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THE OCEAN
OF
THEOSOPHY

A Definitive Work on Theosophy

By

William Quan Judge

 

William Quan Judge

1851 - 1896

 

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CHAPTER 2

 

General Principles

 

The teachings of Theosophy deal for the present chiefly with our earth, although its purview extends to all the worlds, since no part of the manifested universe is outside the single body of laws which operate upon us. Our globe being one of the solar system is certainly connected with Venus, Jupiter, and other planets,

but as the great human family has to remain with its material vehicle -- the earth -- until all the units of the race which are ready are perfected, the evolution of that family is of greater importance to the members of it. Some particulars respecting the other planets may be given later on. First let us take a general view of the laws governing all.

 

The universe evolves from the unknown, into which no man or mind, however high, can inquire, on seven planes or in seven ways or methods in all worlds, and this sevenfold differentiation causes all the worlds of the universe and the beings thereon to have a septenary constitution. As was taught of old, the little

worlds and the great are copies of the whole, and the minutest insect as well as the most highly developed being are replicas in little or in great of the vast inclusive original. Hence sprang the saying, "as above so below" which the Hermetic philosophers used.

 

The divisions of the sevenfold universe may be laid down roughly as: The Absolute, Spirit, Mind, Matter, Will, Akasa or Aether, and Life. In place of "the Absolute" we can use the word Space. For Space is that which ever is, and in which all manifestation must take place. The term Akasa, taken from the Sanskrit, is used in place of Aether, because the English language has not yet evolved a word to properly designate that tenuous state of matter which is now sometimes called Ether by modern scientists. As to the Absolute we can do no more than say IT IS. None of the great teachers of the School ascribe qualities

to the Absolute although all the qualities exist in It. Our knowledge begins with differentiation, and all manifested objects, beings, or powers are only differentiations of the Great Unknown. The most that can be said is that the Absolute periodically differentiates itself, and periodically withdraws the

differentiated into itself.

 

The first differentiation -- speaking metaphysically as to time -- is Spirit, with which appears Matter and Mind. Akasa is produced from Matter and Spirit, Will is the force of Spirit in action and Life is a resultant of the action of Akasa, moved by Spirit, upon Matter.

 

But the Matter here spoken of is not that which is vulgarly known as such. It is the real Matter which is always invisible, and has sometimes been called Primordial Matter. In the Brahmanical system it is denominated Mulaprakriti. The

ancient teaching always held, as is now admitted by Science, that we see or perceive only the phenomena but not the essential nature, body or being of matter.

 

Mind is the intelligent part of the Cosmos, and in the collection of seven differentiations above roughly sketched, Mind is that in which the plan of the Cosmos is fixed or contained. This plan is brought over from a prior period of manifestation which added to its ever-increasing perfectness, and no limit can be set to its evolutionary possibilities in perfectness, because there was never

any beginning to the periodical manifestations of the Absolute, there never will be any end, but forever the going forth and withdrawing into the Unknown will go on.

 

Wherever a world or system of worlds is evolving there the plan has been laid down in universal mind, the original force comes from spirit, the basis is matter -- which is in fact invisible -- Life sustains all the forms requiring life, and Akasa is the connecting link between matter on one side and spirit-mind on the other.

 

When a world or a system comes to the end of certain great cycles men record a cataclysm in history or tradition. These traditions abound; among the Jews in their flood; with the Babylonians in theirs; in Egyptian papyri; in the Hindu

cosmology; and none of them as merely confirmatory of the little Jewish tradition, but all pointing to early teaching and dim recollection also of the periodical destructions and renovations.

 

The Hebraic story is but a poor fragment torn from the pavement of the Temple of Truth. Just as there are

periodical minor cataclysms or partial destructions, so, the doctrine holds, there is the universal evolution and involution. Forever the Great Breath goes forth and returns again. As it proceeds outwards, objects, worlds and men appear; as it recedes all disappear into the original source.

 

This is the waking and the sleeping of the Great Being; the Day and the Night of Brahma; the prototype of our waking days and sleeping nights as men, of our disappearance from the scene at the end of one little human life, and our return again to take up the unfinished work in another life, in a new day.

 

The real age of the world has long been involved in doubt for Western investigators, who up to the present have shown a singular unwillingness to take instruction from the records of Oriental people much older than the West. Yet with the Orientals is the truth about the matter. It is admitted that Egyptian civilization flourished many centuries ago, and as there are no living Egyptian schools of ancient learning to offend modern pride, and perhaps because the Jews "came out of Egypt" to fasten the Mosaic misunderstood tradition upon modern progress, the inscriptions cut in rocks and written on papyri obtain a little more credit today than the living thought and record of the Hindus.

