Theosophy and Social Justice
By Dr. Barbara B. Hebert, William Quan Judge (1851 – 1896) & Annie Besant (1847 – 1933).
89 Pages | 2019 | Paperback | Martin Firrell Company Ltd, Modern Theosophy, London | ISBN: 9781912622177.
Dr. Barbara B. Hebert is the President of the Theosophical Society in America. William Quan Judge was one of the original founders of the Theosophical Society. In 1907, Annie Besant was elected the society’s second International President.
This volume explores the insight modern Theosophy can offer into social activism and the struggle for greater social justice. It is part of a series of writings, published under the banner of ‘Modern Theosophy’, re-presenting important texts drawn from the history of the theosophical movement complemented by texts from contemporary authors and innovative thinkers.
Patañjali’s Yoga Aphorisms
By Patañjali, Preface and translation by William Quan Judge (1851 – 1896).
74 Pages | Copyright 1987, firstly published in 1985 | Hardcover | The Theosophy Company, U.S.A. | ISBN: 0938998110.
‘This book is laid upon the altar of Master’s Cause, and is dedicated to their servant H.P. Blavatsky. All concern for its fruits or results is abandoned: They are left in charge of Karma and the Members of The Theosophical Society’.
This edition of Patañjali’s Yoga Aphorisms is not put forth as a new translation, nor as a literal rendering into English of the original. In the year 1885 an edition was printed at Bombay by Mr. Tookeram Tatya, a Fellow of the Theosophical Society, which has been since widely circulated among its members in all parts of the world. But it has been of use only to those, who had enough acquaintance with the Indian system of philosophy to enable them to grasp the real meaning of the Aphorisms notwithstanding the great and peculiar obstacles due to the numberless brackets and interpolated sentences, with which not only are the Aphorisms crowded, but the so-called explanatory notes as well. For the greater number of readers these difficulties have been an almost insurmountable barrier; and such is the consideration that has led to the preparation of this edition, which attempts to clear up a work that is thought to be of great value to earnest students.
From the Preface (xv – xvi):
” The sytem postulates that Ishwara, the spirit in man, is untouched by any troubles, works, fruit of works, or desires, and when a firm position is assumed with the end in view of reaching union with spirit through concentration, He comes to the aid of the lower self and raises it gradually to higher planes. In this process the Will by degrees is given a stronger and stronger tendency to act upon a different line that from indicated by passion and desire. Thus it is freed from the dominion of desire and at last subdues the mind it-self. “
The Esoteric She – Articles on Madame Blavatsky’s Life, Work and Teachings
By William Quan Judge (1851 – 1896), compiled and edited by Daniel H. Caldwell.
108 Pages | Published in 1991 | Point Loma Publications, San Diego U.S.A. | ISBN: 0913004-.
May 8, 1991 marks the centenary of Helena Petrovna Blavatsky’s death. In commemoration of this event The Esoteric She has been compiled from the writings of William Q. Judge. This compilation presents a unique collection of Judge’s articles on Blavatsky’s life, work and writings. Judge tells of his first contact with Madame Blavatsky and of his subsequent involvement and work with Blavatksy. He also defends her against several of her critics.
Judge’s position as one of the three chief founders of The Theosophical Society gives this Volume a distinct perspective. Hopefully, the reader will gain a greater understanding of Blavatsky’s life-work as well as a greater appreciation of Judge’s contribution to the Theosophical Cause. For a biographical sketch Mr. Judge and a list of his writings, the reader is referred to William Quan Judge: His Life and Work: compiled and edited by Sven Eek and Boris de Zirkoff, in Echoes of the Orient, (Volume I, pp. xix-lviii), published by Point Loma Publications in 1975.
