National Wales Centre for Theosophy:-
The
Existence of the Masters
By
C
This
is a chapter from
“The
Masters and The Path”
published
1925
GENERAL CONSIDERATIONS
THE existence of Perfected Men is one of the most
important of the many new facts which Theosophy puts before us. It follows
logically from the other great Theosophical teachings of karma and evolution by
reincarnation. As we look round us we see men obviously at all stages of their
evolution-- many far below ourselves in development, and others who in one way
or another are distinctly in advance of us. Since that is so, there may well be
others who are very much further advanced; indeed, if men are steadily growing
better and better through a long series of successive lives, tending towards a
definite goal, there should certainly be some who have already reached that
goal. Some of us in the process of that development have already succeeded in
unfolding some of those higher senses which are latent in every man, and will
be the heritage of all in the future; and by means of those senses we are
enabled to see the ladder of evolution extending far above us as well as far
below us, and we can also see that there are men standing upon every rung of
that ladder.
There is a considerable amount of direct testimony to
the existence of these Perfected Men whom we call Masters, but I think that the
first step which each one of us should take is to make certain that there must
be such men; only as a later step will it follow that those with whom we have
come into contact belong to that class.
The historical records of every nation are full of the
doings of men of genius in all the different departments of human activity, men
who in their special lines of work and ability have stood far above the rest--
indeed, so far that at times (and probably more often than we know) their
ideals were utterly beyond the comprehension of the people, so that not only the
work that they may have done has been lost to mankind, but their very names
even have not been preserved. It has been said that the history of every nation
could be written in the biography of a few individuals, and that it is always
the few, towering above the rest, who initiate the great forward steps in art,
music, literature, science, philosophy, philanthropy, statecraft, and religion.
They stand high sometimes in love of God and their
fellow-men, as great saints and philanthropists; sometimes in understanding of
man and Nature, as great philosophers, sages and scientists; sometimes in work
for humanity, as great liberators and reformers. Looking at these men, and
realizing how high they stand among humanity, how far they have gone in human
evolution, is it not logical to say that we cannot see the bounds of human
attainment, and that there may well have been, and even now may be, men far
further developed even than they, men great in spirituality as well as
knowledge or artistic power, men complete as regards human perfections-- men
precisely such as the Adepts or Supermen whom some of us have had the
inestimable privilege to encounter?
This galaxy of human genius that enriches and
beautifies the pages of history is at the same time the glory and the hope of
all mankind, for we know that these Greater Ones are the forerunners of the
rest, and that They flash out as beacons, as veritable light-bearers to show us
the path which we must tread if we wish to reach the glory which shall
presently be revealed. We have long accepted the doctrine of the evolution of
the forms in which dwells the Divine Life; here is the complementary and far
greater idea of the evolution of that Life itself, showing that the very reason
for that wondrous development of higher and higher forms is that the
ever-swelling Life needs them in order to express itself. Forms are born and
die, forms grow, decay and break; but the Spirit grows on eternally, ensouling
those forms, and developing by means of experience gained in and through them,
and as each form has served its turn and is outgrown, it is cast aside that
another and better form may take its place.
Behind the evolving form burgeons out ever the Life
eternal, the Life Divine.
That Life of God permeates the whole of nature, which
is but the many-coloured cloak which He has donned; it is He who lives in the
beauty of the flower, in the strength of the tree, in the swiftness and grace
of the animal, as well as in the heart and soul of man. It is because His will
is evolution that all life everywhere is pressing onward and upward; and it is
therefore that the existence of Perfected Men at the end of this long line of
ever-unfolding power and wisdom and love is the most natural thing in the
world. Even beyond Them-- beyond our sight and our comprehension-- stretches a
vista of still greater glory; some hint of that we may endeavour to give later,
but it is useless to speak of it now.
The logical consequence of all this is that there must
be Perfected Men, and there are not wanting signs of the existence of such Men
in all ages who, instead of leaving the world entirely, to pursue a life of
their own in the divine or superhuman kingdoms, have remained in touch with
humanity, through love of it, to assist its evolution in beauty and love and
truth, to help, as it were, to cultivate the Perfect Man-- just as here and
there we find a botanist who has special love for plants, and glories in the
production of a perfect orange or a perfect rose.