 

For the latter are still among us, and it would never do to admit that a poor and conquered race possesses knowledge respecting the age of man and his world which the western flower of culture, war, and annexation knows nothing of. Ever since the ignorant monks and theologians of Asia Minor and Europe succeeded in imposing the Mosaic account of the genesis of earth and man upon the coming western evolution, the most learned even of our scientific men have stood in fear of the years that elapsed since Adam, or have been warped in thought and perception whenever their eyes turned to any chronology different from that of a few tribes of the sons of Jacob. Even the noble, aged, and silent pyramid of Gizeh, guarded by Sphinx and Memnon made of stone, has been degraded by Piazzi Smyth and others into a proof that the British inch must prevail and that a "Continental Sunday" controverts the law of the Most High. Yet in the Mosaic account, where one would expect to find a reference to such a proof as the pyramid, we can discover not a single hint of it and only a record of the building by King Solomon of a temple of which there never was a trace.

But the Theosophist knows why the Hebraic tradition came to be thus an apparent drag on the mind of the West; he knows the connection between Jew and Egyptian; what is and is to be the resurrection of the old pyramid builders of the Nile valley, and where the plans of those ancient master masons have been hidden from the profane eyes until the cycle should roll round again for their bringing forth.

 

The Jews preserved merely a part of the learning of Egypt hidden under the letter of the books of Moses, and it is there still to this day in what they call the cabalistic or hidden meaning of the scriptures. But the Egyptian souls who helped in planning the pyramid of Gizeh, who took part in the Egyptian

government, theology, science, and civilization, departed from their old race, that race died out and the former Egyptians took up their work in the oncoming races of the West, especially in those which are now repeopling the American continents. When Egypt and India were younger there was a constant intercourse between them.

 

They both, in the opinion of the Theosophist, thought alike, but fate ruled that of the two the Hindus only should preserve the old ideas among a living people. I will therefore take from the Brahmanical records of Hindustan their doctrine about the days, nights, years and life of Brahma, who represents the universe and the worlds.

 

The doctrine at once upsets the interpretation so long given to the Mosaic tradition, but fully accords with the evident account in Genesis of other and former "creations," with the cabalistic construction of the Old Testament verse about the kings of Edom, who there represent former periods of evolution prior

to that started with Adam, and also coincides with the belief held by some of the early Christian Fathers who told their brethren about wonderful previous worlds and creations.

 

The Day of Brahma is said to last one thousand years, and his night is of equal length. In the Christian Bible is a verse saying that one day is as a thousand years to the Lord and a thousand years as one day. This has generally been used to magnify the power of Jehovah, but it has a suspicious resemblance to the

older doctrine of the length of Brahma's day and night. It would be of more value if construed to be a statement of the periodical coming forth for great days and nights of equal length of the universe of manifested worlds.

 

A day of mortals is reckoned by the sun, and is but twelve hours in length. On Mercury it would be different, and on Saturn or Uranus still more so. But a day of Brahma is made up of what are called Manvantaras -- or period between two men -- fourteen in number. These include four billion three hundred and twenty

million mortal, or earth, years, which is one day of Brahma.

 

When this day opens, cosmic evolution, so far as relates to this solar system, begins and occupies between one and two billions of years in evolving the very ethereal first matter before the astral kingdoms of mineral, vegetable, animal and men are possible. This second step takes some three hundred millions of

years, and then still more material processes go forward for the production of the tangible kingdoms of nature, including man.

 

This covers over one and one-half billions of years. And the number of solar years included in the present "human" period is over eighteen millions of years.

 

This is exactly what Herbert Spencer designates as the gradual coming forth of the known and heterogeneous from the unknown and homogeneous. For the ancient Egyptian and Hindu Theosophists never admitted a creation out of nothing, but ever strenuously insisted upon evolution, by gradual stages, of the

heterogeneous and differentiated from the homogeneous and undifferentiated.

 

No mind can comprehend the infinite and absolute unknown, which is, has no beginning and shall have no end; which is both last and first, because, whether differentiated or withdrawn into itself, it ever is. This is the God spoken of in the Christian Bible as the one around whose pavilion there is darkness.

