Writings of H P Blavatsky
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
Dialogue On
The Mysteries
Of The After Life
By
H P Blavatsky
ON THE CONSTITUTION OF
THE INNER MAN AND ITS DIVISION
M. Of course it is most difficult, and, as you say, "puzzling"
to understand correctly and distinguish between the various aspects, called by
us the "principles" of the real EGO. It is the more so as there
exists a notable difference in the numbering of those principles by various Eastern
schools, though at the bottom there is the same identical substratum of
teaching in all of them.
X. Are you thinking of the Vedantins. They divide our seven
"principles" into five only, I believe?
M. They do; but though I would not presume to dispute the point with a
learned Vedantin, I may yet state as my private opinion that they have an
obvious reason for it. With them it is only that compound spiritual aggregate
which consists of various mental aspects that is called Man at all, the
physical body being in their view something beneath contempt, and merely an
illusion. Nor is the Vedanta the only philosophy to reckon in this manner.
Lao-Tze in his Tao-te-King, mentions only five principles, because he, like the
Vedantins, omits to include two principles, namely, the spirit (Atma) and the
physical body, the latter of which, moreover, he calls "the cadaver."
Then there is the Taraka Rajà Yogà School. Its teaching recognizes only three
"principles" in fact; but then, in reality, their Sthulopadhi, or the
physical body in its jagrata or waking conscious state, their Sukshmopadhi, the
same body in svapna or the dreaming state, and their Karanopadhi or
"causal body," or that which passes from one incarnation to another,
are all dual in their aspects, and thus make six. Add to this Atma, the
impersonal divine principle or the immortal element in Man, undistinguished
from the Universal Spirit, and you have the same seven, again, as in the
esoteric division.l
X. Then it seems almost the same as the division made by mystic Christians:
body, soul and spirit?
M. Just the same. We could easily make of the body the vehicle of the
"vital Double"; of the latter the vehicle of Life or Prana; of
Kamarupa or (animal) soul, the vehicle of the higher and the lower mind, and
make of this six principles, crowning the whole with the one immortal spirit.
In Occultism, every qualificative change in the state of our consciousness goes
to man a new aspect, and if it prevails and becomes part of the living and
acting EGO, it must be (and is) given a special name, to distinguish the man in
that particular state from the man he is when he places himself in another
state.
X. It is just that which is so difficult to understand.
M. It seems to me very easy, on the contrary, once that you have seized
the main idea, i.e., that man acts on this, or another plane of consciousness,
in strict accordance with his mental and spiritual condition. But such is the
materialism of the age that the more we explain, the less people seem capable
of understanding what we say. Divide the terrestrial being called man into
three chief aspects, if you like; but, unless you make of him a pure animal,
you cannot do less. Take his objective body; the feeling principle in
him--which is only a little higher than the instinctual element in the
animal--or the vital elementary soul; and that which places him so immeasurably
beyond and higher than the animal--i.e., his reasoning soul or
"spirit." Well, if we take these three groups or representative
entities, and subdivide them, according to the occult teaching, what do we get?
First of all Spirit (in the sense of the Absolute, and therefore
indivisible ALL) or Atma. As this can neither be located nor conditioned in
philosophy, being simply that which IS, in Eternity, and as the ALL cannot be
absent from even the tiniest geometrical or mathematical point of the universe
of matter or substance, it ought not to be called, in truth, a
"human" principle at all. Rather, and at best, it is that point in
metaphysical Space which the human Monad and its vehicle man, occupy for the
period of every life. Now that point is as imaginary as man himself, and in
reality is an illusion, a maya; but then for ourselves as for other personal
Egos, we are a reality during that fit of illusion called life, and we have to
take ourselves into account--in our own fancy at any rate if no one else does.
