The All Wales Guide to
Getting Started in Theosophy
(And it’s all
Free Stuff )
But you don’t
have to live in Wales
to find this guide useful
Helena Petrovna Blavatsky
1831 – 1891
____________________
The
Result of Theosophical Study
From
A
Textbook of Theosophy
By
C
“Members of the
Theosophical Society study these truths and Theosophists endeavor to live
them”. What manner of men then is the true Theosophist in consequence of his
knowledge? What is the result in his daily life of all this study?
Finding that there is a Supreme Power who is directing
the course of evolution, and that He is all-wise and all-loving, the
Theosophist sees that everything which exists within this scheme must be
intended to further its progress. He realizes that the scripture which tells us
that all things are working together for good, is not indulging in a flight of
poetic fancy or voicing a pious hope, but stating a scientific fact. The final
attainment of unspeakable glory is an absolute certainty for every son of man,
whatever may be his present condition; but that is by no means all. Here and at
this present moment he is on his way toward the glory; and all the
circumstances surrounding him are intended to help and not to hinder him, if
only they are rightly understood. It is sadly true that in the world there is
much of evil and of sorrow and of suffering; yet from the higher point of view
the Theosophist sees that, terrible though this be, it is only temporary and
superficial, and is all being utilized as a factor in the progress.
When in the days of his ignorance he looked at it from
its own level it was almost impossible to see this; while he looked from
beneath at the under side of life, with his eyes fixed all the time upon some
apparent evil, he could never gain a true grasp of its meaning. Now he raises
himself above it to the higher levels of thought and consciousness, and looks
down upon it with the eye of the spirit and understands it in its entirety, so
he can see that in very truth all is well – not that all will be well at some
remote period, but that even now at this moment, in the midst of incessant
striving and apparent evil, the mighty current of evolution is still flowing,
and so all is well because all is moving on in perfect order toward the final
goal.
Raising his consciousness thus above the storm and
stress of worldly life, he recognizes what used to seem to be evil, and notes
how it is apparently pressing backwards against the great stream of progress;
but he also sees that the onward sweep of the divine law of evolution bears the
same relation to this superficial evil as does the tremendous torrent of
Niagara to the fleckings of foam upon its surface. So while he sympathizes
deeply with all who suffer, he yet realizes what will be the end of that
suffering, and so for him despair or hopelessness is impossible. He applies
this consideration to his own sorrows and troubles, as
well as to those of the world, and therefore one great
result of his Theosophy is a perfect serenity – even more than that, a
perpetual cheerfulness and joy.
For him there is an utter absence of worry, because in
truth there is nothing left to worry about, since he knows that all must be
well. His higher Science makes him a confirmed optimist, for it shows him that
whatever of evil there may be in any person or in any movement, it is of
necessity temporary, because it is opposed to the resistless stream of
evolution; whereas whatever is good in any person or in any movement must
necessarily be persistent and useful, because it has behind it the omnipotence
of that current, and therefore it must abide and it must prevail.
Yet it must not for a moment be supposed that because
he is so fully assured of the final triumph of good he remains careless or
unmoved by the evils which exist in the world around him. He knows that it is
his duty to combat these to the utmost of his power, because in doing this he
is working upon the side of the great evolutionary force, and is bringing
nearer the time of its ultimate victory. None will be more active than he in
labouring for the good, even though he is absolutely free from the feeling of
helplessness and hopelessness which so
often oppresses those who are striving to help their
fellowmen.
Another most valuable result of his theosophical study
is the absence of fear. Many people are constantly anxious or worried about
something or other; they are fearing lest this or that should happen to them,
lest this or that combination may fail, and so all the while they are in a
condition of unrest; and most serious of all for many is the fear of death. For
the Theosophist the whole of this feeling is entirely swept away. He realizes
that great truth of reincarnation. He knows that he has often before laid aside
physical bodies, and so he sees that death is no more than sleep – that just as
sleep comes in between our days of work and gives us rest and refreshment, so
between these days of labor here on earth, which we call lives, there comes a
long night of astral and heavenly life to give us rest and refreshment and to
help us on our way.
To the Theosophist death is simply the laying aside
for a time of this robe of flesh. He knows that it is his duty to preserve the
bodily vesture as long as possible, and gain through it all the experience he
can; but when the time comes for him to lay it down he will do so thankfully,
because he knows that the next stage will be a much pleasanter one than this.
Thus he will have no fear of death, although he
realizes that he must live his life to the appointed end, because he is here
for the purpose of progress, and that progress is the one truly momentous
matter. His whole conception of life is different; the object is not to earn so
much money, not to obtain such and such a position; the one important thing is
to carry out the Divine Plan. He knows that for this he is here, and that
everything else must give way to it.
