The Writings of Alfred Percy Sinnett
Alfred
Percy Sinnett
1840
-1921
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Esoteric Buddhism
Chapter 1
Esoteric Teachers
THE information contained in the following pages is no collection
of inferences deduced from study. I am bringing to my readers knowledge which I
have obtained by favour rather than by effort. It will not be found the less valuable
on that account; I venture, on the contrary, to declare that it will be found
of incalculably greater value, easily as I have obtained it, than any results
in a similar direction which I could possibly have procured by ordinary methods
of research, even had I possessed, in the highest degree, that which I make no
claim to possess at all - Oriental scholarship.
Every one who has been concerned with Indian literature, and still
more, any one who in India has taken interest in talking with cultivated Natives
on philosophical subjects will be aware of a general conviction existing in the
East that there are men living who know a great deal more about philosophy in
the highest acceptation of the word - the science, the true knowledge of
spiritual things, - than can be found recorded in any books. In Europe the
notion of secrecy as applied to science is so repulsive to the prevailing
instinct, that the first inclination of European thinkers is to deny the
existence of that which they so much dislike. But circumstances have fully
assured me during my residence in India that the conviction just referred to is
perfectly well founded, and I have been privileged at last to receive a very
considerable mass of instruction in the hitherto secret knowledge over which
Oriental philosophers have brooded silently till now; instruction which has
hitherto been only imparted to sympathetic students, prepared themselves to
migrate into the camp of secrecy. Their teachers have been more than content
that all other inquirers should be left in doubt as to whether there was
anything of importance to learn at their hands.
With quite as much antipathy at starting as any one could have
entertained to the old Oriental policy in regard to knowledge, I came, nevertheless,
to perceive that the old Oriental knowledge itself was a very real and
important possession. It may be excusable to regard the high grapes as sour so
long as they are quite out of reach, but it would be foolish to persist in that
opinion if a tall friend hands down a bunch and one finds them sweet.
For reasons that will appear as the present explanations proceed,
the very considerable block of hitherto secret teaching this volume contains,
has been conveyed to me, not only without conditions of the usual kind, but to
the express end that I might convey it in my turn to the world at large.
Without the light of hitherto secret Oriental knowledge, it is
impossible by any study of its published literature - English or Sanskrit - for
students of even the most scholarly qualifications, to reach a comprehension of
the inner doctrines and real meaning of any Oriental religion. This assertion
conveys no reproach to the sympathetic, learned, and industrious writers of
great ability who have studied Oriental religions generally, and Buddhism
especially, in their external aspects. Buddhism, above all, is a religion which
has enjoyed a dual existence from the very beginning of its introduction to the
world. The real inner meaning of its doctrines has been kept back from
uninitiated students, while the outer teachings have merely presented the
multitude with a code of moral lessons and a veiled, symbolical literature,
hinting at the existence of knowledge in the background.
This secret knowledge, in reality, long antedated the passage
through earth-life of Gautama Buddha. Brahmin philosophy, in ages before
Buddha, embodied the identical doctrine which may now be described as Esoteric
Buddhism. Its outlines had indeed been blurred; its scientific form partially
confused; but the general body of knowledge was already in possession of a
select few before Buddha came to deal with it. Buddha, however, undertook the
task of revising and refreshing the esoteric science of the inner circle of
initiates, as well as the morality of the outer world. The circumstances under
which this work was done, have been wholly misunderstood, nor would a
straightforward explanation thereof be intelligible without explanations, which
must first be furnished by a survey of the esoteric science itself.
From Buddha’s time till now the esoteric science referred to has
been jealously guarded as a precious heritage belonging exclusively to
regularly initiated members of mysteriously organized associations. These, so
far as Buddhism is concerned, are the Arahats, or more properly Arhats,
referred to in Buddhist literature. They are the initiates who tread the
“fourth path of holiness,” spoken of in esoteric Buddhist writings. Mr Rhys
Davids, referring to a multiplicity of original texts and Sanskrit authorities,
says - “One might fill pages with the awe-struck and ecstatic praise which is
lavished in Buddhist writings on this condition of mind, the fruit of the
fourth path, the state of an Arahat, of a man made perfect according to the
Buddhist faith.” And then making a series of running quotations from Sanskrit
authorities, he says - “To him who has finished the path and passed beyond
sorrow, who has freed himself on all sides, thrown away every fetter, there is
no more fever or grief....For such there are no more births....they are in the
enjoyment of Nirvana. Their old karma is exhausted, no new karma is being
produced; their hearts are free from the longing after future life, and no new
yearnings springing up within them, they, the wise are extinguished like a
lamp.” These passages, and all like them, convey to European readers, at all
events, an entirely false idea as to what sort of person an Arhat really is, as
to the life he leads while on earth, and what he anticipates later on. But the
elucidation of such points may be postponed for the moment. Some further
passages from exoteric treatises may first be selected to show what an Arhat is
generally supposed to be.
