Echoes from the Orient William Q. Judge 1890 Aryan Press Theosophical Occult

Description: Echoes from the Orient William Q Judge The Path 132 Nassau St.Second Edition 1890 From the Lending Library from New York Branch Theosophical Society Theosophical Society was officially formed in New York City, United States, on 17 November 1875 by Helena Petrovna Blavatsky, Colonel Henry Steel Olcott, William Quan Judge, and 16 others.[4] It was self-described as "an unsectarian body of seekers after Truth, who endeavor to promote Brotherhood and strive to serve humanity." Olcott was its first president, and remained president until his death in 1907. In the early months of 1875, Olcott and Judge had come to believe that, if Blavatsky was a spiritualist, she was no ordinary one.[5] The society's initial objective was the "study and elucidation of Occultism, the Cabala etc."[6] After a few years Olcott and Blavatsky moved to India and established the International Headquarters at Adyar, in Madras (now Chennai). They were also interested in studying Eastern religions, and these were included in the Society's agenda.[7] After several iterations the Society's objectives were incorporated at Chennai (Madras) on 3 April 1905. The Three Objects of the Theosophical Society are as follows :[8] To form a nucleus of the universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour.To encourage the study of comparative religion, philosophy, and science.To investigate the unexplained laws of nature and the powers latent in man.Sympathy with the above objects was the sole condition of admission to the society. The Society was organized as a non-sectarian entity. The following was stated in the Constitution and Rules of the Theosophical Society ARTICLE I: Constitution The Theosophical Society is absolutely unsectarian, and no assent to any formula of belief, faith or creed shall be required as a qualification of membership; but every applicant and member must lie in sympathy with the effort to create the nucleus of an Universal Brotherhood of Humanity... ARTICLE XIII Offences Any Fellow who shall in any way attempt to involve the Society in political disputes shall be immediately expelled.No Fellow, Officer, or Council of the Theosophical Society, or of any Section or Branch thereof, shall promulgate or maintain any doctrin[e ]as being that advanced, or advocated by the Society.[9]The Society reformulated this view in a resolution passed by the General Council of the Theosophical Society on December 23, 1924.[10] Three years before, in 1921, it was signed the institutive charter of the Spanish Sociedad Teosófica, which had local branches in Madrid, Tarrasa, Barcelona, Seville, Valencia, Alicante, Zanoni, Cadiz and Dharma This small book first appeared in 1890 as a series of articles included by the reforming philanthropist editor Kate Field for a new paper Kate Field’s Washington. The articles were selected to treat a subject that grew out of the popular demand for something useful and suitable for a wide audience on ‘life, living and its purposeful ideals.’ Theosophy was gaining critical acclaim and a short series was thought necessary to explain its ideas. Its Oriental philosophy was radical and progressive; for the first time most people in the West were introduced to the ideas of Reincarnation and Karma. Those who had heard about Eastern sages, “the guardians of Theosophical truth,” were struck by the new concepts they taught. It signaled a new approach to life, one that was sympathetic, religious and practical, and without the need to follow priests and Gods. The old structures from 2,000 years of European history were giving way to something more inclusive, reasonable and philosophically coherent, the echoes of the once universal ancient wisdom. It taught of independent groups of spiritually-minded sages and wise men who collaborated with each other, regardless of the boundaries of religions and continents, to bring enlightenment to men of all races. These essays inspired people to explore Theosophy and to give it their serious consideration – this period marked the start of the New Age of thought, and it was based on the sound and ageless principles of Eastern metaphysics. Today the ideas of the New Cycle are still developing and as they emerge they deserve the sincere attention of all thoughtful people of whatever race, religion and country. William Quan Judge (April 13, 1851 – March 21, 1896) was an Irish-American mystic, esotericist, and occultist, and one of the founders of the original Theosophical Society. He was born in Dublin, Ireland. When he was 13 years old, his family emigrated to the United States. He became a naturalized citizen of the US at age 21 and passed the New York state bar exam, specializing in commercial law. Judge was one of the seventeen co-founders of the Theosophical Society. Like Helena Petrovna Blavatsky and Henry Steel Olcott, he stayed in the organization when others left. When Olcott and Blavatsky left the United States