THEOSOPHY
START-UP
A FREE INTRO TO
A Rough Outline of Theosophy
By
Annie Besant
First Published November 1921
IN dealing
with a great theme within narrow limits one has always to make a choice of
evils: one must either substantiate each point, buttress it up
with
arguments, and thus fail to give any roughly complete idea of the whole; or one
must make an outline of the whole, leaving out the proofs which bring
conviction of the truth of the teaching. As the main object of this paper is to
place before the average man or woman an idea of Theosophy as a whole, I elect
to take the inconvenience of the latter alternative, and use the expository
instead of the controversial method. Those who are sufficiently interested in
the subject to desire further knowledge can easily pass on into the
investigation of evidences, evidences that are within the
reach of all who have patience, power of thought and courage.
We, who are
Theosophists, allege that there exists a great body of doctrine philosophical, scientific
and ethical, which forms the basis of, and includes
all that is accurate in, the philosophies, sciences,
and religions of the ancient and modern worlds.
This body of
doctrine is a philosophy and a
science more
than a religion in the ordinary sense of the word, for it does not impose
dogmas as necessary to be believed under any kind of supernatural penalties, as
do the various Churches of the world. It is indeed a religion, if religion be
the binding of life by a sublime ideal; but it puts forward its teachings as
capable of demonstration, not on authority which it is blasphemy to
challenge or deny.
That some
great body of doctrine did exist in antiquity, and was transmitted from
generation to generation, is patent to any investigator. It was this which was
taught in the Mysteries, of which Dr. Warburton wrote: “The wisest and best men
in the Pagan world are unanimous in this, that the Mysteries were instituted
pure, and proposed the noblest ends by the worthiest means”. To speak of the
Initiates is to speak of the greatest men of old; in their ranks we find Plato
and Pythagoras, Euclid and Democritus, Thales and
Solon, Apollonius and lamblichus. In the Mysteries
unveiled, they learned their wisdom, and gave out to the world such fragments
of it as their oath allowed. But those fragments have fed the world for
centuries, and even yet the learned of the modern West sit at the feet of these
elder sons of wisdom.
Among the
teachers of the early Christian Church some of these men were found; they held
Christianity in its esoteric meaning, and used exoteric dogmas merely as veils
to cover the hidden
truth. “Unto you it is given”, said Jesus, “to know
the mystery of the
parables” (Mark, iv, 2). Clemens Alexandrinus
and Origen both recognised
the esoteric nature of the underlying truths of Christianity, as before them
did Paul. In West as in East, exoteric religions were but the popular
representations of the Secret Wisdom.
But with the
triumph of ecclesiasticism, the Secret Wisdom drew back further and further
into the shade, until its very existence slowly faded from the minds of men.
Now and then one of its disciples appeared in Christendom, and gave to the
world some discovery which started thought on some new and fruitful line; thus
Paracelsus, with his discovery of hydrogen, his magnetic treatment for the core
of disease, and his many hints at secrets of nature not even yet worked out.
Trace through
the Middle Ages, too often by the lurid light of flames blazing round a human
body, the path along which the pioneers of Science toiled, and it will be found
that the magicians and wizards were the finger-posts that marked the way.
Passing strange it is to note how the minds of men have changed in their aspect
to the guardians of the Hidden Wisdom. Of old, in their passionate gratitude,
men regarded them as well nigh divine, thinking no honours
too great to pay to those who had won the right of entrance into the temple of the
Unveiled Truth. In the Middle Ages, when men, having turned from the light, saw
devils everywhere in the darkness, the adepts of the Right-Hand Path were
dreaded as those of the Left, and where-ever new knowledge appeared and obscure
regions of nature were made visible, cries of terror and wrath rent the air,
and men paid their benefactors with torture and with death, In our own time,
secure in the completeness of our knowledge, certain that our philosophy
embraces all things possible in heaven and earth, we neither honour the
teachers as Gods nor denounce them as devils: with a shrug of contempt and a
sniff of derision we turn from them, as they come to us with outstretched hands
full of priceless gifts, and we mutter, “Frauds, charlatans!” entrenched as we
are in our modern conceit that only our century is wise.
Theosophy
claims to be this Secret Wisdom, this great body of doctrine, and it alleges
that this precious deposit, enriched with the results of the
investigations
of generations of Seers and Sages, verified by countless experiments, is today,
as of old, in the hands of a mighty Brotherhood,
variously spoken of as Adepts, Arhats,
Masters. Mahatmas, Brothers, who are living men, evolved further than average
humanity, who work ever for the service of their race with a perfect and
selfless devotion, holding their high powers in
trust for the common good, content to be without
recognition, having passed beyond all desires of the personal self.
