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Cardiff
The
dominant and core activity of Cardiff Theosophical Society
is to promote and
assist the study of Theosophical Teachings
as defined by the
writings of Helena Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities but
these must be of a spiritual nature
and/or compatible with
the Objects of the Society.
Cymdeithas
Theosoffi Caerdydd
Datganiaid
Cenhadaeth
Mae’r
gweithgaredd dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan ysgrifau Helena Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett a’u llinach.
Nid
yw’r datganiad cenhadaeth yn atal
gweithgareddau
ddi-theosoffical ond
rhaid iddynt fod o natur ysbrydol
a/neu yn chymharus Amcanion y Cymdeithas.
______________________________________
Foundations of
Knowledge
by
William
Arthur Dunn
Published 1917
THERE is no danger that dauntless
courage cannot conquer; there is no trial that Spotless purity cannot pass through;
there is no difficulty that strong intellect cannot surmount.
H P Blavatsky
It is a matter of grave importance that a
man should examine the foundations (in himself) upon which his knowledge rests.
We may 'know ' things or persons in so many ways, that often superficial
impressions are mistaken for enduring facts. For instance, we may know others
by name or report only ; or by their characteristic
qualities, or simply by their 'appearance.' It is obvious that the foundation
of knowledge is only arrived at by conscious under-standing of, and
identification with, the persons and things known, as opposed to the various
aspects from which they are regarded.
In matters of familiar thought and
experience, as those pertaining to Art, Industry, or Commerce, the intermediate
course of action which passes from an intention to its fulfilment, or from an
ideal to its realization, is a course which all men recognise as necessary and
obligatory. A young art-student, for instance, is first possessed by an ideal
which becomes realized later, after years of study and application.
As finished artist, he has reached his goal : that of having disciplined his brain and hand to
execute the conscious ideal of his Soul which had governed his efforts from the
beginning. This truth applies to all 'courses of action ' which transform
architectural, commercial, and other designs, or ideal plans, into accomplished
facts. As applied to human culture or refinement, the expression 'an
accomplished man ' conveys the same meaning. Thus in all matters of daily life
and thought, the i;z:.mnediall
grades of effort
(which consolidate
the ideal into the real) are essentially the paths along which the Will
executes the conscious purposes first formulated by imagination and thought. In
the ordinary affairs of life, there are few who would dissent from these ideas
-the dissentients would probably be those who (because of failure to recognise
and execute obligations due to themselves and to others) condemn the world for
conditions they have become specially involved in by
individual conduct. Or as stated by Madame Blavatsky, "Karma gives back to
every man the actual consequences of his own actions." "We say that
Karma does not act in this or that particular way always ;
but that it always does act so as to restore Harmony and preserve the balance
of equilibrium, in virtue of which the Universe exists. "
But beyond the horizon of everyday affairs,
in regard to the vastly more important matters which relate to the moral and
spiritual well-being of man, teachings which define and point out 'ways and
means ' whereby to realize the life of the Soul, are all too frequently
mistaken for the 'end' they but indicate ideally, despite the fact that failure
to execute the intermediate gra.es of action (between
ideal and real) causes heart and mind to manifest the inertia which attends
sloth and semi-starvation. Inspiring as ideal knowledge is, as defining the
'possibilities ' of the Soul, the development of individual capacity to attain
the desired state is quite another matter ; growing capacity indicating the
Will in action, moving towards the pictured ideal until it attains identity
with it -as an accomplished fact. But if ideal knowledge is not recognised as
being merely a 'plan for action,' (and not 'ac.ion '
itself) it tends to crystallize into
an 'object of attachment ' to perception
alone, the active Will, meanwhile, remaining engaged with acquired habits and
tendencies which the ideal would modify or transmute -if it could, or
conditions permitted. To disengage the Will from the 'coils of the ancient
serpent,' and apply it to the ideal purpose 'in view,' appears to be as
necessary and obligatory in realizing a spiritual state of character, as it is
necessary to dismiss sloth from ordinary duties, and apply the Will to the art,
profession or business a man is engaged in.