for India, he stayed behind to manage the Society's work, all the while working as a lawyer. When Blavatsky and Olcott left America, they left Theosophy in North America in Judge's hands. While Judge kept in close contact with both Blavatsky and Olcott through correspondence, there was little if any organized activity for the next several years. His difficulties over this period of time are illustrated by a biographical passage written by Julia van der Planck (the wife of Archibald Keightley): "It was a time when Madame Blavatsky – she who was then the one great exponent, had left the field ... the interest excited by her ... striking mission had died down. The T.S. was henceforth to subsist on its philosophical basis ... From his twenty - third year until his death, [Judge's] best efforts and all the fiery energies of his undaunted soul were given to this work." In 1876, business affairs caused him to visit South America, where he contracted "Chagres fever",[1] and he was ever after a sufferer from the disease. Other "phases" of his experiences on this journey are recorded in his writings, often allegorical, suggesting the character of the occult contacts which may have been established on this journey. This section may be confusing or unclear to readers. Please help clarify the section. There might be a discussion about this on the talk page. (July 2021) (Learn how and when to remove this message)In India, Blavatsky established a new headquarters. As a European, her efforts to restore respect for the Hindu faith were quite effective. As a result, she made enemies among the missionaries of Christianity. The Theosophical Movement 1875–1950 sets out some of the events that followed: "William Q. Judge, who arrived in India soon after the Coulombs had been sent away from headquarters, made a detailed examination of the false door constructed in Madam Blavatsky's "occult room". He showed the product of Coulomb's interrupted labours to some three hundred witnesses who signed their names to a description of the place. He removed the "shrine" in which the Coulombs had attempted to plant evidence of fraud.[citation needed] These actions provide evidence of "the Coulomb Conspiracy" and vindicate Madame Blavatsky.[citation needed][opinion] In 1885, after his return to America, Judge set about to revitalize the movement in the United States. The real beginning of the work of Theosophy in the United States began in 1886, when Judge established The Path, an independent Theosophical magazine. Until this time, not much had been accomplished in the way of growth of the Society in America. Judge's interest in the welfare of others affected his work, so that his articles and Theosophical talks addressed the common people in homely language and with simple reason. In his first editorial, he wrote: It is not thought that utopia can be established in a day ... Certainly, if we all say that it is useless ... nothing will ever be done. A beginning must be made and it has been made by the Theosophical society ... Riches are accumulating in the hands of the few while the poor are ground harder every day as they increase in number ... All this points unerringly to a vital error somewhere ... What is wanted is true knowledge of the spiritual condition of man, his aim, and destiny ... those who must begin the reform are those who are so fortunate as to be placed in the world where they can see and think out the problems all are endeavouring to solve, even if they know that the great day may not come until after their death.[citation needed] He also wrote: The Christian nations have dazzled themselves with a baneful glitter of material progress. They are not the peoples who will furnish the clearest clues to the Path ... The Grand Clock of the Universe points to another hour, and now Man must seize the key in his hands and himself – as a whole – open the gate ... Our practice consists in a disregard of any authority in matters of religion and philosophy except such propositions as from their innate quality we feel to be true. It has been said of Judge: "Everything he wrote of a metaphysical nature can be found, directly or indirectly, in the works of Madame Blavatsky. He attempted no new "revelation" but illustrated in his own works the ideal use of the concepts of the Theosophical Teachings."[2] Over the years, Judge attracted to the Movement a nucleus of devoted followers. The movement grew steadily in America.[3] Judge wrote theosophical articles for various theosophical magazines, and also the introductory volume, The Ocean of Theosophy in 1893.