and
the
By
Annie Besant
From a series of Lectures delivered in
I want to put before you clearly and plainly what Theosophy means, and what
is the function of the Theosophical
Society. For we notice very often, especially with regard to the
Society, that there is a good deal of misconception touching it, and that
people do not realise the object with which it exists, the work that it is
intended to perform.
It is very often looked upon as the expression
of some new religion, as though people in becoming
Theosophists must leave the religious community to which he or she may happen
to belong. And so a profound misconception arises, and many people imagine that
in some way or other it is hostile to the religion which they profess.
Now Theosophy, looked at historically
or practically, belongs to all the religions of the world, and every religion
has an equal claim to it, has an equal right to say that Theosophy exists
within it. For Theosophy,
as the name implies, the Divine
Wisdom, the Wisdom of God, clearly cannot be
appropriated by any body of people, by any Society, not even by the greatest of
the religions of the world. It is a
common property, as free to everyone as the sunlight and the air. No one can
claim it as his, save by virtue of his common humanity; no one can deny it to
his brother, save at the peril of destroying his own claim thereto. Now the
meaning of this word, both historically and practically, the Wisdom, the Divine
Wisdom, is a very definite and clear meaning; it asserts the possibility of the
knowledge of God. That is the point that the student ought to grasp; this
knowledge of God, not the belief in Him, not the faith
in Him, not only vague idea concerning Him, but the knowledge of Him, is
possible to man. That is the affirmation of Theosophy, that is its
root-meaning and its essence.
And we find, looking back historically, that this has
been asserted in the various great religions of the world. They all claim that
man can know, not only that man can believe.
Only in some of the more modern faiths, in their own
modern days, the knowledge has slipped into the background, and the belief, the
faith, looms very-large in the mind of the believer. Go back as far as you will
in the history of the past, and you will find the most ancient of religions
affirming this possibility of knowledge. In
So, again, classical students may remember that among
the Greeks and the early Christians there was what was called the Gnosis, the
knowledge, the definite article pointing to that which, above all else, was to
be regarded as knowledge or wisdom. And when you find among the Neo-Platonists
this word Gnosis used, it always means, and is defined to mean, " the
knowledge of God," and the "Gnostic" is "a man who knows
God." So, again, among the early Christians. Take such a man as Origen. He
uses the same word in exactly the same sense; for when Origen is declaring that
the Church hasmedicine for the sinner, and that
Christ is the Good Physician who heals the diseases of men, he goes on
to say that the Church has
also the Gnosis for the wise,
and that you cannot build the Church out
of sinners; you must build it out of Gnostics.
These are the men who know, who have the power to help
and to teach; and there can be no medicine for the diseased, no upholder of the
weak, unless, within the limits of the religion, the Gnostic is to
be found. And so Origen lays immense stress on the Gnostic, and devotes
page after page to a description of him: what he is, what he thinks, what he
does; and to the mind of that great Christian teacher, the Gnostic was the
strength of the Church, the pillar, the buttress of the faith. And so, coming down through the centuries,
since the Christian time, you will find the word Gnostic used every now and again, but more often the
term " Theosophist" and " Theosophy " ; for
this term came into use in the later school, the Neo-Platonists, and became the
commonly accepted word for those who claimed this possibility of knowledge, or
even claimed to know. And a phrase
regarding this is to be found in the mystic
Fourth Gospel, that of S. John, where into the mouth of the Christ
the words are put, that the " knowledge of God is eternal life "— not
the faith, nor the thought, but the knowledge—again declaring the possibility
of this "Gnosis. And the same
idea is found along the line of the Hermetic Science, or Hermetic Philosophy,
partly derived from
The Hermetic philosopher also claimed to know, and
claimed that in man was this divine faculty of knowledge, above the reason,
higher than the
intellect. And
whenever, among the thoughtful and the learned, you find reference made to
" faith," as where, in the Epistle to the Hebrews, it is said to be
" the evidence of things not seen," the same idea comes out, and
Faith, the real Faith, is only this intense conviction which grows out of the
inner spiritual being of man, the Self, the Spirit, which justifies to the
intellect, to the senses, that there is God, that God truly exists.
