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Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
A Year Of
Theosophy
By
H P Blavatsky
The dial of Time marks off another of the world's Hours. . . . And, as
the Old Year passes into Eternity, like a rain-drop falling into the ocean, its
vacant place on the calendar is occupied by a successor which – if one may
credit the ancient prophetic warnings of Mother Shipton and other seers – is to
bring woe and disaster to some portions of the world. Let it go, with its joys
and triumphs, its badness and bitterness, if it but leave behind for our
instruction the memory of our experience and the lesson of our mistakes. Wise
is he who lets "the dead Past bury its dead," and
turns with courage to meet the fresher duties of the New Year; only the
weak and foolish bemoan the irrevocable. It will be well to take a brief
retrospect of those incidents of the year 1880 (A.D.) which possess an interest
for members of the Theosophical Society. The more so since, in consequence of
the absence from
It will not be necessary to enter minutely into those details of
administration which, however important in themselves as links, weak or strong,
in the general chain of progress, and however they may have taxed the patience,
nerve, or other resources of the chief officers. do not at all interest the
public. It is not so much explanation as results that are demanded, and these,
in our case, abound. Even our worst enemy would be forced to admit, were he to
look closely into our transactions, that the Society is immeasurably stronger
morally, numerically, and as regards a capacity for future usefulness, than it
was a year ago. Its name has become most widely known; its fellowship has been
enriched by the accession of some very distinguished men; it has planted new
branch societies in India, Ceylon and elsewhere; applications are now pending
for the organization of still other branches, in New South Wales, Sydney,
California. India, Australia; its magazine has successfully entered the second
volume; its local issues with the government of India have been finally and
creditably settled; a mischievous attempt by a handful of malcontents at Bombay
to disrupt it has miserably failed.1 It has made official alliances with the
Sanskrit Samaj of Benares, that is to say, with the most distinguished body of
orthodox Sanskrit pandits in the world, with the other Sabha of which Pandit
Rama Misra Shastri is Manager, and with the Hindu Sabha, of Cochin State;
while, at the same time, strengthening its fraternal relations with the Arya
Samajas of the Punjab and North-Western Provinces. Besides all this, we can
point with joy and pride to the results of the late mission to Ceylon, where,
within the space of fifty-seven days, seven branch societies of Buddhist
laymen, one Ecclesiastical Council of Buddhist priests, and one scientific
society were organized, and some hundreds of new fellows were added to our
list.
All this work could not be accomplished without great labour, mental
anxiety and physical discomfort. If to this be added the burden of a
correspondence with many different countries, and the time required for making
two journeys to Northern India and one to Ceylon, our friends at a distance
will see that whatever other blame may properly attach to the Founders, who
have never claimed infallibility of any sort, that of laziness is assuredly not
to be cast in their teeth. Nor, when they learn that the work done since
leaving
maintenance of the Headquarters establishment has cost some twenty
thousand rupees, while the cash receipts of the Treasurer (exclusive of those
from Ceylon, Rs. 2,440, which sum is set aside as a special fund to be used in
the interest of Buddhism) have been only one thousand two hundred and forty
rupees, all told, including one donation of two hundred rupees from the
universally respected Maharanee Surnomoyee, and another of twenty rupees from a
well-wisher in Bengal, will those who direct the Society's affairs be regarded
by them as making money out of their offices. And these figures, which may most
readily be verified, are our only answer to the calumnies which have been
maliciously circulated by some who did not, and others who did, know the truth.
The trip to
Many misconceptions prevail as to the nature and objects of the
Theosophical Society. Some – Sir Richard Temple in the number – fancy it is a
religious sect; many believe it is composed of atheists; a third party are
convinced that its sole object is the study of occult science and the
initiation of green hands into the Sacred Mysteries. If we have had one we
certainly have had a hundred intimations from strangers that they were ready to
join at once if they could be sure that they would shortly be endowed with
siddhis, or the power to work occult phenomena. The beginning of a new year is
a suitable time to make one more attempt – we wish it could be the last – to
set these errors right. So then, let us say again:
(1) The Theosophical Society teaches no new religion, aims to destroy no
old one, promulgates no creed of its own, follows no religious leader, and,
distinctly and emphatically, is not a sect, nor ever was one. It admits worthy
people of any religion to membership, on the condition of mutual tolerance and
mutual help to discover truth. The Founders have never consented to be taken as
religious leaders, they repudiate any such idea, and they have not taken and
will not take disciples.
