Writings of H P Blavatsky
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
A Year Of Theosophy
By
H P Blavatsky
The dial of Time marks off another of the world's Hours. . . .
And, as the Old Year passes into Eternity, like a rain-drop falling into
the ocean, its vacant place on the calendar is occupied by a successor which –
if one may credit the ancient prophetic warnings of Mother Shipton and other
seers – is to bring woe and disaster to some portions of the world. Let it go,
with its joys and triumphs, its badness and bitterness, if it but leave behind
for our instruction the memory of our experience and the lesson of our
mistakes.
Wise is he who lets "the dead Past bury its dead," and turns
with courage to meet the fresher duties of the New Year; only the weak and
foolish bemoan the irrevocable. It will be well to take a brief retrospect of
those incidents of the year 1880 (A.D.) which possess an interest for members
of the Theosophical Society. The more so since, in consequence of the absence
from Bombay of the President and Corresponding Secretary, the anniversary day
of the Society was not publicly celebrated.
It will not be necessary to enter minutely into those details of
administration which, however important in themselves as links, weak or strong,
in the general chain of progress, and however they may have taxed the patience,
nerve, or other resources of the chief officers. do not at all interest the
public. It is not so much explanation as results that are demanded, and these,
in our case, abound. Even our worst enemy would be forced to admit, were he to
look closely into our transactions, that the Society is immeasurably stronger
morally, numerically, and as regards a capacity for future usefulness, than it
was a year ago. Its name has become most widely known; its fellowship has been
enriched by the accession of some very distinguished men; it has planted new
branch societies in India, Ceylon and elsewhere; applications are now pending
for the organization of still other branches, in New South Wales, Sydney,
California. India, Australia; its magazine has successfully entered the second
volume; its local issues with the government of India have been finally and
creditably settled; a mischievous attempt by a handful of malcontents at Bombay
to disrupt it has miserably failed.1 It has made official alliances with the
Sanskrit Samaj of Benares, that is to say, with the most distinguished body of
orthodox Sanskrit pandits in the world, with the other Sabha of which Pandit
Rama Misra Shastri is Manager, and with the Hindu Sabha, of Cochin State;
while, at the same time, strengthening its fraternal relations with the Arya
Samajas of the Punjab and North-Western Provinces. Besides all this, we can
point with joy and pride to the results of the late mission to Ceylon, where,
within the space of fifty-seven days, seven branch societies of Buddhist
laymen, one Ecclesiastical Council of Buddhist priests, and one scientific
society were organized, and some hundreds of new fellows were added to our
list.
All this work could not be accomplished without great labour, mental
anxiety and physical discomfort. If to this be added the burden of a
correspondence with many different countries, and the time required for making
two journeys to Northern India and one to Ceylon, our friends at a distance
will see that whatever other blame may properly attach to the Founders, who
have never claimed infallibility of any sort, that of laziness is assuredly not
to be cast in their teeth. Nor, when they learn that the work done since
leaving America, the travelling expenses and the fitting and maintenance of the
Headquarters establishment has cost some twenty thousand rupees, while the cash
receipts of the Treasurer (exclusive of those from Ceylon, Rs. 2,440, which sum
is set aside as a special fund to be used in the interest of Buddhism) have
been only one thousand two hundred and forty rupees, all told, including one
donation of two hundred rupees from the universally respected Maharanee
Surnomoyee, and another of twenty rupees from a well-wisher in Bengal, will
those who direct the Society's affairs be regarded by them as making money out
of their offices. And these figures, which may most readily be verified, are
our only answer to the calumnies which have been maliciously circulated by some
who did not, and others who did, know the truth.
The trip to Ceylon occupied seventy-seven days in all, the second one to
Northern India one hundred and twenty-five days. Thus the Founders have been
absent from Bombay on duty twenty-nine weeks out of the fifty-two; their
travels extending through twenty-five degrees of latitude, from Lahore at the
extreme north of India, to Matara, the southernmost point of ancient Lanka.
Each of the Indian Presidencies has contributed a quota of new members; and at
the former capital of the late lion-hearted Runjeet Singh, a branch was
recently organized by Sikhs and Punjabis, under the title of the "Punjab
Theosophical Society." During the twelvemonth, President Olcott delivered
seventy-nine lectures and addresses, a majority of which were interpreted in
the Hindi, Urdu, Guzerati and Sinhalese languages.
