THEOSOPHY
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A FREE INTRO TO THEOSOPHY
An
Outline of Theosophy
By
Charles
Webster Leadbeater
Death
One of the most important practical results of a
thorough comprehension of Theosophical truth is the entire change which is
necessary brings about in our attitude towards death. It is impossible for us
to calculate the vast amount of utterly unnecessary sorrow and terror and
misery which mankind in the aggregate has suffered simply from its ignorance
and superstition with regard to this one matter of death. There is among us a
mass of false and foolish belief along this line which has worked untold evil
in the past and is causing indescribable suffering in the present, and its
eradication would be one of the greatest benefits that could be conferred upon
the human race.
This benefit the Theosophical teaching at once confers
on those who, from their study of philosophy in past lives, now find themselves
able to accept it. It robs death forthwith of all its terror and much of its
sorrow, and enables us to see it in its true proportions and to understand its
place in the scheme of our evolution.
While death is considered as the end of life, as the
gateway into a dim but fearful unknown country, it is not unnaturally regarded
with much misgiving, if
not with positive terror. Since, in spite of all
religious teaching to the contrary this has been the view universally taken in
the western world, many
grisly horrors have sprung up around it, and have
become matters of custom, thoughtlessly obeyed by many who should know better.
All the ghastly paraphernalia of woe the mutes, the
plumes, the black velvet, the crape, the mourning garments, the black-edged
note paper all these are nothing more than advertisements of ignorance on the
part of those who employ
them. The man who begins to understand what death is
at once puts aside all this masquerade as childish folly, seeing that to mourn
over the good fortune of his friend merely because it involves for himself the
pain of apparent separation from that friend, becomes, as soon as it is
recognised, a display of selfishness.
He cannot avoid feeling the wrench of the temporary
separation, but he can avoid allowing his own pain to become a hindrance to the
friend who has passed on. He knows that there can be no need to fear or to
mourn over death, whether it comes to himself or to those whom he loves. It has
come to them all often before, so that there is nothing unfamiliar about it.
Instead of representing it as a ghastly king of terrors, it would be more
accurate and more sensible to symbolise it as an angel bearing a golden key to
admit us to the glorious realms of the higher life.
He realises very definitely that life is continuous,
and that the loss of the physical body is nothing more than the casting aside
of a garment which in no way changes the real man who is the wearer of the
garment. He sees that death is simply a promotion from a life which is more
than half-physical to one which is wholly astral, and therefore very much
superior.
So, for himself he unfeignedly welcomes it, and when
it comes to those whom he loves, he recognises at once the great advantage for
them, even though he cannot feel a certain amount of selfish regret that he
should be temporarily separated from them.
But he knows also that this separation is in fact only
apparent, and not real. He knows that the so-called dead are near him still,
and that he has only to cast off temporarily his physical body in sleep, in
order to stand side by side with them and commune with them as before. He sees clearly that the world is one and
that the same Divine laws rule the whole of it, whether it be visible or
invisible to the physical sight. Consequently he has no feeling of nervousness
or strangeness in passing from one part of it to the other, and no sort of
uncertainty as to what he will find on the other side of the veil.
The whole of the unseen world is so clearly and fully
mapped out for himthrough the work of the Theosophical investigators that it is
well known to him as the physical life, and thus he is prepared to enter upon
it without hesitation whenever it may be best for his evolution. For full
details of the various stages of this higher life we must refer the reader to
the books specially devoted to this subject. It is sufficient here to say that
the conditions into which the man passes are precisely those which the man
passes are precisely those which he has made for himself. The thoughts and
desires which he has encouraged within himself during earth-life take form as
definite living entities hovering round him and reacting upon him until the
energy which he poured into them is exhausted.
When such thoughts and desires have been powerful and
persistently evil, the companions so created may indeed be terrible; but
happily such cases form a very small minority among the dwellers in the astral
world. The worst that the
ordinary man of the world usually provides for himself
after death is a useless and unutterably wearisome existence, void of all
rational interests the natural sequence of a life wasted in self-indulgence,
triviality, and gossip here on earth.
To this weariness active suffering may under certain
conditions be added. If a man during earth-life has allowed strong physical
desire to obtain a mastery over him if, for example, he has become a slave to
such a vice as avarice, sensuality, or drunkenness he has laid up for himself
much purgatorial suffering after death. For in losing the physical body he in
no way loses these desires and passions; they remain as vivid as ever nay,
they are even more active when they have no longer the heavy particles of dense
matter to set in motion.