The claim is
a lofty one, but it can be substantiated by evidence. I leave it as a mere
statement of the position taken up. Coming to the Western world today,
Theosophy speaks far more openly than it has ever done before, owing to the
simple fact that, with the evolution of the race, man has become more and more
fitted to be the recipient of such knowledge, so that what would once be taught
to only a small minority may now find a wider
field. Some of the doctrine is now thrown broadcast, so that all who can
receive it may; but the keys which unlock the Mysteries are still committed but
to few hands, hands too well tried to
tremble under their weight, or to let them slip from
either weakness or treachery.
As of old, so
now, the Secret Wisdom is guarded, not by the arbitrary consent or refusal of
the Teachers to impart instruction, but by the capacity of the student to
understand and to assimilate.
Theosophy
postulates the existence of an eternal Principle, known only through its
effects. No words can describe It, for words imply
discrimination, and This is ALL. We murmur, Absolute, Infinite, Unconditioned —
but the words mean
naught. SAT, the Wise speak of: BE-NESS, not even Being, nor Existence. Only as the Manifested becomes, can
language be used with meaning; but the appearance of the Manifested implies the
Unmanifested, for the Manifested is transitory and
mutable, and there must be Something that eternally
endures. This Eternal must be postulated, else whence the existences around us ? It must contain within Itself That which is the essence
of the germ of all possibilities, all potencies: Space is the only conception
that can even faintly mirror It without preposterous distortion, but silence
least offends in these high regions where the wings of thought beat faintly,
and lips can only falter, not pronounce.
The universe
is, in Theosophy, the manifestation of an aspect of SAT. Rhythmically succeed
each other periods of activity and periods of repose, periods of manifestation
and periods of absorption, the expiration and inspiration of the Great Breath,
in the figurative and most expressive phraseology of the East. The outbreathing is the manifested world; the inbreathing
terminates the period of activity.
The
Root-Substance differentiates into spirit-matter, whereof the universe, visible
and invisible, is built up, evolving into seven stages, or planes, of
manifestation, each denser than its predecessor; the substance is the same in
all, but the degrees of its density differ. So the chemist may have in his
receiver water held invisible: he may condense it into a faint mist-cloud,
condense it further into vapour, further yet into
liquid, further yet into solid; throughout he has the same chemical
compound, though he changes its condition. Now it is well
to remember that the chemist is dealing with facts in Nature and that his
results may therefore throw light on natural methods, working in larger fields;
we may at least learn from such an illustration to clarify our conceptions of
the past course of evolution.
Thus, from
the Theosophical standpoint, spirit and matter are essentially one, and the
universe one living whole from center to circumference, not a molecule in it
that is not instinct with life. Hence the difficulty that
scientists have always found in defining life. Every definition they
have made has broken down as excluding some phenomena that they were compelled
to recognize as those of life. Sentiency, in our meaning of the word there may
not be, say in the mineral; but is it therefore dead ?
Its particles cohere, they vibrate, they attract and they repel: what are these
but manifestations of that living energy which rolls the worlds in their
courses, flashes from continent to continent, thrills from root to summit of
the plant, pulses in the animal, reasons in the man ?
One Life and
therefore One Law, everywhere, not a Chaos of warring atoms but a Kosmos of
ordered growth. Death itself is but a change in life-manifestation, life which
has outworn one garment, and, rending it in pieces, clothes itself anew. When
the thoughtless say, “He is dead”, the wise know that the countless lives of
which the human body is built up have become charged with more energy than the
bodily structure can stand, that the strain has become too great, that
disruption must ensue. But death is only transformation not destruction, and
every molecule has pure life essence at its core with the material garment it
has woven round itself of its own substance for action on the objective plane.