Mr Rhys Davids, speaking of Jhana and Samadhi - the
belief that it was possible by intense self-absorption to attain supernatural
faculties and powers - goes on to say - “So far as I am aware, no instance is
recorded of any one, not either a member of the order, or a Brahmin ascetic,
acquiring these powers. A Buddha always possessed them; whether Arahats as
such, could work the particular miracles in question, and whether of
mendicants, only Arahats or only Asekhas could do so, is at present not clear.”
Very little in the sources of information on the subject that have hitherto
been explored will be found clear. But I am now merely endeavouring to show
that Buddhist literature teems with allusions to the greatness and powers of
the Arhats. For more intimate knowledge concerning them, special circumstances
must furnish us with the required explanations.
Mr Arthur Lillie, in “Buddha and Early Buddhism,” tells us - “Six
supernatural faculties were expected of the ascetic before he could claim the
grade of Arhat. They are constantly alluded to in the Sutras as the six
supernatural faculties, usually without further specification . . . .Man has a
body composed of the four elements . . . . in this transitory body his
intelligence is enchained, the ascetic finding himself thus confused, directs
his mind to the creation of the Manas. He represents to himself, in
thought, another body created from this material body - a body with a form,
members, and organs. This body, in relation to the material body, is like the
sword and the scabbard; or a serpent issuing from a basket in which it is confined.
The ascetic then, purified and perfected, begins to practise supernatural
faculties. He finds himself able to pass through material obstacles, walls,
ramparts &c; he is able to throw his phantasmal appearance into many places
at once . . . . he can leave this world and even reach the heaven of Brahma
himself . . . . He acquires the power of hearing the sounds of the unseen world
as distinctly as those of the phenomenal world - more distinctly in point of
fact. Also by the power of Manas he is able to read the most secret
thoughts of others, and to tell their characters.” And so on with
illustrations. Mr Lillie has not quite accurately divined the nature of the
truth lying behind this popular version of the facts; but it is hardly
necessary to quote more to show that the powers of the Arhats and their insight
into spiritual things are respected by the world of Buddhism most profoundly,
even though the Arhats themselves have been singularly indisposed to favour the
world with autobiographies or scientific accounts of “the six supernatural
powers.”
A few sentences from Mr. Hoey’s recent translation of Dr
Oldenberg’s “Budda: his Life, his Doctrine, his Order,” may fall conveniently
into this place, and then we may pass on. We read: - “Buddhist proverbial philosophy
attributes in innumerable passages the possession of Nirvana to the saint
who still treads the earth: ‘The disciple who has put off lust and desire, rich
in wisdom, has here on earth attained deliverance from death, the rest, the
Nirvana, the eternal state. He who has escaped from the trackless hard mazes of
the Sansara, who has crossed over and reached the shore, self-absorbed, without
stumbling and without doubt, who has delivered himself from the earthly and
attained Nirvana, him I call a true Brahmin.’ If the saint will even now put an
end to his state of being he can do so, but the majority stand fast until
Nature has reached her goal; of such may those words be said which are put in
the mouth of the most prominent of Buddha’s disciples, ‘I long not for death; I
long not for life; I wait till mine hour come, like a servant who awaiteth his
reward.’ “
A multiplication of such quotations would merely involve the
repetition in various forms of exoteric conceptions concerning the Arhats. Like
every fact or thought in Buddhism, the Arhat has two aspects, that in which he
is presented to the world at large, and that in which he lives, moves, and has
his being. In the popular estimation he is a saint waiting for a spiritual
reward of the kind the populace can understand - a wonder-worker meanwhile by
favour of supernatural agencies. In reality he is the long-tried and
proved-worthy custodian of the deepest and innermost philosophy of the one
fundamental religion which Buddha refreshed and restored, and a student of
natural science standing in the very foremost front of human knowledge, in
regard not merely to the mysteries of spirit, but to the material constitution
of the world as well.