The object of this paper is an attempt to
indicate the functional energy of thought, as the sole cause upon which all
perceptions and ideas depend for the 'associative powers ' which vitalize and
unite them into true forms of knowledge; as opposed to 'relative knowledge,'
which is formal and distant, untenanted by the conscious Will, yet governing
the mind under the form of 'Necessity.' Knowledge, to be true and familiar to heart
and mind, necessarily embodies the executive Will as its vital principle.
A Supreme Court of Justice, in pronouncing
judgment upon questions of Law, does so only after dll
detail evidence relating to the 'action 'proceeding has been sifted, systematized,
and summed up ; the resulting
verdict
handed down having been abstracted from testimony drawn from both sides to the
action, thus effecting a solution of the differences which had arisen between
them.
The attitude assumed by a thoughtful mind
seeking a solution of the diversified conditions in which it finds itself
peculiarly involved, suggests the closest correspondence to judge, jury,
opposing attorneys and testifying witnesses, of a 'Court of Justice.' The
illustration also suggests, that in seeking the verdict of 'law ' upon any
problem with which the individual faculties are exercised, every diversified
factor relating to the 'action' proceeding in thought, should be submitted to
the Lawgiver residing within the thinking consciousness, in a truthful and
systematic way, so that he (the Judge or Ego-Self) may 'hand down ' a verdict
of approval such as all men know in their secret voice of conscience. Madame
Blavatsky
clearly expresses this idea in The Key to
Theosophy, 236 : (Man reaches an elevated status)
"By the enlightened application of our precepts to practice; by the use of
our higher reason, spiritual intuition and moral sense ; and by following the
dictates of what we call 'the still small voice' of our conscience, which is
that of our Ego, and speaks louder in us than the earthquakes and the thunders
of Jehovah, wherein 'the Lord is not.' "
But it is usually found that opposing
energies of thought are unevenly balanced in the same mind --some being
intensified because ministering to present interest or desire, others being
weakened by dismissal into the so-called 'objective ' because their influence
on feeling causes discomfort and self-reproof. (They are not 'dismissed,' in
fact, but only banished to a hidden prison within the mind, from which they
continue to act as pricks of conscience, and from which they will inevitably be
released either by self-redemption, or by Karma which brings all things to
fruition.)
We therefore find that the prosecution of
material interests all too frequently engrosses the mind's 'attention,' to the
exclusion of the feebler defense set up by the
spiritual thinker. This neglect of the spiritual faculty to cross-examine its
opponent's testimony, and to marshal positive evidence to rebut it, compels the
'Judge ' (conscience) to 'hand down ' a verdict which can only be modified or
reversed by an 'appeal ' for another 'trial '-in which testimony from both
prosecution and defense will be more truly handled.
This illustration is not suggested as corresponding to objective environment,
but as a picture of what occurs in every individual soul in studying facts in itself. Or, as stated in The Secret Doctrine, I, 329 :
The pure object apart from consciousness is
unknown to us, while living on the plane of our three-dimensional World ; as we know only the mental states it excites in the
perceiving Ego. And, so long as the contrast of Subject and Object endures --to
wit, as long as we enjoy our five senses and no more, and do not know how to
divorce our all-perceiving Ego (the Higher Self) from the thraldom of these
senses -so long will it be impossible for the Personal Ego to break through the
barrier which separates it from a knowledge of things in themselves.
The 'pairs of opposites ' everywhere
co-existent and mutually dependent (as each individual perceives and thinks of
them), such as 'life and death,' 'positive and negative,' 'good and evil,'
'inner and outer, ' 'self
and not-self,' etc., are usually not recognised
as being polar contrasts of but one 'Thinking Agent,' that, after
self-examination, may come to know itself as naturally resident in their hidden
synthesis or equilibrium. In this connexion read The Secret Doctrine, II, 103 :
It is only by the attractive force of the
contrasts that the two opposites Spirit and Matter -can be cemented on Earth,
and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity. This will reveal the
meaning of many hitherto incomprehensible allegories, foolishly called
'fables.'
