The Writings of Annie Besant
(1847 -1933)
A Rough Outline of Theosophy
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
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 1shriller
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
Theosophist recognises a brother to be loved and served, and in the
Theosophical Society, Theosophists, under the direction of the Masters, have
formed a nucleus for such Brotherhood of Humanity and have made its recognition
the only obligation binding on all who enter. Amid class hatreds and warring
sects it raises this sublime banner of human love, a continual reminder that
essentially all humanity is one, and that the goal to
which we travel is the same for all.
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 2sin 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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and The History of Theosophy in
Wales
Her Teachers Morya & Koot Hoomi
The
Most Basic Theosophy Website in the Universe
If you run a Theosophy Group
you can use
this as an introductory handout
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
Theosophy and the Number Seven
A selection of articles
relating to the esoteric
significance
of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
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
Try these if you are
looking for a
local
Theosophy Group or Centre
UK Listing of
Theosophical Groups
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.