And this is so strongly felt in the East that no one
there wants to argue about the existence of God; it is declared that that
existence cannot be proved by argument. " Not by argument," it is
written, " not by reasoning, not by thinking, can the Supreme Self be
known." The only proof of Him is "the conviction in the Spirit, in
the Self." And thus Theosophy, then,
historically, as you see, always makes the affirmation that man can know; and
after that supreme affirmation that God may be known, then there comes the
secondary affirmation, implied really in that, and in the fact of man's
identity of nature with the Supreme, that all things in the universe can be
known— things visible and invisible, subtle and gross. That is, so to speak, a
secondary affirmation, drawn out of the first; for clearly if in man resides
the faculty to know God as God, then every manifestation of God may be known by
the faculty which recognises the identity of the human Spirit with the Supreme Spirit
that permeates the universe at large. So in dictionaries and in encyclopedias
you will sometimes find Theosophy
defined as the idea that God, and angels, and spirits, may hold direct communication
with men; or sometimes, in the reverse
form, that men can hold communication with spirits, and
angels, and even with God Himself; and although that definition be not the best
that can be given, it has its own truth, for that is the result of the
knowledge of God, the inevitable outcome of it, the manifestation of it. The
man who knows God, and knows all things in Him, is evidently able to
communicate with any form of living being, to come into relation with anything
in the universe of which the One Life is God.
In modern days, and among scientific people, the
affirmation which is the reverse of this became at one time popular, widely
accepted — not Gnostic but " Agnostic," " without the Gnosis
" ; that was the position taken up by Huxley and by many men of his own
time of the same school of thought. He chose the name because of its precise
signification; he was far too scientific a man to crudely deny, far too
scientific to be willing to speak positively of that of which he knew nothing;
and so, instead of taking up the position that there is nothing
beyond man, and man's reason, and man's senses, he
took up the position that man was without possibility of knowledge of what
there might be, that his only means of knowledge were the senses for the
material universe, the reason for the world of thought.
Man, by his reason, could conquer everything in the
realm of thought, might become1" mighty in intellect, and hold as his own
domain everything that the intellect could grasp at its highest point of
growth, its highest possibility of attainment. That splendid avenue of progress
Huxley, and men like Huxley, placed before humanity as the road along which it
might hope to walk, full of the certainty of ultimate achievement. But outside
that, beyond the reason in the world of thought and the senses in the material
world, Huxley, and those who thought like him, declared that man was unable to
pierce—hence " Agnostic," " without the Gnosis," without
the possibility of plunging deeply into the ocean of Being, for there the
intellect had no plummet. Such, according to science at one* time, was man; and
whatever man might hope for, whatever man might strive for, on, as it were, the
portal of the spiritual universe was written the legend " without
knowledge."
Thither man might not hope to penetrate, thither man's
faculties might never hope to soar; for when you have defined man as a
reasoning being, you have given the highest definition that science was able to
accept, and across the spiritual nature was written : " imagination,
dream, and phantasy."
And yet there is much in ordinary human history which
shows that man is something more than intellect, as clearly as it shows that
the intellect is
greater than the senses; for every statesman knows
that he has to reckon with what is sometimes called "the religious
instinct" in man, and that however
coldly philosophers may reason, however sternly
science may speak, there is in man some upwelling power which refuses to take
the agnosticism of the intellect, as it refuses to accept the positivism of the
senses ;*and with that every ruler of men has to deal, with that every
statesman has to reckon.
There is something* in man which from time to time
wells up with irresistible power, sweeping away every limit which intellect or
senses may strive to put in its path—the religious instinct.
And even to takethat term, that name, even that is to
join on this part of man's nature to a part of nature universal, which bears
testimony in every time, and in every place, that to every instinct in the
living creature there is some answer in the nature outside itself. There is no
instinct known in plant, in animal, in man, to which nature does not answer;
nature, which has woven the demand into the texture of the living creature, has
always the supply ready to meet the demand; and strange indeed it would be,
well-nigh incredible, if the profoundest instinct of all in nature's highest
product on the physical plane, if that ineradicable instinct, that seeking
after God and that thirst for the Supreme, were the one and only instinct in
nature for which there is no answer in the
depths and the heights around us. And it is not so.
That argument is strengthened and buttressed by an
appeal to experience; for you cannot, in dealing with human experience and the
testimony of the human consciousness, leave entirely out of court, silenced, as
though it were not relevant, the continual testimony of all religions to the
existence of the spiritual nature in man. The spiritual consciousness proves
itself quite as definitely as the
intellectual or the sensuous consciousness proves
itself—by the experience of the individual, alike in every religion as in every
century in which humanity has lived, has thought, has suffered, has
rejoiced".