The sense-reflecting side of the mind -or
that which inspects objective images reflected into it -seldom becomes aware of
the fact that what it imagines as separate from, or outside of, itself, is in
strict truth
involved,
or bound up, with its own peculiar constitution or mode of receptivity, the
receiving mirror (in which the totality of objects perceived is specially
reflected) being in fact, itself. But the Judging-Self, who presides over
consciousness as a whole (associated as it is with its total organic keyboard
of graded cells, organs, and sense-orifices) cannot be so deluded, seeing that
its 'verdicts' (uttered through voice of conscience) include testimony from all
other agencies involved in every minute 'action.' (A single 'traitor '
jeopardizes the safety of the army he is a member of) When the sense-reflecting
side of the mind acts from impulses of its own, it forgets that it is
intrinsically bound up with all other 'principles' of the organized Selfhood,
of which it is but one function interblended with many others. This is clearly
stated in The Secret Doctrine, I, 604 :
From Gods to men, from Worlds to atoms,
from a star to a rush-light, from the Sun to the vital heat of the meanest
organic being --the world of Form and Existence is an immense chain, whose
links are all connected. The law of Analogy is the first key to the
world-problem, and these links have to be studied co-ordinately in their occult
relations to each other.
Consequently the 'apparent' separation of
the mind from the Soul is a self-willed delusion which will cease when the
fraud is discovered, and the released will is reclaimed for service to the
creative imagination. It is not possible for the vital energies to leak 'into
the air ' (conducted by irrational thought, meaningless speech, and impulses of
personal feeling) and at the same time energize and enact the spiritual
functions of the soul through its bodily tabernacle. Electricity, being freed
by disintegrating substances, and the same energy vitalizing a perfectly
organized body, aptly illustrates the idea suggested. Or take the illustration
of latent heat (flame) : when under control it
animates nature and serves mankind in countless ways -when it passes the bounds
of control it devastates everything it touches. The Will of man is conceded to
be the highest energy in nature; it is small wonder, therefore, if its
association with transient desires and
irrational
thought should generate such terrible effects as history records. Or, as stated
in The Key to Theosophy, page 199:
We must not lose sight of the fact that
every atom is subject to the general law governing the whole body to which it
belongs, and here we come upon the wider track of the karmic law. Do you not perceive
that the aggregate of individual Karma becomes that of the nation to which
those individuals belong, and further, that the sum total of National Karma is
that of the World? The evils [falling on the masses] that you speak of are not
peculiar to the individual or even to the Nation ;
they are more or less universal ; and it is upon this broad line of Human
interdependence that the law of Karma finds its legitimate and equable issue.
Shakespeare indicate that some great man
must have lived and composed them, although there are many scholars striving
their utmost to invest his personality in mythical drapery, wearisome to the
soul. The Secret Doctrine, I, 285, states that "All the fundamental truths
of nature were universal in antiquity."
The custodians of materialistic learning
have no need to depart from present time for living examples of their
evolutionary scheme. What need to misinterpret antiquity (by denial of its
spiritually advanced races) while the forefathers they acclaim are actually resident
in the jungles of Africa and in other localities; especially as the data upon
which materialists base their deductions are in many respects more unstable
than those pertaining to man's involution from the ancient 'Gods '? In support
of the
latter,
we not only have undoubted evidence in archaeological and literary remains, but
also in the possession of atrophied organs in the body which evidence the fact
that they once had functional activity.
