Writings
of H P Blavatsky
Cardiff Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna Blavatsky (1831 1891)
The Founder of Modern Theosophy
What Is Truth?
By
H
P Blavatsky
Truth is the Voice of Nature and of Time
Truth is the startling monitor within us
Naught is without it, it comes from the
stars,
The golden sun, and every breeze that blows.
. . .
W. THOMPSON BACON
. . . Fair Truth's immortal sun
Is sometimes hid in clouds; not that her
light
Is in itself defective, but obscured
By my weak prejudice, imperfect faith
And all the thousand causes which obstruct
The growth of goodness. . . .
HANNAH MORE
"What is Truth?" asked Pilate of one who, if the claims of the
Christian
Church are even approximately correct, must have known it.
But He kept
silent. And the truth which He did not divulge, remained
unrevealed, for
his later followers as much as for the Roman
Governor. The
silence of Jesus, however, on this and other
occasions, does
not prevent his present followers from acting as
though they had
received the ultimate and absolute Truth itself; and
from ignoring
the fact that only such Words of Wisdom had been given
to them as
contained a share of the truth, itself concealed in
parables and
dark, though beautiful, sayings.1
This policy led gradually to dogmatism and assertion. Dogmatism
in churches,
dogmatism in science, dogmatism everywhere. The
possible
truths, hazily perceived in the world of abstraction, like
those inferred
from observation and experiment in the world of
matter, are
forced upon the profane multitudes, too busy to think
for themselves,
under the form of Divine revelation and scientific
authority. But
the same question stands open from the days of
Socrates and
Pilate down to our own age of wholesale negation: is
there such a
thing as absolute truth in the hands of any one party
or man? Reason
answers, "there cannot be." There is no room for
absolute truth
upon any subject whatsoever, in a world as finite and
conditioned as
man is himself. But there are relative truths, and we
have to make
the best we can of them.
In every age there have been Sages who had mastered the absolute
and yet could
teach but relative truths. For none yet, born of
mortal woman in
our race, has, or could have given out, the whole
and the final
truth to another man, for every one of us has to find
that (to him)
final knowledge in himself. As no two minds can be
absolutely
alike, each has to receive the supreme illumination
through itself,
according to its capacity, and from no human light.
The greatest
adept living can reveal of the Universal Truth only so
much as the
mind he is impressing it upon can assimilate, and no
more. Tot
homines, quot sententiae is an immortal truism. The sun
is one, but its
beams are numberless; and the effects produced are
beneficent or
maleficent, according to the nature and constitution
of the objects
they shine upon. Polarity is universal, but the
polariser lies
in our own consciousness. In proportion as our
consciousness
is elevated towards absolute truth, so do we men
assimilate it
more or less absolutely. But man's consciousness
again, is only
the sunflower of the earth. Longing for the warm ray,
the plant can
only turn to the sun, and move round and round in
following the
course of the unreachable luminary: its roots keep it
fast to the
soil, and half its life is passed in the shadow. . . .
Still each of
us can relatively reach the Sun of Truth even on
this earth, and
assimilate its warmest and most direct rays, however
differentiated
they may become after their long journey through the
physical
particles in space. To achieve this, there are two methods.
On the physical
plane we may use our mental polariscope; and,
analyzing the
properties of each ray, choose the purest. On the
plane of spirituality,
to reach the Sun of Truth we must work in
dead earnest
for the development of our higher nature. We know that
by paralyzing
gradually within ourselves the appetites of the lower
personality,
and thereby deadening the voice of the purely
physiological
mind that mind which depends upon, and is
inseparable
from, its medium or vehicle, the organic brain the
animal man in
us may make room for the spiritual; and once aroused
from its latent
state, the highest spiritual senses and perceptions
grow in us in
proportion, and develop pari passu with the "divine
man." This
is what the great adepts, the Yogis in the East and the
Mystics in the
West, have always done and are still doing.