The religious, the spiritual nature, is that which is
the strongest in man, not the weakest; that
which breaks down the barriers of the intellect, and
crushes into silence the imperious demands of the senses; which changes the
whole life as by a miracle, and turns the face of the man in a direction
contrary to that in which he has been going all his life. Whether you take the
facts of conversion, or whether you take the testimony of the saint, the
prophet, the seer, they all speak with that voice of authority to which
humanity instinctively bows down; and it was the mark of the spiritual man when
it was said of Jesus, the Prophet: " He taught them as one having
authority, and not as the scribes." For where the spiritual man speaks,
his appeal is made to the highest and the deepest part in every hearer that he
addresses, and the answer that comes is an answer that brooks no denial and
permits no questioning. It shows its own imperial nature, the highest and the
dominant nature in the man, and where the Spirit once has spoken the intellect
becomes obedient, and the senses begin to serve.
Now Theosophy, in declaring
that this nature of man can know God, bases that statement on identity of
nature. We can know—it is our continual experience— we can know that which we
share, and nothing else. Only when you have appropriated for yourself something
from the outside world can you know the similar things in the outside world. You
can see because your eye has within it the ether of which the waves are light;
you can hear because your ear has in it the ether and the air whose vibrations
are sound; and so with everything else. Myriads of things exist outside you,
and you are unconscious of them, because you have not yet appropriated to your
own service that which is like unto them in outer nature.
And you can know God for exactly the same reason that
you can know by sight or hearing—because you are part of God; you can know Him
because you share His nature. " We are partakers of the Divine
Nature," says the Christian teacher "Thou art That," declares
the Hindu. The Sufi cries out that by love man and God are one, and know each
other. And all the religions of the world in varied phrase announce the same
splendid truth of man's Divinity.
It is on that that Theosophy founds its
affirmation that the knowledge of God is possible to man; that the foundation,
then, of Theosophy,
that the essence of its message.And the value of it at the time when it was
re-proclaimed to the world was that it was an affirmation in the face of a
denial. Where Science began to cry " agnosticism," Theosophy came to cry out
" gnosticism." At the very same time the two schools were born into
the modern world, and the re-proclamation of Theosophy, the supreme
knowledge, was the answer from the invisible worlds to the nescience of
Science. It came at the right time, it came in the right form, as in a few
moments we shall see; but the most important thing of all is that it came at
the very moment when Science thought itself triumphant in its nescience.
This re-proclamation, then, of the most ancient of all
truths, was the message of Theosophy to the modern
world. And see how the world has changed since that was proclaimed ! It is
hardly necessary now to make that affirmation, so universal has become the
acceptance of it. It is almost difficult to look back to the year 1875, and
realise how men were thinking and feeling then. I can remember it, because I
was in it. The elder amongst you can remember it, for the same reason.
But for the younger of you, who have begun to think
and feel in the later times, when this thought was becoming common, you can
scarcely realise the change in the intellectual atmosphere which has come about
during these last two and-thirty years. Hardly worth while is it to proclaim it
now, it is so commonplace. If now you say: " Man can know God," the
answer is: " Of course he can." Thirty-two years ago it was: "
Indeed he cannot." And that is to be seen everywhere, all over the world,
and not only among those people who were clinging blindly to a blind faith,
desperately sticking to it as the only raft which remained for them to save
them from being submerged in materialism.
It is recognised now on all hands; literature is full
of it; and it is not without significance that some
months ago The Hibbert Journal —which has in it so
much of the advanced thought of the day, for which bishops and archbishops and
learned clerics write—it is not without significance that that journal drew its
readers' attention to " the value of the God-idea in Hinduism." And
the only value of it was this, for man : that man is God, and therefore can
know God; and the writer pointed out that that was the only foundation on
which, in modern days, an edifice that could not be shaken could be reared up
for the Spirit in man.
That is the religion of the future, the religion of
the Divine Self; that the common religion, the universal religion, of which all
the religions that are living in the world will be recognised as branches, as*
sects of one mighty religion, universal and supreme.
For just as now in Christianity you have many a sect
and many a church, just as in Hinduism we find many sects and many schools, and
as in every other great religion of the world at the present time there are
divisions between the believers in the same religion, so shall it be—very
likely by the end of this century—with all the religions of the world; there
will be only one religion—the knowledge of God—and all religions sects under
that one mighty and universal name.