[4] He became the General Secretary of the American Section of the Theosophical Society in 1884, with Abner Doubleday as president. Judge left no record of the period before the founding of the Theosophical Society but some of his published statements reveal the character of his relationship with Blavatsky during this period. On the occasion of her death in 1891, he referred to their first meeting in her rooms in January 1875. He wrote:[5] It was her eye that attracted me, the eye of one whom I must have known in lives long passed away. She looked at me in recognition for that first hour, and never since has that look changed. Not as a questioner of philosophies did I come before her, not as one groping in the dark for lights that schools and fanciful theories had obscured, but as one who, wandering through the corridors of life, was seeking the friends who could show where the designs for the work had been hidden. And, true to the call, she responded, revealing plans once again, and speaking no words to explain, simply pointed them out and went on with the task. It was as if but the evening before we had parted, leaving yet to be done some detail of a task taken up with one common end; it was teacher and pupil, elder brother and younger, both bent on the one single end, but she with the power and knowledge that belong but to lions and sages. Blavatsky often referred to the founding of the Theosophical Society as coming about as a result of occult direction from her teachers. Judge later wrote that the objects of the Society had been given to Olcott by the Masters before the meeting at which they were adopted. Thus, the founding of the Theosophy Society may be seen to have been inspired. In 1881, looking back on the founding of the Society, Blavatsky wrote: "Our society as a body might certainly be wrecked by mismanagement or the death of its founders, but the IDEA which it represents and which has gained so wide a currency, will run on like a crested wave of thought until it dashes upon the hard beach where materialism is picking and sorting its pebbles ..." At this time, the affairs of the Society were largely in Olcott's hands. Meetings were held irregularly, and many plans for occult experimentation were proposed. Neither Blavatsky nor Judge took any active part in the meetings after the first few sessions. He was busy with his law practice. She was beginning to write her first book, Isis Unveiled.[6] After Blavatsky died in 1891, Judge became involved in a dispute with Olcott and Annie Besant, whom he considered to have deviated from the original teaching of the Mahatmas. As a result, he ended his association with Olcott and Besant during 1895 and took most of the Society's American Section with him. Despite being hounded by devotees to Besant, Judge managed his new organization for about a year until his death in New York City, whereupon Katherine Tingley became manager. The organization originating from the faction of Olcott and Besant is based nowadays in India and known as the Theosophical Society - Adyar, while the organization managed by Judge is known nowadays simply as the Theosophical Society, but often with the specification, "international headquarters, Pasadena, California". Judge died in 1896 in New York City. In 1898, Ernest Temple Hargrove, who had initially supported Tingley, left with other members to form the Theosophical Society in America (Hargrove) Branch. Other new organizations split off from his, including the Temple of the People (whose library bears his name) during 1898 and the United Lodge of Theosophists or ULT during 1909. Aryan Theosophical Press was established by the William Quan Judge and the Aryan Theosophical Society in New York City, probably in the mid-1890s, to serve the American Section of the Theosophical Society. Contents1History2Publications2.1Fiction2.2Works for children2.3Theosophical works in English2.4Theosophical works in Spanish and French2.5Other nonfiction including Papers of the School of Antiquity3NotesHistoryJames Morgan Pryse and John Morgan Pryse, brothers originally from Cincinnati, were recruited by Judge to operate the press. They had experience operating newspapers and printing plants in Nebraska, Montana, Wisconsin, and California. According to James Pryse, the Press was initially established to print the Esoteric Instructions of H. P. Blavatsky: My brother John and I, returning from a trip to South America, landed in New York City, We found Mr. Judge perplexed by a difficult problem: H.P.B. had directed him to send her Instructions to all the American members of the E.S., but had sent him only one copy, and he had no facilities for making the many copies needed. We solved that problem for him by establishing the Aryan Press [6] and printing the Instructions in book-form. Then, in response to a cable from H.P.B. I went to London to do the same work there, and started the H.P.B. Press....[1] At the beginning of 1890, an announcement appeared in The Path: The attention of our readers is drawn to the fact that the Aryan Press is now in full working order, and prepared to promptly execute all orders which may be received, -- Bill heads, Circulars, Address Cards, and and every description of Commercial and Private Printing undertaken at cheap rates. The Aryan Press being a Theosophical Co-operative Press, all members and Branches subscribing $10 are entitled to have their work done at cost price. Orders to be sent to "THE PATH" Office.