeared to be busy, and gazed into the eyes of the Prince with such a peculiar stare that the latter was not able to collect his thoughts, obliging Cagliostro to remind him of the many people waiting for an audience who could not be kept waiting if there was nothing to be said. Thereupon, as the Prince says himself, being utterly confused he failed to recollect the posers he had prepared, and was forced to ask Cagliostro if he could tell him anything about a certain Countess. The reply he received to this was that she would be at the theatre that night and would wear a certain dress and certain ornaments. Then Talleyrand asked if he could have a remedy for headaches she often had, and Cagliostro reaching down took up a jug and gave the Prince what looked like water. It was directed to be applied to her forehead, and the strict injunction given that no one else was under any circumstances to handle the bottle or touch the water. Talleyrand then went off, the Countess appeared at the theatre exactly as was said, and after the play the party, including Talleyrand, went to a supper. The meal had progressed almost to the coffee when some one asked for the result of the visit to the supposed impostor. The Prince produced the bottle, but, contrary to the directions, allowed every one of the company to smell it and handle it. It was then proposed to apply the water to the fair forehead of the Countess, but there was some hesitation, until at last a quantity of the liquid was poured in the hand of one of the guests and placed on her forehead. Immediately she screamed with pain, but the hand could not be easily withdrawn; it had to be pulled off with violence, and with it came a large patch of the lady's skin. The next day the police were sent after Cagliostro, and the jug of liquid was taken to an official analyst who made report that it was water and nothing else, just the same as what was in the bottle. This could not be explained by the Prince, but on the examination Cagliostro said it was indeed water which he had strongly magnetised, and that if the Prince had followed directions no harm would have come; he, however, had permitted a lot of roysterers to handle and smell it, and they had turned the immensely strong magnetism into the violent agent it turned out to be. Of course the manufacturers of hypotheses will say that it was not water but "some" acid or the like, not being able, though, to tell what they mean exactly. The incident is well attested and made a deep impression on the Prince, who gives evidence thus to facts and not to disputable theories.

{{Style P-Signature|J. Quilter.}}

Judge W.Q. - Devachan (1890, September)

2026-10-30T14:13:33Z

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{{Judge-article
| title = Devachan
| description = In reply to a reader's objection that time spent in Devachan is time lost to unselfish work on earth, Judge argues that both Devachan and earth-life are equally illusions of personality, that the length of the Devachanic period is itself illusory, and that the state is a necessary and beneficent rest for the soul.
| work type = articles
| publication date = September 1890
| publication date sortable = 1890-09
| publication place = ''The Path''
| read links = [https://theosophylib.com/wqj/devachan/ TheosophyLib.com]
| publications = ''The Path'', vol. V, September 1890, pp. 190–192
| related works = [[Judge W.Q. - Devachan (1893, March)]]
| ctd rus = Джадж У.К. - Дэвачан (1890, август)
}}

A letter to the editor from Holland upon this subject deserves reply, as it must give utterance to the questions of many other students.

The complaint in this letter is that when one goes to Devachan much time is lost away from earth life, where otherwise unselfish work for others might be continued by instantly returning to it after death. The reason given is that Devachan is an illusion, while the so-called illusions of earthly existence are in such a sense real that they are preferable to those of Devachan. In illustration of this, the supposed case is given of a parent in Devachan imagining that the beloved child is also there, when, in fact, the child not yet physically dead remains on earth perhaps in misery or leading a life of vice. This is the root of the objection — the supposed illusionary character of Devachan as compared to earth-life.

Now these feelings are always due to the thirst for life in the form which presently is most known to us, — that is, in a physical body. We cannot argue Devachan away any more than we can the necessity of incarnation upon this earth; the one is as philosophically necessary as is the other. A very easy way out of the difficulty — which arises almost wholly from our feelings — would be to calmly accept the law as it stands, being willing to take whatever may be our fate, whether that be in Devachan or in this earth-life. Our likes and dislikes can have no effect on the course of nature, but they may have an effect on ourselves which will be far from beneficial. For the dwelling upon pleasure or the constant desire to fly from "pain not yet come" will inevitably create Karmic causes which we would wish to avoid.