Utterly free also is he from any religious fears or
worries or troubles. All such things are swept aside for him, because he sees
clearly that progress toward the highest is the Divine Will for us, that we
cannot escape from that progress, and that whatever comes in our way and
whatever happens to us is meant to help us along that line; that we ourselves
are absolutely the only people who can delay our advance. No longer does he
trouble and fear about himself. He simply goes on and does the duty which comes
nearest in the best way that he can, confident that if he does this all will be
well for him without his perpetual worrying. He is satisfied quietly to do his
work and to try to help his fellows in the race, knowing that the great divine
Power behind will press him onward slowly and steadily, and do for him all that
can be done, so long as his face is set steadfastly in the right direction, so
long as he does all he reasonably can.
Since he knows that we are all part of one great
evolution and all literally the children of one father, he sees that the
universal brotherhood of humanity is no mere poetical conception, but a
definite fact; not a dream of something which is to be in the dim distance of
Utopia, but a condition existing here and now.
The certainty of this all-embracing fraternity gives
him a wider outlook upon life and a broad impersonal point of view from which
to regard everything. He realizes that the true interests of all are in fact
identical, and that no man can ever make real gain for himself at the cost of
loss or suffering to some one else. This is not to him an article of religious
belief, but a scientific fact proved to him by his study. He sees that since
humanity is literally a whole, nothing which injures one man can ever be really
for the good of any other, for the harm done influences not only the doer but
also those who are about him.
He knows that the only true advantage for him is that
benefit which he shares with all. He sees that any advance which he is able to
make in the way of spiritual progress or development is something secured not
for himself alone but for others. If he gains knowledge or self-control, he assuredly
acquires much for himself, yet he takes nothing away from any one else, but on
the contrary he helps and strengthen others. Cognizant as he is of the absolute
spiritual unity of humanity, he knows that, even in this lower world, no true
profit can be made by one man which is not made in the name of and for the sake
of humanity; that one man’s progress must be a lifting of the burden of all
others; that one man’s advance in spiritual things means a very slight yet not
imperceptible advance to humanity as a whole; that every one who bears
suffering and sorrow nobly in his struggle toward the light is lifting a little
of the heavy load of the sorrow and suffering of his brothers as well.
Because he recognizes this brotherhood not merely as a
hope cherished by despairing men, but as a definite fact following in
scientific series from all other facts; because he sees this as an absolute
certainty, his attitude towards all those around him changes radically. It
becomes a posture ever of helpfulness, ever of the deepest sympathy, for he
sees that nothing which clashes with their higher interests can be the right
thing for him to do, or can be good for him in any way.
It naturally follows that he becomes filled with the
widest possible tolerance and charity. He cannot but be always tolerant,
because his philosophy shows him that it matters little what man believes, so
long as he is a good man and true. Charitable also he must be, because his
wider knowledge enables him to make allowances for many things which the
ordinary man does not understand.
The standard of the Theosophist as to right and wrong
is always higher than that of the less instructed man, yet he is far gentler
than the latter in his feeling towards the sinner, because he comprehends more
of human nature. He realizes how the sin appeared to the sinner at the moment
of its commission, and so he makes more allowance than is ever made by the man
who is ignorant of all this.
He goes further than tolerance, charity, sympathy; he
feels positive love towards mankind, and that leads him to adopt a
position of watchful helpfulness. He
feels that every contact with others is for him an opportunity, and the
additional knowledge which his study has brought to him enables him to give
advice or help in almost any case which comes before him. Not that he is
perpetually thrusting his opinions upon other people. On the contrary, he
observes that to do this is one of the commonest mistakes made by the
uninstructed. He knows that argument is foolish waste of energy, and therefore
he declines to argue. If anyone desires from him explanation or advice he is
more than willing to give it, yet he has no sort of wish to convert anyone else
to his own way of thinking.
In every relation of life this idea of helpfulness
comes into play, not only with regard to his fellowmen but also in connection
with the vast animal kingdom which surrounds him. Units of this kingdom are
often brought into close relation with man, and this is for him an opportunity
of doing something for them. The Theosophist recognizes that these are also his
brothers, even though they may be younger brothers, and that he owes a
fraternal duty to them also – so to act and so to think that his relation with
them shall be always for their good and never for their harm.
Pre-eminently and above all, this Theosophy is to him
a doctrine of common sense. It puts before him, as far as he can at present
know them, the facts about God and man and the relations between them; then he
proceeds to take these facts into account and to act in relation to them with
ordinary reason and common sense. He regulates his life according to the laws
of evolution which it has taught him, and this gives him a totally different
standpoint, and a touchstone by which to try everything – his own thoughts and
feelings, and his own actions first of all, and then those things which come
before him in the world outside himself.