Each of the
seven Kosmic planes of manifestation is marked off by
its own characteristics; in the first pure spirit, the primary emanation of the
ONE,
subtlest, rarest, of all manifestations, incognisable even by the highest of Adepts save as present
in its vehicle, the Spiritual Soul: without form, without
intelligence, as we use the word — these matters are too
high, “I cannot attain unto them”. Next comes the plane of Mind, of loftiest
spiritual intelligence, where first entity as entity can be postulated;
individualism begins, the Ego
first appears. Rare and subtle is matter on that
plane, yet form is there possible, for the individual implies the presence of
limitation, the separation
of the “I” from the “not I”. Fourth, still densifying, comes the plane of
animal passions and desires, actual forms on their own plane. Then, fifthly,
that of the vivid animating life-principle, as
absorbed in forms. Sixthly, the astral plane, in which matter
is but slightly rarer than with ourselves. Seventhly,
the plane familiar to all of us, that of the objective universe.
Let us delay
for a moment over this question of planes, for on the understanding of it
hinges our grasp of the philosophical aspect of Theosophy. A plane may be
defined as a state marked off by clear characteristics; it must not be thought
of as a place, as though the universe were made up of shells one within the
other like the coats of an onion. The conception is metaphysical, not
physical, the consciousness acting on each plane in
fashion appropriate to each.
Thus a man
may pass from the plane of the objective in which his consciousness is
generally acting, on to the other planes: he may pass into the astral in sleep,
under mesmerism, under the influence of various drugs; his consciousness may be
removed from the physical plane, his body passive, his brain inert; an electric
light leaves his eyes unaffected, a gong beaten at his ear cannot rouse the
organ of hearing; the organs through which his consciousness normally acts in
the physical universe are all useless, for the consciousness that uses them is
transferred to another plane.
But he can
see, hear, understand, on the astral plane, see sights invisible to physical
eyes, hear sounds inaudible to physical ears. Not real ?
What is real ? Some people confine the real to the
tangible, and only believe in the existence of a thing that can knock them down
with a lesion to prove the striking. But an emotion can slay as swiftly as an
arrow; a thought can cure with as much certainty as a drug. All the mightiest
forces are those which are invisible on this plane, visible though they be to senses subtler than our own. Take the case of a
soldier who, in the mad passion of slaughter, the lust for blood, is wounded in
the onward charge, and knows not the wounding till his passions cool and the
fight is over; his consciousness during the fight is transferred to the fourth
plane, that of the emotions and passions, and it is not till it returns from
that to the plane of the physical body that pain is felt. So again will a great
philosopher, his consciousness rising to the plane of intelligence, becomes
wholly abstracted — as we well say — from the physical plane; brooding over
some deep problem, he forgets all physical wants, all bodily appetites, and
becomes concentrated entirely on the thought-plane, the fifth, in Theosophic parlance.
Now the
consciousness of man can thus pass from plane to plane because he is himself
the universe in miniature, and is built up himself of these seven
principles, as they are sometimes called, or better, is
himself a differentiation of consciousness on seven planes. It may be well, at
this stage,
to give to
these states of consciousness the names by which they are known in Theosophical
literature, for although some people shrink from names that are unfamiliar,
there are, after all, only seven of them, and the use of them enables one to
avoid the continual repetition of clumsy and inexact descriptive sentences. To
Macrocosm and Microcosm alike the names apply, although they are most often
found in relation to man. The Spirit in man is named Âtmă,
cognizable only in its vehicle Buddhi, the Spiritual Soul; these are the
reflections in man of the highest planes in the universe.
The Spiritual
Intelligence is Manas, the Ego in man, the 1immortal entity, the link between Âtmă-Buddhi and the temporary personality. Below these come
in order
These seven
states are grouped under two heads: Âtma-Buddhi-Manas
make up the trinity in man, imperishable, immortal, the pilgrim that passes
through countless lives; the Individual, the True Man. Kâma, Prâna, Lińga Sharîra,
and Sthűla Sharîra form the
quaternary, the transitory part of the human being, the person, which perishes
gradually, onwards from the death of the physical body.
This
disintegrates, the molecules of physical, astral, kămic
matter finding all new forms into which they are built, and the more quickly
they are all resolved into their elements the better for all concerned. The
consciousness of the normal man
resides chiefly on the physical, astral and kamic planes, with the lower portion of the Mănasic. In flashes of genius, in loftiest aspirations, he
is touched for a moment by the light from the higher Mănasic
regions, but this comes — only comes — to the few, and to these but in rare
moments of sublime abstraction.
Happy they
who even thus catch a glimpse of the Divine Augoeides,
the immortal Ego within them. To none born of women, save the Masters, is it at
the present time given by the law of evolution to rise to the Âtmic-Buddhic planes in man; thither the race will climb
millenniums hence, but at present it boots not to speak thereof.