[2] After Katherine Tingley became head of the newly renamed Universal Brotherhood and Theosophical Society, the publishing operations were moved to the Point Loma community in 1900, "locating it downtown because Point Loma was not yet supplied with electricity."[3] In 1906, the power lack on the Hill having been partially met, she [Tingley] built her large Theosophical Publishing House in a Loma canyon overlooking the Pacific Ocean. An improved linotype was installed, a bindery was added, and within a few years' time a photo and engraving department, adjacent to the press, was making all the blocks, cuts, and plates for theosophical publications.[4] PublicationsIn its early years, the press printed purely Theosophical books and periodicals. After the move to Point Loma, many other forms of literature were published, including children's books, fiction, and scholarly studies of many disciplines. A series called Theosophical Manuals was published in English, Spanish, and French. They were not all the product of a single pen, but written by a number of different students at the international headquarters of the Universal Brotherhood and Theosophical Society. Other important series were the Department of Branch Work papers and the Papers of the School of Antiquity. FictionMorris, Kenneth. The fates of the Princes of Dyfed. 1914. 365 pages.O'Ryan, William Patrick. The plough and the cross: a story of new Ireland. 1910. 378 pages.Works for childrenM. V. The strange little girl a story for children. 1911. Available at Hathitrust and Internet Archive.Roth, Naema. Luz Star-eye's dream journey to the isles of the Southern sea a story for children. 1912. 137 pages. Available at Hathitrust and Internet Archive.Theosophical works in EnglishBlavatsky, H. P. Isis unveiled: a master key to the mysteries of ancient and modern science and theology. 1919. Two volumes printed in 4.Blavatsky, H. P. The key to theosophy: being a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the Universal Brotherhood and Theosophical Society has been founded. 1913. 388 pages. Available at Google Books, Hathitrust, and Internet Archive.Blavatsky, H. P. Nightmare Tales. 1907. 139 pages. Available at Hathitrust.Blavatsky, H. P. The secret doctrine: the synthesis of science, religion, and philosophy. 1909. Two volumes.Blavatsky, H. P.; Judge, W. Q. Some of the errors of Christian Science: criticism. 1907. 28 pages.Blavatsky, H. P. Studies in occultism a series of reprints from the writings of H.P. Blavatsky. 1910. Six volumes. Available at Hathitrust and Hathitrust.Blavatsky, H. P. The voice of the silence and other chosen fragments from the "Book of the golden precepts": for the daily use of lanoos (disciples). 1909. 123 pages.Edge, Henry T. Some perverted presentations of theosophy corrected. 1900s. 7 pages.Fussell, Joseph H. Incidents in the history of the theosophical movement, founded in New York city in 1875 by H.P. Blavatsky continued under William Q. Judge, and now under the direction of their successor, Katherine Tingley. 1920. 36 pages. Available at Hathitrust, Internet Archive, Internet Archive, and Google Books.Judge, William Quan. The Bhagavad-gîtâ, the book of devotion dialogue between Krishna, lord of devotion, and Arjuna, Prince of India. 1922. Second edition. 133 pages. Available at Hathitrust.Judge, William Quan. Echoes from the Orient. Third edition. 1921. 63 pages.Judge, William Quan; Student; Ross, Lydia. Hypnotism. 1908. 34 pages.Judge, William Quan. The Ocean of Theosophy. 1926. 216 pages. Point Loma Edition.Judge, William Quan. Theosophy generally stated: from the Official Report of the World's Parliament of Religions, Chicago, 1893. 1908. 14 pages.Student; Tingley, Katherine A. Theosophical Manuals. 18 volumes. Contents: 1. Elementary theosophy -- 2. The seven principles of man -- 3. Karma -- 4. Reincarnation -- 5. Man after death -- 6. Kâmaloka and Devachan -- 7. Teachers and their disciples -- 8. The doctrine of cycles -- 9. Psychism, ghostology, and the astral plane -- 10. The astral light -- 11. Psychometry, clairvoyance and thought-transference -- 12. The angel and the demon (2 v. ) -- 13. The flame and the clay -- 14. On God and prayer -- 15. Theosophy : the mother of religions -- 16. From crypt to pronaos : an essay on the rise and fall of dogma / by S.J. Neill -- 17. Earth : its parentage : its rounds and its races -- 18. Sons of the firemist : a study of man. Available at Google Books - Vol 1, Google Books - Vol 7, Google Books - Vol 18, Google Books - Vol 6, and Hathitrust - Vols 1-18.Tingley, Katherine A. International Theosophical Peace Congress to be held at Visingsö, Lake Vettern, Sweden, June twenty-second to twenty-ninth, nineteen thirteen handbook of information. 1913. 111 pages. Available at Hathitrust.Tingley, Katherine A. Lomaland. 1908.Tingley, Katherine A.; Judge, W. Q.; Blavatsky, H. P.; Scribe No. 11. The pith and marrow of some sacred writings: new century series. 