Arhat is a Buddhist designation. That which is more familiar in
India, where the attributes of Arhatship are not necessarily associated with
professions of Buddhism, is Mahatma. With stories about the Mahatmas, India is
saturated. The older Mahatmas are generally spoken of as Rishis; but the terms
are interchangeable, and I have heard the title Rishi applied to men now
living. All the attributes of the Arhats mentioned in Buddhist writings are
described with no less reverence in Indian literature, as those of the
Mahatmas, and this volume might be readily filled with translations of
vernacular books, giving accounts of miraculous achievements by such of them as
are known to history and tradition by name.
In reality, the Arhats and the Mahatmas are the same men. At that
level of spiritual exaltation, supreme knowledge of the esoteric doctrine
blends all original sectarian distinctions. By whatever name such illuminati
may be called, they are the adepts of occult knowledge, sometimes spoken of in
India now as the Brothers, and the custodians of the spiritual science which
has been handed down to them by their predecessors.
We may search both ancient and modern literature in vain, however,
for any systematic explanation of their doctrine or science. A good deal of
this is dimly set forth in occult writing; but very little of this is of the
least use to readers who take up the subject without previous knowledge
acquired independently of books. It is under favour of direct instruction from
one of their number that I am now enabled to attempt an outline of the
Mahatmas’ teaching, and it is in the same way that I have picked up what I know
concerning the organization to which most of them, and the greatest, in the
present day belong.
All over the world there are occultists of various degrees of
eminence, and occult fraternities even, which have a great deal in common with
the leading fraternity now established in Tibet. But all my inquiries into the
subject have convinced me that the Tibetan Brotherhood is incomparably the
highest of such associations, and regarded as such by all other associations -
worthy of being looked upon themselves as really “enlightened” in the occult
sense of the term. There are, it is true, many isolated mystics in India who
are altogether self-taught and unconnected with occult bodies. Many of these
will explain that they themselves attain to higher pinnacles of spiritual
enlightenment than the Brothers of Tibet, or any other people on earth. But the
examination of such claims in all cases I have encountered, would, I think,
lead any impartial outsider, however little qualified himself by personal
development to be a judge of occult enlightenment, to the conclusion that they
are altogether unfounded. I know one native of India, for example, a man of
European education, holding a high appointment under Government, of good
station in society, most elevated character, and enjoying unusual respect with
such Europeans as are concerned with him in official life, who will only accord
to the Brothers of Tibet a second place in the world of spiritual
enlightenment. The first place he regards as occupied by one person, now in
this world no longer - his own occult master in life - whom he resolutely
asserts to have been in incarnation of the Supreme Being. His own (my friend’s)
inner senses were so awakened by this Master, that the visions of his entranced
state, into which he can still throw himself at will, are to him the only
spiritual region in which he can feel interested. Convinced that the Supreme
Being was his personal instructor from the beginning, and continues so still in
the subjective state, he is naturally inaccessible to suggestions that his
impressions may be distorted by reason of his own misdirected psychological
development. Again, the highly cultivated devotees, to be met with occasionally
in India, who build up a conception of Nature, the universe, and God, entirely
on a metaphysical basis, and who have evolved their systems by sheer force of
transcendental thinking, will take some established system of philosophy as its
groundwork, and amplify on this to an extent which only an Oriental
metaphysician could dream of. They win disciples who put implicit faith in
them, and found their little school which flourishes for a time within its own
limits; but speculative philosophy of such a kind is rather occupation for the
mind than knowledge. Such “Masters,” by comparison with the organized adepts of
the highest brotherhood, are like rowing-boats compared with ocean steamships -
helpful conveyances on their own native lake or river, but not craft to whose
protection you can trust yourself on a world-wide voyage of exploration over
the sea.
Descending lower again in the scale, we find India dotted all over
with Yogis and Fakirs, in all stages of self-development, from that of dirty
savages, but little elevated above the gipsy fortune-tellers of an English
racecourse, to men whose seclusion a stranger will find it very difficult to
penetrate, and whose abnormal faculties and powers need only be seen or
experienced to shatter the incredulity of the most contented representative of
modern Western scepticism. Careless inquirers are very apt to confound such
persons with the great adepts of whom they may vaguely hear.