And then, naturally, out of this knowledge there must
spring a large number of other knowledges subservient to it, that which you
hear so much about in Theosophical literature, of other worlds, the worlds
beyond the physical, worlds that are still material, although the matter be of
a finer, subtler kind; all that you read about the astral, and mental, and
buddhic planes, and so on—all
these lower knowledges find their places naturally, as
growing out of the one supreme knowledge. And at once you will ask: " Why
?" If you are really divine, if your Self is the same Self of which the
worlds are a partial expression, then it is not difficult to see that that Self
in you, as it unfolds its divine powers, and shapes the matter which it
appropriates in order to come in contact with all the different parts of the
universe, that that Self, creating for itself bodies, will be able to know
every material thing in the universe, just as you know the things of the
physical plane through the physical body. For it is all on the same lines: that
which enables you to know is not only body—that is the« medium between you and
the physical world—but the Knower in you is that which enables you to know, the
power of perception which is of consciousness, and not of body.
When consciousness vanishes, all the organs of
consciousness are there, as perfect as ever, but the Knower has left them, and
know-ledge disappears with him; and so, whether it be in a swoon, in a fainting
fit, in sleep, or in death, the perfect instrument of the physical body becomes
useless when the hand of the master workman drops it. The body is only his tool,
whereby he contacts the things in a universe which is not himself; and the
moment he leaves it, it is a mere heap of matter, doomed to decay, to
destruction. But just as he has that body for knowledge here, so he has other
bodies for knowledge everywhere, and in every world he can know, he who is the
Knower, and every world is made up of objects of knowledge, which he can
perceive, examine, and understand.
And the world into which you shall pass when you go
through the portal of death, that is around you at every moment of your life
here, and you only do not know it because your instrument of knowledge there is
not yet perfected, and ready there to your hand; and the heavenly world into
which you will pass out of the intermediate world next to this, that is around
you now, and you only do not know it because your instrument of knowledge there
has not yet been fashioned.
And so with worlds yet higher, knowledge of them is
possible, because the Knower is yourself and is God, and you can create your
instruments of knowledge according to your wisdom and your will.
Hence Theosophy includes the
whole of this vast scheme or field of knowledge; and the whole of it is yours,
yours to possess at your will. Hence Theosophy should be to you
a proclamation of your own Divinity, with everything that flows
therefrom; and all the knowledge that may be gathered,
all the investigations that may be made, they are all part-t of this great
scheme. And the reason why all the religions of the world teach the same, when
you come to disentangle the essence of their teaching from the shape in which
they put it, the reason that they all teach the same is that they are all
giving you fragments of knowledge of the other worlds, and these worlds are all
more real than the world in which you are; and they all teach the same
fundamental truths, the same fundamental moral principles, the same religious
doctrines, and use the same methods in order that men may come into touch with
the other worlds.
The sacraments do not belong to Christianity alone, as
sometimes Christians think; every religion has its sacraments, some more
numerous than others, but all have some. For what is a sacrament? It is the
earthly, the physical representative of a real correspondence in nature; as the
catechism of the Church of England phrases it: " An outward and visible
sign of an inward and spiritual grace." It is a true definition.
A sacrament is made up of the outer and inner, and you
cannot do without either. The outer thing is correlated to the inner, and is a
real means of coming into touch with the higher, and is not only a symbol, as
some imagine.
The great churches and religions of the past always
cling to that reality of the sacrament, and they do well. It is only in very
modern times, and among a
comparatively small number of Christian people, that
the sacrament has become only a symbol, 'instead of a channel of living and
divine power.
And much is lost to the man who loses out of his
religion the essential idea of the sacrament; for it is the link between the
spiritual and the physical, the channel whereby the spiritual pours down into
the physical vehicle.
Hence the value that all religions put upon
sacraments, and their recognition of their reality, and their priceless service
to mankind. And so with many other things in ceremonies and rites, common to
all the different faiths—the use of musical sounds, a use which tunes the
bodies so that the spiritual power may be able to manifest through them and by
them. For just as in your orchestra you must tune the instruments to a single
note, so must you tune your various bodies in order that harmoniously they may
allow the spiritual force to come through from the higher to the lower plane.
It is a real tuning, a real making of harmonious vibrations; and the difference
between the vibrations that are harmonious and the vibrations that are
discordant, from this point of
view, is this : when all the bodies vibrate together,
all the particles and their spaces correspond, so that you get solid particles,
then spaces, and then
solid particles, and spaces again, corresponding
through all the bodies; whereas in the normal condition the bodies do not match
in that way, and the spaces of one come against the solid parts of the other,
and so you get a block.
