Cardiff Theosophical Society in Wales, UK
War in
Olympus
By
H P Blavatsky
From the
writings of Helena Petrovna Blavatsky, the
founder
of modern Theosophy and co-founder of the
original
Theosophical Society in
theosophycardiff@uwclub.net
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____________________________
Cardiff
Theosophical Society
Mission
Statement
The dominant
and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
Caerdydd
Datganiaid Cenhadaeth
Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan
ysgrifau Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
____________________________
Helena
Petrovna Blavatsky
1831-1891
The
Founder of Modern Theosophy
War
in Olympus
By
H P Blavatsky
Published
1879
Dark clouds are gathering over the
hitherto cold and serene horizon of exact science, which forebode a squall.
Already two camps are forming among the votaries of scientific research. One wages
war on the other, and hard words are occasionally exchanged. The apple of
discord in this case is — Spiritualism. Fresh and illustrious victims are
yearly decoyed away from the impregnable strongholds of materialistic negation,
and ensnared into examining and testing the alleged spiritual phenomena. And we
all know that when a true scientist examines them without prejudice. . . . . .
well, he generally ends like Professor Hare, Mr. William Crookes, F. R. S., the
great Alfred Russell Wallace, another F. R. S., and so many other eminent men
of science — he passes over to the, enemy.
We are really curious to know what will
be the new theory advanced in the present crisis by the sceptics, and how they will
account for such an apostasy of several of their luminaries, as has just
occurred. The venerable accusations of non compos mentis, and
"dotage" will not bear another refurbishing: the eminent phonies are
increasing numerically so fast, that if mental incapacity is charged upon all
of them who experimentally satisfy themselves that tables can talk sense, and
mediums float through the air, it might augur ill for science; there might soon
be none but weakened brains in the learned societies. They may, possibly, for a
time find some consolation in accounting for the lodgement of the extraordinary
"delusion" in very scholarly heads, upon the theory of atavism —
the mysterious law of latent transmission, so much favoured by the modern
schools of Darwinian evolutionism — especially in Germany, as
represented by that thorough-going apostle of "modern struggle for
culture," Ernst Haeckel, professor at Jena. They may attribute the belief
of their colleagues in the phenomena, to certain molecular movements of the cell
in the ganglia of their once powerful brains, hereditarily transmitted to them
by their ignorant mediaeval ancestors. Or, again, they may split their ranks,
and establishing an imperium in imperio "divide and conquer"
still. All this is possible; but time alone will show which of the parties will
come off best.
We have been led to these reflections by
a row now going on between German and Russian professors — all eminent and
illustrious savants. The Teutons and Slavs, in the case under
observation, are not fighting according to their nationality but conformably to
their respective beliefs and unbeliefs. Having concluded, for the occasion, an
offensive as well as a defensive alliance, regardless of race — they have
broken up in two camps, one representing the spiritualists, and the other the
sceptics. And now war to the knife is declared. Leading one party, are
Professors Zollner, Ulrizzi, and Fichte, Butlerof and Wagner, of the Liepzig,
Halle and St. Petersburg Universities; the other follows Professors Wundt,
Mendeleyef, and a host of other German and Russian celebrities. Hardly has
Zollner — a most renowned astronomer and physicist — printed his confession of
faith in Dr. Slade's mediumistic phenomena and set his learned colleagues
aghast when Professor Ulrizzi of the Halle University arouses the wrath of the
Olympus of science by publishing a pamphlet entitled "The so-called
Spiritualism a Scientific Question," intended as a complete refutation of
the arguments of Professor Wundt, of the Leipzig University, against the modern
belief, and contained in another pamphlet called by its author
"spiritualism — the so-called scientific question." And
now steps in another active combatant, Mr. Butlerof, Professor of Chemistry and
Natural Sciences, of St. Petersburg, who narrates his experiments in
London, with the medium Williams, and thus rouses up a most ferocious polemic.
The humoristical illustrated paper Kladderadatch executes a war-dance,
and shouts with joy, while the more serious conservative papers are indignant.
Pressed behind their last entrenchments by the cool and uncontrovertible
assertions of a most distinguished naturalist, the critics led forward by the
St. Petersburg star, Mr. Bourenine, seem desperate, and evidently short of
ammunition, since they are reduced to the expedient of trying to rout the enemy
with the most remarkable paradoxes. The pro and con of the
dispute are too interesting, and our posterity might complain, were the
incidents suffered to be left beyond the reach of English and American readers
interested in Spiritualism, by remaining confined to the German and Russian
newspapers. So, Homer-like, we will follow the combatants and condense this
modern Iliad for the benefit of our friends.
