Death and After

Death and After

Printed: 9.99 $
Series: Black Line Religion Books
Genres: Non-Fiction, Other Religions, Religion, Science & Nature & Philosophy Books
Publisher: e-Kitap Projesi & Cheapest Books
Publication Year: 2017
Format: (Printed)
Length: English, 5.5" x 8.5" (14 x 22 cm), 88 pages
ASIN: 1542337089
ISBN: 9781542337083

FEW words are needed in sending this little book out into the world. It is the third of a series of Manuals designed to meet the public demand for a simple exposition of Theosophical teachings.Some have complained that our literature is at once too abstruse, too technical, and too expensivefor the ordinary reader, and it is our hope that the present series may succeed in supplying whatis a very real want.

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About the Book

    THEOSOPHY is not only for the learned; it is for all. Perhaps among those whoin these little books catch their first glimpse of its teachings, there may be a few who will be led by them to penetrate more deeply into its philosophy, its science, and its religion, facing itsabstruser problems with the student's zeal and the neophyte's ardour. But these Manuals are notwritten for the eager student, whom no initial difficulties can daunt; they are[v]written for the busy men and women of the work-a-day world, and seek to make plain some of the great truthsthat render life easier to bear and death easier to face. Written by servants of the Masters who arethe Elder Brothers of our race, they can have no other object than to serve our fellow-men.

WHO does not remember the story of the Christian missionary in Britain, sitting one evening inthe vast hall of a Saxon king, surrounded by his thanes, having come thither to preach the gospelof his Master; and as he spoke of life and death and immortality, a bird flew in through anunglazed window, circled the hall in its flight, and flew out once more into the darkness of thenight. The Christian priest bade the king see in the flight of the bird within the hall the transitorylife of man, and claimed for his faith that it showed the soul, in passing from the hall of life,winging its way not into the darkness of night, but into the sunlit radiance of a more gloriousworld. Out of the darkness, through the open window of Birth, the life of a man comes to theearth; it dwells for a while before our eyes; into the darkness, through the open window of Death,it vanishes out of our sight. And man has questioned ever of Religion, Whence comes it?Whither goes it? and the answers have varied with the faiths.

Today, many a hundredyear since Paulinus talked with Edwin, there are more people in Christendom who questionwhether man has a spirit to come any whence or to go any whither than, perhaps, in the world’shistory could ever before have been found at one time. And the very Christians who claim thatDeath’s terrors have been abolished, have surrounded the bier and the tomb with more gloomand more dismal funeral pomp than have the votaries of any other creed. What can be moredepressing than the darkness in which a house is kept shrouded, while the dead body is awaitingsepulture? What more repellent than the sweeping robes of lusterless crape, and the purposedhideousness of the heavy cap in which the widow laments the “deliverance” of her husband“from the burden of the flesh”?

As if trying tosee how miserable they could make themselves by the imposition of artificial discomforts.Welcome common-sense has driven custom from its throne, and has refused any longer to addthese gratuitous annoyances to natural human grief.In literature and in art, alike, this gloomy fashion of regarding Death has been characteristic of Christianity. Death has been painted as a skeleton grasping a scythe, a grinning skull, athreatening figure with terrible face and uplifted dart, a bony scarecrow shaking an hourglass – all that could alarm and repel has been gathered round this rightly-named King of Terrors. 

Milton, who has done so much with his stately rhythm to mould the popular conceptions of modern Christianity, has used all the sinewy strength of his magnificent diction to surround withhorror the figure of Death..

About the Author
Annie Besant

Annie Besant (1847 – 1933) was a British socialist, theosophist, women's rights activist, writer and orator and supporter of Irish and Indian self-rule.
In 1867, Annie at age 20, married Frank Besant, a clergyman, and they had two children, but Annie's increasingly anti-religious views led to a legal separation in 1873. She then became a prominent speaker for the National Secular Society (NSS) and writer and a close friend of Charles Bradlaugh. In 1877 they were prosecuted for publishing a book by birth control campaigner Charles Knowlton. The scandal made them famous, and Bradlaugh was elected M.P. for Northampton in 1880.
She became involved with union actions including the Bloody Sunday demonstration and the London matchgirls strike of 1888. She was a leading speaker for the Fabian Society and the Marxist Social Democratic Federation (SDF). She was elected to the London School Board for Tower Hamlets, topping the poll even though few women were qualified to vote at that time.

In 1890 Besant met Helena Blavatsky and over the next few years her interest in theosophy grew while her interest in secular matters waned. She became a member of the Theosophical Society and a prominent lecturer on the subject. As part of her theosophy-related work, she travelled to India. In 1898 she helped establish the Central Hindu College and in 1922 she helped establish the Hyderabad (Sind) National Collegiate Board in Mumbai, India. In 1902, she established the first overseas Lodge of the International Order of Co-Freemasonry, Le Droit Humain. Over the next few years she established lodges in many parts of the British Empire. In 1907 she became president of the Theosophical Society, whose international headquarters were in Adyar, Madras, (Chennai).
She also became involved in politics in India, joining the Indian National Congress. When World War I broke out in 1914, she helped launch the Home Rule League to campaign for democracy in India and dominion status within the Empire. This led to her election as president of the India National Congress in late 1917. In the late 1920s, Besant travelled to the United States with her protégé and adopted son Jiddu Krishnamurti, who she claimed was the new Messiah and incarnation of Buddha. Krishnamurti rejected these claims in 1929. After the war, she continued to campaign for Indian independence and for the causes of theosophy, until her death in 1933.

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