 

This cosmic and human chronology of the Hindus is laughed at by western Orientalists, yet they can furnish nothing better and are continually disagreeing with each other on the same subject. In Wilson's translation of Vishnu Purana he calls it all fiction based on nothing, and childish boasting.

 

But the Free Masons, who remain inactive hereupon, ought to know better. They could find in the story of the building of Solomon's temple from the heterogeneous materials brought from everywhere, and its erection without the noise of a tool being heard, the agreement with these ideas of their Egyptian

and Hindu brothers. For Solomon's Temple means man whose frame is built up, finished and decorated without the least noise.

 

But the materials had to be found, gathered together and fashioned in other and distant places. These are in the periods above spoken of, very distant and very silent. Man could not have his bodily temple to live in until all the matter in and about

his world had been found by the Master, who is the inner man, when found the plans for working it required to be detailed.

 

They then had to be carried out in different detail until all the parts should be perfectly ready and fit for placing in the final structure. So in the vast stretch of time which began after

the first almost intangible matter had been gathered and kneaded, the material and vegetable kingdoms had sole possession here with the Master -- man -- who was hidden from sight within carrying forward the plans for the foundations of

the human temple. All of this requires many, many ages, since we know that nature never leaps. And when the rough work was completed, when the human temple was erected, many more ages would be required for all the servants, the priests, and the counsellors to learn their parts properly so that man, the Master, might be able to use the temple for its best and highest purposes.

 

The ancient doctrine is far nobler than the Christian religious one or that of the purely scientific school. The religious gives a theory which conflicts with reason and fact, while science can give for the facts which it observes no reason which is in any way noble or elevating. Theosophy alone, inclusive of all systems and every experience, gives the key, the plan, the doctrine, the truth.

 

The real age of the world is asserted by Theosophy to be almost incalculable, and that of man as he is now formed is over eighteen millions of years. What has become at last man is of vastly greater age, for before the present two sexes appeared the human creature was sometimes of one shape and sometimes of another, until the whole plan had been fully worked out into our present form, function, and capacity. This is found to be referred to in the ancient books written for the profane where man is said to have been at one time globular in shape. This was at a time when the conditions flavoured such a form and of course it was longer ago than eighteen millions of years. And when this globular form was the rule the sexes as we know them had not differentiated and hence there was but one sex, or if you like, no sex at all.

 

During all these ages before our man came into being, evolution was carrying on the work of perfecting various powers which are now our possession. This was accomplished by the Ego or real man going through experience in countless conditions of matter all different one from the other, and the same plan in general was and is pursued as prevails in respect to the general evolution of the universe to which I have before adverted. That is, details were first worked out in spheres of being very ethereal, metaphysical in fact.

 

Then the next step brought the same details to be worked out on a plane of matter a little more dense, until at last it could be done on our present plane of what we miscall gross matter. In these anterior states the senses existed in germ, as it were, or in idea, until the astral plane which is next to this one was arrived at, and then they were concentrated so as to be the actual senses we now use through the agency of the different outer organs. These outer organs of sight, touch and hearing, and tasting, are often mistaken by the unlearned or the thoughtless for the real organs and senses, but he who stops to think must see that the senses are interior and that their outer organs are but mediators between the visible universe and the real perceiver within. And all these various powers and potentialities being well worked out in this slow but sure process, at last man is put upon the scene a sevenfold being just as the universe and earth itself are sevenfold. Each of his seven principles is derived from one of the great first seven divisions, and each relates to a planet or scene of evolution, and to a race in which that evolution was carried out. So the first sevenfold differentiation is important to be borne in mind, since it is the basis of all that follows; just as the universal evolution is septenary so the evolution of humanity, sevenfold in its constitution, is carried on upon a septenary Earth. This is spoken of in Theosophical literature as the Sevenfold Planetary Chain, and is intimately connected with Man's special evolution.

 

 

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Ten Benefits of Studying the Blavatskyan Theosophical Teachings

 

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

 

Here are ten benefits of studying the Blavatskyan Theosophical Teachings

 

1. Exploration of Esoteric Wisdom

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

 

2. Synthesis of Eastern and Western Philosophy

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

 

3. Understanding of Universal Brotherhood

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

 

4. Insight into the Nature of Reality

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

 

5. Personal Spiritual Growth

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

 

6. Ethical and Moral Guidance

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

 

7. Appreciation of Comparative Religion

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

 

8. Intellectual Stimulation

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

 

9. Healing and Reconciliation

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

 

10. Contribution to Global Transformation

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

 

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

 

 

 

 

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