But we also
know, that with a few exceptions, no man of the
world, no
materialist, will ever believe in the existence of such
adepts, or even
in the possibility of such a spiritual or psychic
development.
"The (ancient) fool hath said in his heart, There is no
God"; the
modern says, "There are no adepts on earth, they are
figments of
your diseased fancy." Knowing this we hasten to reassure
our readers of
the Thomas Didymus type. We beg them to turn in this
magazine to
reading more congenial to them; say to the miscellaneous
papers on
Hylo-Idealism, by various writers.2
For LUCIFER tries to satisfy its readers of whatever "school of
thought,"
and shows itself equally impartial to Theist and Atheist,
Mystic and
Agnostic, Christian and Gentile. Such articles as our
editorials, the
Comments on "Light on the Path," etc., etc. are
not intended
for Materialists. They are addressed to Theosophists,
or readers who
know in their hearts that Masters of Wisdom do exist:
and, though
absolute truth is not on earth and has to be searched
for in higher
regions, that there still are, even on this silly,
ever whirling
little globe of ours, some things that are not even
dreamt of in
Western philosophy.
To return to our subject. It thus follows that, though "general
abstract truth
is the most precious of all blessings" for many of
us, as it was
for Rousseau, we have, meanwhile, to be satisfied with
relative
truths. In sober fact, we are a poor set of mortals at
best, ever in
dread before the face of even a relative truth, lest
it should
devour ourselves and our petty little preconceptions along
with us. As for
an absolute truth, most of us are as incapable of
seeing it as of
reaching the moon on a bicycle. Firstly, because
absolute truth
is as immovable as the
refused to
disturb itself for the prophet, so that he had to go to
it himself. And
we have to follow his example if we would approach
it even at a
distance. Secondly, because the kingdom of absolute
truth is not of
this world, while we are too much of it. And
thirdly,
because notwithstanding that in the poet's fancy man is
. . . . . . . the abstract
Of all perfection, which the workmanship
Of heaven hath modelled. . . . . . .
in reality he
is a sorry bundle of anomalies and paradoxes, an empty
wind bag
inflated with his own importance, with contradictory and
easily
influenced opinions. He is at once an arrogant and a weak
creature,
which, though in constant dread of some authority,
terrestrial or
celestial, will yet
. . . . . . . like an angry ape,
Play such fantastic tricks before high Heaven
As make the angels weep.
Now, since truth is a multifaced jewel, the facets of which it
is impossible
to perceive all at once; and since, again, no two men,
however anxious
to discern truth, can see even one of those facets
alike, what can
be done to help them to perceive it? As physical
man, limited
and trammelled from every side by illusions, cannot
reach truth by
the light of his terrestrial perceptions, we say
develop in you the
inner knowledge. From the time when the Delphic
oracle said to
the enquirer "Man, know thyself," no greater or more
important truth
was ever taught. Without such perception, man will
remain ever
blind to even many a relative, let alone absolute,
truth. Man has
to know himself, i.e., acquire the inner perceptions
which never
deceive, before he can master any absolute truth.
Absolute truth
is the symbol of Eternity, and no finite mind can
ever grasp the
eternal, hence, no truth in its fulness can ever dawn
upon it. To
reach the state during which man sees and senses it, we
have to
paralyze the senses of the external man of clay. This is a
difficult task,
we may be told, and most people will, at this rate,
prefer to
remain satisfied with relative truths, no doubt. But to
approach even
terrestrial truths requires, first of all, love of
truth for its
own sake, for otherwise no recognition of it will
follow. And who
loves truth in this age for its own sake? How many
of us are
prepared to search for, accept, and carry it out, in the
midst of a
society in which anything that would achieve success has
to be built on
appearances, not on reality, on self-assertion, not
on intrinsic
value? We are fully aware of the difficulties in the
way of
receiving truth. The fair heavenly maiden descends only on a
(to her)
congenial soil the soil of an impartial, unprejudiced
mind,
illuminated by pure Spiritual Consciousness; and both are
truly rare
dwellers in civilized lands. In our century of steam and
electricity,
when man lives at a maddening speed that leaves him
barely time for
reflection, he allows himself usually to be drifted
down from
cradle to grave, nailed to the Procrustean bed of custom
and
conventionality. Now conventionality pure and simple is a
congenital LIE,
as it is in every case a "simulation of feelings
according to a
received standard" (F. W. Robertson's definition);
and where there
is any simulation there cannot be any truth. How
profound the
remark made by Byron, that "truth is a gem that is
found at a
great depth; whilst on the surface of this world all
things are
weighed by the false scales of custom," is best known to
those who are
forced to live in the stifling atmosphere of such
social
conventionalism, and who, even when willing and anxious to
learn, dare not
accept the truths they long for, for fear of the
ferocious
Moloch called Society.