It would seem that the only logical
position to assume is that Gods, men, animals, apes, etc., co-exist at all
times and epochs, and that men and nations manifest, through themselves, the
special hierarchy they affiliate themselves with, by desired modes of thought
and feeling which their prevailing desires and vital functions impel into
action, and which they feel called upon to proclaim as universal truth. As the
elements of a language may be woven into a sensual romance, a materialistic
philosophy, or a Homeric epic, so may either the desires, aspirations, or will-force
governing the thinking principle, weave the natural sensations which attend
human existence into a base character, a devotee, or into the character of a
God. The world of art and music is a living reality to those engaged therein ; it is utterly void of meaning to those lacking
capacity to understand or express it. The same fact also applies to all grades
of capacity and intelligence which affiliate men with life. Outside of our own
capacity, knowledge and experience which others consciously possess do not
exist (for us). This fact is brought home when entering on some new occupation
for which our enthusiasm has
just awakened; we find that thousands of others have already reaped harvests in
the field we have just begun to till. We had not perceived this before our own
awakened interest endowed perception with sympathetic appreciation. Or, as
stated in The Secret Doctrine, I, 326 :
The evolution of the GOD-IDEA proceeds
apace with man's own intellectual evolution. . . . For every thinker there will
be a "Thus far shalt thou go and no
farther" mapped out by his intellectual capacity.
Spectrum analysis of stellar light has
recently revealed the fact that the stars are carried in two great orbits
revolving in opposite directions: and that certain classes of stars are known
to be growing hotter while other classes of stars on the contrary are as
certainly becoming cooler.
This universal tendency of inter blended 'upgoing ' and 'downgoing ' life
appears to be simultaneously present in every atom, cell, and organism in
Nature -from highest complex body down to simplest atom, and in every
expression of human conduct. This is suggested in The Secret Doctrine, I, 247:
Though one and the same thing in their
origin, Spirit and Matter, when once they are on the plane of differentiation,
begin each of them their evolutionary progress in contrary directions -Spirit
falling gradually into matter, and the latter ascending to its original
condition, that of a pure spiritual substance. Both are inseparable, yet ever
separated.
In confirmation of this assumption -that of
two opposite life-streams (involution and evolution) commingling in progressive
stages through organizing cells, simple organisms, and bodies of increasing
complexity abundant testimony is available. The axioms which define the
universality of law governing like and unlike, the correlation of dissimilar
forces, action and reaction as equal and opposite, chemical affinities
operating between unlike atoms, attraction between positive and negative
currents of magnetism and electricity; all these and many similar facts
demonstrate the overshadowing presence of unseen intelligences whose modes of
manifestation are through polarized 'pairs of opposites,' which have their
synthesis in some vital center, or functional power
(such as respiration which is the vital function or center
regulating the opposite streams. of inspiration and expiration.)
Every movement or effort proceeding from an
evolving entity implies the presence of a permitting or reacting agency
(generally not seen nor considered) in which the effort takes effect,-the
'permitting ' agency (or medium receiving the effort) reacting on the movement
in a specific manner; receiving, modifying, or retarding the moving force
according to well known dynamic principles. Hence the presence in the mind of
twisted notions or unstable thoughts implies a mental background (consciousness
as a whole) in a passive and non-resisting
condition which 'permits ' such instability amidst its thoughts -indicating the
absence of original constructive 'thinking,' as a reactive agent to natural
impulses. This truth is illustrated by the dependence of vegetation and animal
life upon favorable meteorological conditions in the
earth and atmosphere ; and also by the spirit uniting
an army depending on the presence of commanding officers who intelligently will
that unity amongst the rank and file.
The evolution of man, the microcosm, is
analogous to that of the Universe, the macrocosm. His evolution stands between
that of the latter and that of the animal, for which man, in his turn, is a
macrocosm.