THE TESTIMONY OF THE RELIGIONS
The records of every great religion show the presence
of such Supermen, so full of the Divine Life that again and again they have
been taken as the very representatives of God Himself. In every religion,
especially at its founding, has such an One appeared, and in many cases more
than one.
The Hindus have their great Avataras or divine
incarnations, such as Shri Krishna, Shri Shankaracharya, and the Lord Gautama
Buddha, whose religion has spread over the Far East, and a great galaxy of Rishis,
of Saints, of Teachers; and these Great Ones took interest not only in
awakening men' s spiritual natures, but also in all affairs that made for their
well-being on earth. All who belong to the
Christian world know, or ought to know, much about the
great succession of prophets and teachers and saints in their own dispensation,
and that in some way (perhaps not clearly understood) their Supreme Teacher,
the Christ Himself, was and is Man as well as God. And all the earlier
religions (decadent as some of them may be amid the decay of nations), down
even to those of primitive tribes of men, show as outstanding features the
existence of Supermen, helpers in every way of the childlike people among whom
They dwelt. An enumeration of these, interesting and valuable as it is, would
take us too far aside from our present purpose, so I will refer the reader for
it to Mr. W. Williamson' s excellent book The Great Law.
RECENT EVIDENCE
There is much direct and recent evidence for the
existence of these Great Ones. In my earlier days I never needed any such
evidence, because I was fully persuaded as a result of my studies that there
must be such people. To believe that there were such glorified Men seemed
perfectly natural, and my only desire was to meet Them face to face Yet there
are many among the newer members of the Society who, reasonably enough, want to
know what evidence there is.
There is a considerable amount of personal testimony.
Madame Blavatsky and Colonel Olcott, the co-founders of The Theosophical Society,
Dr. Annie Besant, our present President, and I myself-- all of us have seen
some of these Great Ones, and many other members of the Society have also been
privileged to see one or two of Them, and there is ample testimony in what all
these people have written.
It is sometimes objected that those who saw Them, or
fancied that they did so, may have been dreaming or perhaps deluded. The chief
reason, I think, for the possibility of such a suggestion is that we have very
rarely seen the Adepts at a time when both They and we were in our physical
bodies. In the early days of the Society, when only Madame Blavatsky had
developed higher faculties, the Masters not infrequently materialized
Themselves so that all could see Them, and showed Themselves thus physically on
various occasions. You will find many records of such happenings in the earlier
history of our Society, but of course the Great One so showing Himself was not
in His physical body, but in a materialized form.
Many of us habitually and constantly see Them during
our sleep. We go out in our astral bodies (or in the mental body, according to
our development) and we visit Them and see Them in Their physical bodies; but
we are not at that time in ours, and that is why on the physical plane people
tend to be sceptical about such experiences. Men object: “But in these cases
either you who saw Them were out of the physical body, and may have been
dreaming or deluded, or Those who appeared to you came phenomenally and then
disappeared again; so how do you know that They were what you suppose Them to
be?”
There are a few cases in which both the Adept and the
person who saw Him were in the physical body. It happened with Madame
Blavatsky; I have heard her testify that she lived for some time in a monastery
in Nepal, where she saw three of our Masters constantly in Their physical
vehicles. Some of Them have come down more than once from Their mountain
retreats into India in Their physical bodies. Colonel Olcott spoke of having
seen two of Them on those occasions; he had met the Master Morya and also the
Master Kuthumi. Damodar K. Mavalankar, whom I knew in 1884, had encountered the
Master Kuthumi in His physical body. There was the case of S. Ramaswami Iyer, a
gentleman whom I knew well in those days, who had the experience of meeting the
Master Morya physically, and has written an account of that meeting which I
shall quote later; and there was the case of Mr. W. T. Brown of the London
Lodge, who also was privileged to meet one of the Great Ones under similar
conditions. There is also a vast amount of Indian testimony which has never
been collected and sifted, mainly because those to whom these experiences came
were so thoroughly persuaded of the existence of Supermen and of the
possibility of meeting Them that they did not regard any individual case as
worthy of record.