When sounds are used, the mystical sounds called
mantras in Hinduism, the effect of those is to change the bodies from this
condition to that, and so the forces from without can come into the man, and
the forces in him may flow out to others. That is the value of it. You are able
to produce mechanically a result which otherwise has to be produced by a
tremendous exertion of the will; and the man of knowledge never uses more force
than is necessary in order to bring about what he desires, and the Occultist
—who is the wise man on many planes—he uses the easiest way always to gain his
object. Hence the use of music, or mantras, in every faith. Pythagoras used
music in order to prepare his disciples to receive his teachings.
The Greek and the Roman Catholic Churches use special
forms of music to produce a definite effect upon the worshippers who hear them.
All of you must be aware that there are some kinds of music which have the
remarkable effect upon you, of lifting you higher than you can rise by your own
unassisted effort.
Even the songs of illiterate Christian bodies do have
some effect upon them, in raising them to a higher level, although they possess
little of the true quality of the mantra. In Theosophy you find all
these things dealt with scientifically—a mass of knowledge, but all growing out
of the original statement that man can know God.
Now it is clear that in all that, there is nothing
which a man of any faith cannot accept, cannot study. I do not mean that he
will accept everything that a Theo-sophist would say; but I mean that the
knowledge is knowledge of a kind which he will be wise to study, and to
appropriate so far as it recommends itself to his reason and his intuition. And
that is all the man need do—study.
All this knowledge is spread out for you freely: you
can take it, if you will.
The Theosophical
Society, which spreads it broadcast everywhere, claims in it no
property, no proprietary rights, but gives it out freely everywhere. The books
in which much of it is written are as free to the non-Theosophist as to the
Theo-sophist.
The results of Theosophical investigation are published freely that all
who choose may read. Everything is done that can be done by the Society to make
the whole thing common property ; and nothing gives
the true Theo-sophist more delight than when he sees
the Theosophical teachings coming out in some other garb which gives them a
different name, but hands them on to those who might be frightened perhaps by
the name " Theosophy."
And so, when we find a clergyman scattering broadcast to his congregation
Theosophical teaching as Christian, we say: " See, our work is bearing
fruit"; and when we find the man who does not label himself "
Theosophist" giving any of these truths to the world, we rejoice, because
we see that our work is being done.
We have no desire to take the credit of it, nor to
claim it as ours at all; it belongs to every man who is able to see it, quite
as much as it does to anyone
who may call himself " Theosophist." For the
possession of truth comes of right to the man who can see the truth, and there
is no partiality in the world of intellect or of Spirit. The only test for a
man's fitness to receive is the ability to perceive; and the only claim he has
to see by the light is the power of seeing.
And that, perhaps, may explain to you what some think
strange in our Society—we have no dogmas. We do not shut out any man because he
does not believe Theosophical teachings. A man may deny every one of them, save
that of human
brotherhood, and claim his place and his right within
our ranks. But his place and his right within our ranks are founded on the very
truths that he denies; for if man could not know God, if there were no identity
of nature in every man with God, then there would be no foundation for our
reception of him, nor any reason for welcoming him as a brother. Because there is
only one life, and one nature, therefore the man who denies is God, as is he
who affirms. Therefore each has a right to come; only the one who affirms knows
why he welcomes his brother, and the one who denies is ignorant, and knows not
why he has a right within our ranks. But those of us who try to be Theosophists
in reality, as well as in name, we understand why it is that we make him
welcome, and it is based on this sane idea, that a man can see the truth best
by studying it, and not by repeating formula that he does not understand. What
is the use of putting a dogma before a man and saying: " You must repeat
that before you can come into my Church " ?
If the man repeats it not understanding it, he is
outside, no matter how much you bring him in ; and if he sees it, there is no
need to make that as a portal to your fellowship. And we believe, we of the Theosophical
Society, that just because the intellect can only do its best work
in its own atmosphere of freedom, truth has the best chance of being seen when
you do not make any conditions as to the right of investigation, as to the
claim to seek. To us, truth is so supreme a thing that we do not desire to bind
any man with conditions as to how, or where, or why, he shall seek it. These
things, we say, we know are true; and because we know they are true, come
amongst us, even though you do not believe them, and find out for yourself
whether they be true or not. And the man is better worth having when he comes
in an unbeliever, and wins to the knowledge of the truth, than is the facile
believer who acknowledges everything and never gets a real grip upon truth at
all.