Look around you, reader; study the accounts given by world-known
travellers,
recall the joint observations of literary thinkers, the
data of science
and of statistics. Draw the picture of modern
society, of
modern politics, of modern religion and modern life in
general before
your mind's eye. Remember the ways and customs of
every cultured
race and nation under the sun. Observe the doings and
the moral
attitude of people in the civilized centres of
America, and
even of the far East and the colonies, everywhere where
the white man
has carried the "benefits" of so-called civilization.
And now, having
passed in review all this, pause and reflect, and
then name, if
you can, that blessed Eldorado, that exceptional spot
on the globe,
where TRUTH is the honoured guest, and LIE and SHAM
the ostracised
outcasts? YOU CANNOT. Nor can any one else, unless he
is prepared and
determined to add his mite to the mass of falsehood
that reigns
supreme in every department of national and social life.
"Truth!"
cried Carlyle, "truth, though the heavens crush me for
following her,
no falsehood, though a whole celestial Lubberland
were the prize
of Apostasy." Noble words, these. But how many think,
and how many
will dare to speak as Carlyle did, in our nineteenth
century day?
Does not the gigantic appalling majority prefer to a
man the
"paradise of Do-nothings," the pays de Cocagne of heartless
selfishness? It
is this majority that recoils terror-stricken before
the most
shadowy outline of every new and unpopular truth, out of
mere cowardly
fear, lest Mrs. Harris should denounce, and Mrs.
Grundy condemn,
its converts to the torture of being rent piecemeal
by her
murderous tongue.
SELFISHNESS, the first-born of Ignorance, and the fruit of the
teaching which
asserts that for every newly-born infant a new soul,
separate and
distinct from the Universal Soul, is "created" this
Selfishness is
the impassable wall between the personal Self and
Truth. It is
the prolific mother of all human vices, Lie being born
out of the
necessity for dissembling, and Hypocrisy out of the
desire to mask
Lie. It is the fungus growing and strengthening with
age in every
human heart in which it has devoured all better
feelings.
Selfishness kills every noble impulse in our natures, and
is the one
deity, fearing no faithlessness or desertion from its
votaries.
Hence, we see it reign supreme in the world and in
so-called
fashionable society. As a result, we live, and move, and
have our being
in this god of darkness under his trinitarian aspect
of Sham,
Humbug, and Falsehood, called RESPECTABILITY.
Is this Truth and Fact, or is it slander? Turn whichever way you
will, and you
find, from the top of the social ladder to the bottom,
deceit and
hypocrisy at work for dear Self's sake, in every nation
as in every
individual. But nations, by tacit agreement, have
decided that
selfish motives in politics shall be called "noble
national
aspiration, patriotism," etc.; and the citizen views it in
his family
circle as "domestic virtue." Nevertheless, Selfishness,
whether it breeds
desire for aggrandizement of territory, or
competition in
commerce at the expense of one's neighbour, can never
be regarded as
a virtue. We see smooth-tongued DECEIT and BRUTE
FORCE the
Jachin and Boaz of every
called
Diplomacy, and we call it by its right name. Because the
diplomat bows
low before these two pillars of national glory and
politics, and
puts their masonic symbolism "in (cunning) strength
shall this my
house be established" into daily practice; i.e., gets
by deceit what
he cannot obtain by force shall we applaud him? A
diplomat's
qualification "dexterity or skill in securing
advantages"
for one's own country at the expense of other
countries, can
hardly be achieved by speaking truth, but verily by a
wily and
deceitful tongue; and, therefore, LUCIFER calls such action
a living, and
an evident LIE.