Each of these
planes has its own organisms, its own phenomena, the laws of its own
manifestation; and each can be investigated as exactly, as scientifically, as
experimentally, as the objective plane with which we are most familiar. All
that is necessary is that we should use our appropriate organs of sensation,
and appropriate methods of investigation. On the objective plane we are already
able to obey this rule; we do not use our eyes to listen to sounds, and then
deny that sounds exist because our eyes cannot hear them nor do we take in hand
the microscope to examine a distant nebula, and then say that the nebula is not
there because the field of the microscope is dark.
A very slight
knowledge of our own objective universe will place us in the right mental
attitude towards the unknown. Why do we see, hear, taste, feel
? Merely because our physical body is capable of
receiving certain impressions from without by way of the avenues of senses.
But there are
myriads of phenomena, as real as those we familiarly cognize, which are to us
non-existent, for the very simple reason that our organs of sensation are not
adapted to receive them. Take the air-vibrations which, translated into terms
of consciousness, we call sound. If an instrument
that emits
successive notes be sounded in a room with a dozen people, as the notes become
shriller and shriller one person after another drops out
of the circle
of auditors and is wrapped in silence while still a note is sounding, audible
to others there; at last a pipe speaks that no one hears, and
though all the air be throbbing with its vibrations,
silence complete reigns in the room. The vibration-waves have become so short
and rapid that the mechanism of the human ear cannot vibrate in unison with
them; the objective phenomenon is there, but the subjective does not respond to
it, so that for man it does not exist.
Similar
illustrations might be drawn in connection with every sense, and it is surely
not too much to claim that if, on the plane to which our bodies are
correlated, phenomena constantly escape our dull
perceptions, men shall not found on their ignorance of other planes the
absolute denial of their existence.
Only informed
opinion is of any weight in discussion, and in Occult Science, as in every
other, the mere chatter and vituperation of uninformed criticism do not count.
The Occultist can be no more moved thereby than Professor Huxley by the
assertions of a fourth-standard schoolboy.
Those who
have time, ability, and courage, can develop in themselves the senses and the
capacities which enable the consciousness to come into touch with the higher
planes, senses and capacities already evolved and fully at work in some, and to
be in the course of ages the common inheritance of every child of man. I know
that the exercise of these powers often arouses in the minds of people
convinced of their reality an eager desire to possess them, but only those who
will pay the price can attain possession. And the first installment of that
price is the absolute renunciation of all that men
prize and long for here on earth; complete self-abnegation; perfect devotion to
the service of others; destruction of all personal desires; detachment from all
earthly things. Such is the first step on the Right-Hand Path, and until that
step is taken it is idle to talk of further progress along that thorny road.
Occultism wears no crown save that of thorns, and its scepter of command is the
seven-knotted wand, in which each knot marks the payment of a price from which
the normal man or woman would turn shuddering away. It is because of this that
it is not worth while to deal with this aspect of Theosophy at any length. What
does concern us is the general plan of evolution, the pilgrimage of the Ego, of
the individual, encased in the outer shell of the personality.
The evolution
of man consists in the acquirement by the Ego of experience, and the gradual moulding of the physical nature into a form which can
readily respond to every prompting of the Spirit within. This evolution is
carried on by the repeated incarnation of the Ego, overshadowed by the Spirit,
in successive personalities, through which it lives and acts on the objective
plane. The task
before it
when it starts on the wheel of life on this earth; during the present cycle, is
to acquire and assimilate all experience, and so to energize and sublimate the
objective form of man that it may become a fit instrument and dwelling for the
Spirit; the complete assimilation of the Ego with the Spirit, of Manas with Âtma-Buddhi, being the final goal of the long and painful
pilgrimage. It is obvious that such work cannot be accomplished in one
lifetime, or in a few. For such a gigantic task countless lives must be required,
each life but one step in the long climbing upward. Each life should
garner some fresh experience, should add some new
capacity or strengthen some budding force; thus is built up through numberless
generations the Perfect
There is no doctrine
in the range of philosophy which throws so much light on the tangled web of
human life as does this doctrine of Reincarnation. Take, for instance, the
immense difference in capacity and in character found within the limits of the
human race. In all plants and in all animals the characteristic qualities of
species may vary, but within comparatively narrow limits; so also with man, so
far as his outer form, his instincts and his animal passions are concerned.
They vary of course, as those of the brute vary, but their broad
outline remains the same.
But when we
come to study the difference of mental capacity and moral character, we are
struck with the vast distances that separate man from man. Between the savage,
counting five upon his fingers,
and the
unparalleled among the rest of the organisms on our globe ?
Why is man alone so diverse ! Theosophy points in
answer to the reincarnation of the Ego, and sees in the differing stages of
experience reached by that Ego the explanation of the differing intellectual
and moral capacities of the personality. Baby Egos — as I have heard H. P.
Blavatsky call them with reference to their lack of human experience — inform
the little-evolved humanity, while those who dwell in the more highly developed
races are those who have already garnered much rich harvest of past experience
and have thereby become capable of more rapid growth.
The Ego that
has completed a span of earth-life, and has shaken off the worn-out personality
1that it informed, passes into a subjective state of rest, ere reassuming “the
burden of the flesh”. Thus it remains for a period varying in length according
to the stage of evolution it has reached. When that period is exhausted, it is
drawn back to earth-life, to such environment as is suitable for the growing of
the seed it has sown in its past.
As surely as
hydrogen and oxygen rush into union under certain conditions of temperature and
of pressure, is the Ego drawn by irresistible affinity to the circumstances
that yield opening for its further evolution. Suitable environment, suitable parents to provide a suitable
physical body, such are some of the conditions that guide the place and time of
reincarnation.
The desire
for sentient life, the desire for objective expression, that desire which set
the universe a-building, impels the Ego to seek renewed manifestation; it is
drawn to the surroundings which its own past has made necessary for its further
progress. Nor is this all. I have spoken of the fact
that each plane has its own organisms, its own laws; the Mănasic
plane is the plane on which thoughts take forms, objective to all who are able
to perceive on that plane. All the experiences of a life, gathered up after
death, and the essence, as it were, extracted, have their appropriate
thought-forms on the Mănasic plane; as the time for
the reincarnation of the Ego approaches, these, with previous unexhausted
similar thought-forms, pass to the astral plane, clothe themselves in astral
matter, and mould the astral body into the form suitable for the working out of
their own natural results.
Into this
astral body the physical is built, molecule by molecule, the astral mould thus,
in its turn, moulding the physical. Through the
physical body, including its brain, the reincarnated Ego has to work for the
term of that incarnation, and thus it dwells in a tabernacle of its own
construction, the
inevitable resultant of its own past earth lives.
To how many
of the problems that vex thinkers today by the apparent hopelessness of their
solution, is an explanation suggested if, for the moment, Reincarnation be
accepted even as a possible hypothesis. Within the limits of a family,
hereditary physical likeness, often joined by startling mental and moral
divergences; twins, alike as far as regards heredity and pre-natal environment,
yet showing in some cases strong resemblance, in others no less dissimilarity.
Cases of
precocity, where the infant brain manifests the rarest capacities precedent to
all instruction. Cases of
rapid gain of knowledge, where the knowledge seems to be remembered rather than
acquired, recognized rather than
learned. Cases of intuition, startling
in their swiftness and lucidity, insight clear and rapid into complicated
problems without guide or teacher to show the way. All these and many
other similar puzzles receive light from the idea of the
persistent
individual that informs each personality, and it is a well-known principle in
seeking for some general law underlying a mass of apparently unrelated phenomena
that the hypothesis which explains most, brings most into accord with an
intelligible sequence, is the one most likely to repay
further investigation.
To those,
again, who shrink from the idea that the Universe is one vast embodiment of
injustice, the doctrine of Reincarnation comes as a mental relief from a well
nigh unbearable strain. When we see the eager mind imprisoned in an inefficient
body; when we note the differences of mental and moral capacity that make all
achievement easy to one, impossible to others; when we come across what seem to
be undeserved suffering, disadvantageous circumstances; when we feel longings
after heights unattainable for lack of strength; then the knowledge that we
create our own character, that we have made our own strength or our own
weakness, that we are not the sport of an arbitrary God or of a soulless
Destiny, but are verily and indeed the creators of ourselves and of our lot in
life — this knowledge comes to us as a support and an
inspiration, giving energy to improve and courage to endure.
This
immutable law of cause and effect is spoken of as Karma (action) in Theosophy.
Each action — using the word to include all forms of activity,
mental, moral, physical — is a cause and must work out
its full effect. Effect as regards the past, it is cause as regards the future,
and under this
sway of karmic law moves the whole life of man as of
all worlds. Every debt incurred must be duly paid in this or in some other
life, and as the wheel of life turns round, it brings with it the fruit of
every seed that we have sown. Reincarnation under karmic law, such is the
message of Theosophy to a
Christendom
which relies on a vicarious atonement and a swift escape to
But how, it
may be asked, can you urge to effort, or press responsibility, if you regard
every action as one link in an infrangible chain of
cause and effect
? The answer
lies in the sevenfold nature of man, in the action of the higher on the lower.
The freewill of man on this plane is lodged in the Mănasic
entity, which acts on his lower nature. Absolute freewill is there none, save
in the
Unconditioned. When manifestation begins, the Universal Will
becomes bound and limited by the laws of Its own
manifestation, by the fashion of the expression It has chosen as Its temporary
vehicle. Conditioned, it is limited by the conditions It
has imposed on Itself, manifesting under the garb of the universe in which it
wills to body Itself forth.
On each plane
Its expression is limited by the capacities of Its
embodiments. Now the Manasic entity in its own sphere is the reflection, the
image, of the Universal Will in Kosmos. So far as
the personality is concerned, the promptings, the
impulses, from the Mănasic plane are spontaneous,
have every mark of freedom, and if we start from the lowest plane of objective
nature, we shall see how relative freedom is possible.
If a man be
loaded with chains, his muscles will be limited in their power of movement.
They are constrained in their expression by the dead weight of iron pressing
upon them; yet the muscular force is there, though denied outward expression,
and the iron cannot prevent the straining of the fibers against the force used
in their subdual. Again, some strong emotion, some
powerful impulse
from the kăma-mănasic
plane, may hold rigid the muscles under lesion that would make every fibre contract and pull the limb away from the knife. The
muscles are compelled from the plane above them, the personal will being free
to hold them rigid or leave them to their natural reaction against injury.
From the
standpoint of the muscles the personal will is free, and it cannot be
controlled save as to its material expression on the material plane. When the Mănasic entity sends an impulse downwards to the lower
nature with which it is linked, conflict arises between the animal desire and
the human will. Its interferences appear to the personality as spontaneous,
free, uncaused by any
actions on the lower plane; and so they are, for the
causes that work on it are of the higher not the lower planes.
The animal
passions and desires may limit its effective expression on their own plane, but
they cannot either prompt or prevent its impulses: man's true freedom is found
when his lower nature puts itself into line with the higher, and gives free
course to the will of the higher Ego. And so with that Ego itself: able to act
freely on the planes below it, it finds its own best freedom as channel of the
Universal Will from which it springs, the conscious willing harmony with the
All of which it is part. An effect cannot be altered when the cause has
appeared; but that effect is itself to be a cause, and
here the will can act. Suppose a great sorrow falls on some shrinking human
heart; the effect is there, it cannot be avoided, but its future result as
cause may be one of two things; Kâma may rebel, the whole personal nature may
rise in passionate revolt, and so, warring against the Higher Will, the new
cause generated will be of disharmony, bearing in its womb new evil to be born
in days to come. But Kâma may range itself obediently with karmic action; it
may patiently accept the pain, joyfully unite itself to the Higher Will, and so
make the effect as cause to be pregnant with future good.
Remains but
space for one last word on that which is Theosophy in action — the Universal
Brotherhood of
Without this
recognition of Brotherhood all science is useless and all religion is hypocrisy.
Deeper than all diversity, mightier than all animosity, is that
Holy Spirit
of Love. The Self of
each is the Higher Self of all, and that bond is one which nothing in all
worlds can avail to break. That which raises one raises all; that which degrades
one degrades all. The sin and crime of our races are our sin and crime, and
only as we save our brethren can we save ourselves. One in our inception, one
in our goal, we must needs be one in our progress; the “curse of separateness”
that is on us, it is ours to remove, and Theosophy, alike as religion and
philosophy, will be a failure save as it is the embodiment of the life of Love.
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their own thing.
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Tekels Park to be Sold to a Developer
Concerns are raised about the fate of the wildlife as
The Spiritual Retreat, Tekels Park in Camberley,
Surrey, England is to be sold to a developer.
Tekels Park is a 50 acre woodland park, purchased
for the Adyar Theosophical Society in England in 1929.
In addition to concern about the park, many are
worried about the future of the Tekels Park Deer
as they are not a
protected species.
____________________
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
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
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
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
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
Try these if you are looking
for a
local
Theosophy Group or Centre
UK Listing of Theosophical Groups
Please tell us about your UK Theosophy Group
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.
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