The Secret Doctrine, II, 177
It would therefore seem that consciousness,
(which receives and permits phenomenal sensations to vibrate through it without
change from their elemental states, or on the contrary classifies and
reorganizes them
into superior 'regimental
groups'), is different in character from its variously graded contents. Hence
to strengthen this 'permitting ' background of the mind by thinking in it (as
consciousness interpenetrating all its forms of thought) must necessarily
change it from a passive to a positive state, reacting, because of acquired
elasticity, through which intuitive volition may act, upon all objects of
perception and desire, so that harmony between them and the established mental
status will be continually operative.
As the element carbon forms the base of all
foods which nourish the body yet also forms the diamonds; so are the elements
of thought either food to the lower mind, or the material (when transmuted by
the interpenetrating essence of pure thought) which become the 'diamond vesture
' of the conscious Soul. Or, as taught in The Key to Theosophy, p. 257:
The purely bodily actions and functions are
of far less importance than what a man thinks and feels;
what desires he encourages in his mind, and allows to take root and grow there.
Speculative thinkers and enthusiastic
emotionalists, who have attached their minds to the outer 'objects ' which so
diversify their thoughts and feelings as to cause disregard of the conscious
medium (within themselves) they passively permit the 'objects ' to float in
-are strangely unconscious of the momentous changes, in quality and density,
that mental background may undergo when independent effort to search for truth
itself becomes operative. In fact it is this all-permeating field of
consciousness which (when aware of its own quality and strength) takes
possession of its 'objects of perception,' and arrives at truth by assimilating
their essence and dismissing the refuse -thus embodying the conscious Will in
the purified
essence
upon which all forms of true knowledge are based.
Minds are specialized, not so much because
of differences in the subject matter thought upon, as by the quality and strength
of the Will consciously operating in their 'states of consciousness,' into
which the subject-matter is admitted. As a metallic element may be used for a
weapon, a machine, a bridge, or a transmitting medium of finer forces -so may
the active Will destroy,. construct,
bridge over, or transmute the heterogeneous elements carried by consciousness.
This suggests that a man's mental constitution,
in which he is aware of
conscious affiliation with a correspondent aspect of natural life, is quite
distinct from the transient objects and pursuits which engage his objective
perceptions, and that he permits
those 'objects' to assume station
in his mind according to the regulating processes inherent in his mode of
constructive thought. Should this conscious thinking process be asleep or
merely passive, the mind, of course, 'permits ' phenomenal sensations to modify
and ruffle it like waves and ripples on the surface of a lake. As the life of a
great city ' appears ' chaotic to a new arrival, yet is home to those residing
and working in it -so does external nature 'appear ' disjointed to untrained
thought, yet progressively
becomes
home to those who consciously exercise in themselves energies correlative with
those in unseen nature. In this connexion read The Secret Doctrine, I, 274:
Everything in the Universe, throughout all
its kingdoms is CONSCIOUS :
i. e., endowed with a
consciousness of its own kind and on its own plane of
perception
. . . .
The Universe is worked and guided from within
outwards .... and man the
microcosm and miniature copy of the macrocosm-is the living witness to this
Universal Law and the mode of its action.
Phenomenal conditions of life surround all
men in common (as does air and sunlight), hence all
'interpretations' of life by thinking minds are, strictly speaking, more
representative of constitutional qualities. of the many minds 'exhaling ' their
formulated thought (as they 'exhale ' breath, after inhaling and modifying the
atmospheric air common to all) than of the totality of nature as it really is
for all men in their deepest life of solidarity and interdependence. We read a
citation in The Secret Doctrine, I, 285 :
In the manifold unity of universal life,
the innumerable individualities distinguished by their variations are,
nevertheless, united in such a manner that the whole is one, and that
everything proceeds from Unity.
God is not a mind, but the cause that the
mind is; ...