1899-1911. Eleven volumes.Tingley, Katherine A. Psychism, ghostology and the astral plane. 1907, 1912. 61 pages.Tingley, Katherine A. Souvenir album Lomaland - Visingso, June 22-29, 1913. 1913. Available at Hathitrust.Universal Brotherhood and Theosophical Society. Brief sketch of the history and work of the original Theosophical Society, founded 1875, re-organized 1898, now known as the Universal Brotherhood and Theosophical Society; International Headquarters, Point Loma, California. 1915. 24 pages.Universal Brotherhood and Theosophical Society. Theosophy and its counterfeits. 1900?. 5 pages. The Path series no. 4.Various authors. Department of Branch Work Papers. 1890-1891. This series includes at least 28 lectures from a wide range of speakers, delivered at the Aryan Theosophical Society and other locations.Walker, E. D. Reincarnation; a study of forgotten truth. 1923. 375 pages.Whiting, Lilian. Katherine Tingley and her Râja-Yoga system of education. 1919. 23 pages. Available online at Hathitrust. 1910. Google Books.Whiting, Lilian. Katherine Tingley theosophist and humanitarian. 1919. 23 pages.Theosophical works in Spanish and FrenchBlavatsky, H. P. La Clef de la théosophie, exposition claire sous forme de questions et de réponses de e'éthique, de la science et de la philosophie ... avec in glossaire de terms theosophiques ... 1921.Blavatsky, H. P.; Judge, W. Q.; Tingley, Katherine A. Le message de la théosophie; recueil de pensées secourables appropriées à l'heure actuelle. 1922. 106 pages.Blavatsky, H. P.; Judge, W. Q.; Tingley, Katherine A. Quotations. 1912. Available at HathitrustBricaud, Joanny; Tingley, Katherine. La lumière astrale.Étudiant, Un.; Tingley, Katherine. Karma. 1920. 74 pages.Étudiant, Un.; Tingley, Katherine. Les maîtres et leur disciples. 1917.Étudiant, Un.; Tingley, Katherine. Les sept principes de l'homme. 1919. 65 pages.Étudiant, Un.; Tingley, Katherine. L'homme après la mort. 1920. 95 pages.Étudiant, Un.; Tingley, Katherine. Réincarnation. 1920. 79 pages.Étudiant, Un.; Tingley, Katherine. Théosophie élémentaire. 1919. 69 pages.Fussell, Joseph H. Incidentes en la historia del movimento teosofico, fundada en Nueva York en 1875 por H.P. Blavatsky. 1900, 1910.Judge, William Quan. Ecos del Oriente: esquicio general de las doctrinas teosóficas. 1907. 78 pages.Judge, William Quan. Epítome de las enseñanzas teosóficas. 1910s. 40 pages.Un Estudiante. Manuales teosóficos. 1910-1918. At least seven volumes in this series.Un Estudiante. La teosofía explicada. 1912. 16 pages.Tingley, Katherine A. La teosofía y sus falsificaciones. 1917. 10 pages.Tingley, Katherine A. La vida en Point Loma, el centro de la Fraternidad universal y sociedad teosófica. 1902, 1912. 24 pages.Tingley, Katherine A. Manuels théosophiques. 1921.Tingley, Katherine A. Sendero teosófico. 1911-??. Periodical.Whiting, Lilian. Mme Katherine Tingley et son système d'éducation Râja-Yoga. 1921. 23 pages.Other nonfiction including Papers of the School of AntiquityClough, Edwin H. A nosegay of 'Yorick's' editorials. 1923. 41 pages.Darrow, F. S. The prehistoric Aegean civilization. 1916. 132 pages. Papers of the School of Antiquity. University extension series no. 4.Dick, Frederick J. Ancient astronomy in Egypt and its significance. 1916. 17 pages.Dick, Frederick J. Maya chronology. 1921-25. Two volumes. 21 pages and 11 pages. Papers of the School of Antiquity. University extension series no. 12.Dick, Frederick J. Neglected fundamentals of geometry. 1920. 12 pages. Papers of the School of Antiquity. University extension series no. 11.Edge, Henry T. Studies in evolution. 1916. 32 pages. Papers of the School of Antiquity. University extension series no. 8.Fussell, Joseph H. The School of Antiquity: its meaning, purpose, and scope. 1917. 20 pages. Papers of the School of Antiquity. University extension series no. 9.Gates, William. Commentary upon the Maya-Tzental Perez codex, with a concluding note upon the linguistic problem of the Maya glyphs. 1920. 64 pages. Available at Hathitrust.Gates, William. Early Chinese painting. 1916. 43 pages.Gates, William. The spirit of the hour in archaeology. 1915. 17 pages. Papers of the School of Antiquity. University extension series no. 1. Available at Hathitrust and Internet Archive.Hewett, Edgar L. Ancient America at the Panama-California exposition.. 1913. Reprinted from 'The Path.James, George Wharton. Poetry and symbolism of Indian basketry. 1913. 40 pages.Kinnamon, J. O. Problems in ethnology. 1918. 30 pages. Papers of the School of Antiquity. University extension series no. 10.Neill, S. J. From crypt to pronaos: an essay on the rise and fall of dogma. 1908. 84 page. Theosophical manuals No. 16.Ryan, Charles James. Prehistoric man and Darwinism. 1922. 49 pages. Papers of the School of Antiquity. University extension series no. 13.Sirén, Osval. The relation of religion to art in antiquity and the Middle Ages. 1915. 30 pages.Sirén, Osval. Studies of Chinese and European painting. 1918.

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