After several years of diligent research
and investigation of the phenomena, Messrs. Wagner and Butlerof, both
distinguished savants and professors in St Petersburg University, became
thoroughly convinced of the reality of the weird manifestations. As a result,
both wrote numerous and strong articles in the leading periodicals in defence
of the "mischievous epidemic" — in his moments of "unconscious
cerebration" and "prepossession" in favour of his own hobby, Dr.
Carpenter calls spiritualism. Both of the above eminent gentlemen, are endowed
with those precious qualities, which are the more to be respected as they are
so seldom met with among our men of science. These qualities, admitted by their
critic himself, Mr. Bourenine, are: (1) a serious and profound conviction that
what they defend is true; (2) an unwavering courage in stating at every hazard,
before a prejudiced and inimical public that such is their conviction; (3)
clearness and consecutiveness in their statements; (4) the serene calmness and
impartiality with which they treat the opinions of their opponents; (5) a full
and profound acquintance with the subject under discussion. The combination of
the qualities enumerated, adds their critic, "leads us to regard the
recent article by Professor Butlerof, Empiricism and Dogmatism in the
Domain of Mediumship, as one of those essays whose commending
significance cannot be denied and which are sure to strongly impress the
readers. Such articles are positively rare in our periodicals; rare because of
the originality of the author's conclusions; and because of the clear, precise,
and serious presentation of facts. . . . . .
The article so euologized may be summed
up in a few words. We will not stop to enumerate the marvels of spiritual
phenomena witnessed by Professor Zollner with Dr. Slade and defended by Prof.
Butlerof, since they are no more marvellous than the latter gentleman's
personal experience in this direction with Mr. Williams, a medium of London, in
1876. The seances took place in a London hotel in the room occupied by the
Honorable Alexandre Aksakof, Russian Imperial Councillor, in which, with the
exception of this gentleman, there were but two other persons, — Prof. Butlerof
and the medium. Confederacy was thus utterly impossible. And now, what took
place under these conditions, which so impressed one of the first scientists of
Russia? Simply this: Mr. Williams, the medium, was made to sit with his hands,
feet, and even his person tightly bound with cords to his chair, which was
placed in a dead-wall corner of the room, behind Mr. Butlerof's plaid hung
across so as to form a screen. Williams soon fell into a kind of lethargic
stupor, known, among spiritualists as the trance condition, and
"spirits" began to appear before the eyes of the investigators.
Various voices were heard, and loud sentences, pronounced by the
"invisibles," from every part of the room; things — toilet
appurtenances and so forth, began flying in every direction through the air;
and finally "John King" — a sort of king of the spooks, who has been
famous for years — made his appearance bodily. But we must allow Prof. Butlerof
to tell his phenomenal story himself. "We first saw moving" — he
writes — "several bright lights in the air, and immediately after that
appeared the full figure of 'John King.' His apparition is generally preceded
by a greenish phosphoric light which, gradually becoming brighter, illuminates,
more and more, the whole bust of John King.
Then it is that those present perceive
that the light emanates from some kind of a luminous object held by the
'spirit.' The face of a man with a thick black beard becomes clearly
distinguishable; the head is enveloped in a white turban. The figure appears
outside the cabinet (that is to say, the screened corner where the medium sat),
and finally approaches us. We saw it each time for a few seconds; then rapidly
waning, the light was extinguished and the figure became invisible to
reappear again in a moment or two; then from the surrounding darkness, 'John's'
voice is heard proceeding from the spot on which he had appeared mostly, though
not always, when he had already disappeared. 'John' asked us 'what can I do for
you?' and Mr. Aksakof requested him to rise up to the ceiling and from there
speak to us. In accordance with the wish expressed, the figure suddenly
appeared above the table and towered majestically above our heads to the
ceiling which became all illuminated with the luminous object held in the
spirit's hand, when 'John' was quite under the ceiling he shouted down to us:
'Will that do?'
During another seance M. Butlerof asked
'John' to approach him quite near, which the "spirit" did, and so
gave him the opportunity of seeing clearly "the sparkling, clear eyes of
John." Another spirit, "Peter," though he never put in a visible
appearance during the seances, yet conversed with Messrs. Butlerof and Aksakof,
wrote for them on paper furnished by them, and so forth.
Though the learned professor minutely
enumerates all the precautions he had taken against possible fraud, the critic
is not yet satisfied, and asks, pertinently enough: "Why did not the
respectable savant catch 'John' in his arms, when the spirit was but at
a foot's distance from him? Again, why did not both Messrs. Aksakof and
Butlerof try to get hold of 'John's' legs, when he was mounting to the ceiling?
