DOCSLIB.ORG

The Secret Doctrine Volume IV, the Nature of Everything

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Secret Doctrine Volume IV, the Nature of Everything The Secret Doctrine Volume IV The Nature of Everything A Synthesis of the writings of Helena Petrovna Blavatsky, Alice A. Bailey and Annie Besant, and current scientific thought. Madonna-Megara Holloway 5/10/2017 London Quantum Innovation Labs Chairman's Office 29th floor, One Canada Square London E14 5DY United Kingdom +44 (0)20 7712 1782 http://www.qilabs.net The Nature of Everything (NOE) P a g e | ii The Nature of Everything (NOE) Madonna-Megara M-H Holloway1, DK Matai2, Master Koot Humi3, Master Morya4 and Master Djwhal Khul5 1Madonna-Megara Holloway (MMH) is a registered professional engineer with a degree in Chemical Engineering from Queens University at Kingston, Canada. She started development of NOE in 1978 when she acquired her first Alice Bailey book, A Treatise on White Magic, in southern California and subsequently acquired the complete set shortly after arriving in Houston, TX. A Treatise on Cosmic Fire is her constant companion. https://ca.linkedin.com/in/madonnamegara 2DK Matai; Chairman at Quantum Diamond Spintronic IWC; Quantum Innovation Labs; Resilux Capital; Tri Gold Swan; ATCA5000 & mi2g.net. DK Matai is a design engineer specialised in high performance computing architecture, risk management software and product miniaturisation. Having won the Queen's award, DK is a proven innovator, technologist, business value generator, angel investor and philanthropist with a keen interest in the well-being of global society. DK founded Quantum Innovation Labs or QiLabs.net in 2014 to focus on market leading investments in emerging Quantum Tech 2.0 or QT2. He also founded mi2g in 1995, the award winning global risk specialists, in London, UK, whilst developing simulations for his PhD at Imperial College. DK helped found ATCA 5000 in 2001, a philanthropic expert initiative to address complex global challenges through Socratic dialogue and joint executive action to build a wisdom based global economy. https://www.linkedin.com/in/dkmatai ; http://www.qilabs.net/Default.cshtml 3The Master Koot Humi (K. H.) is of Kashmiri origin, though the family originally came from India. He is also an initiate of high degree, and is upon the second, or the Love-Wisdom Ray. He has had a wide experience and education, having been originally educated at one of the British universities, and speaks English fluently. His reading is wide and extensive, and all the current books and literature in various languages find their way to His study in the Himalayas. He concerns Himself largely with the vitalising of certain of the great philosophies, and interests Himself in a number of philanthropic agencies. Master K. H. is in line for the office of World Teacher when the present holder of that office vacates it for higher work, and the sixth root-race comes into being. The houses in which They both dwell are close together, and much of Their time is spent in the closest association. As the Master M. is upon the first Ray, that of Will or Power, His work largely concerns itself with the carrying out of the plans of the present Manu. He acts as the Inspirer of the statesmen of the world, He manipulates forces, through the Mahachohan, that will bring about the conditions desired for the furthering of racial evolution. On the physical plane those great national executives who have far vision and the international ideal are influenced by Him, and with Him co-operate certain of the great devas of the The Secret Doctrine P a g e | iii mental plane, and three great groups of angels work with Him on mental levels, in connection with the lesser devas who vitalise thoughtforms, and thus keep alive the thoughtforms of the Guides of the race for the benefit of the whole of humanity. 4The Master Morya (M), Who is one of the best known of the Eastern adepts, and Who numbers amongst His pupils a large number of Europeans and Americans, is a Rajput Prince, and for many decades held an authoritative position in Indian affairs. He works in close co-operation with the Manu, and will Himself eventually hold office as the Manu of the sixth root-race. He dwells, as does His Brother, the Master K. H., at Shigatse in the Himalayas, and is a well-known figure to the inhabitants of that far-away village. He and His Brother, the Master K. H., work almost as a unit, and have done so for many centuries and will, on into the future, for the The Master M. has a large body of pupils under His instruction, and works in connection with many organisations of an esoteric and occult kind, as well as through the politicians and statesmen of the world. 