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Annie Besant

(1847 -1933)




The Seven Principles of Man


Annie Besant



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Manas in Activity


We have already seen that the fifth principle is dual in its aspect during each period of earth-life, and that the lower Manas united to Kâma, spoken of conveniently as Kâma-Manas, functions in the brain and nervous system of man.


We need to carry our investigation a little further in order to distinguish clearly between the activity of the higher and of the lower Manas, so that the working in the mind of man may become less obscure to us that it is at present to many.


Now the cells of the brain and nervous system (like all other cells) are composed of minute particles of matter, called molecules (literally, little heaps). These molecules do not touch each other, but are held grouped together by that manifestation of the Eternal Life which we call attraction. Not being in contact with each other they are able to vibrate to and fro if set in motion, and, as a matter of fact, they are in a state of continual vibration.


H.P.Blavatsky points out (Lucifer, October, 1890, p. 92-93) that molecular motion is the lowest and most material form of the One Eternal Life. Itself motion as the "Great Breath," and the source of all motion on every plane of the universe. In the Sanskrit, the roots of the terms for spirit, breath, being and motion are essentially the same, the Râma Prâsad says that "all these roots have for their origin the sound produced by the breath of animals" –the sound of expiration and inspiration.


Now, the lower mind, or Kâma-Manas, acts on the molecules of the nervous cells by motion, and set them vibrating, so starting mind-consciousness on the physical plane. Manas itself could not affect these molecules ; but its ray, the lower Manas, having clothed itself in astral matter and united itself to the kâmic elements, is able to set the physical molecules in motion, and so give rise to "brain consciousness," including the brain memory and all other functions of the human mind, as we know it in its ordinary activity.


These manifestations, "like all other phenomena on the material plane.. must be related in their final analysis to the world of vibration," says H.P.Blavatsky. But, she goes on to point out , "in their origin they belong to a different and higher world of harmony." Their origin is in the manasic essence, in the ray; but on the material plane, acting on the molecules of the brain, they are translated into vibrations.


This action of the Kâma-Manas is spoken of by Theosophists as psychic. All mental and passional activities are due to this psychic energy, and its manifestations are necessarily conditioned by the physical apparatus through which it acts. We have already seen this broadly stated ( ante, p. 29-30), and the rationale of the statement will now be apparent.


If the molecular constitution of the brain be fine, and if the working of the specifically kâmic organs (liver, spleen, etc.) be healthy and pure – so as not to injure the molecular constitution of the nerves which put them into communication with the brain – then the psychic breath, as it sweeps through the instrument, awakens in this true Ćolian harp harmonious and exquisite melodies ; whereas if the molecular constitution be gross or poor, if it be disordered by the emanations of alcohol, if the blood be poisoned by gross living or sexual excesses, the strings of the Ćolian harp become too loose or too tense, clogged with dirt or frayed with harsh usage, and when the psychic breath passes over them they remain dumb or give out harsh discordant notes, not because the breath is absent, but because the strings are in evil case.


It will now, I think, be clearly understood that what we call mind, or intellect, is in H.P.Blavatsky’s words, "a pale and too often distorted reflection" of Manas itself, or our fifth principle ; Kâma-Manas is "the rational, but earthly or physical intellect of man, incased in, and bound by, matter, therefore subject to the influence of the latter" ; it is the "lower self, or that which manifesting through our organic system, acting on this plane of illusion, imagines itself the Ego sum, and thus falls into what Buddhist philosophy brands as the ‘heresy of separateness.’ It is the human personality, from which proceeds "the psychic, i.e., ‘terrestrial wisdom’ at best, as it is influenced by all the chaotic stimuli of the human or rather animal passions of the living body" (Lucifer, October, 1890, p.179).


A clear understanding of the fact that Kâma-Manas belongs to the human personality, that it functions in and through the physical brain, that it acts on the molecules of the brain, setting them into vibration, will very much facilitate the comprehension by the student of the doctrine of reincarnation.


That great subject will be dealt with in another volume of this series, and I do not propose to dwell upon it here, more than to remind the student to take careful note of the fact that the lower Manas is a ray from the immortal Thinker, illuminating a personality, and that all the functions which are brought into activity in the brain-consciousness are functions correlated to the particular brain, to the particular personality, in which they occur.


The brain-molecules that are set vibrating are material organs in the man of flesh ; they did not exist as brain molecules before his conception, nor do they persist as brain molecules after his disintegration. Their functional activity is limited by the limits of his personal life, the life of the body, the life of the transient personality.


Now the faulty of which we speak as memory on the physical plane depends on the response of these very brain-molecules to the impulse of the lower Manas, and there is no link between the brains of successive personalities except through the higher Manas, that sends out its ray to inform and enlighten them



It follows, then, inevitably, that unless the consciousness of man can rise from the physical and Kâma-manasic planes to the plane of the higher Manas, no memory of one personality can reach over to another. The memory of the personality belongs to the transitory part of man’s complex nature, and those only can recover the memory of their past lives who can raise their consciousness to the plane of the immortal Thinker, and can, so to speak, travel in consciousness up and down the ray which is the bridge between the personal man that perishes and the immortal man that endures.


If, while we are cased in the human flesh, we can raise our consciousness along the ray that connects our lower with our true Self, and so reach the higher Manas, we find there stored in the memory of that eternal Ego the whole of our past lives on earth, and we can bring back those records to our brain-memory by way of that same ray, through which we can climb upwards to our "Father."


But this is an achievement that belongs to a late stage of human evolution, and

until this is reached the successive personalities informed by the manasic rays are separated from each other, and no memory bridges over the gulf between.


The fact is obvious enough to any one who thinks the matter out, but as the difference between the personality and the immortal individuality is somewhat unfamiliar in the West, it may be well to remove a possible stumbling-block from the student’s path.


Now the lower Manas may do one of three things ; It may rise towards its source, and by unremitting and strenuous efforts become one with its "Father in heaven," or the higher Manas – Manas uncontaminated with earthly elements, unsoiled and pure. Or it may partially aspire and partially tend downwards, as indeed is mostly the case with the average man. Or saddest fate of all, it may become so clogged with the kâmic elements as to become one with them, and be finally wrenched away from its parent and perish.


Before considering these three fates, there are a few more words to be said touching the activity of the lower Manas.


As the lower Manas frees itself from Kâma, it becomes the sovereign of the lower part of man, and manifests more and more of its true and essential nature. In Kâma is desire, moved by bodily needs, and Will, which is the outgoing energy of the Self in Manas, is often led captive by the turbulent physical impulses. But the lower Manas, "whenever it disconnects itself, for the time being, from Kâma, becomes the guide of the highest mental faculties, and is the organ of the free will in physical man" (Lucifer, October 1890, page 94).


But the condition of this freedom is that Kâma shall be subdued, shall lie prostrate beneath the feet of the conqueror ; if the maiden Will is to be set free, the manasic St. George must slay the kâmic dragon that holds her captive ; for while Kâma is unconquered, Desire will be master of the Will.


Again, as the lower Manas frees itself from Kâma, it becomes more and more capable of transmitting to the human personality with which it is connected the impulses that reach it from its source. It is then, as we have seen, that genius flashes forth, the light from the higher Ego streaming through the lower Manas to the brain, and manifesting itself to the world. So also, as H.P.Blavatsky points out, such action may raise a man above the normal level of human power. "The higher Ego," she says, "cannot act directly on the body, as its consciousness belongs to quite another plane and planes of ideation ; the lower self does ; and its action and behaviour depend on its freewill and choice as to whether it will gravitate more towards its parent (‘the Father in heaven’) or the ‘animal’ which it informs, the man of flesh. The higher Ego, as part of the essence of the Universal Mind, is unconditionally omniscient on its own plane, and only potentially so in our terrestrial sphere, as it has to act solely through its alter ego the personal self.


Now …the former is the vehicle of all knowledge of the past, the present and the future, and …it is from this fountain head that its ‘double’ catches occasional glimpses of that which is beyond the senses of man, and transmits them to certain brain-cells (unknown to science in their functions), thus making of man a seer, a soothsayer and a prophet" (Lucifer, November, 1890, p. 179).


This is the real seership, and on it a few words must be said presently. It is, naturally, extremely rare, and precious as it is rare. A "faint and distorted reflection" of it is found in what is called mediumship, and of this H.P.Blavatsky says: "Now what is a medium? The term medium, when not applied to things and objects, is supposed to be a person through whom the action of another person or being is either manifested or transmitted.


Spiritualists believing in communications with disembodied spirits, and that these can manifest through, or impress sensitives to transmit messages from them, regard mediumship as a blessing and a great privilege. We Theosophists, on the other hand, who do not believe in the ‘communion of spirits’, as Spiritualists do, regard the gift as one of the most dangerous of abnormal nervous diseases.


A medium is simply one in whose personal Ego, or terrestrial mind, the percentage of the astral light so preponderates as to impregnate with it his whole physical constitution. Every organ and cell thereby is attuned, so to speak, and subject to an enormous and abnormal tension" (Lucifer, November 1890, page 183).


To return to the three fates spoken of above, any one of which may befall the lower Manas. It may rise towards its source and become one with the Father in heaven. This triumph can only be gained by many successive incarnations, all consciously directed towards this end. As life succeeds life, the physical frame becomes more and more delicately attuned to vibrations responsive to the manasic impulses, so that gradually the manasic ray needs less and less of the coarser astral matter as its vehicle.


"It is part of the mission of the manasic ray to get gradually rid of the blind deceptive element which, though it makes of it an actual spiritual entity on this plane, still brings it into so close contact with matter as to entirely becloud its divine nature and stultify its intuitions" (Lucifer, November, 1890, p. 182).


Life after life it rids itself of this "blind deceptive element," until at least, master of Kâma, and with body responsive to mind, the ray becomes one with its radiant source, the lower nature is wholly attuned to the higher, and the Adept stands forth complete, the "Father and the Son," having become one on

all planes, as they have been always "one in heaven."


For him the wheel of incarnation is over, the cycle of necessity is trodden. Henceforth he can incarnate at will, to do any special service to mankind; or he can dwell in the planes round the earth without the physical body, helping in the further evolution of the globe and of the race.


It may partially aspire and partially tend downwards. This is the normal experience of the average man. All life is a battlefield, and the battle rages in the lower manasic region, where Manas wrestles with Kâma for empire over man.


Anon aspiration conquers, the chains of sense are broken, and the lower Manas, with the radiance of its birthplace on it, soars upwards on strong wings, spurning the soil of earth.


But alas! too soon the pinions tire, they flag, they flutter, they cease to beat the air ; and downwards falls the royal bird whose true realm is that of the higher air, and he flutters heavily to the bog of earth once more, and Kâma chains him down.


When the period of incarnation is over, and the gateway of death closes the road of earthly life, what becomes of the lower Manas in the case we are considering?


Soon after the death of the physical body, Kâma-Manas is set free, and dwells for a while on the astral plane clothed with a body of astral matter. From this all of the manasic ray that is pure and unsoiled gradually disentangles itself, and, after a lengthy period spent on the lower levels of Devachan, it returns to its source, carrying with it such of its life-experiences as are of a nature fit for assimilation with the Higher Ego.


Manas thus again becomes one during the latter part of the period which intervenes between two incarnations. The manasic Ego, brooded over by Âtma-Buddhi – the two highest principles in the human constitution, not yet considered by us – passes into the devachanic state of consciousness, resting from the weariness of the life-struggle through which it has passed.


The experiences of the earth-life just closed are carried into the manasic consciousness by the lower ray withdrawn into its source. They make the devachanic state a continuation of earth-life, shorn of its sorrows, a completion of the wishes and desires of earth-life, so far as those were pure and noble.


The poetic phrase that "the mind creates its own heaven" is truer than many may have imagined, for everywhere man is what he thinks, and in the devachanic state the mind is unfettered by the gross physical matter through which it works on the objective plane.


The devachanic period is the time for the assimilation of life experiences, the regaining of equilibrium, ere a new journey is commenced. It is the day that succeeds the night of earth-life, the alternative of the objective manifestation. Periodicity is here, as everywhere else in nature, ebb and flow, throb and rest, the rhythm of the Universal Life.


This devachanic state of consciousness lasts for a period of varying length, proportioned to the stage reached in evolution, the Devachan of the average man being said to extend over some fifteen-hundred years.


Meanwhile, that portion of the impure garment of the lower Manas which remains entangled with Kâma gives to the desire-body a somewhat confused consciousness, a broken memory of the events of the life just closed. If the emotions and passions were strong and the manasic element weak during the period of incarnation, the desire-body will be strongly energised, and will persist in its activity for a considerable length of time after the death of the physical body.


It will also show a considerable amount of consciousness, as much of the manasic ray will have been overpowered by the vigorous kâmic elements, and will have remained entangled in them. If, on the other hand, the earth-life just closed was characterised my mentality and purity rather than by passion, the desire-body, being but poorly energised, will be a pale simulacrum of the person to whom it belonged, and will fade away, disintegrate and perish before any long period has elapsed.


The "spook" already mentioned (ante, p. 20-21) will now be understood. It may show very considerable intelligence, if the manasic element be still largely present, and this will be the case with the desire-body of persons of strong animal nature and forcible though coarse intellect.


For intelligence working in a very powerful kâmic personality will be exceedingly strong and energetic, though not subtle or delicate, and the spook of such a person, still further vitalised by the magnetic currents of persons yet living in the body, may show much intellectual ability of a low type.


But such a spook is conscienceless, devoid of good impulses, tending towards disintegration, and communications with it can work for evil only, whether we regard them as prolonging its vitality by the currents which it sucks up from the bodies and kâmic elements of the living, or as exhausting the vitality of these living persons and polluting them with astral connections of an altogether undesirable kind.


Nor should it be forgotten that, without attending séance-rooms at all, living persons may come into objectionable contact with these kâmic spooks. As already mentioned, they are attracted to places in which the animal part of man is chiefly catered for ; drinking houses, gambling saloons, brothels – all these places are full of the vilest magnetism, are very whirlpools of magnetic currents of the foulest type.


These attract the spooks magnetically, and they drift to such psychic maëlstroms of all that is earthly and sensual. Vivified by currents so congenial to their own, the desire-bodies become more active and potent; impregnated with the emanations of passions and desires which they can no longer physically satisfy, their magnetic current reinforce the similar currents in the live persons, action and reaction continually going on, and the animal natures of the living become more potent and less controlled by the will as they are played on by these forces of the kâmic world.


Kâma-loka (from loka, a place, and so the place for Kâma) is a name often used to designate that plane of the astral world to which these spooks belong, and from this ray forth magnetic currents of poisonous character, as from a pest-house float out germs of disease which may take root and grow in the congenial soil of some poorly vitalised physical body. It is very possible that many will say, on reading these statements, that


Theosophy is a revival of mediaeval superstitions and will lead to imaginary terrors. Theosophy explains mediaeval superstitions, and shows the natural facts on which they were founded and from which they drew their vitality.


If there are planes in nature other than the physical, no amount of reasoning will get rid of them and belief in their existence will constantly reappear ; but knowledge will give them their intelligible place in the universal order, and will prevent superstition by an accurate understanding of their nature, and of the laws under which they function.


And let it be remembered that persons whose consciousness is normally on the physical plane can protect themselves from undesirable influences by keeping their minds clean and their wills strong. We protect ourselves best against disease by maintaining our bodies in vigorous health; we cannot guard ourselves against invisible germs, but we can prevent our bodies from becoming suitable soil for the growth and development of the germs.


Nor need we deliberately throw ourselves in the way infection. So also as regards these malign germs from the astral plane. We can prevent the formation of Kâma- manasic soil in which they can germinate and develop, and we need not go into evil places, nor deliberately encourage receptivity and mediumistic tendencies. A strong active will and a pure heart are our best protection.


There remains the third possibility for Kâma-Manas, to which we must now turn our attention, the fate spoken of earlier as "terrible in its consequences, which may befall the kâmic principle." It may break away from its source made one with Kâma instead of with the higher Manas. This is fortunately, a rare event, as rare at one pole of human life as the complete re-union with the higher Manas is rare at the other. But still the possibility remains and must be stated.


The personality may be so strongly controlled by Kâma that, in the struggle between the kâmic and manasic elements, the victory may remain wholly with the former. The lower Manas may become so enslaved that its essence may be frayed and thinner and thinner by the constant rub and strain, until at last persistent yielding to the promptings of desire bears its inevitable fruit, and the slender link which unites the higher to the lower Manas, the "silver thread that binds it to the Master," snaps in two.


Then, during earth-life, the lower quaternary is wrenched away from the Triad to which it was linked, and the higher nature is severed wholly from the lower. The human being is rent in twain, the brute has broken itself free, and it goes forth unbridled, carrying with it the reflections of that manasic light which should have been its guide through the desert of life.


A more dangerous brute it is than its fellows of the unevolved animal world, just because of these fragments in it of the higher mentality of man. Such a being, human in form but brute in nature, human in appearance but without human truth, or love or justice – such a one may now and then be met with in the haunts of men, putrescent while still living, a thing to shudder at with deepest, if hopeless compassion. What is its fate after the funeral knell has tolled?


Ultimately, there is the perishing of the personality that has thus broken away from the principles that can alone give it immortality. But a period of persistence lies before it. The desire-body of such a one is an entity of terrible potency, and it has this unique peculiarity, that it is able under certain rare circumstances to reincarnate in the world of men.


It is not a mere "spook" on the way to disintegration; it has retained, entangled in its coils , too much of the manasic element to permit of such natural dissipation in space. It is sufficiently an independent entity, lurid instead of radiant, with manasic flame rendered foul instead of purifying, as to be able to take to itself a garment of flesh once more and dwell as man with men.


Such a man – if the word may indeed be applied to the mere human shell with brute interior – passes through a period of earth-life the natural foe of all who are still normal in their humanity. With no instincts save those of the animal, driven only by passion, never even by emotion, with a cunning that no brute can rival, a deliberate wickedness that plans evil in fashion unknown to the mere frankly natural impulses of the animal world, the reincarnated entity touches ideal vileness.


Such soil the page of human history has; the monsters of iniquity that startle us now and again into a wondering cry, "Is this a human being?" Sinking lower with each successive incarnation, the evil force gradually wears itself out, and such a personality perishes separated from the source of life.


It finally disintegrates, to be worked up into other forms of living things, but as a separate existence, it is lost. It is a bead broken off the thread of life, and the immortal Ego that incarnated in that personality has lost the experience of that incarnation, has reaped no harvest from that life-sowing.


Its ray has brought nothing back, its lifework for that birth has been a total and complete failure, whereof nothing remains to weave into the fabric of its own eternal Self.





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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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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.

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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.




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Your Own Theosophy Group Starts Here

A Guide to starting your own Theosophy Group


These are suggestions and pointers for forming

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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