As it would be impossible to deduce the
lives of Jesus Christ and Gautama-Buddha from the utterances of materialists or
theological dogmatists, so it is erroneous to limit the interpretation of
Nature and Humanity to restricted modes of thought and feeling peculiarly our
own. The tone of a bell that vibrates through the air is but an acoustical
replica of the organized qualities of the bell itself. Modify or improve the
bell in any way, and the radiating tone becomes a correspondent replica. So it
is with a man's mind. His 'interpretations ' of universal life are 'tonal replicas
' of his individual constitution, acting upon, or responding to, hi. environment. Improve or purify one's own mind, and all
Nature' appears' to improve correspondingly.
False ideas of the spiritual life of man
appear to have arisen from regarding detached aspects or parts of his nature,
as if competent to reveal knowledge which entirely belongs to their
'ensemble'-or vital force
animating the living organism from which
the 'parts ' have been arbitrarily separated, so as to correspond with
prevailing modes of scientific observation (thereby nullifying the vital
ensemble, or state of co-ordinated forces). It is as though the meaning of a
poem was sought for by detaching the nouns (denominating things) from their
contexts, without regard for the modifying influences of carefully placed verbs
(denominating forces), adverbs, adjectives, and conjunctions; or as if one
observed the separate movements of surface waves without regard to the water
beneath them all, and the causal agencies above of wind and weather
; or as if, one broke a harp into parts in search of the music only
possible when
the harp is no longer parts, but
a single instrument of perfect construction and in tune. This idea is presented
in The Secret Doctrine, I, 281:
Everything is the product of one universal
creative effort . . . . Everything is organic and living, and therefore the
whole world appears to be a living organism.
The phenomena which attend separated or
disintegrating parts of an organism are not compatible with that which attends
the same parts in their various modes of correlation or ensemble. Separate
objects
and forces possessing special
qualities of their own, always undergo a radical transformation when welded
together by the unseen 'associative forces ' they are completely subject to.
Such an associative energy is
indicated
by electricity, which unites thousands of unlike atoms into molecules and
compounds exhibiting qualities quite distinct from those displayed by the free
atoms. And it seems probable that the 'associative
power' of the conscious will (guided by
'ideas') causes the unlike contents of consciousness to coalesce into the
higher forms of self-conscious knowledge which some minds possess as volitional
intuition --the sense phenomena they are recipient of appearing to pass at once
into the superior condition they consciously embody. The wide differences
between several men and women reacting to the same events or
circumstances
are suggestive of the enormous distinctions existing as between their
established 'states of consciousness ' and the objects of sense which are
erroneously though( to be explanatory of their inner strongholds of individual
selfhood. As raw material is specially gathered from Nature for the
construction
of dwellings -in obedience to architectural
and constructive intelligence; so the mind is both the repository (on its
observing side) of the raw materials of sensation and objects of perception,
and the builder (on its executive side) of the various 'mansions of the Soul '
under the direction of the architectural powers of the thinking Self.
In every living organism.
from lowest cell-form up to complex man, we: find a mingling of two opposite
processes, 'Viz.: Involution, or intake from Universal Nature and humanity (by
special powers of individual selection) of separated elements, such as
thought-currents, feeling, food, air, light, heat, sound, odor,
etc. ; and Evolution, or output back to Nature of what
the indwelling Egos or entities have wrought out of the elements specially
involved or imbibed. In so far as these two processes (involution and
evolution) neutralize each other in any cell, organ, or body, they appear to
pass into a resultant energy known as Vitality, whose function seems to be that
of maintaining and perpetuating the organism or species it animates and
controls. One or the other of the processes of involution or evolution
weakening (such as failure to assimilate thought, feeling, or food) , then the disturbed vital balance opens the door to
disintegration, or degeneration, of organic parts. But while the balance is
retained as between incoming and outgoing forces, it provides the vital
foothold, as it were, of the Conscious Ego who causes and regulates their
neutral foci in vital centers of the established
material form. In this connexion the following verse from the 'Book of the
Dead' is suggestive :
Thou openest up
the path of the double Lion-God. thou
sett.est the Gods upon their thrones, and the Khus in their abiding-places.