To make it more conceivable to the human intellect, when first attempting the
study of Occultism, and to solve the ABC of the mystery of man, Occultism calls
it the seventh principle, the synthesis of the six, and gives it for vehicle
the Spiritual Soul, Buddhi. Now the latter conceals a mystery, which is never
given to anyone with the exception of irrevocably pledged chelas, those at any
rate, who can be safely trusted. Of course there would be less confusion, could
it only be told; but, as this is directly concerned with the power of
projecting one's double consciously and at will, and as this gift like the
"ring of Gyges" might prove very fatal to men at large and to the
possessor of that faculty in particular, it is carefully guarded. Alone the
adepts, who have been tried and can never be found wanting, have the key of the
mystery fully divulged to them . . . Let us avoid side issues, however, and
hold to the "principles." This divine soul or Buddhi, then, is the
Vehicle of the Spirit. In conjunction, these two are one, impersonal, and
without any attributes (on this plane, of course), and make two spiritual
"principles." If we pass on to the Human Soul (manas, the mens)
everyone will agree that the intelligence of man is dual to say the least:
e.g., the high-minded man can hardly become low-minded; the very intellectual
and spiritual-minded man is separated by an abyss from the obtuse, dull and
material, if not animal-minded man. Why then should not these men be
represented by two "principles" or two aspects rather? Every man has
these two principles in him, one more active than the other, and in rare cases,
one of these is entirely stunted in its growth; so to say paralysed by the
strength and predominance of the other aspect, during the life of man. These,
then, are what we call the two principles or aspects of Manas, the higher and
the lower; the former, the higher Manas, or the thinking, conscious EGO
gravitating toward the Spiritual Soul (Buddhi); and the latter, or its
instinctual principle attracted to Kama, the seat of animal desires and
passions in man. Thus, we have four "principles" justified; the last
three being (1) the "Double" which we have agreed to call Protean, or
Plastic Soul; the vehicle of (2) the life principle; and (3) the physical body.
Of course no Physiologist or Biologist will accept these principles, nor can he
make head or tail of them. And this is why, perhaps, none of them understand to
this day either the functions of the spleen, the physical vehicle of the
Protean Double, or those of a certain organ on the right side of man, the seat
of the above mentioned desires, nor yet does he know anything of the pineal
gland, which he describes as a horny gland with a little sand in it, and which
is the very key to the highest and divinest consciousness in man--his
omniscient, spiritual and all embracing mind. This seemingly useless appendage
is the pendulum which, once the clock-work of the inner man is wound up,
carries the spiritual vision of the EGO to the highest planes of perception,
where the horizon open before it becomes almost infinite. . . .
X. But the scientific materialists assert that after the death of man
nothing remains; that the human body simply disintegrates into its component
elements, and that what we call soul is merely a temporary self-consciousness
produced as a by-product of organic action, which will evaporate like steam. Is
not theirs a strange state of mind?
M. Not strange at all, that I see. If they say that self-consciousness
ceases with the body, then in their case they simply utter an unconscious
prophecy. For once that they are firmly convinced of what they assert, no
conscious after-life is possible for them.
X. But if human self-consciousness survives death as a rule, why should
there be exceptions?
M. In the fundamental laws of the spiritual world which are immutable,
no exception is possible. But there are rules for those who see, and rules for
those who prefer to remain blind.
X. Quite so, I understand. It is an aberration of a blind man, who
denies the existence of the sun because he does not see it. But after death his
spiritual eyes will certainly compel him to see?
M. They will not compel him, nor will he see anything. Having
persistently denied an after-life during this life, he will be unable to sense
it. His spiritual senses having been stunted, they cannot develop after death,
and he will remain blind. By insisting that he must see it, you evidently mean
one thing and I another. You speak of the spirit from the Spirit, or the flame
from the Flame--of Atma in short--and you confuse it with the human
soul--Manas. . . . You do not understand me, let me try to make it clear. The
whole gist of your question is to know whether, in the case of a downright
materialist, the complete loss of self-consciousness and self-perception after
death is possible? Isn't it so? I say: It is possible. Because, believing
firmly in our Esoteric Doctrine, which refers to the Post-mortem period, or the
interval between two lives or births as merely a transitory state, I
say:--Whether that interval between two acts of the illusionary drama of life
lasts one year or a million, that post-mortem state may, without any breach of
the fundamental law, prove to be just the same state as that of a man who is in
a dead swoon.
X. But since you have just said that the fundamental laws of the
after-death state admit of no exceptions, how can this be?
M. Nor do I say now that they admit of exceptions. But the spiritual law
of continuity applies only to things which are truly real. To one who has read
and understood Mundakya Upanishad and Vedanta-Sara all this becomes very clear.