What he does lose is the power to gratify these
passions; so that they remain as torturing, gnawing desires, unsatisfied and
unsatisfiable. It will be
seen that this makes a very real hell for the
unfortunate man, though of course only a temporary one, since in process of
time such desires must burn themselves out, expending their energy in the very
suffering which they produce.
A terrible fate, truly; yet there are two points which
we should bear in mind with regard to it. First, that the man has not only
brought it on himself, but has determined its intensity and it duration for
himself. He has allowed this
desire to reach a certain strength during earth-life,
and now he has to meet it and control it.
If during physical life he has made efforts to repress
or check it, he will have just so much the less difficulty in conquering it
now. He has
created for himself the monster with which now he has
to struggle; whatever strength his antagonist possesses is just what he has
given it. Therefore, his fate is not imposed upon him from without, but is
simply of his own making.
Secondly, the suffering which he thus brings upon
himself is the only way of escape for him. If it were possible for him to avoid
it, and to pass through the astral life without this gradual wearing away of
the lower desires, what would be the result?
Obviously that he would enter upon his next physical
life entirely under the domination of these passions. He would be a born
drunkard, a sensualist, a miser; and long before it would be possible to teach
him that he ought to try to control such passions they would have grown far too
strong for control they would have enslaved him, body and soul, and so
another life would be thrown away, another opportunity would be lost. He would
enter thus upon a vicious circle from which there appears no escape, and his
evolution would be indefinitely delayed.
The Divine scheme is not thus defective. The passion exhausts itself during the astral
life, and the man returns to physical existence without it. True, the weakness
of mind which allowed passion to dominate him is still there; true also, he has
made for himself for this new life an astral body capable of expressing exactly
the same passions as before, so that it would not be difficult for him to
resume his old evil life. But the ego, the real man, has had a terrible lesson,
and assuredly he will make every effort to prevent his lower manifestation from
repeating that mistake, from falling again under the sway of that passion.
He has still the germs of it within him, but if he has
deserved good and wise parents they will help to develop the good in him and
check the evil, the germs will remain unfructified and will atrophy, and so in
the next life after that they will not appear at all. So by slow degrees man conquers his evil
qualities, and evolves virtues to replace them.
On the other hand, the man who is intelligent and
helpful, who understands the conditions of this non-physical existence and
takes the rouble to adapt himself to them and make the most of them, opening
before him a splendid vista of
opportunities both for acquiring fresh knowledge and
for doing useful work. He discovers that life away from this dense body has a
vividness and brilliancy to which all earthly enjoyment is as moonlight unto
sunlight, and that through his
clear knowledge and calm confidence the power of the
endless life shines out upon all those around him.
He may become a centre of peace and joy unspeakable to
hundreds of his fellow men, and may do more good in a few years of that astral
existence than ever he could have done in the longest physical life. He is well aware too, that there lies before
him another and still grander stage of this wonderful post-mortem life. Just as
by his desires and his lower thoughts he has made for himself the surroundings
of his astral life, so has he by his higher thought and his nobler aspirations
made for himself a life in the heaven-world.
For heaven is not a dream, but a living and glorious reality.
Not a city far away beyond the stars, with gates of pearl and streets of gold,
reserved for the habitation of a favoured few, but a state of consciousness
into which every man
will pass during the interval between lives on earth.
Not an eternal abiding-place truly, but
a condition of bliss indescribable lasting through many centuries. Not even
that alone. For although it contains the reality which underlies all the best
and most spiritual ideas of heaven which have
been propounded in various religions, yet it must by no means be
considered from that view only.
It is a realm of nature which is of exceeding
importance to us a vast and splendid world of vivid life in which we are
living now, as well as in the periods intervening between physical incarnations.
It is only our lack of development , only the limitation imposed upon us by
this robe of flesh, that prevents us from fully realising that all glory of the
brightest heaven is about us here and now, and that influences flowing from
that world are ever playing upon us, if we will only understand and receive
them.
Impossible as this may seem to the man of the world,
it is the plainest of realities to the
occultist; and to those who have not yet grasped this
fundamental truth we can but repeat the advice given
by the Buddhist teacher: - Do not complain and cry and pray, but open your
eyes and see. The light is all about you, if you would only cast the bandage
from your eyes and look. It is so
wonderful, so beautiful, so far beyond what any man
has dreamt of or prayed for, and it is for ever and ever. (The Soul of the
People , p. 163).