Praise be unto
thee, 0 Ra. . . . Thou joinest thyself unto the Eye
of Horus, and thou hidest thyself within its secret
place.
Corne, therefore, 0 Horus, Son of
Isis, for thou, 0 Son of Osiris, sittest upon the
throne of thy Father Ra to overthrow thine enemies ;
for he hath ordained for thee the two lands to their utmost limits.
The reincarnating Ego, therefore, (who
consciously contacts material existence through the neutral vital centers of the body, which are the regulators of the graded
streams of energy flowing in and out of the natural body) cannot be thought of,
much less described, in terms which relate to a few of its detached parts ; for instance, by attempting to define volition in
terms of elemental processes such as those expressive of chemical affinity and
cellular secretions. As well seek for the idea conveyed in a sentence
by theoretical analysis of its
constituent parts of speech.
When the meaning embodied in a sentence
dawns on the mind, the idea (of which the thinking mind becomes aware) is known
to be independent of the formal words used to invoke it. In a similar way, all
mental phenomena, such as sensations, desires, emotions, etc., associated with
the lunar or reflecting consciousness, are passed through, or superseded, when
the meaning (enshrined in their higher ensemble or correlation) dawns on the
mind -as the morning sun dismisses the reflecting shadows of the moon. In
speaking of the world of 'ideas' it is stated in The Secret Doctrine, I, 280 :
Man ought to be ever striving to help the
divine evolution of Ideas, by becoming to the best of his ability a co-worker
with Nature . . . . The ever unknowable and incognizable
Klirana alone, the Causeless Cause of all causes,
should have its shrine and altar on the holy and ever untrodden
ground of our heart -invisible, intangible, unmentioned, save through 'the
still, small voice' of our spiritual consciousness.
The various classes of Egos which
reincarnate into human existence appear, by reason of their inherent 'powers of
selection ' (Karma, or capacity brought over from previous life) to attract and
aggregate special
elements
of life and Nature into the physical bodies they ensoul,
as if they (the Egos) were the powers which determine the neutral points of
balance (vital centers) between the incoming and
outgoing forces commingling in the inhabited body. All human bodies, from
infancy to old age, exhibit this 'in' and 'out ' rhythm in infinite variety, to
and from neutral vital centers (functional powers) in
which the Ego apparently resides -as Lawgiver. The intake and output of blood
to and from the vital center in the heart (in which
it is alchemically purified) -the inspiration and expiration to and from the
vital center of respiration (in which atmospheric air
is transmuted), the intake and output attending the function of digestion
(which changes food into bone, sinew, and muscle) , and lastly, the crowning
rhythm of the vital pendulum of pure thought between its subjective and
objective poles, are clear indications of the threefold nature of every
function proceeding from the Spiritual Will (or Ego). In brief, there is but
one Lawgiver behind all its correlated activities, despite all opposite
testimony from 'appearances.' In The Secret Doctrine, I, 277, Madame Blavatsky states :
The very fact that adaptations do occur,
that the fittest do survive in the struggle for existence, shows that what is
called 'unconscious Nature ' is in reality an aggregate of forces manipulated
by semi-intelligent beings (Elementals) guided by High Planetary Spirits (Dhyan-Chohans), whose collective aggregate forms the
manifested verbum of the unmanifested LOGOS,and constitutes at one and
the same time the MIND of the Universe and its immutable LAW.