Always he applies this criterion: Is the thing right
or wrong, does it help evolution or does it hinder it? If a thought or a
feeling arises within himself, he sees at once by this test whether it is one
he ought to encourage. If it be for the greatest good of the greatest number
then all is well; if it may hinder or cause harm to any being in its progress,
then it is evil and to be avoided.
Exactly the same reason holds good if he is called
upon to decide with regard to anything outside himself. If from that point of
view a thing be a good thing, then he can consciously support it; if not, then
it is not for him.
For him the question of personal interest does not
come into the case at all. He thinks simply of the good of evolution as a
whole.
This gives him a definite foothold and clear
criterion, and removes from him altogether the pain of indecision and
hesitation. The Will of the Deity is man’s evolution; whatever therefore helps
on that evolution must be good; whatever stands in the way of it and delays it,
that thing must be wrong, even though it may have on its side all the weight of
public opinion and immemorial tradition.
Knowing that the true man is the ego and not the body,
he sees that it is the life of the ego only which is really of moment, and that
everything connected with the body must unhesitatingly be subordinated to those
higher interests. He
recognizes that this earth life is given to him for
the purpose of progress, and that that progress is the one important thing. The
real purpose of his life is the unfoldment of his powers as an ego, the
development of his character. He knows that there must be evolvement not only
of the physical body but also of the mental nature, of the mind, and of the
spiritual perceptions. He sees that nothing short of absolute perfection is
expected of him in connection with this development; that all power with regard
to it is in his own hands; that he has everlasting time before him in which to
attain this perfection, but the sooner it is gained the happier and more useful
will he be.
He recognizes his life as nothing but a day at school,
and his physical body as a temporary vesture assumed for the purpose of
learning through it. He knows at once that this purpose of learning lessons is
the only one of any real importance, and that the man who allows himself to be
diverted from that purpose by any consideration whatever is acting with
inconceivable stupidity. To him the life devoted exclusively to physical
objects, to the acquisition of wealth or fame, appears the merest child’s play
– a senseless sacrifice of all that is really worth having for the sake of a
few moment’s gratification of the lower part of his nature. He “sets his
affection on things above and not on things of the earth”, not only because he
sees this to be the right course of action, but because he realizes so clearly
the valuelessness of these things of earth. He always tries to take the higher
point of view, for he knows that the lower is utterly unreliable – that the
lower desires and feelings gather round him like a dense fog, and make it
impossible for him to see anything clearly from that level.
Whenever he finds a struggle going on within him he
remembers that he himself is the higher, and that this which is the lower is
not the real self, but merely an uncontrolled part of one of its vehicles. He
knows that though he may fall a thousand times on the way toward his goal, his
reason for trying to reach it remains just as strong after the thousandth fall
as it was in the beginning, so that it would not only be useless but unwise and
wrong to give way to despondency and hopelessness.
He begins his journey upon the road of progress at
once – not only because he knows that it is far easier for him now than it will
be if he leaves the effort until later, but chiefly because if he makes the
endeavor now and succeeds in achieving some progress, if he rises thereby to
some higher level, he is in a position to hold out a helping hand to those who
have not yet reached even that step on the ladder which he has gained. In that
way he takes part, however humble it may be, in the great divine work of
evolution.
He knows that he has arrived at his present position
only by a slow process of growth, and so he does not expect instantaneous
attainments of perfection. He sees how inevitable is the great law of cause and
effect, and that when he once grasps the working of that law he can use it
intelligently, in regard to mental and moral development, just as in the
physical world we can employ for our own assistance those laws of nature the
action of which we have learnt to understand.
Understanding what death is, he knows that there can
be no need to fear it or to mourn over it, whether it comes to himself or to
those whom he loves. It has come to them all often before, so there is nothing
unfamiliar about it. He sees death simply as a promotion from a life which is more
than half physical to one which is wholly superior, so for himself he
unfeignedly welcomes it; and even when it comes to those whom he loves, he
recognizes at once the advantage for them, even though he cannot but feel a
pang of regret that he should be temporarily separated from them so far as the
physical world is concerned. But he knows that the so-called dead are near him
still, and that he has only to cast off for a time his physical body in sleep
in order to stand side by side with them as before.