PERSONAL EXPERIENCE
I myself can report two occasions on which I have met
a Master, both of us being in the physical vehicle. One of Them was the Adept
to whom the name of Jupiter was assigned in the book of The Lives of Alcyone,
who greatly assisted in the writing of portions of Madame Blavatsky' s famous
work Isis Unveiled, when that was being done in Philadelphia and New York. When
I was living at Adyar, He was so kind as to request my revered teacher, Swami
T. Subba Row, to bring me to call upon Him. Obeying His summons we journeyed to
His house, and were most graciously received by Him. After a long conversation
of the deepest interest, we had the honour of dining with Him, Brahman though
He be, and spent the night and part of the next day under His roof. In that
case it will be admitted that there could be no question of illusion.
The other Adept whom I had the privilege of
encountering physically was the Master the Comte de St. Germain, called
sometimes the Prince Rakoczy. I met Him under quite ordinary circumstances
(without any previous appointment, and as though by chance) walking down the
Corso in Rome, dressed just as any Italian gentleman might be. He took me up
into the gardens on the Pincian hill, and we sat for more than an hour talking
about the Society and its work; or perhaps I should rather say that He spoke
and I listened, although when He asked questions I answered.
Other members of the Brotherhood I have seen under
varying circumstances. My first encounter with one of them was in a hotel in
Cairo; I was on my way out to India with Madame Blavatsky and some others, and
we stayed in that city for a time. We all used to gather in Madame Blavatsky' s
room for work, and I was sitting on the floor, cutting out and arranging for
her a quantity of newspaper articles which she wanted. She sat at a table close
by; indeed my left arm was actually touching her dress. The door of the room
was in full sight, and it certainly did not open; but quite suddenly, without
any preparation, there was a man standing almost between me and Madame
Blavatsky. Within touch of both of us.
It gave me great start, and I jumped up in some
confusion; Madame Blavatsky was much amused and said: “If you do not know
enough not to be startled at such a trifle as that, you will not get far in
this occult work.” I was introduced to the visitor, who was not then an Adept,
but an Arhat, which is one grade below that state; He has since become the
Master Djwal Kul.
Some months after that the Master Morya came to us one
day, looking exactly as though in a physical body; He walked through the room
where I was in order to communicate with Madame Blavatsky, Who was in her
bedroom inside. That was the first time I had seen him plainly and clearly, for
I had not then developed my latent senses sufficiently to remember what I saw
in the subtle body. I saw the Master Kuthumi under similar conditions on the
roof of our Headquarters at Adyar; He was stepping over a balustrade as though
He had just materialized from the empty air on the other side of it. I have
also many times seen the Master Djwal Kul on that roof in the same way.
This would, I suppose, be considered less certain
evidence, since the Adepts came as apparitions do; but, as I have since learned
to use my higher vehicles freely, and to visit these Great Ones in that way, I
can testify that Those who in the early years of the Society came and
materialized for us are the same Men whom I have often since seen living in
Their own homes. People have suggested that I and others who have the same
experience may be but dreaming, since these visits take place during the sleep
of the body; I can only reply that it is a remarkably consistent dream,
extending in my own case over forty years, and that it has been dreamt
simultaneously by a large number of people.
Those who wish to collect evidence about these matters
(and it is quite reasonable that they should wish to do so) should turn to the
earlier literature of the Society. If they meet our President, they can hear
from her how many of the Great Ones she has seen on different occasions; and
there are many of our members who will bear witness without hesitation that
they have seen a Master.