Many misconceptions prevail as to the nature and objects of the
Theosophical Society. Some – Sir Richard Temple in the number – fancy it is a
religious sect; many believe it is composed of atheists; a third party are
convinced that its sole object is the study of occult science and the
initiation of green hands into the Sacred Mysteries. If we have had one we
certainly have had a hundred intimations from strangers that they were ready to
join at once if they could be sure that they would shortly be endowed with
siddhis, or the power to work occult phenomena. The beginning of a new year is
a suitable time to make one more attempt – we wish it could be the last – to
set these errors right. So then, let us say again: (1)
The Theosophical Society teaches no new religion, aims to destroy no old
one, promulgates no creed of its own, follows no religious leader, and,
distinctly and emphatically, is not a sect, nor ever was one. It admits worthy
people of any religion to membership, on the condition of mutual tolerance and
mutual help to discover truth.
The Founders have never consented to be taken as religious leaders, they
repudiate any such idea, and they have not taken and will not take disciples.
(2) The Society is not composed of atheists, nor is it any more conducted in
the interest of atheism than in that of deism or polytheism. It has members of
almost every religion, and is on equally fraternal terms with each and all. (3)
Not a majority, nor even a respectable minority, numerically speaking, of its
fellows are students of occult science or ever expect to become adepts. All who
cared for the information have been told what sacrifices are necessary in order
to gain the higher knowledge, and few are in a position to make one tenth of
them. He who joins our Society gains no siddhis by that act, nor is there any
certainty that he will even see the phenomena, let alone meet with an adept.
Some have enjoyed both these opportunities, and so the possibility of
the phenomena and the existence of "Siddhas" do not rest upon our
unverified assertions. Those who have seen things have perhaps been allowed to
do so on account of some personal merit detected by those who showed them the
siddhis, or for other reasons known to themselves and over which we have no
control.
For thousands of years these things have, whether rightly or wrongly,
been guarded as sacred mysteries, and Asiatics at least need not be reminded
that often even after months or years of the most faithful and assiduous
personal service, the disciples of a Yogi have not been shown
"miracles" or endowed with powers. What folly, therefore, to imagine
that by entering any society one might make a short cut to adeptship! The weary
traveller along a strange road is grateful even to find a guide-post that shows
him his way to his place of destination. Our Society, if it does naught else,
performs this kindly office for the searcher after truth. And it is much.
Before closing, one word must be said in correction of an unfortunate
impression that has got abroad. Because our pamphlet of Rules mentions a relationship
between our Society and certain proficients in Occult Science, or
"Mahatmas " many persons fancy that these great men are personally
engaged in the practical direction of its affairs; and that, in such a case,
being primarily responsible for the several mistakes that have occurred in the
admission of unworthy members and in other matters, they can neither be so
wise, so prudent, or so far-seeing as is claimed for them. It is also imagined
that the President and Corresponding Secretary (especially the latter) are, if
not actually Yogis and Mahatmas themselves, at least persons of ascetic habits,
who assume superior moral excellence. Neither of these suppositions is correct,
and both are positively absurd. The administration of the Society is, unless in
exceptionally important crises, left to the recognized officials, and they are
wholly responsible for all the errors that are made.
Many may doubtless have been made, and our management may be very
faulty, but the wonder is that no more have occurred, if the multiplicity of
duties necessarily imposed upon the two chief officers and the world-wide range
of activity be taken into account.
Colonel Olcott and Madame Blavatsky do not pretend to ascetism, nor
would it be possible for them to practise it while in the thick of the struggle
to win a permanent foothold for the Society in the face of every possible
obstacle that a selfish, sensuality-loving world puts in the way. What either
of them has heretofore been, or either or both may in the future become, is
quite a different affair. At present they only claim to be trying honestly and
earnestly, so far as their natural infirmities of character permit, to enforce
by example and precept the ideas which are embodied in the platform and Rules
of the Theosophical Society. Once or twice ill-wishers have publicly taunted us
with not having given practical proofs of our alleged affection for India. Our
final vindication must be left to posterity, which always renders that justice
that the present too often denies. But even now – if we may judge by the tone
of our correspondence, as well as by the enthusiasm which has everywhere
greeted us in the course of our journeyings – a palpably good effect has been
produced by our appeals to the educated Indian public. The moral regeneration
of India and the revival of her ancient spiritual glories must exclusively be
the work of her own sons. All we can do is to apply the match to the train, to
fan the smouldering embers into a genial warmth. And this we are trying to do.