I will say more: it is sufficient to understand what we mean by Buddhi and the
duality of Manas to have a very clear perception why the materialist may not
have a self-conscious survival after death: because Manas, in its lower aspect,
is the seat of the terrestrial mind, and, therefore, can give only that perception
of the Universe which is based on the evidence of that mind, and not on our
spiritual vision. It is said in our Esoteric school that between Buddhi and
Manas, or Iswara and Pragna,2 there is in reality no more difference than
between a forest and its trees, a lake and its waters, just as Mundakya
teaches. One or hundreds of trees dead from loss of vitality, or uprooted, are
yet incapable of preventing the forest from being still a forest. The
destruction or post-mortem death of one personality dropped out of the long
series, will not cause the smallest change in the Spiritual divine Ego, and it
will ever remain the same EGO. Only, instead of experiencing Devachan it will
have to immediately reincarnate.
X. But as I understand it, Ego-Buddhi represents in this simile the
forest and the personal minds the trees. And if Buddhi is immortal, how can
that which is similar to it, i.e., Manas-taijasi,3 lose entirely its
consciousness till the day of its new incarnation? I cannot understand it.
M. You cannot, because you will mix up an abstract representation of the
whole with its casual changes of form; and because you confuse Manas-taijasi,
the Buddhi-lit human soul, with the latter, animalized. Remember that if it can
be said of Buddhi that it is unconditionally immortal, the same cannot be said
of Manas, still less of taijasi, which is an attribute. No post-mortem
consciousness or Manas-Taijasi, can exist apart from Buddhi, the divine soul,
because the first (Manas) is, in its lower aspect, a qualificative attribute of
the terrestrial personality, and the second (taijasi) is identical with the
first, and that it is the same Manas only with the light of Buddhi reflected on
it. In its turn, Buddhi would remain only an impersonal spirit without this
element which it borrows from the human soul, which conditions and makes of it,
in this illusive Universe, as it were something separate from the universal
soul for the whole period of the cycle of incarnation. Say rather that
Buddhi-Manas can neither die nor lose its compound self-consciousness in
Eternity, nor the recollection of its previous incarnations in which the
two--i.e., the spiritual and the human soul, had been closely linked together.
But it is not so in the case of a materialist, whose human soul not only receives
nothing from the divine soul, but even refuses to recognize its existence. You
can hardly apply this axiom to the attributes and qualifications of the human
soul, for it would be like saying that because your divine soul is immortal,
therefore the bloom on your cheek must also be immortal; whereas this bloom,
like taijasi, or spiritual radiance, is simply a transitory phenomenon.
X. Do I understand you to say that we must not mix in our minds the
noumenon with the phenomenon, the cause with its effect?
M. I do say so, and repeat that, limited to Manas or the human soul
alone, the radiance of Taijasi itself becomes a mere question of time; because
both immortality and consciousness after death become for the terrestrial
personality of man simply conditioned attributes, as they depend entirely on
conditions and beliefs created by the human soul itself during the life of its
body. Karma acts incessantly; we reap in our after-life only the fruit of that
which we have ourselves sown, or rather created, in our terrestrial existence.
X. But if my Ego can, after the destruction of my body, become plunged
in a state of entire unconsciousness, then where can be the punishment for the
sins of my past life?
M. Our philosophy teaches that Karmic punishment reaches the Ego only in
the next incarnation. After death it receives only the reward for the unmerited
sufferings endured during its just past existence.4 The whole punishment after
death, even for the materialist, consists therefore in the absence of any reward
and the utter loss of the consciousness of one's bliss and rest. Karma--is the
child of the terrestrial Ego, the fruit of the actions of the tree which is the
objective personality visible to all, as much as the fruit of all the thoughts
and even motives of the spiritual "I"; but Karma is also the tender
mother, who heals the wounds inflicted by her during the preceding life, before
she will begin to torture this Ego by inflicting upon him new ones. If it may
be said that there is not a mental or physical suffering in the life of a
mortal, which is not the fruit and consequence of some sin in this, or a
preceding existence, on the other hand, since he does not preserve the
slightest recollection of it in his actual life, and feels himself not
deserving of such punishment, but believes sincerely he suffers for no guilt of
his own, this alone is quite sufficient to entitle the human soul to the
fullest consolation, rest and bliss in his post-mortem existence. Death comes
to our spiritual selves ever as a deliverer and friend. For the materialist,
who, notwithstanding his materialism, was not a bad man, the interval between
the two lives will be like the unbroken and placid sleep of a child; either
entirely dreamless, or with pictures of which he will have no definite
perception. For the believer it will be a dream as vivid as life and full of
realistic bliss and visions. As for the bad and cruel man, whether materialist
or otherwise, he will be immediately reborn and suffer his hell on earth. To
enter Avitchi is an exceptional and rare occurrence.