It may be that in meditation they have seen His face,
and later have had definite proof that He is a real being. Much evidence may be
found in Colonel Olcott' s Old Diary Leaves, and there is an interesting treatise
called Do the Brothers Exist? written by Mr. A. O. Hume, a man who stood high
in the Civil Service in India, and worked much with our late Vice-President,
Mr. A. P. Sinnett. It was published in a book entitled Hints on Esoteric
Theosophy. Mr. Hume, who was a sceptical Anglo-Indian with a legal mind, went
into the question of the existence of the Brothers (as the Masters are also
called, because They belong to a great Brotherhood, and also because they are
the Elder Brothers of humanity) and even at that early date decided that he had
overwhelming testimony that They did exist; and very much more evidence has
accumulated since that book was published.
The possession of extended vision and other faculties
resulting from the unfolding of our latent powers has also brought within our
constant experience the fact that there are other orders of beings than the
human, some of whom rank alongside the Adepts in a grade of existence higher
than our own. We meet with some whom we call Devas or Angels, and with others
whom we see to be far beyond ourselves in every respect.
THE EVOLUTION OF LIFE
Since in the course of our development we have become
able to communicate with the Adepts, we have naturally asked Them with all
reverence how They have attained to that level. They tell us with one accord
that no long time ago They stood where we stand now. They have risen out of the
ranks of ordinary humanity, and They have told us that we in time to come shall
be as They are now, and that the whole system is a graded evolution of Life
extending up and up, further than we can follow it, even unto the Godhead
itself.
We find that as there are definite stages in the
earlier evolution-- the vegetable above the mineral, the animal above the
vegetable and the human above the animal-- so in the same way the human kingdom
has a definite end, a boundary at which it passes into a kingdom distinctly
higher than itself, that beyond men there are the Supermen.
In the study of this system of evolution, we have
learnt that there are in every man three great divisions-- body, soul and
spirit; and each of these is capable of further subdivision. That is the
definition which was given by St. Paul two thousand years ago. The Spirit or
Monad is the breath of God (for the word spirit means breath, from the Latin
spiro ), the divine spark which is truly the Man, though it may more accurately
be described as hovering over man as we know him. The scheme of its evolution
is that it should descend into matter, and through its descent obtain definiteness
and accuracy in material detail.
So far as we able to see, this Monad, which is a spark
of the Divine Fire, cannot descend as far as our present level, cannot directly
reach this physical plane in which we are now thinking and working-- probably
because the rates of its vibration and those of physical matter differ too
widely, so that there must be intermediate states and conditions. On what plane
of nature that divine spark originally exists we do not know, for it is far
above out of our reach. The lowest manifestation of it, which might be called a
reflection of it, descends into the lowermost of the Cosmic Planes, as
described in A Text Book of Theosophy.
We speak commonly of seven planes of existence, which
are subdivisions or subplanes of the lowest Cosmic Plane, called in our books
the Prakritic, meaning the physical plane of the Cosmos. The Monad can descend
to the second of these subplanes (which we consequently call the Monadic plane)
but it does not seem able to penetrate lower than this. In order to obtain the
necessary contact with still denser matter, it put down part of itself through
two whole planes, and that fragment is what we call the ego or soul.
The Divine Spirit far above us merely hovers over us;
the soul, which is a small and partial representation of it (it is as though
the Monad puts down a finger of fire, and the end of that finger is the soul)
cannot descend below the higher part of the mental plane (which is the fifth plane
counting downwards, the physical being the seventh and lowest); and, in order
that it may reach a still lower level, it must in turn put down a small portion
of itself, which becomes the personality that we know. So this personality,
which each person commonly thinks to be himself, is in truth but the fragment
of a fragment.