One step in the right direction, it will doubtless be conceded, is the alliance
effected with the Benares pandits and attested in the subjoined document:
Here are printed the Articles of the Union formed by the T. S. and the
Sanskrit Sabha of Benares, agreeing to cooperation and brotherly union between
the two societies, in the interests of the promotion of Sanskrit Literature and
Vedic Philosophy and Science; the agreement being signed by the officers and
members of the Benares Samaj, and by Col. Olcott as President of the
Theosophical Society. H.P.B.'s concluding comment follows:
These custodians of Sanskrit learning have promised to put in writing
the precious treasures of Aryan philosophy, and to cooperate with us to give
the facts a worldwide circulation.
The London Spiritualist remarked, the other day, that we were doing much
for Spiritualism in India. It might rather be said we are doing much to make
known the importance of mesmeric science, for wherever we have been we have
spared no pains to show the close and intimate relationship that exists between
our modern discoveries in mesmerism,
psychometry, and odic force, and the ancient Indian science of Yoga
Vidya. We look forward with confidence to a day when the thorough demonstration
of this connection will give to both Asia and Europe the basis for a perfect,
because experimentally demonstrable, science of Psychology.
Theosophist, January, 1881
H. P. Blavatsky
1 Secret letters by former members denouncing its Founders, sent to
Paris and other Theosophists and pretending that the Bombay Society was
virtually extinct (its best members having resigned), were sent back to us with
new protestations of friendship and loyalty and expressions of scorn for the
conspirators.-(Ed. Theos.)
______________________
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
Geoffrey of Monmouth
(History of the Kings of Britain)
The reliabilty of this work has long been a subject of
debate but it is the first definitive account of Arthur’s
Reign
and one which puts Arthur in a historcal context.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
King Arthur ambushes an advancing Saxon
army then defeats them at Liddington Castle,
Badbury, Near Swindon, Wiltshire, England.
King Arthur’s twelfth and last victory against the Saxons
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
No contemporary writings or accounts of his life
but he is placed 50 to 100 years after the accepted
King Arthur period. He refers to Arthur in his inspiring
poems but the earliest written record of these dates
from over three hundred years after Taliesin’s death.
Pendragon Castle
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From
wise child with no earthly father to
Megastar
of Arthurian Legend
History of the Kings of Britain
Drawn from the Stone or received from the Lady of the Lake.
Sir Thomas Malory’s Le Morte d’Arthur has both versions
with both swords called Excalibur. Other versions
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Anglo-Saxon Kingdoms
Glossary of
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
Athrwys / Arthrwys
King of Ergyng
Circa 618 - 655 CE
Latin: Artorius; English: Arthur
A warrior King born in Gwent and associated with
Caerleon, a possible Camelot. Although over 100 years
later that the accepted Arthur period, the exploits of
Athrwys may have contributed to the King Arthur Legend.
He became King of Ergyng, a kingdom between
Gwent and Brycheiniog (Brecon)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
Although much later than the accepted King Arthur
period, the events of Morgan Bulc’s 50 year campaign
to regain his kingdom may have contributed to
Old Welsh: Guorthigirn;
Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
*********************************
An earlier ruler than King Arthur and not a heroic figure.
He is credited with policies that weakened Celtic Britain
to a point from which it never recovered.
Although there are no contemporary accounts of
his rule, there is more written evidence for his
existence than of King Arthur.
How Sir Lancelot slew two giants,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
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Foundation of the Original Theosophical Society 1875
The first
Theosophical Society was founded in New York on
November 17th
1875 by Helena Petrovna Blavatsky,
Colonel Henry
Steel Olcott, William Quan Judge and others.
The
Theosophical Movement now consists of a diverse range of
organizations
which carry the Theosophical Tradition forward.
Cardiff
Theosophical Society has been promoting Theosophy since 1908
______________________________________________
मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott,
William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
_______________________________________
Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha
thiyōsōphikala sōsāyaṭī 1908 kē bāda sē
brahmavidyā
kō baṛhāvā dēnē kī ga'ī hai
_____________________________________________
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