Indeed they ought to have done all this, if they are really so anxious to learn
the truth for their own sake, as for that of science, when they struggle to
lead on toward the domains of the 'other world.' And, had they complied with
such a simple and, at the same time, very little scientific test, there would
be no more need for them, perhaps, to . . . further explain the scientific
importance of the spiritual manifestations."
That this importance is not exaggerated,
and has as much significance for the world of science, as for that of religious
thought, is proved by so many philosophical minds speculating upon the modern
"delusion." This is what Fichte, the learned German savant,
says of it. "Modern spiritualism chiefly proves the existence of that
which, in common parlance, is very vaguely and inaptly termed 'apparition of
spirits.' If we concede the reality of such apparitions, then they become
an undeniable, practical proof of the continuation of our personal, conscious
existence (beyond the portals of death). And such a tangible, fully
demonstrated fact cannot be otherwise but beneficent in this epoch, which,
having fallen into a dreary denial of immortality, thinks, in the proud
self-sufficiency of its vast intellect, that it has already happily left behind
it every superstition of the kind." If such a tangible evidence could be
really found, and demonstrated to us, beyond any doubt or cavil, reasons Fichte
further on, — "if the reality of the continuation of our lives after death
were furnished us upon positive proof, in strict accordance with the logical
elements of experimental natural sciences , then it would be, indeed, a result
with which, owing to its nature and peculiar signification for humanity, no
other result to be met with in all the history of civilization could be
compared. The old problem about man's destination upon earth would be
dissolved, and consciousness in humanity would be elevated one step.
That which, hitherto, could be revealed
to man but in the domain of blind faith, presentiment, and passionate hope,
would become to him — positive knowledge; he would have acquired the certainty
that he was a member of an eternal, a spiritual world, in which he would
continue living, and that his temporary existence upon this earth forms but a fractional
portion of a future eternal life, and that it is only there that he would be
enabled to perceive, and fully comprehend his real destination. Having acquired
this profound conviction, mankind would be thoroughly impressed with a new and
animating comprehension of life, and its intellectual perceptions opened to an
idealism strong with incontrovertible facts. This would prove tantamount to a
complete reconstruction of man in relation to his existence as an entity and
mission upon earth; it would be, so to say, a 'new birth.' Whoever has lost all
inner convictions as to his eternal destination, his faith in eternal life,
whether the case be that of an isolated individuality, a whole nation, or the
representative of a certain epoch, he or it may be regarded as having had
uprooted, and to the very core, all sense of that invigorating force which
alone lends itself to self-devotion and to progress. Such a man becomes what
was inevitable — an egotistical, selfish, sensual being, concerned wholly for
his self-preservation, his culture, his enlightenment, and civilization, can
serve him but as a help and ornamentation toward that life of sensualism, or,
at best, to guard him from all that can harm it."
Such is the enormous importance
attributed by Professor Fichte and Professor Butlerof of Germany and Russia to
the spiritual phenomena; and we may say the feeling is more than sincerely
echoed in England by Mr. A. R. Wallace, F. R. S. (See his "Miracles and
Modern Spiritualism.")
An influential American scientific
journal uses an equally strong language when speaking of the value that a
scientific demonstration of the survival of the human soul would have for the
world. If spiritualism prove true, it says, "it will become the one grand
event of the world's history; it will give an imperishable lustre of glory to
the Nineteenth Century. Its discoverer will have no rival in renown, and his
name will be written high above any other. * * * If the pretensions of
Spiritualism have a rational foundation, no more important work has been
offered to men of science than their verification." (Scientific
American, 1874, as quoted in Olcott's "People from the Other
World," p. V. Pref.)
And now we will see what the stubborn
Russian critic (who seems to be but the mouth-piece of European materialistic
science) has to say in response to the unanswerable arguments and logic of
Messrs. Fichte and Butlerof. If scepticism has no stronger arguments to oppose
to spiritualism but the following original paradox, then we will have to declare
it worsted in the dispute. Instead of the beneficial results foretold by Fichte
in the case of the final triumph of spiritualism, the critic forecasts quite a
different state of things.