When the astral body, which is the vehicle of the
lower thought and desire, has gradually been worn away and left behind, the man
finds himself inhabiting that higher vehicle of finer matter which we have
called the mental body. In this vehicle he is able to respond to the vibrations
which reach him from the corresponding matter in the external world the
matter of the mental plane.
His time of purgatory is over, the lower part of his
nature has burnt itself away, and now there remain only the higher thoughts and
aspirations which he has poured forth during earth-life.
These cluster round him, through the medium of which
he is able to respond to certain types of vibration in this refined matter. These thoughts which surround him are
the powers by which he draws upon the wealth of the heaven world. This mental
plane is a reflection of the Divine Mind a storehouse of infinite extent from
which the person enjoying heaven is able to draw just according to the power of
his own thoughts and aspirations generated during the physical and astral life.
All religions have spoken of the bliss of Heaven, yet
few of them have put before us with sufficient clearness this leading idea
which alone explains
rationally how for all alike such bliss is possible
which is, the keynote of the conception the fact that each man makes his own
heaven by selection from the ineffable splendours of the Thought of God
Himself. A man decides for himself both the length and the character of his
heaven-life by the causes which he himself generates during his earth-life;
therefore, he cannot but have exactly the amount which he has deserved and exactly the quality
of joy which is best suited to his idiosyncrasies.
This is a world in which every being must, from the
very fact of his consciousness there, be enjoying the highest spiritual bliss
of which he is capable a world whose power of response to his aspirations is
limited only by his capacity to aspire. Further details as to the astral life
will be found in the Astral Plane; the heaven life is described in The
Devachanic Plane, and information about both is also given in Death and
After, and in The Other Side of Death.
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Article
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Tekels Park to be
Sold to a Developer
Concerns are
raised about the fate of the wildlife as
The Spiritual
Retreat, Tekels Park in Camberley,
Surrey, England is to be sold to a developer
Tekels Park is a
50 acre woodland park, purchased
for the Adyar Theosophical Society in England
in 1929.
In addition to
concern about the park, many are
worried about the future of the Tekels Park
Deer
as they are not a
protected species.
Confusion as the
Theoversity moves out of
Tekels Park to Southampton,
Glastonbury &
Chorley in Lancashire while the
leadership claim
that the Theosophical Society will
carry on using
Tekels Park despite its sale to a developer
Anyone planning a
Spiritual stay at the
Tekels Park Guest House should be aware of the sale.
Theosophy talks
of a compassionate attitude
to animals and
the sale of the Tekels Park
sanctuary for
wildlife to a developer has
It doesnt
require a Diploma in Finance
and someone with a
Diploma in Astral Travel will
know that this is
a bad time economically to sell
Future of Tekels Park Badge in Doubt
Party On! Tekels Park Theosophy NOT
Tekels Park & the Loch Ness Monster
A Satirical view of
the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toffs Guide to the Sale of Tekels Park
What the men in top
hats have to
say about the sale
of Tekels Park
____________________
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Karma Fundamental Principles Laws: Natural and Man-Made The Law of Laws
The Eternal Now
Succession
Causation The Laws of Nature A Lesson of The Law
Karma Does Not Crush Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets Thought, The Builder
Practical Meditation Will and Desire
The Mastery of Desire Two Other Points
The Third Thread Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma
Indias Karma
National Disasters
Nature is infinite in space and time -- boundless and eternal,
unfathomable and ineffable. The all-pervading essence of infinite nature can be
called space, consciousness, life, substance, force, energy, divinity -- all of
which are fundamentally one.
2) The finite and the infinite
Nature is a unity in diversity, one in essence, manifold in form. The
infinite whole is composed of an infinite number of finite wholes -- the
relatively stable and autonomous things (natural systems or artefacts) that we
observe around us. Every natural system is not only a conscious, living,
substantial entity, but is consciousness-life-substance, of a particular range
of density and form. Infinite nature is an abstraction, not an entity; it
therefore does not act or change and has no attributes. The finite, concrete
systems of which it is composed, on the other hand, move and change, act and
interact, and possess attributes. They are composite, inhomogeneous, and
ultimately transient.
3) Vibration/worlds within worlds
The one essence manifests not only in infinitely varied forms, and on
infinitely varied scales, but also in infinitely varying degrees of
spirituality and substantiality, comprising an infinite spectrum of vibration
or density. There is therefore an endless series of interpenetrating,
interacting worlds within worlds, systems within systems.
The energy-substances of higher planes or subplanes (a plane being a
particular range of vibration) are relatively more homogeneous and less
differentiated than those of lower planes or subplanes.
