Theosophy

W.Q. Judge: A Borrowed Body

Nicholas Weeks – USA


William Q. Judge and Henry Olcott in 1891

William Quan Judge (1851-96) was a loyal disciple of HP Blavatsky and strong worker for Theosophy.  His life and work are best known in the United States, where he was responsible for giving Theosophy a firm footing.

His occult life was deep, for he rarely spoke of it. Perhaps the most amazing part of his life was his birth.  It was highly unusual. But I will let friends of his, Cyrus Willard and Claude Wright, add to Judge's own telling of the “borrowed body.”       

I can tell, now, what I know, and saw with my own eyes, about this “borrowed body” and which was also seen and verified by at least ten other persons, who openly so stated at a meeting held in the headquarters of the Boston Branch, shortly after Judge’s death in 1896. And I think Brother Smythe [editor of The Canadian Theosophist] can vouch for my reputation for veracity.  It was at the Boston convention of 1891, where I served on a committee with Annie Besant, on her first visit to America, and was predisposed in her favor by her work for the Bryant & May match-girls.  Word was sent to all members of the E.S.T. which I had joined under H.P.B. in 1889, to be present at an E.S. meeting in the large double parlors of the Parker House. When I got in, it was early and from newspaper habit I walked down to the front row of seats and sat less than 10 feet away from Judge and Annie.  As she has seen fit to publish the E.S. instructions, it will not therefore be without justification that I relate what occurred, in order to give Judge his due.

Read more: W.Q. Judge: A Borrowed Body

Quest for the Lost Language of the Initiates [part 2]

David Reigle – USA

[“Quest for the Lost Language of the Initiates,” by David Reigle, was published in the American Theosophist 69.1 (January 1981): 11-6; and reprinted in David and Nancy Reigle’s collection Blavatsky’s Secret Books: Twenty Years’ Research (San Diego, CA: Wizards Bookshelf, 1999), pp. 6-19, from which it is reproduced here, with slight modifications for our house style.]


When we went to India to obtain books and materials for the Theosophical Research Center here [now Eastern Tradition Research Institute], after a most fruitful stay at Adyar of course, we made it a point to go to Bombay, the center of Zoroastrianism today, and see what we could find of this. We first set about obtaining the five Gathas of the Yasna in the original Gathic dialect of the Avesta language, supposed to be Senzar, and also in English translation. As usual, the English translation was very inadequate from the occult point of view. We also obtained some Avestan grammars and readers for use in learning the language.

Read more: Quest for the Lost Language of the Initiates [part 2]

International Conference in Alexandria-Egypt: July 12 – 24, 2012


Alexandria

A group of six enthusiastic Theosophists is working hard preparing an important gathering in Egypt’s Alexandria, which will take place in July 2012. This is a significant initiative and it deserves our attention. Theosophy Forward spoke with Erica Georgiades, one of the organizers, in order to find out more about this event.

Read more: International Conference in Alexandria-Egypt: July 12 – 24, 2012

Quest for the Lost Language of the Initiates

David Reigle – USA

[“Quest for the Lost Language of the Initiates,” by David Reigle, was published in the American Theosophist 69.1 (January 1981): 11-6; and reprinted in David and Nancy Reigle’s collection Blavatsky’s Secret Books: Twenty Years’ Research (San Diego, CA: Wizards Bookshelf, 1999), pp. 6-19, from which it is reproduced here, with slight modifications for our house style.]

Introduction by David Reigle from Blavatsky’s Secret Books (BSB):

This article was written in 1979, after returning from India, where my wife and I had spent three months. It was written in a somewhat lighter style than my later writings, since I had tried to make it read more like a travel account. Thus it originally had no notes. The reviewers for the American Theosophist, however, felt that some of my statements should be documented, such as, “This Vedic Sanskrit, though assumed by scholars to be more primitive because older, is yet richer in grammati¬cal forms than classical Sanskrit” (BSB, 10). So I then added twenty-seven references and notes, and have now added three more on Khshnoom, or esoteric Zoroastrianism, since it is so little known. I did not, though, document my above-quoted statement, since I felt that to do so would be too out of place for a nontechnical article such as this. In any case, it is well known among linguists that finite verb forms such as aorists and perfects abound in Vedic writings, while they have been largely replaced by participles in classical Sanskrit.

Read more: Quest for the Lost Language of the Initiates

Senzar: The Mystery of the Mystery Language and the Theosophical Society Seal

John Algeo – USA

Among the items of curious lore in H. P. Blavatsky’s Secret Doctrine are her references to a language called Senzar. Senzar is a mystery. According to Blavatsky, it is the original language of the stanzas of Dzyan, which are the core of her great book and also the original language of all humanity. Blavatsky calls Senzar “a tongue absent from the nomenclature of languages and dialects with which philology is acquainted” (SD 1:xxxvii), and so it is. The name of Senzar appears in none of the lists of the world’s languages that linguists have compiled, nor is it ever likely to. We know about Senzar only what HPB has told us, although in fact she has told us a good deal.

Some of what Blavatsky says about Senzar makes it seem to be an ordinary language like English, Sanskrit, or any such human tongue, but her other comments show that it cannot be an ordinary language. Some years ago, I gathered all the references I could find in Blavatsky’s writings to Senzar, in an effort to deduce from them what sort of “language” it might be. My analysis and conclusions were published in a little monograph entitled Senzar: The Mystery of the Mystery Language (London: Theosophical History Centre, 1988). I shall not summarize the analysis, which is long, complex, and rather technical. Instead, I present here just the main conclusion.

Read more: Senzar: The Mystery of the Mystery Language and the Theosophical Society Seal

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