5The Master Djwhal Khul1 is an adept on the second Ray of Love-Wisdom taking the fifth initiation in 1875. He is very devoted to the Master Koot Humi and from His willingness to serve and to do 1 “Years ago, I definitely told A.A.B. (as did her own Master) that her major duty as a disciple was to familiarise the public with the true nature of the Masters of the Wisdom, and thus offset the erroneous impression which the public had received. This she has done to a certain degree but not to the full extent that was intended. She has shrunk from the task, owing to the disrepute into which the whole subject has fallen because of the false presentations given out by the various teachers and occult groups, plus the ridiculous claims put out by the ignorant about us. H.P.B., her predecessor, stated in certain instructions sent out to the Esoteric Section of the Theosophical Society that she bitterly regretted ever mentioning the Masters, Their names and functions. A.A.B. has been of the same opinion. The Masters, as portrayed in the Theosophical Society faintly resemble the reality; much good has been done by this testimony to Their existence, and much harm by the foolish detail at times imparted. They are not as pictured; They do not issue orders to Their followers (or rather devotees) to do thus and so, to form this or that organization, nor do They indicate certain individuals as being of supreme importance and hierarchical status; They know full well that disciples, initiates and Masters are known by their works, their deeds and their words; they have to prove their status by the work they accomplish.” Bailey, Discipleship in the New Age, pages 787-788 Please see: A Treatise on the Seven Rays, Volume 5, 678-679. The last initiate inside the Theosophical Society was Annie Besant – until now. "Any initiation which does not find interpretation in daily reactions is of small service and basically unreal. It is the unreality of its presentation which has led to the rejection of the Theosophical Society as an agent of the Hierarchy at this time. Earlier and prior to its ridiculous emphasis upon initiation and initiates, and prior to its recognition of the probationary disciples as full initiates, the Society did good work. It however failed to recognise mediocrity and to realise that no one "takes" initiation and passes through these crises without a previous demonstration of a wide usefulness and of a trained intelligent capacity. This may not be the case where the first initiation is concerned, but where the second initiation is involved there must ever be the background of a useful dedicated life and an expressed determination to enter the field of world service. There must also be humility and a voiced realisation of the divinity in all men. To these requirements, the s o-called initiate of the Theosophical Society (with the exception of Mrs. Besant) did not conform. I would not call attention to their prideful demonstration, were it not that the same claims are being made and the same delusions presented to the public." Mrs Besant was the last – until now as noted by Bailey on the subjects of the coming Avatar and the reappearance of the Masters on the physical plane: The Nature of Everything (NOE) P a g e | iv anything that has to be done, He has been called "the Messenger of the Masters." He is profoundly learned, and knows more about the rays and planetary Hierarchies of the solar system than anyone else in the ranks of the Masters. He works with those who heal, and co-operates unknown and unseen with the seekers after truth in the world's great laboratories, with all who definitely aim at the healing and solacing of the world, and with the great philanthropic world movements such as the Red Cross. He works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with Him in the work of healing some of the physical ills of humanity. He it was Who dictated a large part of that momentous book The Secret Doctrine, and Who showed to H. P. Blavatsky many of the pictures, and gave her much of the data that is to be found in that book. However, she was also overshadowed by ‘ONE’ greater than an adept2. Master Djwhal Khul worked with Annie Besant in editing and finalizing the 3rd Edition of The Secret Doctrine. d.) The Future Coming of the Avatar THE COMING AVATAR "From the zenith to the nadir, from dawn to fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. From the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret Avatar, bearing the sword that pierceth.