All the evolution through the lower kingdom is
preparatory to the development of this human constitution. An animal during its
life on the physical plane (and for some time after that in the astral world)
has a soul just as individual and separate as a man' s; but when the animal
comes to the end of its astral life, that soul does not reincarnate again in a
single body, but returns to a kind of reservoir of soul-matter, called in our
books a group-soul. It is as though the group-soul were a bucket of water,
supplying the need of several animals of the same kind-- say, for example,
twenty horses. When a horse is to be born from that group-soul, it is as though
one dipped a vessel into that bucket and brought it out full of water. During
the life of that horse all kinds of experiences come to him which modify his
soul, from which it learns lessons, and these may be compared to various kinds
of colouring matter cast into the vessel of water. When the horse dies, the
water in the vessel in emptied back into the bucket, and the colouring matter
which it has acquired spreads all through the whole bucket. When another horse
is born from the same group-soul, another vessel of water is filled from the
bucket; but it will be obvious that it is impossible to take out it exactly the
same drops of water which constituted the soul of the previous horse.¹
¹ For further details of this process see
When an animal has developed far enough to become
human, that means that at the end of his life his soul is not poured back again
into the group-soul, but remains as a separate entity. And now a very curious
but very beautiful fate befalls him. The soul-matter, the water in the vessel,
becomes itself a vehicle for something much higher, and instead of acting as a
soul, it is itself ensouled. We have no exact analogy on the physical plane,
unless we think of pumping air into water under high pressure, and thereby
making it aerated water.
If we accept that symbolism, the water which was
previously the animal soul has now become the causal body of a man ; and the
air pumped into it is the ego of which I have spoken-- that soul of man which
is but a partial manifestation of the Divine Spirit. This descent of the ego is
symbolized in ancient mythology by the Greek idea of the krater or Cup, and by
the mediaeval story of the Holy Grail; for the Grail or the Cup is the
perfected result of all that evolution, into which is poured the Wine of the
Divine Life, so that the soul of man may be born. So, as we have said, this
which has previously been the animal soul becomes in the case of man what is
called the causal body, which exists in the higher part of the mental plane as
the permanent vehicle occupied by the ego or human soul; and all that has been
learnt in its evolution is transferred to this new centre of life.
The evolution of this soul consists in its gradual
return to the higher level on the plane next below the Monadic, carrying with
it the result of its descent in the shape of experiences gained and qualities
acquired. The physical body in all of us is fully developed, and because that
is so we are supposed to have conquered it; but it should be fully under the
control of the soul.
Among the higher races of mankind at the present day
it usually is so, though it may break away and run wild for a little at times.
The astral body is also fully developed, but it is not yet by any means under
perfect control; even among the races to which we belong, there are many people
who are the victims of their own emotions. Instead of being able to govern them
perfectly, they too often allow themselves to be governed by them. They let
their emotions run away with them, just as a wild horse may run away with its
rider, and take him into many places whereto he does not wish to go.
We may take it, then, that in all the best men of the more
advanced races at the present day the physical body is fully developed, and
fairly under control; the astral body is also fully developed, but not by any
means under perfect control; the mental body is in process of unfoldment, but
its growth is yet very far from complete. They have a long way to go yet before
these three bodies, the physical, the astral and the mental, are entirely
subordinate to the soul. When that happens the lower self will have been
absorbed into the higher self, and the ego, the soul, will have dominated the
man. Though the man is not yet perfect, the different vehicles are so far
harmonized that they have but one aim.
Up to this time the soul has been slowly controlling
the personal vehicles until they become one with it, but now the Monad in its
turn begins to dominate the soul; and there will presently come a time when,
just as the personality and the soul have become one, the Spirit and the soul
will become one in their turn.
This is the unification of the ego with the Monad; and
when that is achieved the man has attained the object of his descent into
matter-- he has become the Superman, or Adept.
SUPERHUMAN LIFE
Now only, for the first time; does he enter upon his
real life, for the whole of this stupendous process of evolution (through all
the lower kingdoms and then through the human kingdom up to the attainment of
Adeptship) is but a preparation for that true life of the Spirit which begins
only when man becomes more than man. Humanity is the final class of the world-school;
and when a man has been trained therein he passes out into the real life, the
life of the glorified Spirit, the life of the Christ. What that is we know but
little as yet, though we see some of Those who are sharing it. It has a glory
and a splendour which is beyond all comparison, beyond our comprehension ; and
yet it is a vivid and living fact, and the attainment of it by every one of us
is an absolute certainty from which we cannot escape even if we would. If we
act selfishly, if we set ourselves against the current of evolution, we can
delay our progress; but we cannot finally prevent it.
