THEOSOPHY
CARDIFF
THE
SCIENCE
OF LIFE
From the
writings of Helena Petrovna Blavatsky, the
founder
of modern Theosophy and co-founder of the
original
Theosophical Society in
Cardiff Theosophical Society
206 Newport Road,
Cardiff, Wales, UK, CF24 -1DL
theosophycardiff@uwclub.net
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
Helena
Petrovna Blavatsky
1831-1891
The
Founder of Modern Theosophy
WHAT is Life? Hundreds of
the most philosophical minds, scores of learned well-skilled physicians, have
asked themselves the question, but to little purpose. The veil thrown over
primordial Kosmos and the mysterious beginnings of life upon it, has never been
withdrawn to the satisfaction of earnest, honest science. The more the men of
official learning try to penetrate through its dark folds, the more intense
becomes that darkness, and the less they see, for they are like the
treasure-hunter, who went across the wide seas to look for that which lay
buried in his own garden.
What is then this Science?
Is it biology, or the study of life in its general aspect? No. Is it
physiology, or the science of organic function? Neither; for the former leaves
the problem as much the riddle of the Sphinx as ever; and the latter is the
science of death far more than that of life. Physiology is based upon the study
of the different organic functions and the organs necessary to the
manifestations of life, but that which science calls living matter, is, in
sober truth, dead matter. Every molecule of the living organs contains
the germ of death in itself, and begins dying as soon as born, in order that
its successor-molecule should live only to die in its turn. An organ, a natural
part of every living being, is but the medium for some special function in
life, and is a combination of such molecules. The vital organ, the whole, puts
the mask of life on, and thus conceals the constant decay and death of its
parts. Thus, neither biology nor physiology are the science, nor even branches
of the Science of Life, but only that of the appearances of life.
While true philosophy stands Oedipus-like before the Sphinx of life, hardly
daring to utter the paradox contained in the answer to the riddle propounded,
materialistic science, as arrogant as ever, never doubting its own wisdom for
one moment, biologises itself and many others into the belief that it has
solved the awful problem of existence. In truth, however, has it even so much
as approached its threshold? It is not, surely, by attempting to deceive itself
and the unwary in saying that life is but the result of molecular complexity,
that it can ever hope to promote the truth. Is vital force, indeed, only a
"phantom," as Du-Bois Reymond calls it? For his taunt that "life,"
as something independent, is but the asylum ignorantiae of those who
seek refuge in abstractions, when direct explanation is impossible, applies
with far more force and justice to those materialists who would
blind people to the reality of facts, by substituting bombast and jaw-breaking
words in their place. Have any of the five divisions of the functions of life,
so pretentiously named--Archebiosis, Biocrosis, Biodiaeresis, Biocaenosis and
Bioparodosis1, ever helped a Huxley or a Haeckel to probe more
fully the mystery of the generations of the humblest ant--let alone of man?
Most certainly not. For life, and everything pertaining to it, belongs to the
lawful domain of the metaphysician and psychologist, and physical
science has no claim upon it. "That which hath been, is that which shall
be; and that which hath been is named already--and it is known that it is
MAN"--is the answer to the riddle of the Sphinx. But "man" here,
does not refer to physical man--not in its esoteric meaning, at any
rate. Scalpels and microscopes may solve the mystery of the material parts of the
shell of man: they can never cut a window into his soul to open the
smallest vista on any of the wider horizons of being.
It is those thinkers
alone, who, following the Delphic injunction, have cognized life in their inner
selves, those who have studied it thoroughly in themselves, before
attempting to trace and analyze its reflection in their outer shells, who are
the only ones rewarded with some measure of success. Like the fire-philosophers
of the Middle Ages, they have skipped over the appearances of light and
fire in the world of effects, and centred their whole attention upon the
producing arcane agencies. Thence, tracing these to the one abstract cause,
they have attempted to fathom the MYSTERY, each as far as his intellectual
capacities permitted him. Thus they have ascertained that (1) the seemingly living
mechanism called physical man, is but the fuel, the material, upon which life
feeds, in order to manifest itself; and (2) that thereby the inner man receives
as his wage and reward the possibility of accumulating additional experiences
of the terrestrial illusions called lives.
One of such philosophers
is now undeniably the great Russian novelist and reformer, Count Lef N.
Tolstoi. How near his views are to the esoteric and philosophical teachings of
higher Theosophy will be found on the perusal of a few fragments from a lecture
delivered by him at Moscow before the local Psychological Society.
Discussing the problem of
life, the Count asks his audience to admit, for the sake of argument, an
impossibility. Says the lecturer:
Let us grant for a moment
that all that which modern science longs to learn of life, it has learnt, and now
knows; that the problem has become as clear as day; that it is clear how
organic matter has, by simple adaptation, come to be originated from inorganic
material; that it is as clear how natural forces may be transformed into
feelings, will, thought, and that finally, all this is known, not only to the
city student, but to every village schoolboy, as well.
I am aware, then, that
such and such thoughts and feelings originate from such and such motions. Well,
and what then? Can I, or cannot I, produce and guide such motions, in order to
excite within my brain corresponding thoughts? The question--what are the
thoughts and feelings I ought to generate in myself and others, remains still,
not only unsolved, but even untouched.
Yet
it is precisely this question which is the one fundamental question of
the central idea of life.
Science
has chosen as its object a few manifestations that accompany life; and mistaking2 the part for the whole,
called these manifestations the integral total of life.
. . .
The question inseparable
from the idea of life is not whence life, but how one should live that
life: and it is only by first starting with this question that one can hope to
approach some solution in the problem of existence.
The answer to the query
"How are we to live?" appears so simple to man that he esteems it
hardly worth his while to touch upon it.
. . . One must live the
best way one can--that's all. This seems at first sight very simple and well
known to all, but it is by far neither as simple nor as well known as one may
imagine. . . .
The idea of life appears
to man in the beginning as a most simple and self-evident business. First of
all, it seems to him that life is in himself, in his own body. No sooner,
however, does one commence his search after that life, in any one given spot
of the said body, than one meets with difficulties. Life is not in the
hair, nor in the nails; neither is it in the foot nor the arm, which may both
be amputated; it is not in the blood, it is not in the heart, and it is not in
the brain. It is everywhere and it is nowhere. It comes to this: Life cannot be
found in any of its dwelling-places. Then man begins to look for life in Time;
and that, too, appears at first a very easy matter. . . . Yet again, no sooner
has he started on his chase than he perceives that here also the business is
more complicated than he had thought. Now, I have lived fifty-eight
years, so says my baptismal church record. But I know that out of these
fifty-eight years I slept over twenty. How then? have I lived all these years,
or have I not? Deduct the months of my gestation, and those I passed in the
arms of my nurse, and shall we call this life, also? Again, out of the
remaining thirty-eight years, I know that a good half of that time I slept
while moving about; and thus, I could no more say in this case, whether I lived
during that time or not. I may have lived a little, and vegetated a little.
Here again, one finds that in time, as in the body, life is everywhere, yet
nowhere. And now the question naturally arises, whence, then, that life which I
can trace to nowhere? Now--will I learn. . . . But it so happens that in this
direction also, what seemed to me so easy at first, now seems impossible. I
must have been searching for something else, not for my life, assuredly.
Therefore, once we have to go in search of the whereabouts of life--if search
we have to--then it should be neither in space nor in time, neither as cause
nor effect, but as a something which I cognize within myself as quite
independent from Space, time and causality.
That which remains to do
now is to study self. But how do I cognize life in myself?
This is how I cognize it.
I know, to begin with, that I live; and that I live wishing for myself
everything that is good, wishing this since I can remember myself, to this day,
and from morn till night. All that lives outside of myself is important in my
eyes, but only in so far as it co-operates with the creation of that which is
productive of my welfare. The Universe is important in my sight only
because it can give me, pleasure.
Meanwhile, something else
is bound up with this knowledge in me of my existence. Inseparable from the
life I feel, is another cognition allied to it; namely, that besides myself, I
am surrounded with a whole world of living creatures, possessed, as I am
myself, of the same instinctive realization of their exclusive lives; and that
all these creatures live for their own objects, which objects are foreign to
me; that those creatures do not know, nor do they care to know, anything of my
pretensions to an exclusive life, and that all these creatures, in order to
achieve success in their objects, are ready to annihilate me at any moment. But
this is not all. While watching the destruction of creatures similar in all to
myself, I also know that for me too, for that precious ME in whom alone life is
represented, a very speedy and inevitable destruction is lying in wait.
It is as if there were two
"I's" in man; it is as if they could never live in peace together; it
is as if they were eternally struggling, and ever trying to expel each other.
One "I" says,
"I alone am living as one should live, all the rest only seems to live.
Therefore, the whole raison d'être for the universe is in that I
may be made comfortable."
The other "I"
replies, "The universe is not for thee at all, but for its own aims and
purposes, and it cares little to know whether thou art happy or unhappy."
Life becomes a dreadful
thing after this!
One "I" says,
"I only want the gratification of all my wants and desires, and that is
why I need the universe."
The other "I"
replies, "All animal life lives only for the gratification of its wants
and desires. It is the wants and desires of animals alone that are gratified at
the expense and detriment of other animals; hence the ceaseless struggle
between the animal species. Thou art an animal, and therefore thou hast to
struggle. Yet, however successful in thy struggle, the rest of the struggling
creatures must sooner or later crush thee."
Still worse! life becomes
still more dreadful. . . .
But the most terrible of
all, that which includes in itself the whole of the foregoing, is that:--
One "I" says,
"I want to live, to live for ever."
And that the other
"I" replies, "Thou shalt surely, perhaps in a few minutes, die;
as also shall die all those thou lovest, for thou and they are destroying with
every motion your lives, and thus approaching ever nearer suffering, death, all
that which thou so hatest, and which thou fearest above anything else."
This is the worst of all.
. . .
To change this condition
is impossible. . . . One can avoid moving, sleeping, eating, even breathing,
but one cannot escape from thinking. One thinks, and that thought, my
thought, is poisoning every step in my life, as a personality.
No sooner has man
commenced a conscious life than that consciousness repeats to him incessantly
without respite, over and over the same thing again. "To live such life as
you feel and see in your past, the life lived by animals and many men too,
lived in that way, which made you become what you are now--is no longer
possible. Were you to attempt doing so, you could never escape thereby the
struggle with all the world of creatures which live as you do--for their personal
objects; and then those creatures will inevitably destroy you.". . .
To change this situation
is impossible. There remains but one thing to do, and that is always done by
him who, beginning to live, transfers his objects in life outside of himself, and
aims to reach them. . . . But, however far he places them outside his
personality, as his mind gets clearer, none of these objects will satisfy him.
Bismarck, having united
Germany, and now ruling Europe--if his reason has only thrown any light upon the
results of his activity--must perceive, as much as his own cook does who
prepares a dinner that will be devoured in an hour's time, the same unsolved
contradiction between the vanity and foolishness of all he has done, and the
eternity and reasonableness of that which exists for ever. If they only think
of it, each will see as clearly as the other; firstly, that the
preservation of the integrity of Prince Bismarck's dinner, as well as that of
powerful Germany, is solely due: the preservation of the former--to the police,
and the preservation of the latter--to the army; and that, so long only as both
keep a good watch. Because there are famished people who would willingly eat
the dinner, and nations which would fain be as powerful as Germany. Secondly, that
neither Prince Bismarck's dinner, nor the might of the German Empire, coincide
with the aims and purposes of universal life, but that they are in flagrant
contradiction with them. And thirdly, that as he who cooked the dinner, so also
the might of Germany, will both very soon die, and that so shall perish, and as
soon, both the dinner and Germany. That which shall survive alone is the
Universe, which will never give one thought to either dinner or Germany, least
of all to those who have cooked them.
As the intellectual
condition of man increases, he comes to the idea that no happiness connected
with his personality is an achievement, but only a necessity. Personality is
only that incipient state from which begins life, and the ultimate limit of
life. . . .
Where, then, does life
begin, and where does it end, I may be asked? Where ends the night, and where
does day commence? Where, on the shore, ends the domain of the sea, and where
does the domain of land begin?
There is day and there is
night; there is land and there is sea; there is life and there is no
life.
Our life, ever since we
became conscious of it, is a pendulum-like motion between two limits.
One limit is, an absolute
unconcern for the life of the infinite Universe, an energy directed only toward
the gratification of one's own personality.
The nearer to the first
limit, the less life and bliss, the closer to the second, the more life and
bliss. Therefore, man is ever moving from one end to the other; i.e., he lives.
THIS MOTION IS LIFE ITSELF.
And when I speak of life
know that the idea of it is indissolubly connected in my conceptions with that
of conscious life. No other life is known to me except conscious life,
nor can it be known to anyone else.
We call life, the life of
animals, organic life. But this is no life at all, only a certain state or
condition of life manifesting to us.
But what is this
consciousness or mind, the exigencies of which exclude personality and transfer
the energy of man outside of him and into that state which is conceived by us
as the blissful state of love?
What is conscious mind?
Whatsoever we may be defining, we have to define it with our conscious mind.
Therefore, with what shall we define mind? . . .
If we have to define all
with our mind, it follows that conscious mind cannot be defined. Yet all of us,
we not only know it, but it is the only thing which is given to us to know
undeniably. . . .
It is the same law as the
law of life, of everything organic, animal or vegetable, with that one
difference that we see the consummation of an intelligent law in the
life of a plant. But the law of conscious mind, to which we are subjected, as
the tree is subjected to its law, we see it not, but fulfil it. . . .
We have settled that life
is that which is not our life. It is herein that lies hidden the root of error.
Instead of studying that life of which we are conscious within ourselves,
absolutely and exclusively--since we can know of nothing else--in order to
study it, we observe that which is devoid of the most important factor and
faculty of our life namely, intelligent consciousness. By so doing, we act as a
man who attempts to study an object by its shadow or reflection does.
If we know that
substantial particles are subjected during their transformation to the activity
of the organism; we know it not because we have observed or studied it, but
simply because we possess a certain familiar organism united to us, namely the
organism of our animal, which is but too well known to us as the material of
our life; i.e. that upon which we are called to work and to rule by
subjecting it to the law of reason. . . . No sooner has man lost faith in life,
no sooner has he transferred that life into that which is no life, than he
becomes wretched, and sees death. . . . A man who conceives life such as he
finds it in his consciousness, knows neither misery, nor death: for all the
good in life for him is in the subjection of his animal to the law of reason,
to do which is not only in his power, but takes place unavoidably in him. The
death of particles in the animal being, we know. The death of animals and of
man, as an animal, we know; but we know nought about the death of conscious
mind, nor can we know anything of it, just because that conscious mind is
the very life itself. And Life can never be Death. . . .
The animal lives an
existence of bliss, neither seeing nor knowing death, and dies without
cognizing it. Why then should man have received the gift of seeing and knowing
it, and why should death be so terrible to him that it actually tortures his
soul, often forcing him to kill himself out of sheer fear of death? Why should
it be so? Because the man who sees death is a sick man, one who has broken the
law of his life, and lives no longer a conscious existence. He has become an
animal himself, an animal which also has broken the law of life.
The life of man is an
aspiration to bliss, and that which he aspires to is given to him. The light
lit in the soul of man is bliss and life, and that light can never be darkness,
as there exists--verily there exists for man--only this solitary light which
burns within his soul.