Load more

Recommended publications
  • Blavatsky the Satanist: Luciferianism in Theosophy, and Its Feminist Implications
    Blavatsky the Satanist: Luciferianism in Theosophy, and its Feminist Implications PER FAXNELD Stockholm University Abstract H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Theosophical sympathy for the Devil also extended to the name of their journal Lucifer, and discussions conducted in it. To Blavatsky, Satan is a cultural hero akin to Pro- metheus. According to her reinterpretation of the Christian myth of the Fall in Genesis 3, Satan in the shape of the serpent brings gnosis and liberates mankind. The present article situates these ideas in a wider nineteenth-century context, where some poets and socialist thinkers held similar ideas and a counter-hegemonic reading of the Fall had far-reaching feminist implications. Additionally, influences on Blavatsky from French occultism and research on Gnosticism are discussed, and the instrumental value of Satanist shock tactics is con- sidered. The article concludes that esoteric ideas cannot be viewed in isolation from politics and the world at large. Rather, they should be analyzed both as part of a religious cosmology and as having strategic polemical and didactic functions related to political debates, or, at the very least, carrying potential entailments for the latter. Keywords: Theosophy, Blavatsky, Satanism, Feminism, Socialism, Ro- manticism. In September 1875, Helena Petrovna Blavatsky (1831–1891) co-founded the Theosophical society in New York City. Colonel Henry Steel Olcott (1832–1907), lawyer and journalist, was elected its first president. Blavatsky, however, became the chief ideologist, drawing authority from the com- munications concerning esoteric matters she claimed to receive from the mysterious ‘Mahatmas’ (or ‘Masters’).
    [Show full text]
  • Racial and Ethnic Evolution in Rudolf Steiner's Anthroposophy Peter Staudenmaier Marquette University, [email protected]
    Marquette University e-Publications@Marquette History Faculty Research and Publications History Department 2-1-2008 Race and Redemption: Racial and Ethnic Evolution in Rudolf Steiner's Anthroposophy Peter Staudenmaier Marquette University, [email protected] Published version. Nova Religio, Vol. 11, No. 3 (February 2008): 4-36. DOI. © 2008 by University of California Press. Copying and permissions notice: Authorization to copy this content beyond fair use (as specified in Sections 107 and 108 of the U. S. Copyright Law) for internal or personal use, or the internal or personal use of specific clients, is granted by the Regents of the University of California/on the University of California Press for libraries and other users, provided that they are registered with and pay the specified fee via Rightslink® on JSTOR (http://www.jstor.org/r/ucal) or directly with the Copyright Clearance Center, http://www.copyright.com. Used with permission. NR1103_02 qxd 11/15/07 6:10 PM Page 4 Race and Redemption Racial and Ethnic Evolution in Rudolf Steiner’s Anthroposophy Peter Staudenmaier ABSTRACT: With its origins in modern Theosophy, Rudolf Steiner’s Anthroposophy is built around a racial view of human nature arranged in a hierarchical framework. This article examines the details of the Anthroposophical theory of cosmic and individual redemption and draws out the characteristic assumptions about racial and ethnic difference that underlie it. Particular attention is given to textual sources unavailable in English, which reveal the specific features of Steiner’s account of “race evolution” and “soul evolution.” Placing Steiner’s worldview in its historical and ideological context, the article highlights the contours of racial thinking within a prominent alternative spiritual movement and delineates the central role of a racially configured conception of evolution within Anthroposophy past and present.
    [Show full text]
  • The Theosophical Society's Ongoing Problem of Emotion and Control
    Taming the Astral Body: The Theosophical Society’s Ongoing Problem of Emotion and Control John L. Crow Florida State University Abstract In New York City in 1875, a group interested in Spiritualism and occult science founded what would become the Theosophical Society. Primarily the creation of Henry Steel Olcott and Helena Petrovna Blavatsky, the Theosophical Society went through a number of early incarnations. One original version promised to teach occult powers. After Blavatsky found that she could not honor earlier promises to teach occultism, she shifted the focus of the Society to one that promoted Universal Brotherhood instead, highlighting notions of the body and demanding the control of emotion as a means to rebuff demands for training. With this refocusing, Blavatsky reestablished control of the Society and asserted herself as the central channel of esoteric knowledge. Thus, by shifting the focus from the attainment of occult powers to the more ambiguous “spiritual enlightenment,” Blavatsky erected an elaborate, centralized system of delayed spiritual gratification, a system contingent upon the individual’s adoption of specific morals and values, while simultaneously maintaining control of the human body on all its levels: spiritual, social, physical, mental, and especially emotional. Introduction During a meeting of the Theosophical Society in New York City on October 18, 1876, the co-founder and legal counsel for the newly established organization, William Quan Judge (1851– 96), gave a lecture about his personal experiences in the study of Theosophy. He spoke about his recent experiences of astrally traveling and implanting his thoughts and ideas into the minds of others. He did this through focusing his will and commanding his “double,” or astral body, to go to these places and influence others.