But it is not in politics alone that custom and selfishness have
agreed to call
deceit and lie virtue, and to reward him who lies
best with
public statues. Every class of Society lives on LIE, and
would fall to
pieces without it. Cultured, God-and-law-fearing
aristocracy,
being as fond of the forbidden fruit as any plebeian,
is forced to
lie from morn to
pleased to term
its "little peccadillos," but which TRUTH regards as
gross
immorality. Society of the middle classes is honeycombed with
false smiles,
false talk, and mutual treachery. For the majority
religion has
become a thin tinsel veil thrown over the corpse of
spiritual
faith. The master goes to church to deceive his servants;
the starving
curate preaching what he has ceased to believe in
hoodwinks his bishop;
the bishop his God. Dailies, political and
social, might
adopt with advantage for their motto Georges Dandin's
immortal query
"Lequel de nous deux trompe-t-on ici?" Even
Science, once
the anchor of the salvation of Truth, has ceased to be
the temple of
naked Fact. Almost to a man the Scientists strive now
only to force
upon their colleagues and the public the acceptance of
some personal
hobby, of some new-fangled theory, which will shed
lustre on their
name and fame. A Scientist is as ready to suppress
damaging
evidence against a current scientific hypothesis in our
times, as a
missionary in heathen-land, or a preacher at home, to
persuade his
congregation that modern geology is a lie, and
evolution but
vanity and vexation of spirit.
Such is the actual state of things in 1888 A.D., and yet we are
taken to task
by certain papers for seeing this year in more than
gloomy colours!
Lie has spread to such extent supported as it is by custom and
conventionalities
that even chronology forces people to lie. The
suffixes A.D.
and B.C. used after the dates of the year by Jew and
Heathen, in
European and even Asiatic lands, by the Materialist and
the Agnostic as
much as by the Christian, at home, are a lie used
to sanction another
LIE.
Where then is even relative truth to be found? If, so far back
as the century
of Democritus, she appeared to him under the form of
a goddess lying
at the very bottom of a well, so deep that it gave
but little hope
for her release; under the present circumstances we
have a certain
right to believe her hidden, at least, as far off as
the ever
invisible dark side of the moon. This is why, perhaps, all
the votaries of
hidden truths are forthwith Set down as lunatics.
However it may
be, in no case and under no threat shall LUCIFER be
ever forced
into pandering to any universally and tacitly
recognised, and
as universally practised lie, but will hold to fact,
pure and
simple, trying to proclaim truth whensoever found, and
under no
cowardly mask. Bigotry and intolerance may be regarded as
orthodox and
sound policy, and the encouraging of social prejudices
and personal
hobbies at the cost of truth, as a wise course to
pursue in order
to secure success for a publication. Let it be so.
The Editors of
LUCIFER are Theosophists, and their motto is chosen:
Vera pro
gratiis.
They are quite aware that LUCIFER'S libations and sacrifices to
the goddess
Truth do not send a sweet savoury smoke into the noses
of the lords of
the press, nor does the bright "Son of the Morning"
smell sweet in
their nostrils. He is ignored when not abused as
veritas odium
paret. Even his friends are beginning to find fault
with him. They
cannot see why it should not be a purely Theosophical
magazine, in
other words, why it refuses to be dogmatic and bigoted.