"As soon," he says, "as
such scientific methods shall have demonstrated, beyond doubt or cavil, to the
general satisfaction, that our world is crammed with souls of men who have
preceded us, and whom we will all join in turn; as soon as it shall be proven
that these 'souls of the deceased' can communicate with mortals, all the
earthly physical science of the eminent scholars will vanish like a
soap-bubble, and will have lost all its interest for us living men. Why should
people care for their proportionately short life upon earth, once that they
have the positive assurance and conviction of another life to come after the
bodily death; a death which does not in the least preclude conscious relations
with the world of the living, or even their post-mortem participation in
all its interests? Once, that with the help of science, based on mediumistic
experiments and the discoveries of spiritualism, such relations shall have been
firmly established, they will naturally become with every day more and more
intimate; an extraordinary friendship will ensue between this and the 'other'
worlds; that other world will begin divulging to this one the most occult
mysteries of life and death, and the hitherto most inaccessible laws of the
universe — those which now exact the greatest efforts of man's mental powers.
Finally, nothing will remain for us in
this temporary world to either do or desire, but to pass away as soon as
possible into the world of eternity. No inventions, no observations, no
sciences will be any more needed!! Why should people exercise their brains,
for instance, in perfecting the telegraphs, when nothing else will be required
but to be on good terms with spirits in order to avail of their services for
the, instantaneous transmission of thoughts and objects, not only from Europe
to America, but even to the moon, if so desired? The following are a few of the
results which a communion de facto between this world and the 'other,'
that certain men of science are hoping to establish by the help of
spiritualism, will inevitably lead us to: to the complete extinction of all
science, and even of the human race, which will be ever rushing onward to a
better life. The learned and scholarly phantasists who are so anxious to
promote the science of spiritualism, i.e., of a close communication
between the two worlds, ought to bear the above in mind."
To which, the "scholarly
phantasists" would be quite warranted in answering that one would have to
bring his own mind to the exact measure of microscopic capacity required to elaborate
such a theory as this, before he could take it into consideration at all. Is
the above meant to be offered as an objection for serious consideration?
Strange logic! We are asked to believe that, because these men of science, who
now believe in naught but matter, and thus try to fit every phenomenon — even
of a mental, and spiritual character, — within the Procrustean bed of their own
preconceived hobbies, would find themselves, by the mere strength of
circumstances forced, in their turn, to fit these cherished hobbies to truth,
however unwelcome, and to facts wherever found — that because of that,
science will lose all its charm for humanity. Nay — life itself will become a
burden! There are millions upon millions of people who, without believing in
spiritualism at all, yet have faith in another and a better world. And were
that blind faith to become positive knowledge indeed, it could but
better humanity.
Before closing his scathing criticism
upon the "credulous men of science," our reviewer sends one
more bomb in their direction, which unfortunately like many other explosive
shells misses the culprits and wounds the whole group of their learned
colleagues. We translate the missile verbatim, this time for the benefit
of all the European and American academicians.
"The eminent professor," he
adds, speaking of Butlerof, and his article, "among other things, makes
the most of the strange fact that spiritualism gains with every day more and
more converts within the corporation of our great scientists. He enumerates a
long list of English and German names among illustrious men of science, who
have more or less confessed themselves in favor of the spiritual doctrines.
Among these names we find such as are quite authoritative, those of the
greatest luminaries of science. Such a fact is, to say the least, very
striking, and, in any case, lends a great weight to spiritualism. But we have
only to ponder coolly over it, to come very easily to the conclusion that it
is just among such great men of science that spiritualism is most likely to
spread and find ready converts. With all their powerful intellects and
gigantic knowledge, our great scholars are firstly, men of sedentary habits,
and, secondly, they are, with scarcely an exception, men with diseased and
shattered nerves, inclined toward an abnormal development of an
overstrained brain. Such sedentary men are the easiest to hoodwink; a
clever charlatan will make an easier prey of, and bamboozle with far more
facility a scholar than an unlearned but practical man. Hallucination will
far sooner get hold of persons inclined to nervous receptivity, especially if
they once concentrate themselves upon some peculiar ideas, or a favourite
hobby. This, I believe, will explain the fact that we see so many men of
science enrolling themselves in the army of spiritualists."
We need not stop to enquire how Messrs.
Tyndall, Huxley, Darwin, Herbert Spencer, Lewes, and other eminent scientific
and philosophical sceptics, will like such a prospect of rickety ganglionic
centres, collective softening of the brain, and the resulting
"hallucinations." The argument is not only an impertinent naivete,
but a literary monstrosity.