    [Show full text]
  • Chapter 16: Legends: Lemuria
    Mount Shasta Annotated Bibliography Chapter 16 Legends: Lemuria The lowly primate, the lemur, was named after ancient Roman mythological ghosts called 'lemures.' According to the Oxford Classical Dictionary, 1970, there was a Roman festival called 'Lemuria.' But the modern name of 'Lemuria' was named for the mammal lemur. In the mid-19th Century paleontologists coined the term 'Lemuria' to describe a hypothetical continent, bridging the Indian Ocean, which would have explained the migration of lemurs from Madagascar to India. Lemuria was a continent which submerged and was no longer to be seen. By the late 19th Century occult theories had developed, mostly through the theosophists, that the people of this lost continent of Lemuria were highly advanced beings. The location of the folklore 'Lemuria' changed over time to include much of the Pacific Ocean. In the 1880s a Siskiyou County, California, resident named Frederick Spencer Oliver wrote A Dweller on Two Planets, or, the Dividing of the Way which described a secret city inside of Mt. Shasta, and in passing mentioned Lemuria. Edgar Lucian Larkin, a writer and astronomer, wrote in 1913 an article in which he reviewed the Oliver book. In 1925 a writer by the name of Selvius wrote "Descendants of Lemuria: A Description of an Ancient Cult in America" which was published in the Mystic Triangle, Aug., 1925 and which was entirely about the mystic Lemurian village at Mt. Shasta. Selvius reported that Larkin had seen the Lemurian village through a telescope. In 1931 Wishar Spenle Cervé published a widely read book entitled Lemuria: The Lost Continent of the Pacific in which the Selvius material appeared in a slightly elaborated fashion.
    [Show full text]
  • Theosophy Is of the Devil by David J
    Theosophy is of the Devil By David J. Stewart I could have just as easily saved this article under "New Age" or "Witchcraft," because there's not a dime's difference between the two. I saved it under "New Age" because the primary agenda of Theosophy is to further the New World Order, i.e., the Beast system of the coming Antichrist. The following historical information concerning Theosophy is a quote from Wikipedia.com... Photo to Right: Occultist and Satan worshipper, Helena Petrovna Blavatsky Theosophy, literally "god-wisdom" (Greek: θεοσοφία theosophia), designates several bodies of ideas. The 6th century neo-platonist Pseudo-Dionysius seems to have been the first philosopher the term applied to. There was a group of Renaissance philosophers: Cornelius Agrippa, Paracelsus, Robert Fludd, and, especially, Jacob Boehme; the Enlightenment theologian Emanuel Swedenborg was influenced by these. And finally, the word was revived in the nineteenth century by Helena Petrovna Blavatsky to designate her religious philosophy which holds that all religions are attempts by humanity to approach the absolute, and that each religion therefore has a portion of the truth. Together with Henry Steel Olcott, William Quan Judge, and others, Blavatsky founded the Theosophical Society in 1875. This society has since split into a number of organizations, some of which no longer use the term "theosophy." SOURCE: http://en.wikipedia.org/wiki/Theosophy Please notice that Helena Petrovna Blavatsky founded the Theosophical Society in 1875. Her most popular work was a two- volume book she wrote titled 'The Secret Doctrine,' in which she woefully states... "Lucifer represents.. Life.