Instead of
devoting every inch of space to theosophical and occult
teachings, it
opens its pages "to the publication of the most
grotesquely
heterogeneous elements and conflicting doctrines." This
is the chief
accusation, to which we answer why not? Theosophy is
divine
knowledge, and knowledge is truth; every true fact, every
sincere word
are thus part and parcel of Theosophy. One who is
skilled in
divine alchemy, or even approximately blessed with the
gift of the
perception of truth, will find and extract it from an
erroneous as
much as from a correct statement. However small the
particle of
gold lost in a ton of rubbish, it is the noble metal
still, and
worthy of being dug out even at the price of some extra
trouble. As has
been said, it is often as useful to know what a
thing is not,
as to learn what it is. The average reader can hardly
hope to find
any fact in a sectarian publication under all its
aspects, pro
and con, for either one way or the other its
presentation is
sure to be biassed, and the scales helped to incline
to that side to
which its editor's special policy is directed. A
Theosophical
magazine is thus, perhaps, the only publication where
one may hope to
find, at any rate, the unbiassed, if still only
approximate
truth and fact. Naked truth is reflected in LUCIFER
under its many
aspects, for no philosophical or religious views are
excluded from
its pages. And, as every philosophy and religion,
however
incomplete, unsatisfactory, and even foolish some may be
occasionally,
must be based on a truth and fact of some kind, the
reader has thus
the opportunity of comparing, analysing, and
choosing from
the several philosophies discussed therein. LUCIFER
offers as many
facets of the One universal jewel as its limited
space will
permit, and says to its readers: "Choose you this day
whom ye will
serve: whether the gods that were on the other side of
the flood which
submerged man's reasoning powers and divine
knowledge, or
the gods of the Amorites of custom and social
falsehood, or
again, the Lord of (the highest) Self the bright
destroyer of
the dark power of illusion?" Surely it is that
philosophy that
tends to diminish, instead of adding to, the sum of
human misery,
which is the best.
At all events, the choice is there, and for this purpose only
have we opened
our pages to every kind of contributors. Therefore do
you find in
them the views of a Christian clergyman who believes in
his God and
Christ, but rejects the wicked interpretations and the
enforced dogmas
of his ambitious proud Church, along with the
doctrines of
the Hylo-Idealist, who denies God, soul, and
immortality,
and believes in nought save himself. The rankest
Materialists
will find hospitality in our journal; aye, even those
who have not
scrupled to fill pages of it with sneers and personal
remarks upon
ourselves, and abuse of the doctrines of Theosophy, so
dear to us.
When a journal of free thought, conducted by an Atheist,
inserts an
article by a Mystic or Theosophist in praise of his
occult views
and the mystery of Parabrahmam, and passes on it only a
few casual
remarks, then shall we say LUCIFER has found a rival.
When a
Christian periodical or missionary organ accepts an article
from the pen of
a free-thinker deriding belief in Adam and his rib,
and passes
criticism on Christianity its editor's faith in meek
silence, then
it will have become worthy of LUCIFER, and may be said
truly to have
reached that degree of tolerance when it may be placed
on a level with
any Theosophical publication.
But so long as none of these organs do something of the kind,
they are all
sectarian, bigoted, intolerant, and can never have an
idea of truth
and justice. They may throw innuendoes against LUCIFER
and its
editors, they cannot affect either. In fact, the editors of
that magazine
feel proud of such criticism and accusations, as they
are witnesses
to the absolute absence of bigotry, or arrogance of
any kind in
theosophy, the result of the divine beauty of the
doctrines it
preaches. For, as said, Theosophy allows a hearing and
a fair chance
to all. It deems no views if sincere entirely
destitute of
truth. It respects thinking men, to whatever class of
thought they
may belong. Ever ready to oppose ideas and views which
can only create
confusion without benefiting philosophy, it leaves
their
expounders personally to believe in whatever they please, and
does justice to
their ideas when they are good. Indeed, the
conclusions or
deductions of a philosophic writer may be entirely
opposed to our
views and the teachings we expound; yet his premises
and statements
of facts may be quite correct, and other people may
profit by the
adverse philosophy, even if we ourselves reject it,
believing we
have something higher and still nearer to the truth. In
any case, our
profession of faith is now made plain, and all that is
said in the
foregoing pages both justifies and explains our
editorial
policy.