__________
We have translated this
rather lengthy fragment from the Report of Count Tolstoi's superb lecture,
because it reads like the echo of the finest teachings of the universal ethics
of true theosophy. His definition of life in its abstract sense, and of the
life every earnest Theosophist ought to follow, each according to, and in the
measure of, his natural capacities--is the summary and the Alpha and the
Omega of practical psychic, if not spiritual life. There are sentences in the
lecture which, to the average theosophist, will seem too hazy, and perhaps
incomplete. Not one will he find, however, which could be objected to by the
most exacting, practical occultist. It may be called a treatise on the Alchemy
of Soul. For that "solitary" light in man, which burns for ever, and
can never be darkness in its intrinsic nature, though the "animal"
outside us may remain blind to it--is that "Light" upon which the
Neo-Platonists of the Alexandrian school, and after them the Rosecroix and
especially the Alchemists, have written volumes, though to the present day
their true meaning is a dark mystery to most men.
True, Count Tolstoi is
neither an Alexandrian nor a modern theosophist; still less is he a Rosecroix
or an Alchemist. But that which the latter have concealed under the peculiar
phraseology of the Fire-philosophers, purposely confusing cosmic transmutations
with Spiritual Alchemy, all that is transferred by the great Russian thinker
from the realm of the metaphysical unto the field of practical life. That which
Schelling would define as a realization of the identity of subject and object
in the man's inner Ego, that which mites and blends the latter with the
universal Soul--which is but the identity of subject and object on a higher
plane, or the unknown Deity--al1 that Count Tolstoi has blended together
without quitting the terrestrial plane. He is one of those few elect who
begin with intuition and end with quasi-omniscience. It is the
transmutation of the baser metals--the animal mass--into gold and
silver, or the philosopher's stone, the development and manifestation of man's
higher SELF which the Count has achieved. The alcahest of the inferior
Alchemist is the All-geist. the all-pervading Divine Spirit of the
higher Initiate; for Alchemy was, and is, as very few know to this day, as much
a spiritual philosophy as it is a physical science. He who knows nought of one,
will never know much of the other. Aristotle told it in so many words to his
pupil, Alexander: "It is not a stone," he said, of the philosopher's
stone. "It is in every man and in every place, and at all
seasons, and is called the end of all philosophers," as the Vedanta
is the end of all philosophies.
To wind up this essay on
the Science of Life, a few words may be said of the eternal riddle
propounded to mortals by the Sphinx. To fail to solve the problem contained in it,
was to be doomed to sure death, as the Sphinx of life devoured the
unintuitional, who would live only in their "animal." He who lives
for Self, and only for Self, will surely die, as the higher
"I" tells the lower "animal" in the Lecture. The riddle has
seven keys to it, and the Count opens the mystery with one of the highest. For,
as the author on "Hermetic Philosophy" beautifully expressed it:
"The real mystery most familiar and, at the same time, most unfamiliar to
every man, into which he must be initiated or perish as an atheist, is
himself. For him is the elixir of life, to quaff which, before the
discovery of the philosopher's stone, is to drink the beverage of death, while
it confers on the adept and the epopt, the true immortality. He may know
truth as it really is--Aletheia, the breath of God, or Life, the
conscious mind in man."
This is "the Alcahest
which dissolves all things," and Count Tolstoi has well understood the
riddle.
Lucifer, November,
1887
___________________________
1 Or Life-origination, Life-fusion,
Life-division, Life-renewal and Life-transmission.
2 "Mistaking" is an erroneous
term to use. The men of science know but too well that what they teach
concerning life is a materialistic fiction contradicted at every step by logic
and fact. In this particular question science is abused, and made to serve
personal hobbies and a determined policy of crushing in humanity every
spiritual aspiration and thought. "Pretending to mistake"
would be more correct.--H.P.B
3 This is what the Theosophists call
"living the life"--in a nut-shell.--H.P.B.