X. As far as I remember, the periodical incarnations of Sutratma5 are
likened in some Upanishad to the life of a mortal which oscillates periodically
between sleep and waking. This does not seem to me very clear, and I will tell
you why. For the man who awakes, another day commences, but that man is the
same in soul and body as he was the day before; whereas at every new
incarnation a full change takes place not only in his external envelope, sex
and personality, but even in his mental and psychic capacities. Thus the simile
does not seem to me quite correct. The man who arises from sleep remembers
quite clearly what he has done yesterday, the day before, and even months and
years ago. But none of us has the slightest recollection of a preceding life or
any fact or event concerning it. . . . I may forget in the morning what I have
dreamed during the night, still I know that I have slept and have the certainty
that I lived during sleep; but what recollection have I of my past incarnation?
How do you reconcile this?
M. Yet some people do recollect their past incarnations. This is what
the Arhats call Samma-Sambuddha--or the knowledge of the whole series of one's
past incarnations.
X. But we ordinary mortals who have not reached Samma-Sambuddha, how can
we be expected to realize this simile?
M. By studying it and trying to understand more correctly the
characteristics of the three states of sleep. Sleep is a general and immutable
law for man as for beast, but there are different kinds of sleep and still more
different dreams and visions.
X. Just so. But this takes us from our subject. Let us return to the
materialist who, while not denying dreams, which he could hardly do, yet denies
immortality in general and the survival of his own individuality especially.
M. And the materialist is right for once, at least; since for one who
has no inner perception and faith, there is no immortality possible. In order
to live in the world to come a conscious life, one has to believe first of all
in that life during one's terrestrial existence. On these two aphorisms of the
Secret Science all the philosophy about the post-mortem consciousness and the
immortality of the soul is built. The Ego receives always according to its
deserts. After the dissolution of the body, there commences for it either a
period of full clear consciousness, a state of chaotic dreams, or an utterly
dreamless sleep indistinguishable from annihilation; and these are the three
states of consciousness. Our physiologists find the cause of dreams and visions
in an unconscious preparation for them during the waking hours; why cannot the
same be admitted for the post-mortem dreams? I repeat it, death is sleep. After
death begins, before the spiritual eyes of the soul, a performance according to
a programme learnt and very often composed unconsciously by ourselves; the
practical carrying out of correct beliefs or of illusions which have been
created by ourselves. A Methodist, will be Methodist, a Mussulman, a Mussulman,
of course, just for a time--in a perfect fool's paradise of each man's creation
and making These are the post-mortem fruits of the tree of life. Naturally, our
belief or unbelief in the fact of conscious immortality is unable to influence
the unconditioned reality of the fact itself, once that it exists; but the
belief or unbelief in that immortality, as the continuation or annihilation of
separate entities, cannot fail to give colour to that fact in its application
to each of these entities. Now do you begin to understand it?
X. I think I do. The materialist, disbelieving in everything that cannot
be proven to him by his five senses or by scientific reasoning, and rejecting
every spiritual manifestation, accepts life as the only conscious existence.
Therefore, according to their beliefs so will it be unto them. They will lose
their personal Ego, and will plunge into a dreamless sleep until a new
awakening. Is it so?
M. Almost so. Remember the universal esoteric teaching of the two kinds
of conscious existence: the terrestrial and the spiritual. The latter must be
considered real from the very fact that it is the region of the eternal,
changeless, immortal cause of all; whereas the incarnating Ego dresses itself
up in new garments entirely different from those of its previous incarnations,
and in which all except its spiritual prototype is doomed to a change so
radical as to leave no trace behind.
X. Stop! . . . Can the consciousness of my terrestrial Egos perish not
only for a time, like the consciousness of the materialist, but in any case so
entirely as to leave no trace behind?
M. According to the teaching, it must so perish and in its fulness, all
except that principle which, having united itself with the Monad, has thereby
become a purely spiritual and indestructible essence, one with it in the
Eternity. But in the case of an out and out materialist, in whose personal
"I" no Buddhi has ever reflected itself, how can the latter carry
away into the infinitudes one particle of that terrestrial personality? Your
spiritual "I" is immortal; but from your present Self it can carry
away into after life but that which has become worthy of immortality, namely,
the aroma alone of the flower that has been mown by death.