To sum up the idea, with regard to absolute and relative truth,
we can only
repeat what we said before. Outside a certain highly
spiritual and
elevated state of mind, during which Man is at one
with the
UNIVERSAL MIND he can get nought on earth but relative
truth, or
truths, from whatsoever philosophy or religion. Were even
the goddess who
dwells at the bottom of the well to issue from her
place of
confinement, she could give man no more than he can
assimilate.
Meanwhile, every one can sit near that well the name
of which is
KNOWLEDGE and gaze into its depths in the hope of
seeing Truth's
fair image reflected, at least, on the dark waters.
This, however,
as remarked by Richter, presents a certain danger.
Some truth, to
be sure, may be occasionally reflected as in a mirror
on the spot we
gaze upon, and thus reward the patient student. But,
adds the German
thinker, "I have heard that some philosophers in
seeking for
Truth, to pay homage to her, have seen their own image
in the water
and adored it instead." . . . .
It is to avoid such a calamity one that has befallen every
founder of a
religious or philosophical school that the editors
are studiously
careful not to offer the reader only those truths
which they find
reflected in their own personal brains. They offer
the public a
wide choice, and refuse to show bigotry and
intolerance,
which are the chief landmarks on the path of
Sectarianism.
But, while leaving the widest margin possible for
comparison, our
opponents cannot hope to find their faces reflected
on the clear
waters of our LUCIFER, without remarks or just
criticism upon
the most prominent features thereof, if in contrast
with
theosophical views.
This, however, only within the cover of the public magazine, and
so far as
regards the merely intellectual aspect of philosophical
truths.
Concerning the deeper spiritual, and one may almost say
religious,
beliefs, no true Theosophist ought to degrade these by
subjecting them
to public discussion, but ought rather to treasure
and hide them
deep within the sanctuary of his innermost soul. Such
beliefs and
doctrines should never be rashly given out, as they risk
unavoidable
profanation by the rough handling of the indifferent and
the critical.
Nor ought they to be embodied in any publication
except as
hypotheses offered to the consideration of the thinking
portion of the
public. Theosophical truths, when they transcend a
certain limit
of speculation, had better remain concealed from
public view,
for the "evidence of things not seen" is no evidence
save to him who
sees, hears, and senses it. It is not to be dragged
outside the
'Holy of Holies," the temple of the impersonal divine
Ego, or the
indwelling SELF. For, while every fact outside its
perception can,
as we have shown, be, at best, only a relative
truth, a ray
from the absolute truth can reflect itself only in the
pure mirror of
its own flame our highest SPIRITUAL CONSCIOUSNESS.
And how can the
darkness (of illusion) comprehend the LIGHT that
shineth in it?
Lucifer,
February, 1888
H. P. Blavatsky
1 Jesus says
to the "Twelve" "Unto you is given the mystery of the
Kingdom of
God; but unto them that are without, all things are done
in
parables," etc. (Mark iv. II.)
back to text
2 e.g., to
the article "Autocentricism" on the same "philosophy,"
or again, to
the apex of the Hylo-Idealist pyramid in this Number.
It is a
letter of protest by the learned Founder of the School in
question,
against a mistake of ours. He complains of our "coupling"
his name
with those of Mr. Herbert Spencer, Darwin, Huxley, and
others, on
the question of atheism and materialism, as the said
lights in
the psychological and physical sciences are considered by
Dr. Lewins
too flickering, too "compromising" and weak, to deserve
the
honourable appellation of Atheists or even Agnostics. See
"Correspondence"
in Double Column, and the reply by "The Adversary."
back to text
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Complete Theosophical Glossary in Plain Text Format
1.22MB
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
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
Index of
Searchable
Full Text
Versions of
Definitive
Theosophical
Works
H P Blavatskys Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatskys 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 Blavatskys
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
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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UK Listing of Theosophical Groups
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL