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Annie Besant

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The Seven Principles of Man


Annie Besant



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Lines of Proof for

an Untrained Enquirer


It is natural and right that any thoughtful person brought face to face with assertions such as those put forth in the preceding pages, should demand what proof is forthcoming to substantiate the propositions laid down. A reasonable person will not demand full and complete proof available to all comers, without study and without painstaking.


He will admit that the advanced theories of a science cannot be demonstrated to one ignorant of its first principles, and he will be prepared to find that very much will have been alleged which can only be proved to those who have made some progress in their study. An essay on the higher mathematics, on the correlation of forces, on the atomic theory, on the molecular constitution of chemical compounds, would contain many statements the proofs of which would only be available for those who had devoted time and thought to the study of the elements of the science concerned.


And so an unprejudiced person, confronted with the Theosophical view of the constitution of man, would readily admit that he could not expect complete demonstration until he had mastered the elements of the Theosophical science.


None the less are there general proofs available in every science which suffice to justify its existence and to encourage study of its more recondite truths; and in Theosophy it is possible to indicate lines of proof which can be followed by the untrained enquirer, and which justify him in devoting time and pains to a study which gives promise of a wider and deeper knowledge of himself and of external nature than is otherwise attainable.


It is well to say at the outset that there is no proof available to the average enquirer of the existence of the three higher planes of which we have spoken. The realms of Spirit, and of the higher mind are closed to all save those who have evolved the faculties necessary for their investigation.


Those who have evolved these faculties need no proof of the existence of those realms; to those who have not, no proof of their existence can be given. That there is something above the astral and the lower levels of the mental plane may indeed be proved by the flashes of genius, the lofty intuitions, that from time to time lighten the darkness of our lower world.


But what that something is, only those can say whose inner eyes have been opened, who see where the race as a whole is still blind. But the lower planes are susceptible to proof, and fresh proofs are accumulating day be day. The Masters of Wisdom are using the investigators and thinkers of the Western world to make "discoveries" which tend to substantiate the outposts of the Theosophical position, and the lines which they are following are exactly those which are needed for the finding of natural laws which will justify the assertions of Theosophists with regard to the elementary "powers" and "phenomena" to which such exaggerated importance has been given.


If it is found that we have undeniable facts which establish the existence of planes other than the physical on which consciousness can work; which establish the existence of senses and powers of perception other than those with which we are familiar in daily life ; which establish the existence of powers of communication between intelligences without the use of mechanical apparatus, surely, under these circumstances, the Theosophist may claim that he has made out a prima facie case for further investigation of his doctrines.


Let us then, confine ourselves to the lower planes of which we have spoken in the preceding pages, and the four lower principles in man which are correlated with these planes. Of these four, we may dismiss one, that of Prâna, as none will challenge the fact of the existence of the energy we call "life"; the need of isolating it for purposes of study may be challenged, and in very truth the plane of Prâna, or the principle of Prâna, runs through all other planes, all other principles, interpenetrating all and binding all in one.


There remain for our study the physical plane, the astral plane, the lower levels of the manasic plane. Can we substitute these by proofs which will be accepted by those who are not yet Theosophists? I think we can.


First, as regards the physical plane. We need here to notice how the senses of man are correlated with the physical universe outside him, and how his knowledge of that universe is bounded by the power of his organs of sense to vibrate in response to vibrations set up outside him. He can hear when the air is thrown into vibrations into which the drum of his ear can also be thrown; if the

vibration be so slow that the drum cannot vibrate in answer, the person does not hear any sound.


If the vibration be so rapid that the drum cannot vibrate in answer, the person does not hear any sound. So true is this, that the limit of hearing in different persons varies with this power of vibration of the drums of their respective ears ; one person is plunged in silence, while another is deafened by the keen shrilling that is throwing into tumult the air around both.


The same principle holds good for sight ; we see so long as the light waves are of a length to which our organs of sight can respond ; below and beyond this length we are in darkness, let the ether vibrate as it may. The ant can see where we are blind, because its eye can receive and respond to etheric vibrations more rapid than we can sense.


All this suggests to any thoughtful person the idea that if our senses could be evolved to more responsiveness, new avenues of knowledge would be opened up even on the physical plane ; this realised, it is not difficult to go a step farther, and to conceive that keener and subtler senses might exist which would open up, as it were, a new universe on a plane other than the physical.


Now this conception is true, and with the evolution of the astral senses the astral plane unfolds itself, and may be studied as really, as scientifically, as the physical universe can be. These astral senses exist in all men, but are latent in most, and generally need to be artificially forced, if they are to be used in the present stage of evolution. In a few persons they are normally present and become active without any artificial impulse.


In very many persons they can be artificially awakened and developed. The condition, in all cases, of the activity of the astral senses is the passivity of the physical, and the more complete passivity on the physical plane the greater the possibility of activity on the astral.


It is noteworthy that Western psychologists have found it necessary to investigate what is termed the "dream consciousness," in order to understand the workings of consciousness as a whole. It is impossible to ignore the strange phenomena which characterise the workings of consciousness when it isremoved from the limitations of the physical plane, and some of the most able and advanced of our psychologists do not think these workings to be in any way unworthy of the most careful and scientific investigation.


All such workings are, in Theosophical language, on the astral plane, and the student who seeks for proof there is an astral plane may here find enough and to spare. He will speedily discover that the laws under which consciousness works on the physical plane have no existence on the astral. E.g., the laws of space and time, which are here the very conditions of thought, do not exist for consciousness when its activity is transferred to the astral world.


Mozart hears a whole symphony as a single impression, "as in a fine and strong dream" (Philosophy of Mysticism, Du Prel, vol. I, p. 106), but has to work it out in successive details when he brings it back with him to the physical plane.


The dream of the moment contains a mass of events that would take years to pass in succession in our world of space and time. The drowning man sees his life history in a few seconds. But it is needless to multiply instances.


The astral plane may be reached in sleep or in trance, natural or induced, i.e.., in any case in which the body is reduced to a condition of lethargy. It is in trance that it can best be studied, and here our enquirer will soon find proof that consciousness can work apart from the physical organism, unfettered by the laws that bind it while it works on the physical plane.


Clairvoyance and clairaudience are among the most interesting of the phenomena that here lie for investigation. It is not necessary here to give a large number of cases of clairvoyance, for I am supposing that the enquirer intends to study for himself. But I may mention the case of Jane Rider, observed by Dr. Belden, her medical attendant, a girl who could read and write with her eyes carefully covered with wads of cotton wool, coming down from to the middle of the cheek (Isis Revelata, vol. I, p. 37).


Of a clairvoyant observed by Schelling who announced the death of a relative at a distance of 150 leagues, and stated that the letter containing the news of the death was on its way (ibid., vol. II,p, 89-92); of Madame Lagrandré, who diagnosed the internal state of her mother, giving a description that was proved to be correct by the post-mortem examination (Somnolism and Psychism, Dr. Haddock,p. 54-56); of Emma, Dr. Haddock’s somnambule, who constantly diagnosed diseases for him (ibid., chap. vii.).


Speaking generally, the clairvoyant can see and describe events which are taking place at a distance, or under circumstances that render physical sight impossible. How is this done? The facts are beyond dispute. They require explanation. We say that consciousness can work through senses other than the physical, senses unfettered by the limitations of space which exist for our bodily senses, and cannot by them be transcended.


Those who deny the possibility of such working on what we call the astral plane should at least endeavour to present a hypothesis more reasonable than ours.


Facts are stubborn things, and we have here a mass of facts proving the existence of conscious activity on a superphysical plane, of sight without eyes, hearing without ears, obtaining knowledge without physical apparatus. In default of any other explanation, the Theosophical hypothesis holds the field.


There is another class of facts: that of etheric and astral appearances, whether of living or dead persons, wraiths, apparitions, doubles, ghosts, etc., etc. Of course the omniscient person of the end of the nineteenth century will sniff with lofty disdain at the mention of such silly superstitions. But sniffs do not abolish facts, and it is a question of evidence.


The weight of evidence is enormously on the side of such appearances, and in all ages of the world human testimony has borne witness to their reality. The enquirer whose demand for proof I have in view may well set to work to gather first hand evidence on this head. Of course if he is afraid of being laughed at he had better leave the matter alone, but if he is robust enough to face the ridicule of the superior person he will be amazed at the evidence which he will collect from persons who have themselves come into contact with astral forms. "Illusions! hallucinations! " the superior person will say. But calling names settles nothing. Illusions to which the vast majority of the human race bears witness are at least worthy of study, if human testimony is to be taken as of any worth. There must be something which gives rise to this unanimity of testimony in all ages of the world, testimony which is found today among civilised people, amid railways and electric lights, as well as among barbarous races.


The testimony of millions of Spiritualists to the reality of etheric and astral forms cannot be left out of consideration. When all cases of fraud and imposture are discounted there remain phenomena that cannot be dismissed as fraudulent, and that can be examined by any persons who care to give time and trouble to the investigation.


There is no necessity to employ a professional medium ; a few friends well know to each other, can carry on their search together; and it is not too much to say that any half-dozen persons, with a little patience and perseverance, may convince themselves of the existence of forces and of intelligences other than those of the physical plane.


There is danger in this research to any emotional, nervous, and easily influenced natures, and it is well not to carry the investigations too far, for the reasons given on the previous pages. But there is no readier way of breaking down the unbelief in the existence of anything outside the physical plane than trying a few experiments, and it is worth while to run some risk in order to effect this breaking down.


These are but hints as to lines that the enquirer may follow, so as to convince himself that there is a state of consciousness such as we label "astral." When he has collected evidence enough to make such a state probable to him, it will be time for him to be put in the way of serious study.


For real investigation of the astral plane, the student must develop in himself the necessary senses, and to make his knowledge available while he is in the body, he must learn to transfer his consciousness to the astral plane without losing grip of the physical organism, so that he may impress on the physical brain the knowledge acquired during his astral voyagings.


But for this he will need to be not a mere enquirer but a student, and he will require the aid and guidance of a teacher. As to finding that teacher, "when the pupil is ready the teacher is always there." Further proofs of the existence of the astral plane are, at the present time, most easily found in the study of mesmeric and hypnotic phenomena. And here, ere passing to these, I am bound to put in a word of warning.


The use of mesmerism and hypnotism is surrounded by danger. The publicity which attends on all scientific discoveries in the West has scattered broadcast knowledge which places within the reach of the criminally disposed powers of the most terrible character, which may be used for the most damnable purposes.


No good man or woman will use these powers, if he finds that he possesses them, save when he utilises them purely for human service, without personal end in view, and when he is very sure that he is not by their means usurping control over the will and the actions of another human being. Unhappily the use of these forces is as open to the bad as to the good, and they may be, and are being, used to most nefarious ends.


In view of these new dangers menacing individuals and society, each will do well to strengthen the habits of self-control and of concentration of thought and will, so as to encourage the positive mental attitude as opposed to the negative, and thus to oppose a sustained resistance to all influences coming from without.


Our loose habits of thought, our lack of distinct and conscious purpose, lay us open to the attacks of the evil-minded hypnotiser, and that this is a real, not a fancied, danger has been already proved by cases that have brought the victims within grasp of the criminal law. It may be hoped that ere long such hypnotic malpractices may be brought within the criminal code.


While thus in the attitude of caution and of self-defence, we may yet wisely study the experiments made public to the world, in our search for preliminary proofs of the existence of the astral plane. For here Western science is on the very verge of discovering some of those "powers" of which Theosophists have said so much, and we have the right to use in justification of our teachings all the facts with which that science may supply us.


Now, one of the most important classes of these facts is that of thoughts rendered visible as forms. A hypnotised person, after being awakened from trance and being apparently in normal possession of his senses, can be made to see any form conceived by the hypnotiser. No word need be spoken, no touch given ; it suffices that the hypnotiser should clearly image to himself some idea, and that idea becomes a visible and tangible object to the person under his control.


This experiment may be tried in various ways ; while the patient is in trance, "suggestion" may be used; that is, the operator may tell him that a bird is on his knee, and on awaking from the trance he will see the bird and will stroke it (Etudes Cliniques sur la Grand Hystérie, Richet, p. 645); or that he has a lampshade between his hands, and on awaking he will press his hands against it, feeling resistance in the empty air (Animal Magnetism, translated from. Binet and Féré,p. 213).


Scores of these experiments may be read in Richet or in Binet and Féré. Similar results may be effected without "suggestion," by pure concentration of the thought; I have seen a patient thus made to remove a ring from a person’s finger, without word spoken or touch passing between hypnotiser and hypnotised.


The literature of mesmerism and hypnotism in English, French, and German is now very extensive, and it is open to every one. There may be sought the evidence of this creation of forms by thought and will, forms which, on the astral plane, are real and objective. Mesmerism and hypnotism set the intelligence free on this plane, and it works thereon without the hindrance normally imposed by the physical apparatus ; it can see and hear on that plane, and sees thoughts as things.


Here, again, for real study, it is necessary to learn how thus to transfer the consciousness while retaining hold of the physical organism ; but for preliminary inquiry it suffices to study others whose consciousness is artificially liberated without their own volition.


This reality of thought images on a superphysical plane is a fact of the very highest importance, especially in its bearing on reincarnation; but it is enough here to point to it as one of the facts which go to show the prima facie probability of the existence of such a plane.


Another class of facts deserving study is that which includes the phenomena of thought-transference, and here we reach the lower levels of the mental, or manasic, plane. The Transactions of the Psychical Research Society contain a large number of interesting experiments on this subject, and the possibility of the transference of thought from brain to brain without the use of words, or of any means of ordinary physical communication, is on the verge of general acceptance.


And two persons, gifted with patience, may convince themselves of this possibility, if they care to devote to the effort sufficient time and perseverance. Let them agree to give, say, ten minutes daily to their experiment, and fixing on the time, let each shut himself up alone, secure from interruption of any kind. Let one be the thought projector, the other the thought-receiver, and it is safer to alternate these positions, in order to avoid risk of one becoming permanently abnormally passive.


Let the thought projector concentrate himself on a definite thought and the will to impress it on his friend ; no other idea than the one must enter his mind ; his thought must be concentrated on the one thing, "one–pointed" in the graphic language of Patanjali. The thought receiver, on the other hand, must render his mind a blank, and must merely note the thoughts that drift into it. These he should put down as they appear, his only care being to remain passive, to reject nothing, to encourage nothing.


The thought-projector, on his side, should keep a record of the ideas he tries to send, and at the end of six months the two records should be compared. Unless the persons are abnormally deficient in thought and will, some power of communication will by that time have been established between them: and if they are at all psychic they will probably also have developed the power of see in each other in the astral light.


It may be objected that such an experiment would be wearisome andmonotonous. Granted. All first hand investigations into natural laws and forces are wearisome and monotonous. That is why nearly every one prefers second-hand to firsthand knowledge ; the "sublime patience of the investigator" is one of the rarest gifts. Darwin would perform an apparently trivial experiment hundreds of times to substantiate one small fact .


The supersensuous domains certainly do not need for their conquest less patience and less effort than the sensuous. Impatience never yet accomplished anything in the questioning of nature, and the would-be student must, at the very outset, show the tireless perseverance which can perish but cannot relinquish its hold.


Finally, let me advise the inquirer to keep his eyes open for new discoveries, especially in the sciences of electricity, physics, and chemistry.


Let him read Professor Lodge’s address to the British Association at Cardiff in the autumn of 1891 and Professor Crookes’ address to the Society of Electrical Engineers in London the following November.


He will there find pregnant hints of the lines along which Western science is preparing to advance, and he will perchance begin to feel that there may be something in H.P.Blavatsky’s statement that the Masters of Wisdom are preparing to give proofs that will substantiate the Secret Doctrine.


The Seven Planes and the principles functioning thereon


7 x

6 x

5 Atma. Spirit Spiritual

4 Buddhi. Spiritual Soul

3 Manas. Human Soul. Mental

2 Kâma. Astral or Desire-Body Astral

1 Prâna. Etheric Double. Dense Physical Body Physical


Another Division according to the Principles


7 Atma Spiritual

6 Buddhi

5 Higher Manas Mental

Principles closely interwoven during earth life.

Sometimes called high Psychic Plane

4 Lower Manas

3 Kâma Astral

2 Prâna. Etheric Double Physical

1 Dense Physical Body


Another Division also according the Principles


7 Atmâ Spiritual

6 Buddhi

5 Manas Mental

4 Kâma Astral

3 Prâna Physical

2 Etheric Double

1 Dense Physical Body


These two latter divisions are matters of convenience in classification. The first diagram gives the planes themselves as they exist in nature.





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Quotes from the Writings of

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Blavatsky Quotation


That which is to be shunned is pain not yet come. The past cannot be changed or amended; that which belongs to the experience of the present cannot and should  not be shunned; but alike to be shunned are disturbing anticipations or fears of  the future, and every act or impulse that may cause present or future pain to ourselves or others.

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Blavatsky Quotation


Perfection, to be fully such, must be born out of imperfection, the incorruptible must grow out of the corruptible, having the latter as its vehicle and basis and contrast

The Secret Doctrine , Volume 2, Page 100


Blavatsky Quotation


It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented together on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.

The Secret Doctrine , Volume 2, Page 108


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


It may be a pleasant dream to attempt to conceive of the beauties of the spirit world; but the time can be spent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should be in the spirit world.

Modern Panarion Page 70


Blavatsky Quotation


Physical existence is subservient to the spiritual, and all physical improvement and progress are only the auxiliaries of spiritual progress, without which there could be no physical progress.

Modern Panarion Page 78


Blavatsky Quotation


Mankind — the majority at any rate — hates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old well-beaten tracks and, judging for itself, to enter into a new path in some fresh direction.

The Secret Doctrine , Volume 3, Page 14


Blavatsky Quotation


Even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.

The Voice of the Silence, Page 43


Blavatsky Quotation


Many theosophists have had slight conscious relations with elementals, but always without their will acting, and upon trying to make elementals see, hear or act for them, a total indifference on the part of the nature spirit is all they have got in return. These failures are due to the fact that the elemental cannot understand the thought of the person; it can only be reached when the exact scale of being to which it belongs is vibrated, whether it be that of colour, form, sound, or whatever else

Annotation - The Path, May, 1888


Blavatsky Quotation


Parabrahman is not “God” because It is not a God. “It is that which is supreme, and not supreme”. ....It is supreme as cause, not supreme as effect.

The Secret Doctrine , Proem [Volume 1], Page 35


Blavatsky Quotation


The ancients ..... fully realised the fact that the reciprocal relations between the planetary bodies is as perfect as those between the corpuscles of the blood, which float in a common fluid; and that each one is affected by the combined influence of all the rest, as each in its turn affects each of the others.

Isis, Volume 1, Page 275


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


There are two kinds of magnetic attraction: sympathy and fascination; the one holy and natural, the other evil and unnatural.

Isis Unveiled, Volume 1, Page 210


Blavatsky Quotation


In the phenomenal and Cosmic World Fohat is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.

The Secret Doctrine , Volume 1, Page 134


Blavatsky Quotation


Oaths will never be binding till each man will fully understand that humanity is the highest manifestation on earth of the Unseen Supreme Deity, and each man anincarnation of his God; and when the sense of personal responsibility will be so developed in him that he will consider forswearing the greatest possible insult to himself, as well as to humanity. No oath is now binding, unless taken by one who, without any oath at all, would solemnly keep his simple promise of honour.

Isis Unveiled, Volume 2, Page 374


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Woe to those who live without suffering. Stagnation and death is the future of all that vegetates without change. And how can there be any change for the better without proportionate suffering during the preceding stage?

The Secret Doctrine , Volume 2, Page 498


Blavatsky Quotation


The person who is endowed with this faculty of thinking about even the most trifling things from the higher plane of thought has, by virtue of that gift which he possesses, a plastic power of formation, so to say, in his very imagination. Whatever such a person may think about, his thought will be so far more intense than the thought of an ordinary person, that by this very intensity it obtains the power of creation.

Lucifer, December, 1888


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


Our voice is raised for spiritual freedom, and our plea made for enfranchisement  from all tyranny, whether of Science of Theology.

Isis Unveiled, Volume 1, I2.


Blavatsky Quotation


If through the Hall of Wisdom thou wouldst reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of Separateness that weans thee from the rest.

Voice of the Silence, Page 23


Blavatsky Quotation


From strength to strength, from the beauty and perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of fresh knowledge and power in each cycle, such is the destiny of every Ego, which thus becomes its own saviour in each world and incarnation.

The Key to Theosophy, Page 105


Blavatsky Quotation


The assertion that “Theosophy is not a Religion” , by no means excludes the fact that “Theosophy is Religion” itself. A religion in the true and only correct sense is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all Men but also all Beings and all things in the entire Universe into one grand whole.

Lucifer, November, 1888


Blavatsky Quotation


The Present is only a mathematical line which divides that part of Eternal Duration which we call the Future from that part which we call the Past

The Secret Doctrine , Volume 1, Page 69


Blavatsky Quotation


The mind receives indelible impressions even from chance acquaintance or persons encountered but once. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it with the mind.

Isis Unveiled, Volume 1, Page 311


Blavatsky Quotation


 “Beneficent Magic” , so called, is divine magic, devoid of selfishness, love of power, of ambition or lucre, and bent only on doing good, to the world in general and one's neighbour in particular. The smallest attempt to use one's abnormal powers for the gratification of self makes of these powers sorcery or black magic.

The Key to Theosophy, Page 228


Blavatsky Quotation


Believing in a spiritual and invisible Universe, we cannot conceive of it in any other way than as completely dovetailing and corresponding with the material, objective Universe; for logic and observation alike teach us that the latter is the outcome and visible manifestation of the former, and that the laws governing both are immutable.

Modern Panarion Page 137







The Tabernacle, Efail Isaf,

Mid-Glamorganshire, South Wales





Elementary Theosophy

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


The Seven in Man and Nature


The Meaning of Death


Coleg Menai Performing Art students

as ‘human statues’ in Bangor High Street.

This idea began in Covent Garden and spread

round Britain.



A Text Book of Theosophy

Charles Webster Leadbeater


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 Outline of Theosophy

Charles Webster Leadbeater


Theosophy - What it is  How is it Known?  The Method of Observation


General Principles  The Three Great Truths  The Deity


Advantage Gained from this Knowledge  The Divine Scheme


The Constitution of Man  The True Man  Reincarnation


The Wider Outlook  Death  Man’s Past and Future


Cause and Effect  What Theosophy does for us


The Ancient Wisdom

Annie Besant


The Unity Underlying all Religions


The Physical Plane  The Astral Plane


Kamaloka  The Mental Plane  Devachan


The Buddhic and Nirvanic Planes  Reincarnation  Karma


The Three Kinds of Karma  Collective Karma


The Law of Sacrifice  Man’s Ascent  Building a Cosmos




Esoteric Buddhism

Alfred Percy Sinnett

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



A Juggler in action on Colwyn Bay beach

at the 2009 Welsh Juggling convention

held on the pier.




Try these if you are looking for a local

Theosophy Group or Centre



UK Listing of Theosophical Groups

Please tell us about your UK Theosophy Group


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Theosophical Links


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The Theosophy Wales Guide

to Starting a Theosophy Group




Your Own Theosophy Group Starts Here

A Guide to starting your own Theosophy Group


These are suggestions and pointers for forming

your own independent Theosophy Group and

not instructions on how to form a branch of a

larger Theosophical Organisation.


The subject of affiliation to a larger body is

covered but as affiliation may mean compromise

and nobody owns Theosophy anyway, we leave

that decision entirely up to you




Tekels Park


Tekels Park to be Sold to a Developer

Concerns are raised about the fate of the wildlife as

The Spiritual Retreat, Tekels Park in Camberley,

Surrey, England is to be sold to a developer.


Tekels Park is a 50 acre woodland park, purchased

 for the Adyar Theosophical Society in England in 1929.

In addition to concern about the park, many are

 worried about the future of the Tekels Park Deer

as they are not a protected species.





Cardiff Bay at Sunset







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The Menai Bridge

The Menai Bridge links the Island of Anglesey

with the North Wales coast







Pages about Wales

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.





Hey Look!

Theosophy in Cardiff


Theosophy Wales


Theosophy UK



Bangor Conwy & Swansea Lodges are members

of the Welsh Regional Association (Formed 1993).

Theosophy Cardiff separated from the Welsh Regional

Association in March 2008 and became an independent

body within the Theosophical Movement in March 2010



High Drama & Worldwide Confusion

as Theosophy Cardiff Separates from the

Welsh Regional Association (formed 1993)


Theosophy Cardiff Cancels its Affiliation

to the Adyar Based Theosophical Society