(2) The Society is not composed of atheists, nor is it any more
conducted in the interest of atheism than in that of deism or polytheism. It
has members of almost every religion, and is on equally fraternal terms with
each and all.
(3) Not a majority, nor even a respectable minority, numerically
speaking, of its fellows are students of occult science or ever expect to
become adepts. All who cared for the information have been told what sacrifices
are necessary in order to gain the higher knowledge, and few are in a position
to make one tenth of them.
He who joins our Society gains no siddhis by that act, nor is there any
certainty that he will even see the phenomena, let alone meet with an adept.
Some have enjoyed both these opportunities, and so the possibility of the
phenomena and the existence of "Siddhas" do not rest upon our
unverified assertions. Those who have seen things have perhaps been allowed to
do so on account of some personal merit detected by those who showed them the
siddhis, or for other reasons known to themselves and over which we have no
control.
For thousands of years these things have, whether rightly or wrongly,
been guarded as sacred mysteries, and Asiatics at least need not be reminded
that often even after months or years of the most faithful and assiduous
personal service, the disciples of a Yogi have not been shown
"miracles" or endowed with powers. What folly, therefore, to imagine
that by entering any society one might make a short cut to adeptship! The weary
traveller along a strange
road is grateful even to find a guide-post that shows him his way to his
place of destination. Our Society, if it does naught else, performs this kindly
office for the searcher after truth. And it is much.
Before closing, one word must be said in correction of an unfortunate
impression that has got abroad. Because our pamphlet of Rules mentions a
relationship between our Society and certain proficients in Occult Science, or
"Mahatmas " many persons fancy that these great men are personally
engaged in the practical direction of its affairs; and that, in such a case,
being primarily responsible for the several mistakes that have occurred in the
admission of unworthy members and in other matters, they can neither be so
wise, so prudent, or so far-seeing as is claimed for them. It
is also imagined that the President and Corresponding Secretary
(especially the latter) are, if not actually Yogis and Mahatmas themselves, at
least persons of ascetic habits, who assume superior moral excellence. Neither
of these suppositions is correct, and both are positively absurd. The
administration of the Society is, unless in exceptionally important
crises, left to the recognized officials, and they are wholly responsible for
all the errors that are made.
Many may doubtless have been made, and our management may be very
faulty, but the wonder is that no more have occurred, if the multiplicity of duties
necessarily imposed upon the two chief officers and the world-wide range of
activity be taken into account. Colonel Olcott and Madame Blavatsky do not
pretend to ascetism, nor would it be possible for them to practise it while in
the thick of the struggle to win a permanent foothold for the Society in the
face of every possible obstacle that a selfish, sensuality-loving world puts in
the way. What either of them has heretofore been, or either or both may in the
future become, is quite a different affair. At present they only claim to be
trying honestly and earnestly, so far as their natural infirmities of character
permit, to enforce by example and precept the ideas which are embodied in the
platform and Rules of the Theosophical Society. Once or twice ill-wishers have
publicly taunted us with not having given practical proofs of our alleged
affection for
effected with the
[Here are
printed the Articles of the
S. and the
Sanskrit Sabha of Benares, agreeing to cooperation and
brotherly union
between the two societies, in the interests of the
promotion of
Sanskrit Literature and Vedic Philosophy and Science;
the agreement
being signed by the officers and members of the
Society.
H.P.B.'s concluding comment follows:
These custodians of Sanskrit learning have promised to put in writing
the precious treasures of Aryan philosophy, and to cooperate with us to give
the facts a worldwide circulation.
The
Theosophist, January, 1881
H. P. Blavatsky
1 Secret letters by former members denouncing its Founders, sent to Paris
and other Theosophists and pretending that the Bombay Society was virtually
extinct (its best members having resigned), were sent back to us with new
protestations of friendship and loyalty and expressions of scorn for the
conspirators.-(Ed. Theos.)
______________________
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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 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
An Outstanding
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By a student of
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
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THEOSOPHY
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