Many have found the teachings and writings of H. P. Blavatsky too complex or difficult to begin with and have wished for something simpler, clearer, and more comprehensible, as their introduction to Theosophy.

Many students of HPB have wished that there was a simpler, more basic, yet still perfectly reliable presentation of her teachings that they could share with others in order to spread the message and truths of Theosophy more effectively and to a wider audience.

Many Theosophists have been kept ignorant of the life, work, and writings of William Quan Judge and are thus unaware that all this already exists and is readily available to them.

More than that, they have been deliberately kept in the dark (particularly by “The Theosophical Society – Adyar”) about his vitally important role in the founding and development of the Theosophical Movement and his extremely close link and spiritual connection with HPB.

As is shown in the articles Understanding The Importance of William Q. Judge and Who was William Quan Judge?, she held him in higher regard than she did any of her other colleagues or associates, including Col. Olcott. Never did she speak of anyone in such consistently glowing and occultly significant terms as she did of Mr Judge. As she repeated throughout the final years of her life, he was “my only friend.”

After Damodar went to live with the Masters in the mid 1880s, Mr Judge was seemingly the one who truly understood HPB and who knew her in her inner self as a great Eastern Adept occupying and working through a female European body.

An impartial examination of the true and undistorted history of the Theosophical Movement (such as the book “The Theosophical Movement 1875-1950” available from Theosophy Company and the United Lodge of Theosophists) will show that theirs was a joint work and a joint mission, with them both having the same Guru, the Mahatma M., who continued to communicate with Mr Judge both by letter and other means after HPB’s departure from the physical plane.

He was the only Theosophist who she ever permitted to enter the Esoteric Section of the Society without taking the pledge, as she had so much trust and unshakeable confidence in him. In fact, he was in a sense the co-founder of the Esoteric Section or Esoteric School of Theosophy. Recognised by her and others to be inwardly an Indian initiate, he was – in HPB’s words – the connecting link between the esoteric knowledge of the Trans-Himalayan Brotherhood and America, where he lived and worked as the head of the American Section of the Theosophical Society and the Vice-President of the Theosophical Society at large.

She was the perfect Teacher; he was the perfect Student. He laboured to render that great Teaching more accessible to the world at large.

It can reasonably and justifiably be said that those who claim to respect and revere HPB do not actually do so unless they also respect and revere WQJ and look upon him in the light of her many recorded statements about him, affording to him his rightful position as her inseparable colleague and co-worker.

Some earnest students of HPB’s teachings look down on WQJ’s writings with a sort of intellectual pride or haughtiness. They consider them to be “too simple” or “too basic” for them to bother with and thus dismiss them as unnecessary or unimportant. They seem unable to recognise that the two are mutually complementary and that – as Robert Crosbie wrote regarding Mr Judge’s book “The Ocean of Theosophy” – “The simplicity of the terms used, however, should not mislead the reader into thinking that the work is an elementary one, for behind and within every statement there is a depth of meaning that the careless and superficial fail to perceive.”

Sadly, there are still a few Theosophists today who hold to the opinion that Theosophy is only for the “intellectual and well-educated classes” and that there is little point making it available or accessible to the “average” or “ordinary” person. This is a distinctly un-Theosophical and anti-Theosophical point of view and one against which Mr Judge always strongly protested. As he often said, “Theosophy is for those who want it.”

His literary output consists of the following:

The Ocean of Theosophy

Its chapters are (1) Theosophy and The Masters (2) General Principles (3) The Earth Chain (4) Septenary Constitution of Man (5) Body and Astral Body (6) Kama – Desire (7) Manas (8) Of Reincarnation (9) Reincarnation Continued (10) Arguments supporting Reincarnation (11) Karma (12) Kama Loka (13) Devachan (14) Cycles (15) Differentiation of Species – Missing Links (16) Psychic Laws, Forces, and Phenomena (17) Psychic Phenomena and Spiritualism.