    [Show full text]
  • Blavatsky Pamphlets an Outline Study of the Secret Doctrine No. 5 an Outline Study of the Secret Doctrine
    Blavatsky Pamphlets An Outline Study of the Secret Doctrine No. 5 An Outline Study of the Secret Doctrine by W.B. Pease Published by The H.P.B. Library, Toronto,On. Canada [This pamphlet has been hitherto issued under the title: “An Introduction to the Study of The Secret Doctrine”.] [N.B — Quotations in this pamphlet are always from reprints of original works — not from revised editions.] Doubt The world of today is full of questionings. Fifty, years ago it was not so; very few people dared to question any religions belief which had been taught them by their parents and the priest or minister of the sect into which they had been born. They were taught that Doubt was one of the most subtle and dangerous weapons used by Satan to ensnare the wisest and best, so that if one found himself doubting some such obvious absurdity as that the wrath of the Good God could be appeased only by the blood of his Son, he was filled with consternation and straightway prayed very earnestly to be delivered from the dreadful sin into which he was falling.[Such prayers are frequently “answered”, for human will, auto-suggestion, self- deception and kindred powers may produce almost any desired effect on the mind]. But now doubters are to be met with everywhere, and their, numbers are still increasing. At first it was noticed that the few who dared to doubt, and even those who openly scoffed at the most sacred tenets of their sect, did not rapidly degenerate into depraved and God-forsaken wretches, but on the contrary, were often quite honest people, and as pleasant to live with as the most irreproachable believers.
    [Show full text]
  • Imagining Macrohistory? Madame Blavatsky from Isis Unveiled (1877) to the Secret Doctrine (1888) Garry W
    Imagining Macrohistory? Madame Blavatsky from Isis Unveiled (1877) to The Secret Doctrine (1888) Garry W. Trompf In Memoriam: Alfred John Cooper1 Introduction The term „macrohistory‟ denotes the envisaging and representation of the human past as a vast panorama, great movements of human activity held „in the mind‟s eye‟ or in a unitary vision. When such broad encompassments also incorporate the pre-human past and even the possible future of everything, then one may refer to cosmological macrohistory (or „cosmo-history‟), or, if the atmosphere of a mythos is strong, to a mythological macrohistory. Many will suspect that mental acts of encapsulation entailed in „doing macrohistory‟ are inevitably unreliable and methodologically inadmissible because the myriad facts to be embraced, both known and unknown, could never be accounted for in any one synoptic view. Certainly the macrohistorical visionary will have to resort to a picturing or imaging through some kind of model, paradigm or diagrammatic procedure, and in almost all cases, a species of meta-history (of a conceptual „framing‟ superimposed on data) will result. In the Judaeo- Christian-Islamic-Marxist trajectory of thought, four primary „idea-frames‟ of macrohistory have stood out. These are, first, progress, or the idea that past events show an overall improvement of things; second and contrarily, regress, the outlook that affairs have steadily worsened; third, recurrence, the apprehension that everything is basically repetitive (if not cyclical); and lastly, the view that nothing can be fully understood without a sense of an utterly final consummation, an eschaton (end) or apokatastasis (restoration of all things) or millennial „showdown‟, as against some limited telos.