Just as boundless space is comprised of endless finite units of space,
so eternal duration is comprised of endless finite units of time. Space is the
infinite totality of worlds within worlds, but appears predominantly empty
because only a tiny fraction of the energy-substances composing it are
perceptible and tangible to an entity at any particular moment. Time is a
concept we use to quantify the rate at which events occur; it is a function of
change and motion, and presupposes a succession of cause and effect.
Every entity is extended in space and changes 'in time'.
All change (of position, substance, or form) is the result of causes;
there is no such thing as absolute chance. Nothing can happen for no reason at
all for nothing exists in isolation; everything is part of an intricate web of
causal interconnections and interactions. The keynote of nature is harmony:
every action is automatically followed by an equal and opposite reaction, which
sooner or later rebounds upon the originator of the initial act. Thus, all our
thoughts and deeds will eventually bring us 'fortune' or 'misfortune' according
to the degree to which they were harmonious or disharmonious. In the long term,
perfect justice prevails in nature.
Because nature is fundamentally one, and the same basic habits and
structural, geometric, and evolutionary principles apply throughout, there are
correspondences between microcosm and macrocosm. The principle of analogy -- as
above, so below -- is a vital tool in our efforts to understand reality.
All finite systems and their attributes are relative. For any entity,
energy-substances vibrating within the same range of frequencies as its outer
body are 'physical' matter, and finer grades of substance are what we call
energy, force, thought, desire, mind, spirit, consciousness, but these are just
as material to entities on the corresponding planes as our physical world is to
us. Distance and time units are also relative: an atom is a solar system on its
own scale, reembodying perhaps millions of times in what for us is one second,
and our whole galaxy may be a molecule in some supercosmic entity, for which a
million of our years is just a second. The range of scale is infinite:
matter-consciousness is both infinitely divisible and infinitely aggregative.
All natural systems consist of smaller systems and form part of larger
systems. Hierarchies extend both 'horizontally' (on the same plane) and
'vertically' or inwardly (to higher and lower planes). On the horizontal level,
subatomic particles form atoms, which combine into molecules, which arrange
themselves into cells, which form tissues and organs, which form part of
organisms, which form part of ecosystems, which form part of planets, solar
systems, galaxies, etc. The constitution of worlds and of the organisms that
inhabit them form 'vertical' hierarchies, and can be divided into several
interpenetrating layers or elements, from physical-astral to psychomental to
spiritual-divine, each of which can be further divided.
The human constitution can be divided up in several different ways: e.g.
into a trinity of body, soul, and spirit; or into 7 'principles' -- a lower
quaternary consisting of physical body, astral model-body, life-energy, and
lower thoughts and desires, and an upper triad consisting of higher mind
(reincarnating ego), spiritual intuition, and inner god. A planet or star can
be regarded as a 'chain' of 12 globes, existing on 7 planes, each globe
comprising several subplanes.
The highest part of every multilevelled organism or hierarchy is its
spiritual summit or 'absolute', meaning a collective entity or 'deity' which is
relatively perfected in relation to the hierarchy in question. But the most
'spiritual' pole of one hierarchy is the most 'material' pole of the next,
superior hierarchy, just as the lowest pole of one hierarchy is the highest
pole of the one below.
Each level of a hierarchical system exercises a formative and organizing
influence on the lower levels (through the patterns and prototypes stored up
from past cycles of activity), while the lower levels in turn react upon the
higher. A system is therefore formed and organized mainly from within outwards,
from the inner levels of its constitution, which are relatively more enduring
and developed than the outer levels. This inner guidance is sometimes active
and selfconscious, as in our acts of free will (constrained, however, by karmic
tendencies from the past), and sometimes it is automatic and passive, giving
rise to our own automatic bodily functions and habitual and instinctual
behavior, and to the orderly, lawlike operations of nature in general. The
'laws' of nature are therefore the habits of the various grades of conscious
entities that compose reality, ranging from higher intelligences (collectively forming the universal mind) to
elemental nature-forces.
10) Consciousness and its vehicles
The core of every entity -- whether atom, human, planet, or star -- is a
monad, a unit of consciousness-life-substance, which acts through a series of
more material vehicles or bodies. The monad or self in which the consciousness
of a particular organism is focused is animated by higher monads and expresses
itself through a series of lesser monads, each of which is the nucleus of one
of the lower vehicles of the entity in question. The following monads can be
distinguished: the divine or galactic monad, the spiritual or solar monad, the
higher human or planetary-chain monad, the lower human or globe monad, and the
animal, vital-astral, and physical monads. At our present stage of evolution,
we are essentially the lower human monad, and our task is to raise our
consciousness from the animal-human to the spiritual-human level of it.