X. Well, and the flower, the terrestrial "I"?
M. The flower, as all past and future flowers which blossomed and died,
and will blossom again on the mother bough, the Sutratma, all children of one
root of Buddhi, will return to dust. Your present "I," as you
yourself know, is not the body now sitting before me, nor yet is it what I
would call Manas-Sutratma--but Sutratma Buddhi.
X. But this does not explain to me at all, why you call life after death
immortal, infinite, and real, and the terrestrial life a simple phantom or
illusion; since even that post-mortem life has limits, however much wider they
may be than those of terrestrial life.
M. No doubt. The spiritual Ego of man moves in Eternity like a pendulum
between the hours of life and death. But if these hours marking the periods of
terrestrial and spiritual life are limited in their duration, and if the very
number of such stages in Eternity between sleep and awakening, illusion and
reality, has its beginning and its end, on the other hand the spiritual
"Pilgrim" is eternal. Therefore are the hours of his post-mortem
life--when, disembodied he stands face to face with truth and not the mirages
of his transitory earthly existences during the period of that pilgrimage which
we call "the cycle of rebirths"--the only reality in our conception.
Such intervals, their limitation not withstanding, do not prevent the Ego,
while ever perfecting itself, to be following undeviatingly, though gradually
and slowly, the path to its last transformation, when that Ego having reached
its goal becomes the divine ALL. These intervals and stages help towards this
final result instead of hindering it; and without such limited intervals the
divine Ego could never reach its ultimate goal. This Ego is the actor, and its
numerous and various incarnations the parts it plays. Shall you call these
parts with their costumes the individuality of the actor himself? Like that
actor, the Ego is forced to play during the Cycle of Necessity up to the very
threshold of Para-nirvana, many parts such as may be unpleasant to it. But as
the bee collects its honey from every flower, leaving the rest as food for the
earthly worms, so does our spiritual individuality, whether we call it Sutratma
or Ego. It collects from every terrestrial personality into which Karma forces it
to incarnate, the nectar alone of the spiritual qualities and
self-consciousness, and uniting all these into one whole it emerges from its
chrysalis as the glorified Dhyan Chohan. So much the worse for those
terrestrial personalities from which it could collect nothing. Such
personalities cannot assuredly outlive consciously their terrestrial existence.
X. Thus then it seems, that for the terrestrial personality, immortality
is still conditional. Is then immortality itself not unconditional?
M. Not at all. But it cannot touch the non-existent. For all that which
exists as SAT, ever aspiring to SAT, immortality and Eternity are absolute.
Matter is the opposite pole of spirit and yet the two are one. The essence of
all this, i.e., Spirit, Force and Matter, or the three in one, is as endless as
it is beginningless; but the form acquired by this triple unity during its
incarnations, the externality, is certainly only the illusion of our personal
conceptions. Therefore do we call the after-life alone a reality, while
relegating the terrestrial life, its terrestrial personality included, to the
phantom realm of illusion.
X. But why in such a case not call sleep the reality, and waking the
illusion, instead of the reverse?
M. Because we use an expression made to facilitate the grasping of the
subject, and from the standpoint of terrestrial conceptions it is a very
correct one.
X. Nevertheless, I cannot understand. If the life to come is based on
justice and the merited retribution for all our terrestrial suffering, how, in
the case of materialists many of whom are ideally honest and charitable men,
should there remain of their personality nothing but the refuse of a faded
flower!
M. No one ever said such a thing. No materialist, if a good man, however
unbelieving, can die forever in the fulness of his spiritual individuality.
What was said is, that the consciousness of one life can disappear either fully
or partially; in the case of a thorough materialist, no vestige of that
personality which disbelieved remains in the series of lives.
X. But is this not annihilation to the Ego?
M. Certainly not. One can sleep a dead sleep during a long railway
journey, miss one or several stations without the slightest recollection or
consciousness of it, awake at another station and continue the journey
recollecting other halting places, till the end of that journey, when the goal
is reached. Three kinds of sleep were mentioned to you: the dreamless, the
chaotic, and the one so real, that to the sleeping man his dreams become full
realities. If you believe in the latter why can't you believe in the former?