Concerning the real adepts, meanwhile, I cannot at present venture
on any account of what the Tibetan organization is like, as regards its highest
ruling authorities. Those Mahatmas themselves, of whom some more or less
adequate conception may, perhaps, be formed by readers who will follow me
patiently to the end, are subordinate by several degrees to the chief of all.
Let us deal rather with the earlier conditions of occult training, which can
more easily be grasped.
The level of elevation which constitutes a man - what the outer
world calls a Mahatma or “Brother” - is only attained after prolonged and weary
probation, and anxious ordeals of really terrible severity. One may find people
who have spent twenty or thirty years or more, in blameless and arduous
devotion to the life-task on which they have entered, and are still in the
earlier degrees of chelaship, still looking up to the heights of adeptship as
far above their heads. And at whatever age a boy or man dedicates himself to
the occult career, he dedicates himself to it, be it remembered, without any
reservations and for life. The task he undertakes is the development in himself
of a great many faculties and attributes which are so utterly dormant in
ordinary mankind, that their very existence is unsuspected - the possibility of
their development denied. And these faculties and attributes must be developed
by the chela himself, with very little, if any, help, beyond guidance and
direction from his master. “The adept.” says an occult aphorism, “becomes: he
is not made.” One may illustrate this point by reference to a very common-place
physical exercise. Every man living, having the ordinary use of his limbs, is
qualified to swim. But put those who, as the common phrase goes, cannot swim,
into deep water, and they will struggle and be drowned. The mere way to move
the limbs is no mystery; but unless the swimmer in moving them has a full
belief that such movement will produce the required result, the required result
is not produced. In this case, we are dealing with mechanical forces merely,
but the same principle runs up into dealings with subtler forces. Very much
further than people generally imagine will mere “confidence” carry the occult
neophyte. How many European readers, who would be quite incredulous if told of
some results which occult chelas in the most incipient stages of their training
have to accomplish by sheer force of confidence, hear constantly in church
nevertheless, the familiar Biblical assurances of the power which resides in
faith, and let the words pass by like the wind, leaving no impression.
The great end and purpose of adeptship is the achievement of
spiritual development, the nature of which is only veiled and disguised by the
common phrases of exoteric language. That the adept seeks to unite his soul
with God, that he may thereby pass into Nirvana, is a statement that conveys no
definite meaning to the ordinary reader, and the more he examines it with the
help of ordinary books and methods, the less likely will he be to realize the
nature of the process contemplated, or of the condition desired. It will be
necessary to deal first with the esoteric conception of Nature, and the origin
and destinies of Man, which differ widely from theological conceptions, before
an explanation of the aim which the adept pursues can become intelligible.
Meanwhile, however, it is desirable, at the very outset, to disabuse the reader
of one misconception in regard to the objects of adeptship that he may very
likely have framed.
The development of those spiritual faculties, whose culture has to
do with the highest objects of the occult life, gives rise, as it progresses,
to a great deal of incidental knowledge, having to do with the physical laws of
Nature not yet generally understood. This knowledge, and the practical art of
manipulating certain obscure forces of Nature, which it brings in its train,
invest an adept, and even an adept’s pupils, at a comparatively early stage of
their education, with very extraordinary powers, the application of which to
matters of daily life will sometimes produce results that seem altogether
miraculous; and, from the ordinary point of view, the acquisition of apparently
miraculous power is such a stupendous achievement, that people are sometimes
apt to fancy that the adept’s object in seeking the knowledge he attains has
been to invest himself with these coveted powers. It would be as reasonable to
say of any great patriot of military history that his object in becoming a
soldier had been to wear a gay uniform and impress the imagination of the
nursemaids.