We believe that truth is only found by seeking, and
that the true bond is the love of truth, and the effort to find it; that that
is a far more real bond than the repetition of a common creed. For the creed
can be repeated by the lips, but the seeing of truth as true can only come from
the intellect and the spirit, and to build on the intellect and the spirit is a
firmer foundation than to build on
the breath of the lips. Hence our Society has no
dogmas. Not that it does not stand for any truths, as some people imagine. Its
name marks out the truth for which it stands: it is the Theosophical
Society ; and that shows its function and its place in the world—a
Society that asserts the possibility of the knowledge of God; that is its
proclamation, as we have seen, and all the other truths that grow out of that
are amongst our teachings. The Society exists to spread the knowledge of those
truths, and to popularise those teachings amongst mankind. " But,"
you may say, " if it be the fact that you throw out broadcast all your
teachings, that you write them in books that every man can buy, what is, then,
the good of being a member of the Theosophical
Society ?
We should not have any more as members than we have as
non-members." That is not quite true, but it may stand as true for the
moment. Why should you come in ? For no reason at all, unless to you it is the
greatest privilege to come in, and you desire to be among those who are the
pioneers of the thought of the coming days. No reason at all: it is a
privilege. We do not beg you to come in; we only say: " Come if you like
to come, and share the glorious
privilege that we possess; but if you would rather not, stay outside, and we
will give you everything which we believe will be serviceable and useful to
you."
The feeling that brings people into our Society is the
feeling that makes the soldier spring forward to be amongst the pioneers when
the army is going
forth. There are some people so built that they like
to go in front and face difficulties, so that other people may have an easier
time, and walk along a
path that has already been hewn out for them by hands
stronger than their own.
That is the only reason why you should come in : no
other. Do not come to " get" ; you will be disappointed if you do.
You can " get" it outside. Come in to give, to work, to be enrolled
amongst the servants of humanity who are working
for the dawn of the day of a nobler knowledge, for the
coming of the recognition of a spiritual brotherhood amongst men. Come in if
you have the spirit of the pioneer within you, the spirit of the volunteer; if
to you it is a delight to cut the way through the jungle that others may
follow, to tread the path with bruised feet in order that others may have a
smooth road to lead them to the heights of knowledge. That is the only
advantage of coming in : to know in your own heart that you realise what is coming,
and are helping to make it come more
quickly for the benefit of your fellow-men; that you
are working for" humanity; that you are co-workers with God, in making the
knowledge of Him spread abroad on every side; that you are amongst those to
whom future centuries will look back, thanking you that you saw the light when
all men thought it was dark, and that you recognised the coming dawn when
others believed the earth was sunk in midnight. I know of no inspiration more
inspiring, of no ideal that lifts men to greater heights, of no hope that is so
full of splendor, no thought that is so full of energy, as the inspiration, and
the ideal, and the hope, and the thought, that you are working for the future,
for the day that has not yet come. There will be so many in the days to come
who will see the truth, so many in the unborn generations who will live from
the hour of their birth in the light of the Divine Wisdom. And what is it not
to know that one is bringing that nearer ? to feel that this great treasure is
placed in your hands for the enriching of humanity, and that the bankruptcy of
humanity is over and the wealth is being spread broadcast on every side ?
What a privilege to know that those generations in the
future, rejoicing in the light, will feel some touch of thanks and gratitude to
those who brought it when the days were dark, to those whose faith in the Self
was so strong that they could believe when all other things were against it, to
those whose surety of the divine knowledge was so mighty that they could
proclaim its possibility to an agnostic world. That is the only reason why you
should come into the vanguard, that the only reason why you should join the
ranks of the pioneers. Hard work and little reward, hard words and little praise,
but the knowledge that you work
for the future, and that with the co-operation of
Deity the final result is sure.
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Foundation of the Original Theosophical Society 1875
The first Theosophical Society was founded
in New York on
November 17th 1875 by Helena
Petrovna Blavatsky,
Colonel Henry Steel Olcott, William Quan Judge
and others.
The Theosophical Movement now consists of a
diverse range of
organizations which carry the Theosophical
Tradition forward.
Cardiff Theosophical Society has been
promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge
और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla thiyōsōphikala
sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō
n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha
rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō
saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908
kē bāda sē brahmavidyā
kō
baṛhāvā dēnē kī ga'ī hai
_____________________________________________
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