According to what one has believed in and expected after death, such is the
state one will have. He who expected no life to come will have an absolute
blank amounting to annihilation in the interval between the two rebirths. This
is just the carrying out of the programme we spoke of, and which is created by
the materialist himself. But there are various kinds of materialists, as you
say. A selfish wicked Egoist, one who never shed a tear for anyone but himself,
thus adding entire indifference the whole world to his unbelief, must drop at
the threshold of death his personality forever. This personality having no
tendrils of sympathy for the world around, and hence nothing to hook on to the
string of the Sutratma, every connection between the two is broken with last
breath. There being no Devachan for such a materialists, the Sutratma will
re-incarnate almost immediately. But those materialists who erred in nothing but
their disbelief, will oversleep but one station. Moreover, the time will come
when the ex-material perceive himself in the Eternity and perhaps repent that
he lost even one day, or station, from the life eternal.
X. Still would it not be more correct to say that death is birth new
Life or a return once more to the threshold of eternity?
M. You may if you like. Only remember that births differ, and that there
are births of "still-born" beings, which are failures. More-over with
your fixed Western ideas about material life, the words "living" and
"being" are quite inapplicable to the pure subjective post-mortem
existence. It is just because of such ideas--a few philosophers who are not
read by the many and who lives are too confused to present a distinct picture
of it--that all your conceptions of life and death have finally become so
narrow. On the one hand, they have led to crass materialism, and on the to the
still more material conception of the other life which ritualists have
formulated in their Summer-land. There the souls of men eat, drink and marry,
and live in a Paradise quite as sensual as that of Mohammed, but even less
philosophical. Nor are average conceptions of the uneducated Christians any
better, e still more material, if possible. What between truncated Angels,
brass trumpets, golden harps, streets in paradisiacal cities with jewels, and
hell-fires, it seems like a scene at a Christmas pantomime. It is because of
these narrow conceptions that you such difficulty in understanding. And, it is
also just because the life of the disembodied soul, while possessing all the
vividness of reality, as in certain dreams, is devoid of every grossly
objective form of terrestrial life, that the Eastern philosophers have compared
it with visions during sleep.
Lucifer, January, 1889
--------------------------------------------------------------------------------
1 See "Secret Doctrine" for a clearer explanation.
2 Iswara is the collective consciousness of the manifested deity,
Brahmâ, i.e., the collective consciousness of the Host of Dhyan Chohans; and
Pragna is their individual wisdom.
3 Taijasi means the radiant in consequence of the union with Buddhi of
Manas, the human, illuminated by the radiance of the divine soul. Therefore
Manas-taijasi may be described as radiant mind; the human reason lit by the
light of the spirit; and Buddhi-Manas is the representation of the divine plus
the human intellect and self-consciousness.
4 Some Theosophists have taken exception to this phrase, but the words
are those of the Masters, and the meaning attached to the word
"unmerited" is that given above. In the T.P.S. pamphlet No. 6, a
phrase, criticised subsequently in Lucifer was used, which was intended to
convey the same idea. In form however it was awkward and open to the criticism
directed against it; but the essential idea was that men often suffer from the
effects of the actions done by others, effects which thus do not strictly belong
to their own Karma, but to that of other people--and for these sufferings they
of course deserve compensation. If it is true to say that nothing that happens
to us can be anything else than Karma--or the direct or indirect effect of a
cause--it would be a great error to think that every evil or good which befalls
us is due only to our personal Karma. (Vide further on.)
5 Our immortal and reincarnating principle in conjunction with the
Manasic recollections of the preceding lives is called Sutratma, which means
literally the Thread-Soul; because like the pearls on a thread so is the long
series of human lives strung together on that one thread. Manas must become
taijasi, the radiant, before it can hang on the Sutratma as a pearl on its
thread, and so have full and absolute perception of itself in the Eternity. As
said before, too close association with the terrestrial mind of the human soul
alone causes this radiance to be entirely lost.
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Complete Theosophical Glossary in Plain Text Format
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
Try these if you are looking for a local
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UK Listing of Theosophical Groups
Cardiff
Theosophical Society in Wales
Cardiff, Wales, UK. CF24 – 1DL
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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
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Market
All
Wales Guide to Theosophy Instant Guide to
Theosophy
Theosophy
Wales Hornet Theosophy Wales Now
Cardiff
Theosophical Archive Elementary Theosophy
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Theosophy Theosophy in Cardiff
Theosophy in Wales Hey Look! Theosophy in
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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
Cardiff
Theosophical Society in Wales