But perhaps there are some considerations on the subject of Devachan which may be of use. In the first place, I have never believed that the period given by Mr. Sinnett in ''Esoteric Buddhism'' of fifteen hundred years for the stay in that state was a fixed fact in nature. It might be fifteen minutes as well as fifteen hundred years. But it is quite likely that for the majority of those who so constantly wish for a release and for an enjoyment of heaven, the period would be more than fifteen hundred years. Indeed, the Hindu Scriptures give many special ceremonies for the attainment of heaven, or the regions of Indra, which is Devachan; and those ceremonies or practices are said to cause a stay in Indraloka "for years of infinite number."

The first question, however, must be "What is the cause for passing into Devachan?" Some have said that it is good Karma or good acts that take us and keep us there, but this is a very incomplete reply. Of course, in the sense that it is happiness to go into that state, it may be called good Karma. But it does not follow that the man whose life is good, passed in constant unselfish work for others without repining, and free from desire to have somewhere his reward, will go to Devachan. Yet his Karma must be good; it must act on him, however, in other lives, for the earth life is the place where such Karma has its operation. But if at the same time that he is thus working for others he wishes for release or for some place or time when and where he may have rest, then, of course, he must go to Devachan for a period which will be in proportion to the intensity of those desires.

Again, it should not be forgotten that the soul must have some rest. Were it, before becoming bright as the diamond, hard as adamant, and strong as steel, to go on working, working through earth-life after earth-life without a break between; it must at last succumb to the strain and come to nothing. Nature therefore has provided for it a place of rest — in Devachan; and that we should thankfully accept if it falls to our lot.

But does Devachan suffer in the comparison made between it and this life on earth? To me it seems not. Human life is as great an illusion as any. To the sage Ribhu, Vishnu said it was the longest-lived reign of fancy. To say that it is a terrible thing to think of a mother in Devachan enjoying its bliss while the child is suffering on earth, is to prefer one illusion over another, to hug a philosophical error to the breast. Both states are out of the true, while the Ego, who is the real witness, sees the lower personality struggling with these phantoms while it, whether the body be living or its other parts be in Devachan, enjoys eternal felicity. It sits on high unmoved, immovable. The great verse in the Isa-Upanishad settles this matter for me in these words: "What room is there for sorrow and what for doubt in him who knows that all spiritual beings are the same in kind, though differing in degree." Therefore if I believe this, I must also know that, no matter whether I and my best beloved are in Devachan or on earth, they and I must forever partake of the highest development attained by the greatest of sages, for, as they and I are spiritual beings, we must have communion forever on the higher planes of our being.

Then, again, the fact seems to be lost sight of that each night we go into a sort of Devachan — the dream state or sleep without dream. The loving mother, no matter how unfortunate or evil her child, must sleep, and in that state she may have dreams of her loved ones around her in just the very condition of mind and body she would have them enjoy. If Devachan be objectionable, why not also rebel against our necessary sleep which acts on our physical frame to give it rest, as Devachan does upon our more ethereal parts?

Lying unnoticed at the foot of this matter is the question of time. It goes to the very root of the objection, for the aversion to the stay in Devachan is based upon the conception of a period of time. This period — given or supposed as 1,500 years — is another great illusion which can be easily proved to be so. What we call time, measured by our seconds and minutes and hours, is not necessarily actual time itself. It is not the ultimate precedence and succession of moments in the abstract. For us it depends on and flows from the revolutions of our solar orb, and even with that standard it can be shown that we do not apprehend it correctly. We speak of seconds, but those are such as our watchmakers give us in the watch. They might be made longer or shorter. They are arrived at through a division of a diurnal solar revolution, the observation of which is not necessarily mathematically accurate. If we lived on Mercury — where we must believe intelligent beings live — our conception of time would be different. From our childhood's experience we know that even in this life our appreciation of the passage of time rises and falls, for in early youth the 12 months from one Christmas to another seemed very, very long, while now they pass all too quickly. And from watching the mental processes in dreams we know that, in the space of time taken for a bell to drop from the table to the floor, one may dream through a whole lifetime, with all the incidents of each day and hour packed into such a limited period. Who can tell but that in a Devachanic state of three months the person may go through experiences that seem to cover thousands of years? If so, why not say for him — since time as we know it is an illusion — that he was in Devachan for those thousands?

Devachan, however, is not a meaningless or useless state. In it we are rested; that part of us which could not bloom under the chilling skies of earth-life bursts forth into flower and goes back with us to another life stronger and more a part of our nature than before; our strength is revived for another journey between deaths. Why shall we repine that nature kindly aids us in the interminable struggle; why thus ever keep the mind revolving about this petty personality and its good or evil fortune?

{{Style P-Signature|W.Q.J.}}