Evolution means the unfolding, the bringing into active manifestation,
of latent powers and faculties 'involved' in a previous cycle of evolution. It
is the building of ever fitter vehicles for the expression of the mental and
spiritual powers of the monad. The more sophisticated the lower vehicles of an
entity, the greater their ability to express the powers locked up in the higher
levels of its constitution. Thus all things are alive and conscious, but the
degree of manifest life and consciousness is extremely varied.
Evolution results from the interplay of inner impulses and environmental
stimuli. Ever building on and modifying the patterns of the past, nature is infinitely
creative.
12) Cyclic evolution/re-embodiment
Cyclic evolution is a fundamental habit of nature. A period of
evolutionary activity is followed by a period of rest. All natural systems
evolve through re-embodiment. Entities are born from a seed or nucleus
remaining from the previous evolutionary cycle of the monad, develop to
maturity, grow old, and pass away, only to re-embody in a new form after a
period of rest. Each new embodiment is the product of past karma and present
choices.
Nothing comes from nothing: matter and energy can be neither created nor
destroyed, but only transformed. Everything evolves from preexisting material.
The growth of the body of an organism is initiated on inner planes, and
involves the transformation of higher energy-substances into lower, more
material ones, together with the attraction of matter from the environment.
When an organism has exhausted the store of vital energy with which it
is born, the coordinating force of the indwelling monad is withdrawn, and the
organism 'dies', i.e. falls apart as a unit, and its constituent components go
their separate ways. The lower vehicles decompose on their respective
subplanes, while, in the case of humans, the reincarnating ego enters a
dreamlike state of rest and assimilates the experiences of the previous
incarnation. When the time comes for the next embodiment, the reincarnating ego
clothes itself in many of the same atoms of different grades that it had used
previously, bearing the appropriate karmic impress. The same basic processes of
birth, death,
and rebirth apply to all entities, from atoms to humans to stars.
14) Evolution and involution of worlds
Worlds or spheres, such as planets and stars, are composed of, and
provide the field for the evolution of, 10 kingdoms -- 3 elemental kingdoms,
mineral, plant, animal, and human kingdoms, and 3 spiritual kingdoms. The
impulse for a new manifestation of a world issues from its spiritual summit or
hierarch, from which emanate a series of steadily denser globes or planes; the
One expands into the many. During the first half of the evolutionary cycle (the
arc of descent) the energy-substances of each plane materialize or condense,
while during the second half (the arc of ascent) the trend is towards
dematerialization or etherealization, as globes and entities are reabsorbed
into the spiritual hierarch for a period of nirvanic rest. The descending arc
is characterized by the evolution of matter and involution of spirit, while the
ascending arc is characterized by the evolution of spirit and involution of
matter.
In each grand cycle of evolution, comprising many planetary embodiments,
a monad begins as an unselfconsciousness god-spark, embodies in every kingdom
of nature for the purpose of gaining experience and unfolding its inherent
faculties, and ends the cycle as a self conscious god. Elementals ('baby
monads') have no free choice, but automatically act in harmony with one another
and the rest of nature. In each successive kingdom differentiation and
individuality increase, and reach their peak in the human kingdom with the
attainment of selfconsciousness and a large measure of free will.
In the human kingdom in particular, self-directed evolution comes into
its own. There is no superior power granting privileges or handing out favours;
we evolve according to our karmic merits and demerits. As we progress through
the spiritual kingdoms we become increasingly at one again with nature, and
willingly 'sacrifice' our circumscribed selfconscious freedoms (especially the
freedom to 'do our own thing') in order to work in peace and harmony with the
greater whole of which we form an integral part. The highest gods of one
hierarchy or world-system begin as elementals in the next. The matter of any
plane is composed of aggregated, crystallized monads in their nirvanic sleep,
and the spiritual and divine entities embodied as planets and stars are the
electrons and atomic nuclei -- the material building blocks -- of worlds on
even larger scales. Evolution is without beginning and without end, an endless
adventure through the fields of infinitude, in which there are always new worlds
of experience in which to become selfconscious masters of life.
There is no absolute separateness in nature. All things are made of the
same essence, have the same spiritual-divine potential, and are interlinked by
magnetic ties of sympathy. It is impossible to realize our full potential,
unless we recognize the spiritual unity of all living beings and make universal
brotherhood the keynote of our lives.
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Wales is a
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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
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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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