He sees clearly that the world is one, and that the
same divine laws rule the whole of it, whether it be visible or invisible to
physical sight. So he has no feeling of nervousness or strangeness in passing
from one part of it to another, and no feeling of uncertainty as to what he
will find on the other side of the veil. He knows that in that higher life
there opens before him a splendid vista of opportunities both for acquiring
fresh knowledge and for doing useful work; that life away from this dense body
has a vividness and a brilliancy to which all earthly enjoyment is as nothing;
and so through his clear knowledge and calm confidence the power of the endless
life shines out upon all those around him.
Doubt as to his future is for him impossible, for just
as by looking back on the savage he realizes that which he was in the past, so
by looking to the greatest and wisest of mankind he knows what he will be in
the future. He sees an unbroken chain of development, a ladder of perfection
rising steadily before him, yet with human beings upon every step of it, so
that he knows that those steps are possible for him to climb. It is just
because of the unchangeableness of the great law of cause and effect that he
finds himself able to climb that ladder, because, since the law works always in
the same way, he can depend upon it and he can use it, just as he uses the laws
of Nature in the physical worlds.
His knowledge of this law brings to him a sense of
perspective, and shows him that if something comes to him, it comes because he
has deserved it as a consequence of action which he has committed, of words
which he has spoken, of thought to which he has given harbor in previous days
or in earlier lives. He comprehends that all affliction is of the nature of the
payment of a debt, and therefore when he has to meet with the troubles of life
he takes them and uses them as a lesson, because he understands why they have
come and is glad of the opportunity which they give him to pay off something of
his obligations.
Again, and yet another way, does he take them as an
opportunity, for he sees that there is another side to them if he meets them in
the right way. He spends no time in bearing prospective burdens. When trouble
comes to him he does not aggravate it by foolish repining but sets himself to
endure so much of it as is inevitable, with patience and fortitude. Not that he
submits himself to it as a fatalist might, for he takes adverse circumstances
as an incentive to such development as may enable him to transcend them, and
thus out of long-past evil he brings forth a seed of future growth. For in the
very act of paying the outstanding debt he develops qualities of courage and
resolution that will stand him in good stead through all the ages that are to
come.
He is distinguishable from the rest of the world by
his perennial cheerfulness, his undaunted courage under difficulties, and his
ready sympathy and helpfulness; yet he is at the same time emphatically a man
who takes life seriously, who recognizes that there is much for everyone to do
in the world, and that there is no time to waste. He knows with utter certainty
that he not only makes his own destiny but also gravely affects that of others
around him, and thus he perceives how weighty a responsibility attends the use
of his power.
He knows that thoughts are things and that it is
easily possible to do great harm or great good by their means. He knows that no
man liveth to himself, for his every thought acts upon others as well; that the
vibrations which he sends forth from his mind and from his mental nature are
reproducing themselves in the minds and the mental natures of other men, so
that he is a source either of mental health or of mental ill to all with whom
he comes in contact.
This at once imposes upon him a far higher code of
social ethics than that which is known to the outer world, for he knows that he
must control not only his acts and his words, but also his thoughts, since they
may produce effects more serious and more far-reaching than their outward
expression in the physical world. He knows that even when a man is not in the
least thinking of others, he yet inevitably affects them for good or evil. In
addition to this unconscious action of his thought upon others he also employs
it consciously for good. He sets currents in motion to carry mental help and
comfort to many a friend, and in this way he finds a whole new world of
usefulness opening before him.
He ranges himself ever on the side of the higher
rather than the lower thought, the nobler rather than the baser. He
deliberately takes the optimistic rather than the pessimistic view of
everything, the helpful rather than the cynical, because he knows that to be
fundamentally the true view. By looking continually for the good in everything
that he may endeavour to strengthen it, by striving always to help and never to
hinder, he becomes ever of greater use to his fellow-men, and is thus in his
small way a co-worker with the splendid scheme of evolution. He forgets himself
utterly and lives but for the sake of others, realizing himself as a part of
that scheme; he also realizes the God within him, and learns to become ever a
truer expression of Him, and thus in fulfilling God’s will he is not only
blessed himself, but becomes a blessing to all.
______________________
The All Wales
Guide to
Getting Started in Theosophy
_______________________
Find
out more about
Theosophy
with these links
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
Theosophy Cardiff’s Instant Guide
One liners and quick explanations
H P Blavatsky is usually the only
Theosophist that most people have ever
heard of. Let’s put that right
The Voice of the Silence Website
Dave’s
Streetwise Theosophy Boards
If you run a Theosophy Study Group,
please feel free to use any material
on this site
If you run a
Theosophy Group you can use
this as an
introductory handout
It’s all “water
under the bridge” but everything you do
makes an imprint
on the Space-Time Continuum.
An Independent Theosophical Republic
Links to Free Online Theosophy
Study Resources; Courses, Writings,
The main criteria
for the inclusion of
links on this
site is that they 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.