The Oriental method of cultivating knowledge has always differed
diametrically from that pursued in the West during the growth of modern
science. Whilst Europe has investigated Nature as publicly as possible, every
step being discussed with the utmost freedom, and every fresh fact acquired,
circulated at once for the benefit of all, Asiatic science has been studied
secretly and its conquests jealously guarded. I need not as yet attempt either
criticism or defence of its methods. But at all events these methods have been
relaxed to some extent in my own case, and, as already stated, it is with the
full consent of my teachers that I now follow the bent of my own inclinations
as a European, and communicate what I have learned to all who may be willing to
receive it. Later on it will be seen how the departure from the ordinary rules
of occult study embodied in the concessions now made, falls naturally into its
place in the whole scheme of occult philosophy. The approaches to that
philosophy have always been open, in one sense, to all. Vaguely throughout the
world in various ways has been diffused the idea that some process of
study which men here and there did actually follow, might lead to the
acquisition of a higher kind of knowledge than that taught to mankind at large
in books or by public religious preachers. The East, as pointed out, has always
been more than vaguely impressed with this belief, but even in the West the
whole block of symbolical literature relating to astrology, alchemy, and
mysticism generally has fermented in European society, carrying to some few
peculiarly receptive and qualified minds the conviction that behind all this
superficially meaningless nonsense great truths lay concealed. For such persons
eccentric study has sometimes revealed hidden passages leading to the grandest
imaginable realms of enlightenment. But till now, in all such cases, in
accordance with the law of those schools, the neophyte no sooner forced his way
into the region of mystery than he was bound over to the most inviolable
secrecy as to everything connected with his entrance and further progress
there. In Asia in the same way, the “chela,” or pupil of occultism, no sooner
became a chela than he ceased to be a witness on behalf of the reality of
occult knowledge. I have been astonished to find, since my own connection with
the subject, how numerous such chelas are. But it is impossible to imagine any
human act more improbable than the unauthorized revelation by any such chela,
to persons in the outer world, that he is one, and so the great esoteric school
of philosophy successfully guards its seclusion.
In a former book, “The Occult World” I have given a full and
straightforward narrative of the circumstances under which I came in contact
with the gifted and deeply instructed men from whom I have since obtained the
teaching this volume contains. I need not repeat the story. I now come forward
prepared to deal with the subject in a new way. The existence of occult adepts,
and the importance of their acquirements, may be established along two different
lines of argument: firstly, by means of external evidence, - the testimony of
qualified witnesses, the manifestation by or through persons connected with
adepts, of abnormal faculties affording more than a presumption of abnormally
enlarged knowledge; secondly, by the presentation of such a considerable
portion of this knowledge as may convey intrinsic assurances of its own value.
My first book proceeded by the former method; I now approach the more
formidable task of working on the latter.
Annotations
The further we advance in occult study, the more exalted in many
ways become our conceptions of the Mahatmas. The complete comprehension of the
manner in which these persons become differentiated from human kind at large,
is not to be achieved by the help of mere intellectual effort. These are
aspects of the adept nature which have to do with the extraordinary development
of the higher principles in man, which cannot be realized by the application of
the lower. But while crude conceptions in the beginning thus fall very short of
reaching the real level of the facts, a curious complication of the problem
arises in this way. Our first idea of an adept who has achieved the power of
penetrating the tremendous secrets of spiritual nature, is modelled on our conception
of a very highly gifted man of science on our own plane. We are apt to think of
him as once an adept always an adept, - as a very exalted human being, who must
necessarily bring into play in all the relations of his life the attributes
that attach to him as a Mahatma. In this way while - as above pointed out - we
shall certainly fail, do all we can, to do justice in our thoughts to his
attributes as a Mahatma, we may very easily run to the opposite extreme in our
thinking about him in his ordinary human aspect, and thus land ourselves in
many perplexities, as we acquire a partial familiarity with the characteristics
of the occult world. It is just because the highest attributes of adeptship
have to do with principles in human nature which quite transcend the limits of
physical existence, that the adept or Mahatma can only be such in the highest
acceptation of the word, when he is, as the phrase goes, “out of the body,” or
at all events thrown by special efforts of his will into an abnormal condition.
When he is not called upon to make such efforts or to pass entirely beyond the
limitations of this fleshly prison, he is much more like an ordinary man than
experience of him in some of his aspects would lead his disciples to believe.
A correct appreciation of this state of things explains the
apparent contradiction involved in the position of the occult pupil towards his
masters, as compared with some of the declarations that the master himself will
frequently put forward. For example, the Mahatmas are persistent in asserting
that they are not infallible, that they are men, like the rest of us, perhaps
with a somewhat more enlarged comprehension of nature than the generality of
mankind, but still liable to err both in the direction of practical business with
which they may be concerned, and in their estimate of the characters of other
men, or the capacity of candidates for occult development. But how are we to
reconcile statements of this nature with the fundamental principle at the
bottom of all occult research which enjoins the neophyte to put his trust in
the teaching and guidance of his master absolutely and without reserve? The
solution of the difficulty is found in the state of things above referred to.