    [Show full text]
  • Theosophical Society Collection.Doc
    Special Collections and Archives: Theosophical Society Collection This collection was transferred to the University of Sheffield Library’s Special Collections department from the National Centre for English Cultural Tradition in 2007, and comprises around 500 books relating to the topic of Theosophy, a doctrine of religious philosophy and metaphysics which developed in the late 19th century. A. E., 1867-1935 Collected poems ; by A. E.. - London : Macmillan, 1920. [v2613994] THEOSOPHICAL SOCIETY COLLECTION 1 200351227 A. F. Leaves from a northern university ; by A. F.. - London : Kegan Paul, Trench, Trubner, 1926. [M0012686SH] THEOSOPHICAL SOCIETY COLLECTION 2 200351228 Adams, W. Marsham The book of the master, or, The Egyptian doctrine of the light born of the virgin mother ; by W. Marsham Adams. - London : John Murray; New York : Putnam's, 1898. [M0012687SH] THEOSOPHICAL SOCIETY COLLECTION 3 200351229 Adams, W. R. C. Coode A primer of occult physics ; by W. R. C. Coode Adams. - London : Theosophical Publishing House, 1927. [M0012688SH] THEOSOPHICAL SOCIETY COLLECTION 4 200351230 Alcyone At the feet of the master ; by Alcyone (J. Krishnamurti). - English ed.. - London : Theosophical Publishing House, 1911. [M0012690SH] THEOSOPHICAL SOCIETY COLLECTION 5 200351231 Ames, Alice C. Meditations ; by Alice C. Ames. - London : Theosophical Publishing Society, 1908. [M0012782SH] THEOSOPHICAL SOCIETY COLLECTION 6 200351232 Ames, Alice C. Eternal consciousness, being Vol.II of "Meditations" ; by Alice C. Ames. - London : Theosophical Publishing
    [Show full text]
  • Secret Doctrine Dialogues: H.P. Blavatsky's Talks with Students
    H.P. Blavatsky THE SECRET DOCTRINE DIALOGUES H.P. Blavatsky Talks With Students H.P. Blavatsky THE SECRET DOCTRINE DIALOGUES H.P. Blavatsky Talks With Students THE THEOSOPHY COMPANY LOS ANGELES, CALIFORNIA 2014 First Edition 2014 The Theosophy Company Los Angeles, California ISBN 978-0-9898541-0-8 Contents Introduction i The Stanzas of Dzyan v Original Manuscript Page 1 A photocopy. xiv 1. Meeting January 10, 1889 1 Stanza 1, Slokas 1-2: Parabrahm, Ain-Soph; Laya centers; protyle and hyle; time, space and duration; Sat, “Be-ness”; the nature of intelligence and consciousness; the logoi. 2. Meeting January 17, 1889 27 Stanza 1, Slokas 3-4: Universal mind; consciousness; the Ah-hi; cosmic ideation; deep sleep; Buddhi and Mahat; four truths of Buddhism; the Nidanas and Maya; dreams; instinct; the cerebrum and the cerebellum. 3. Meeting January 24, 1889 59 Stanza 1, Slokas 5-8: Buddhism; space; Darkness and Light; Father-Mother-Son; Laya; Parabrahm, the causeless cause, Sat, rootless root; dreamless sleep; the senses; clairvoyance; light, sound and color. 4. Meeting January 31, 1889 95 Stanza 1, Slokas 6 & 9; Stanza 2, Slokas 1-2: Dhyan-Chohans, Planetary spirits; planets; the Builders; Dhyani-Buddhas, Manus and Rishis; the Sephiroth; Alaya and Jivatma; Planetary chains; Rishis and Manus; water, fire and occultism; modern science and hypotheses; induction and deduction. 5. Meeting February 7, 1889 129 Stanza 2, Slokas 3-4: Three logoi; the point in the circle; the Mundane, Solar and Universal Eggs; potentiality and potency; Fohat, “Pho”; Astral Light; Pythagorean geometry, numbers; Triangles and Pyramids; the Tetragrammaton and Tetraktys; “Yod-he-va,” the Elohim.
    [Show full text]
  • Theosophy,” Forthcoming In: SAGE Encyclopedia of Sociology of Religion, Adam Possamai & Anthony Blasi (Eds.)