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
This is for everyone, you don’t have to live
in Wales to make good use of this Website
The Seven Principles of Man
By
Annie Besant
No
Aardvarks were harmed in the
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
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
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
National Wales
Centre for Theosophy
Blavatsky Wales
Theosophy Group
Selection of H P Blavatsky’s Writings
Theosophy Birmingham (England)
The Birmingham Annie Besant Lodge
Quotes
from the Writings of
Helena
Petrovna Blavatsky
The Secret Doctrine , Volume 2, Page 100
It is only by the attractive force of the contrasts
that the two opposites — Spirit and Matter — can be cemented together on
Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves
wedded in Eternity.
The Secret Doctrine , Volume 2, Page 108
It is the motive, and the motive alone, which makes
any exercise of power become black, malignant, or white, beneficent Magic. It is
impossible to employ spiritual forces if there is the slightest tinge of
selfishness remaining in the operator .... The powers and forces of animal
nature can equally be used by the selfish and revengeful, as by the unselfish
and the all-forgiving; the powers and forces of spirit lend themselves only to the
perfectly pure in heart — and this is Divine Magic.
Isis Unveiled,
Volume 1, Page 36
The Secret Doctrine , Volume 3, Page 14
Even ignorance is better than
Head-learning with no Soul-wisdom to illuminate and guide it.
The Voice of the Silence, Page 43
Annotation - The Path, May, 1888
The Secret Doctrine , Proem [Volume 1], Page 35
Isis Unveiled, Volume 1, Page 210
The Secret Doctrine , Volume 1, Page 134
incarnation of
his God; and when the sense of personal responsibility will be so
Isis Unveiled, Volume 2, Page 374
It is the
motive, and the motive alone, which makes any exercise of power become
The Secret Doctrine , Volume 2, Page 498
Isis Unveiled, Volume 1, Page 36
From strength to
strength, from the beauty and perfection of one plane to the
greater beauty
and perfection of another, with accessions of new glory, of fresh
knowledge and
power in each cycle, such is the destiny of every Ego, which thus
becomes its own
saviour in each world and incarnation.
The Key to Theosophy, Page 105
The Secret Doctrine , Volume 1, Page 69
The mind
receives indelible impressions even from chance acquaintance or persons
Isis Unveiled, Volume 1, Page 311
The Key to Theosophy, Page 228
Tekels Park to be Sold to a Developer
Concerns about
the fate of the wildlife as
Tekels Park is 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.
Confusion as the
Theoversity moves out of
Tekels Park to Southampton,
Glastonbury &
Chorley in Lancashire while the
leadership claim
that the Theosophical Society will
carry on using
Tekels Park despite its sale to a developer
Anyone planning a
“Spiritual” stay at the
Tekels Park Guest
House should be aware of the sale.
Tekels Park & the Loch Ness Monster
A Satirical view
of the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toff’s Guide to the Sale of Tekels Park
What the men in
top hats have to
say about the
sale of Tekels Park
________________________
The Theosophy Cardiff
Glastonbury Pages
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Terraced Maze of Glastonbury Tor
Glastonbury and
Joseph of Arimathea
The Grave of King Arthur & Guinevere
Views of Glastonbury High Street
The Theosophy Cardiff Guide to
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.
Geoffrey of Monmouth
(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.
Pendragon Castle
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
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
Try these if you don’t live in Wales
and are looking for a
Local Theosophy Group or Centre
UK Listing of Theosophical Groups
____________________________
___________________________
Cardiff Theosophical
Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
_____________________________
Cardiff Picture Gallery
Cardiff Millennium Stadium
The Hayes Cafe
Outside Cardiff Castle Circa 1890
Church Street
Cardiff View
Royal
The Original Norman Castle which stands
inside
the Grounds of the later
Inside the Grounds at
Cardiff Street Entertainment
Cardiff Indoor Market
Cardiff
Theosophical Society in Wales
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
Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
______________________________________________
Foundation of the Original Theosophical Society 1875
The first Theosophical Society was
founded in New York on
November 17th 1875 by Helena
Petrovna Blavatsky,
Colonel Henry Steel Olcott, William Quan
Judge and others.
The Theosophical Movement now consists of
a diverse range of
organizations which carry the
Theosophical Tradition forward.
Cardiff Theosophical Society has been
promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla
thiyōsōphikala sōsāyaṭī 1875
phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō
n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha
rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō
saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908
kē bāda sē brahmavidyā
kō baṛhāvā
dēnē kī ga'ī hai
_____________________________________________
THEOSOPHY MEETINGS
Please click here for Current Theosophical Events in
Cardiff