We are far from agreeing entirely with
the views of Professor Butlerof, or even Mr. Wallace, as to the agencies at
work behind the modern phenomena; yet between the extemes of spiritual negation
and affirmation, there ought to be a middle ground; only pure philosophy can
establish truth upon firm principles; and no philosophy can be complete unless
it embraces both physics and metaphysics. Mr. Tyndall, who declares
("Science and Man") that "Metaphysics will be welcomed when it
abandons its pretensions to scientific discovery, and consents to be ranked as
a kind of poetry," opens himself to the criticism of posterity. Meanwhile,
he must not regard it as an impertinence if his spiritualistic opponents retort
with the answer that "physics will always be welcomed, when it abandons
its pretension to psychological discovery."
The physicists will have to consent to be
regarded in a near future as no more than supervisors and analysts of physical
results, who have to leave the spiritual causes to those who believe in them.
Whatever the issue of the present quarrel, we fear, though, that spiritualism
has made its appearance a century too late. Our age is pre-eminently one of
extremes. The earnest philosophical, yet reverent doubters are few, and the
name for those who rush to the opposite extreme is — Legion. We are the
children of our century. Thanks to that same law of atavism, it seems to have
inherited from its parent — the XVIIIth — the century of both Voltaire and
Jonathan Edwards — all its extreme scepticism, and, at the same time, religious
credulity and bigoted intolerance. Spiritualism is an abnormal and premature
outgrowth, standing between the two; and, though it stands right on the
high-way to truth, its ill-defined beliefs make it wander on through by-paths
which lead to anything but philosophy. Its future depends wholly upon the
timely help it can receive from honest science — that science which scorns no
truth. It was, perhaps, when thinking of the opponents of the latter, that
Alfred de Musset wrote the following magnificient apostrophe:
—
"Sleep'st thou content, Voltaire;
And thy dread smile hovers it still above
Thy fleshless bones .............................?
Thine age they call too young to understand thee
This one should suit thee better —
Thy men are born!
And the huge edifice that, day and night, thy great hands undermined,
Is fallen upon us...................."
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____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
Caerdydd
Datganiaid Cenhadaeth
Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan ysgrifau
Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
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in readable style, by an early giant of
the
Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
Is Theosophy a Religion ? By H P
Blavatsky
A Textbook of Theosophy By C W
Leadbeater
Outline of Theosophy By C W
Leadbeater
Theosophy and the Theosophical Society
Evolution by William Quan Judge
Transmigration
of the Life Atoms
The
Seven Principles of Man
By
Annie
Besant
Thoughts on Karma By L A Bosman
A Student of Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Cardiff Gallery
Cardiff
Castle viewed from Queen Street
The
New Hayes Chippy
Opened
in 2015
Roath
Library on Newport Road, Cardiff
The
Royal Arcade
Connecting
St Mary Street to the Hayes.
Built
in 1858, this is Cardiff’s oldest arcade.
Mural
in Splott, Cardiff
St Mary Street, Cardiff
Theosophy has no dogma, no priesthood or diploma
elite
and recognizes no spiritual head
All ideas presented at meetings are for consideration
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings
of W Q Judge Writings of Annie Besant
Writings of A P Sinnett Writings
of C W Leadbeater
Writings of C Jinarajadasa Writings of H S Olcott
Writings of G S Arundale Writings
of G R S Mead
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
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
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now
Succession
Causation
The Laws of Nature A Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
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.
____________________________
Cardiff
Theosophical Society
Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
Caerdydd
Datganiaid Cenhadaeth
Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan
ysgrifau Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
____________________________
Cardiff Gallery
John
Batchelor
Patron
Saint of traffic cones and pigeons.
Now
in his newly pedestrianised setting.
The
Mill on Mill Lane
The
Morgan Arcade
The
Old Clock on Queen Street
The
Trinity Street entrance to the Old Library
Tribute
to BBC DJ and Presenter, John Peel
The
Retro Shop on St Mary Street
The
St Mary Street entrance to the Royal Arcade
University
of South Wales
The
Wellington Public House
Wyndham
Arcade
Looking along Womanby Street towards
Cardiff Castle
All Wales
Guide to Theosophy Instant Guide to Theosophy
Theosophy
Wales Hornet Theosophy Wales Now
Cardiff
Theosophical Archive Elementary Theosophy
Basic
Theosophy Theosophy in Cardiff Theosophy in
Wales
Hey Look!
Theosophy in Cardiff Streetwise
Theosophy
Grand
Tour Theosophy Aardvark Theosophy
Starts Here
Theosophy
206 Biography of William Q Judge
Theosophy Cardiff’s Face Book of Great Theosophists
Theosophy Evolution Theosophy Generally Stated
Biography of Helena Petrovna Blavatsky
The
Writings of William Arthur Dunn
compiled by William Quan Judge