While the adept may be a man quite surprisingly liable to err sometimes in the
manipulation of worldly business, just as with ourselves some of the greatest
men of genius are liable to make mistakes in their daily life that
matter-of-fact people would never commit, on the other hand, directly a Mahatma
comes to deal with the higher mysteries of spiritual science, he does so by
virtue of the exercise of his Mahatma-attributes, and in dealing with these can
hardly be recognized as liable to err.
This consideration enables us to feel that the trustworthiness of
the teachings derived from such a source as those which have inspired the
present volume, is altogether above the reach of small incidents which in the
progress of our experience may seem to claim a revision of that enthusiastic
confidence in the supreme wisdom of the adepts which the first approaches to
occult study will generally evoke.
Not that such enthusiasm or reverence will really be diminished
on the part of any occult chela as his comprehension of the world he is
entering expands. The man who in one of his aspects is a Mahatma, may rather be
brought within the limits of affectionate human regard, than deprived of his
claims to reverence, by the consideration that in his ordinary life he is not
so utterly lifted above the common-place run of human feeling as some of his
Nirvanic experiences might lead us to believe that he would be.
If we keep constantly in mind that an adept is only truly an adept
when exercising adept functions but that when exercising adept functions, but
that when exercising these he may soar into spiritual rapport with that
which is, in regard at all events to the limitations of our solar system, all
that we practically mean by omniscience, we shall then be guarded from many of
the mistakes that the embarrassments of the subject might create.
Intricacies concerning the nature of the adept may be noticed
here, which will hardly be quite intelligible without reference to some later
chapters of this book, but which have so important a bearing on all attempts to
understand what adeptship is really like that it may be convenient to deal with
them at once. The dual nature of the Mahatma is so complete that some of his
influence or wisdom on the higher planes of nature may actually be drawn upon
by those in peculiar psychic relations with him, without the Mahatma-man being
at the moment even conscious that such an appeal has been made to him. In this
way it becomes open to us to speculate on the possibility that the relation
between the spiritual Mahatma and the Mahatma-man may sometimes be rather in
the nature of what is sometimes spoken of in esoteric writing as an
overshadowing than as an incarnation in the complete sense of the word.
Furthermore as another independent complication of the matter we
reach this fact, that each Mahatma is not merely a human ego in a very exalted
state, but belongs, so to speak, to some specific department in the great
economy of nature. Every adept must belong to one or other of seven great types
of adeptship, but although we may almost certainly infer that correspondences
might be traced between these various types and the seven principles of man, I
should shrink myself from attempting a complete elucidation of this hypothesis.
It will be enough to apply the idea to what we know vaguely of the occult organization
in its higher regions. For some time past it has been affirmed in esoteric
writing that there are five great Chohans or superior Mahatmas presiding over
the whole body of the adept fraternity. When the foregoing chapter of this book
was written, I was under the impression that one supreme chief on a different
level again exercised authority over these five Chohans, but it now appears to
me that this personage may rather be regarded as a sixth Chohan, himself the
head of the sixth type of Mahatmas, and this conjecture leads at once to the
further inference that there must be a seventh Chohan to complete the
correspondences which we thus discern. But just as the seventh principle in
nature or in man is a conception of the most intangible order eluding the grasp
of any intellectual thinking, and only describable in shadowy phrases of
metaphysical non-significance, so we may be quite sure that the seventh Chohan
is very unapproachable by untrained imaginations. But even he no doubt plays a
part in what may be called the higher economy of spiritual nature, and that
there is such a personage visible occasionally to some of the other Mahatmas I
take to be the case. But speculation concerning him is valuable chiefly as
helping to give consistency to the idea above thrown out, according to which
the Mahatmas may be comprehended in their true aspect as necessary phenomena of
nature without whom the evolution of humanity could hardly be imagined as
advancing, not as merely the exceptional men who have attained great spiritual
exaltation.
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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.
Many feel that the sale of a
sanctuary
for wildlife to a
developer can
only mean
disaster for the park’s animals
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
Future of Tekels Park Badgers in Doubt
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
____________________
Theosophy Cardiff
Nirvana Pages
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
__________________________
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
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General pages about Wales,
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Wales is a
Principality within the United Kingdom
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Snowdon in North
Wales is the highest mountain at 3,650 feet.
The coastline is
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The population of Wales as at the 2001 census is 2,946,200.