Having finished with human life, the Perfected Man
usually drops His various material bodies. but He retains the power to take up
any of them if ever He should need them in course of His work. In the majority
of cases, one who gains that level no longer needs a physical body. He no
longer retains an astral, a mental or even a causal body, but lives permanently
at His highest level.
Whenever for any purpose He needs to deal with a lower
plane, He must take a temporary vehicle belonging to that plane, because only
through the medium of its matter can He come into contact with those who live
therein. If He wishes to talk to men physically, He must take a physical body;
He must have at least a partial materialization, or He cannot speak. In the
same way, if He wishes to impress our minds, He must draw round himself a
mental body. Whenever He needs in His work to take a lower vehicle, He has the
power to do so; but He holds it only temporarily. There are seven lines of
still further progress along which the Perfected Man can go, a list of which we
shall give in a later chapter.
THE BROTHERHOOD OF ADEPTS
The world is guided and directed to a large extent by
a Brotherhood of Adepts to which our Masters belong. Theosophical students make
all sorts of mistakes about Them. They often regard Them as a great monastic
community, all living together in some secret place. They suppose Them
sometimes to be Angels, and many of our students have thought that They were
all Indian, or that They all resided in the Himalayas. None of these hypotheses
is true. There is a great Brotherhood, and its Members are in constant
communication with one another; but Their communication is on higher planes and
They do not necessarily live together. As part of Their work, some of these
great Brothers whom we call Masters of the Wisdom are willing to take
pupil-apprentices and teach them; but They form only a small section of the
mighty Body of Perfected Men.
As will be explained later on, there are seven types
of men, for every one belongs to one of the seven Rays into which the great
wave of evolving life is distinctly divided. It would seem that one Adept on
each of the Rays is appointed to attend to the training of beginners, and all
those who are coming along His particular Ray of evolution pass through His
hands.
No one below the rank of Adept is permitted to assume
full responsibility for a novice, though those who have been chelas for a
number of years are often employed as deputies, and receive the privilege of
helping and advising promising young aspirants. These older pupils are
gradually being trained for their future work when they in turn shall become
Adepts, and they are learning to take more and more of the routine work off the
hands of their Masters, so that the latter may be set free for higher labours
which only They can undertake. The preliminary selection of candidates for
discipleship is now left to a large extent in the hands of these older workers,
and the candidates are temporarily linked with such representatives rather than
directly with the great Adepts. But the pupils and the Master are so
wonderfully one that perhaps this is almost “a distinction without a difference.”
THE POWERS OF THE ADEPT
The powers of the Adept are indeed many and wonderful,
but they all follow in natural sequence from faculties which we ourselves
possess. It is only that They have these faculties in a very much greater
degree. I think that the outstanding characteristic of the Adept, as compared
with ourselves, is that He looks upon everything from an absolutely different
point of view; for there is in Him nothing whatever of the thought of self
which is so prominent in the majority of men.
The Adept has eliminated the lower self, and is living
not for self but for all, and yet, in a way that only He can really understand,
that all is truly Himself also. He has reached that stage in which there is no
flaw in His character, nothing of a thought or feeling for a personal,
separated self, and His only motive is that of helping forward evolution, of
working in harmony with the Logos who directs it.
Perhaps the next most prominent characteristic is His
all-round development. We are all of us imperfect; none has attained the
highest level in any line, and even the great scientist or the great saint has
usually reached high excellence in one thing only, and there remain other sides
of his nature not yet unfolded.
All of us possess some germ of all the different
characteristics, but always they are but partially awakened, and one much more
than another. An Adept, however, is an all-round Man, a Man whose devotion and
love and sympathy and compassion are perfect, while at the same time His intellect
is something far grander than we can as yet realize, and His spirituality is
wonderful and divine. He stands out above and beyond all men whom we know,
because of the fact that He is fully developed.
The Mahatmas as Ideals and Facts
By W Q Judge
The Masters as Ideals and Facts
By Annie Besant
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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
India’s Karma
National Disasters
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General pages
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2001 census is 2,946,200.
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Theosophy 206 Biography of William Q Judge
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Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
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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
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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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