From Chapter 17 – ‘Conversations on Occultism with H.P.B.’ (p. 100):
” Look here; here’s a man, who wants to know why the Master’s don’t interpose at once and save his business. They don’t seem to remember what it means for a Master to use occult force. If you explode gunpowder to split a rock, you may knock down a house. There is a law that if a White Magician uses his occult power an equal amount of power may be used by the Black One. Chemists invent powders for explosives and wicked men may use them. You force yourself into Master’s presence and you take the consequences of the immense forces around him playing on yourself. If you are weak in character anywhere, the Black Ones will use the disturbance by directing the forces engendered to that spot and may compass your ruin. It is so always. Pass the boundary that hedges in the occult realm, and quick forces, new ones, dreadful ones, must be met. Then, if you are not strong, you may become a wreck for that life. This is the danger. This is one reason, why Masters do not appear and do not act directly very often, but nearly always by intermediate degrees. What do you say – ’the dual forces in nature’? Precisely, that’s just it; and Theosophists should remember it. “
Notes on the Bhagavad-Gītā
The first seven Chapters by William Quan Judge (1851 – 1896) and the remaining Chapters by a Student taught by him.
237 Pages | Copyright 1918 | Hardcover | Theosophy Company, Los Angeles U.S.A. | ISBN: 0938998102.
This book has been made possible by the generosity of a Student, who is a member of The United Lodge of Theosophists. The matter in it appeared in the Magazine Theosophy, published by that Lodge, in various issues from November, 1913, to February, 1917. Notes upon Chapters One to Seven, inclusive, were written by William Q. Judge and were first printed in his magazine The Path, appearing in various numbers from 1887 to 1895. These Notes by Mr. Judge were signed ‘William Brehon, F.T.S.,’ or ‘William Brehon’, pen names used by Mr. Judge.
The Notes for the remaining eleven Chapters were written by a Student of Mr. Judge, one who was personally taught by him and whose explanations and comments will be found in accord with the spirit and genius of his teacher.
From Chapter Seventeenth (p. 224 & 225):
” The last section of this Chapter refers to the three-fold designation of the Supreme Spirit as Om, Tat, Sat, the tri-une Deity in its triple aspects corresponding to creation, preservation and destruction while re-creating, or in order to re-create. The word Om or Aum is at once an invocation of the highest within, a benediction, an affirmation, and a promise; its proper use is said to lead to a realization of the Self within. The Aum contains within itself all the aspects and implies the Universe controlled by the Supreme Spirit. It represents the constant current of meditation, which ought to be carried on by every man, even while engaged in the necessary duties of life. There is for every conditioned being a target at which the aim is constantly directed; in the ‘Mundakya Upanishad’ there is the following:
‘Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man, who is not thoughtless; and then as the arrow becomes one with the target, he will become one with Brahman. Know him alone as the Self, and leave off other words. He is the bridge of the Immortal. Meditate on the Self as Om’. “
The Bhagavad-Gita – Recension By William Q. Judge
By William Quan Judge (1851 – 1896)
220 Pages | Published in 1978 | Softcover | Theosophical University Press, Pasadena U.S.A. | ISBN: 0911500286.
Combined with his Essays on the Gita.
Both I and thou have passed through many births, O harasser of thy foes! Mine are known unto me, but thou knowest not of thine. Even though myself unborn, of changeless essence, and the lord of all existence, yet in presiding over nature – which is mine – I am born but through my own maya, the mystic power of self-ideation, the eternal thought in the eternal mind. I produce myself among creatures, O son of Bharata, whenever there is a decline of virtue and an insurrection of vice and injustice in the world; and thus I incarnate from age to age for the preservation of the just, the destruction of the wicked, and the establishment of righteousness.
From Chapter II (p. 147):
” That we all labor together transmitting the same charge and succession,
We few equals indifferent of lands, indifferent of times,
We, enclosers of all continents, all castes, allowers of all theologies,
Compassionaters, perceivers, rapport of men,
We walk silent among disputes and assertions, but reject not the disputers nor anything that is asserted,
We hear the bawling and din, we are reach’d at by divisions,
jealousies, recriminations on every side,
They close peremptorily upon us to surround us, my comrade,
Yet we walk unheld, free, the whole earth over, journeying up
and down till we make our ineffaceable mark upon time and the diverse eras,
Till we saturate time and eras, that the men and women of races, ages to come,
may prove brethren and lovers as we are. “