    Egil Asprem, “Theosophy,” forthcoming in: SAGE Encyclopedia of Sociology of Religion, Adam Possamai & Anthony Blasi (eds.) Theosophy Introduction Theosophy refers to a set of ideas and organizations originating with the activities of Russian- born occultist Helena Petrovna Blavatsky (1831–1891). Embodied in the Theosophical Society, established in New York City in 1875 by Blavatsky, the American military officer and lawyer Henry Steel Olcott (1832–1907), and the Irish-American barrister William Quan Judge (1851–1896), Theosophy attracted tens of thousands of students in the late nineteenth and early-twentieth centuries, leaving a number of splinter organizations in its wake. The leading branch of Theosophy moved its headquarters to Adyar in Chennai, India, in 1886; an independent American branch has been associated with the activities of Katherine Tingley (1847–1929), including the theosophical commune Lomaland (1900–1942) in Southern California, and is now known as the Theosophical Society Pasadena. In 1913 Rudolf Steiner (1861–1925) took most of the German membership with him when he broke out of the Theosophical Society Adyar and formed the Anthroposophical Society, which has since spread Waldorf education, biodynamic farming and anthroposophial medicine to hundreds of thousands of people across the world. Theosophically inspired groups have had a remarkable impact on contemporary religiosity, but also on a wide array of political, artistic, and social movements of the past 150 years. To sociologists of religion, Theosophy is particularly important for understanding the transnational exchanges that have transformed the modern religious field, as well as the emergence of “unchurched” religion/spirituality (primarily) among the educated middle classes under the pressures of secularization.
    [Show full text]
  • Theosophist V30 N1 Oct 1908
    THE THEOSOPHIST. FROM THE EDITOR Auckland, New Zealand, July 27, 1908. Really at the antipodes at last, Greenwich exactly under our feet, and India a quarter of the world away, a half-way house to England. But Theosophy is as well loved here as in other lands, it. and has warm hearts to welcome it, and strong brains to defend is It is cold, but the country emerald green after two months of rain, and to-day the sun is shining brightly, and white fleecy clouds, flung across the sky, remind one of an English day in spring. * * * We left Brisbane on July 20th, reaching Sydney on the 21st — in did I say so the last letter —? and on the evening of the 21st I lectured in the Trades' Hall to the delegates of the Trades' Unions, on " a What Theosophy has to say to the Workers." It was strong-headed attentive audience, interested and critical, sympathetic on some points and dubious on others— as might be expected. Much to my surprise, after the lecture, they gave me a very pretty illuminated address. •\ On the 22nd July, we set foot on the steamer Wimmara, which was to take us to New Zealand, and steamed out of the magnificent Sydney harbor, large enough, one would think, to shelter the navies of the world. It is one of the world's sights, that splendid harbor, with its rolling hills, and little bays and inlets, with the road out, narrow, between high cliffs. Out we went, and peace was at an end. We came into a mass of great rollers, and the vessel, lying low in the water, became their prey.
    [Show full text]
  • On Edward Bulwer-Lytton: Agharta, Shambhala, Vril and the Occult Roots of Nazi Power
    On Edward Bulwer-Lytton: Agharta, Shambhala, Vril and the Occult Roots of Nazi Power Copyright © 2004 Joseph George Caldwell. All rights reserved. Posted at Internet website http://www.foundationwebsite.org. May be copied or reposted for non-commercial use, with attribution to author and website. (31 December 2004) Contents On Edward Bulwer-Lytton: Agharta, Shambhala, Vril and the Occult Roots of Nazi Power .......................................................... 1 Introduction and Summary ............................................................ 2 Selections from The King of the World, by René Guénon .......... 13 Western Ideas about Agarttha .................................................. 13 Selections from Shambhala, by Victoria LePage ........................ 16 The Shambhalic Tradition in the West ...................................... 16 The Earth’s Chakric System ..................................................... 18 Gaia: The Earth as a Living Organism...................................... 20 Shambhala’s Hierarchy ............................................................. 21 The Sign of Shambhala: Unidentified Flying Objects ............... 24 Selections from The Occult Roots of Nazism, by Nicholas Goodrick-Clarke .......................................................................... 27 The Modern German Occult Revival, 1880-1910 ..................... 28 The Modern Mythology of Nazi Occultism ................................ 46 Selections from Arktos: The Polar Myth in Science, Symbolism and Nazi Survival, by
    [Show full text]