Cardiff
Theosophical Society
206 Newport
Road,
Cardiff,
Wales, UK, CF24 -1DL
Events
Information Line 029 2049 6017
For more info on Theosophy
Try these
Cardiff
Theosophical Society meetings are informal
and there’s always a cup of tea afterwards
The Cardiff Theosophical Society Website
The National Wales Theosophy Website
Dave’s
Streetwise Theosophy Boards
If
you run a Theosophy Group then please
Feel
free to use any material on this Website
Theosophy
Cardiff’s Instant Guide to Theosophy
Cardiff
Theosophical Order of Service (TOS)
Within the
British Isles, The Adyar Theosophical Society has Groups in;
Bangor*Basingstoke*Billericay*Birmingham*Blackburn*Bolton*Bournemouth
Bradford*Bristol*Camberley*Cardiff*Chester*Conwy*Coventry*Dundee*Edinburgh
Folkstone*Glasgow*Grimsby*Inverness*Isle
of Man*Lancaster*Leeds*Leicester
Letchworth*London*Manchester*Merseyside*Middlesborough*Newcastle
upon Tyne
North
Devon*Northampton*Northern Ireland*Norwich*Nottingham
Perth*Republic of
Ireland*Sidmouth*Southport*Sussex*Swansea*Torbay
Tunbridge
Wells*Wallasey*Warrington*Wembley*Winchester*Worthing
One Liners & Quick Explanations
The main criteria
for the inclusion of
links on this
site is that they are have some
relationship (however
tenuous) to Theosophy
and are
lightweight, amusing or entertaining.
Topics include
Quantum Theory and Socks,
Dick Dastardly
and Legendary Blues Singers.
No
Aardvarks were harmed in the
Includes
stuff about Marlon Brando, Old cars,
Odeon
Cinema Burnley, Heavy Metal, Wales,
Cups of
Tea, Mrs Trellis of North Wales.
Cardiff
Theosophical Order of Service
General pages about Wales, Welsh History
and The History of Theosophy in Wales
Her Teachers Morya & Koot Hoomi
The Most
Basic Theosophy Website in the Universe
If
you run a Theosophy Group you can use
this
as an introductory handout
Lentil burgers, a
thousand press ups before breakfast and
the daily 25 mile
run may put it off for a while but death
seems to get most
of us in the end. We are pleased to
present for your
consideration, a definitive work on the
subject by a
Student of Katherine Tingley entitled
For everyone
everywhere, not just in Wales
Articles by Helena Petrovna Blavatsky
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
by
Annie
Besant
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA
THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
______________________
Annie Besant Visits Cardiff 1924
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
Advantage Gained from this
Knowledge
The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
Reincarnation
This guide
has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the Battle of the Somme 1916 leads to
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult
World
By
Alfred Percy Sinnett
The
Occult World is an treatise on the
Occult
and Occult Phenomena, presented
in readable style, by an early giant of
the
Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
The
Seven Principles of Man
By
Annie
Besant
A Student of Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
Index of
Searchable
Full
Text Versions of
Definitive
Theosophical
Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras
Teosoficas En Espanol
Theosophische
Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
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
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
Try these if you are looking for a
local Theosophy Group or Centre
UK Listing of Theosophical Groups
Worldwide Directory of Theosophical Links
General pages
about Wales, Welsh History
and The History
of Theosophy in Wales
Wales is a Principality within the United
Kingdom
and has an eastern border with England. The
land
area is just over 8,000 square miles.
Snowdon in
North Wales is the highest mountain at
3,650 feet.
The coastline is almost 750 miles long. The
population
of Wales as at the 2001 census is
2,946,200.
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
____________________________
Wales
Theosophy Links Summary
All Wales
Guide to Theosophy Instant Guide to Theosophy
Theosophy
Wales Hornet Theosophy Wales Now
Cardiff
Theosophical Archive Elementary Theosophy
Basic
Theosophy Theosophy in Cardiff Theosophy
in Wales
Hey Look!
Theosophy in Cardiff Streetwise
Theosophy
Grand
Tour Theosophy Aardvark Theosophy Starts Here
Theosophy 206 Biography of William Q Judge
Theosophy Cardiff’s Face Book of Great Theosophists