An Epitome of Theosophy

Echoes from The Orient

Letters That Have Helped Me (Books I, II, & III in one volume)

The Bhagavad Gita (rendition)

The Yoga Aphorisms of Patanjali (interpretation with explanatory comments)

Notes on the Bhagavad Gita (Comments on Chapters 1-7 by WQJ and Chapters 8-18 by Robert Crosbie)

A total of 13 spiritual stories or “occult tales” (10 of which are included in “Letters That Have Helped Me,” Theosophy Company edition)

Their titles are “A Weird Tale,” “A Curious Tale,” “The Serpent’s Blood,” “The Magic Screen of Time,” “The Wandering Eye,” “The Tell-Tale Picture Gallery,” “The Skin of the Earth,” “The Turn of the Wheel,” “Where The Rishis Were,” “The Coming of the Serpent,” “The Persian Students’ Doctrine,” “Papyrus,” and “Papyrus – The Gem.”

Hidden Hints in “The Secret Doctrine”

Answers to over 200 questions on all aspects of Theosophical teachings, originally published in three magazines – “The Vahan,” “The Theosophical Forum,” and “The Path.”

Over 300 articles on all aspects of Theosophy, ranging from “Aphorisms on Karma” to “The Synthesis of Occult Science” to “Culture of Concentration” to “Theosophical Symbols” to “Remembering the Experiences of the Ego” to “Practical Theosophy” to “A Commentary on the Gayatri” to “Imagination and Occult Phenomena” to “Friends or Enemies in the Future” to “Moon’s Mystery and Fate” to “Points of Agreement in All Religions” to “Our Sun and the True Sun” to “Devachan” to “Is Poverty Bad Karma?” to “Suicide is Not Death” to “Theosophy Generally Stated” to “The Esoteric She” to “The Closing Cycle” to “Authorship of The Secret Doctrine” to “The Truth about East and West” to “Reincarnation in the Bible” to “The Adepts in America in 1776” to “H. S. Olcott versus H.P.B.” to “H.P.B. Was Not Deserted by the Masters” to an excellent and invaluable series of “Conversations on Occultism” primarily between himself and HPB and consisting of “The Kali Yuga – The Present Age,” “Elementals and Elementaries,” “Elementals – Karma,” “Elementals – How They Act,” “Mantrams,” “Laws Governing Elementals,” “Forms of Elementals,” “Conversations on Occultism with H.P.B.”, “Occult Vibrations”, “Occult Teachings,” “The Power to Know,” “Mental Discipline,” and “Rules in Occultism” . . . to much more besides! The majority of these articles were originally published in “The Path,” “The Theosophist,” and “Lucifer.”

In all of this, never once did he diverge in any way from the teachings of H. P. Blavatsky. On the contrary, his writings always pointed to her and to her work as being the primary and most important exposition and presentation of Theosophy.

When many other prominent Theosophists of the time – such as Col. Olcott and Annie Besant – began to turn against HPB after her death and started endlessly criticising and belittling her and attempting to rewrite the teachings whilst passing themselves off as being so much better and greater than she, Mr Judge firmly stood his ground and never failed to defend and support his Teacher and Friend, who the Masters had called their “Direct Agent” and their “Brother.” As the reward for his unswerving loyalty and faithfulness to both HPB and genuine Theosophy itself, he was persecuted and attacked unceasingly by Besant, Olcott, Chakravarti and others, until the day of his untimely death in March 1896.

He had warned his fellow Theosophists that the Theosophical Society would crumble and fade to a mere shadow if HPB and her teachings were lost sight of. It is hard to dispute that this is exactly what has happened to the Theosophical Society (the one with its international headquarters at Adyar) all around the world.

Robert Crosbie was to William Judge what William Judge was to Madame Blavatsky. In 1909 he founded the United Lodge of Theosophists (or ULT for short) which now has lodges and study groups in fourteen countries around the world. Its expressed mission statement is “To spread broadcast the teachings of Theosophy as recorded in the writings of H. P. Blavatsky and William Q. Judge.”

Anyone who may be interested in obtaining any of WQJ’s writings and/or any of the other original and authentic teachings of Theosophy can do so most inexpensively by clicking here and following the appropriate links. You can contact your nearest ULT Lodge by visiting the Theosophy around The World page.

A study of Theosophy is not complete without the wise and guiding presence of William Quan Judge.

~ BlavatskyTheosophy.com ~

Over 300 articles relating to Theosophy and the Theosophical Movement can be read on the Articles page of this site.

INSPIRING FURTHER READING:
William Q. Judge and The Masters of Wisdom