Taking the four functions of thought,
respiration, blood-circulation, and digestion (which correspond with the
ancient classification of Fire, Air, Water, and Earth) as indicating rhythmic
flows of energy to and from the vital centers which
govern them, we have a vivid representation of how Nature operates in all parts
of her living organism (quite independent of relative notions which lodge in
the mind for a brief space, and then die for lack of correspondence to any
living thing) . It depicts involution and evolution as
co-existing polarities proceeding from unseen conscious Wills
(Egos) who inform and regulate all parts of the organisms they inhabit. Hence
to gain knowledge of the Souls incarnated in Humanity (as they are behind their
multiple • appearances') one must approach them through the synthesis of all
separated aspects of one's own consciousness, just as synthetic · adjustment of
words and sentences provide 'means '
by which the mind becomes
recipient of the ideas language merely 'conveys ' from other Souls. This
attitude of mind is strongly emphasized in The Secret Doctrine, I, 276:
It is on the acceptance or rejection of the
theory of the Unity of all in Nature, in its ultimate Essence, that mainly
rests the belief or unbelief in the existence around us of other conscious
beings besides the Spirits of the Dead. It is on the right comprehension of the
primeval Evolution of Spirit-Matter and its real essence that the student has
to depend for the further elucidation in his mind of the Occult Cosmogony, and
for the only sure clue which can guide his subsequent studies.
Madame Blavatsky beautifully expresses the
path of this study in the following words :
Universal Unity and Causation; Human
Solidarity; the Law of Karma; Reincarnation.
These are the four links of the golden chain which should bind humanity into
one family, one Universal Brotherhood.
-The Key to Theosophy, 229
No investigation of the 'separate' forces
of human life can lead to that knowledge of the Soul which only blazons forth
in a fully organized character, with all its principles or aspects in perfect
correlation (like the numerous departments of a perfectly organized business).
In support of these facts Madame Blavatsky states, in The Key to Theosophy,
page 186:
The universe and everything in it, moral,
mental, physical, psychic or Spiritual, is built on a perfect law of
equilibrium and harmony. . . . the centripetal force
could not manifest itself without the centrifugal in the harmonious revolutions
of the spheres, and all forms and the progress of such forms are products of
this dual force in Nature. . . . the Spirit, or Buddhi, is the centrifugal, and the soul, or Manas, the centripetal spiritual energy ; and to produce
one result they have to be in perfect union and harmony.
The human soul, whether considered from the
physical or metaphysical side, necessarily embodies an established existence,
in itself, before any mode of investigation of its organic aspects or details
can be taken up. It is obvious that the ensouling
energies which govern all forms of vegetation, or of animals and men, are in
command of the full resources of knowledge bound up with their existence. The
utter lack of and correspondence between the vital life which causes a
vegetable form to develop, and the scientific knowledge gained by analysis of
its 'parts,' does not appear to be incongruous or absurd to the materialistic
investigator.
Yet in everyday affairs we recognise the
distinction between superficially observing (outer-standing) the activities of
a large business concern, and the under-standing possessed by those who
originate and control those activities. Thus observing Nature from the 'outside
' is quite distinct from becoming acquainted with the 'intelligences '
operating within Nature;which the mind may approach
from within itself -seeing that the mind (in its origin) is not separate from
the 'causes ' it seeks, but is deeply bound up with them. The manner in which a
business or professional man works his way to higher positions of
responsibility and efficiency is approximately the same as that of the human
soul working its way to posts of capacity and efficiency in the unseen
commonwealth of Nature. As within, so without.
This truth, applied to philosophic
thinking, is of momentous import. Philosophy, in its essence, is conscious
effort of the mind to unload itself of illusion, and become aware of its
essential identity with the reality of pure thought from which it had departed
into objective illusion. When the deceit of sense-perception is discovered,
'relative ' notions which attend misdirected faculties,
disappear of themselves. Consequently, any system of philosophy which, after
proper examination, fails to so release and discipline the mind that it becomes
freely responsive to the living truth at the soul of things, is either
restricted as a system of thought discipline, or inappropriate to the needs of
the student.
'Thinking '-or consciousness knowing itself
as cause and 'permitting ' agent in all its perceptions and conceptions
-therefore progressively frees the mind from attachment to mere sense-reports
of phenomena -by exercising it (the mind) with that from which all modes of
perception proceed.
The 'appearance ' of Nature to man is
somewhat like that of a communication, the words of which, being in cipher,
first engage the mind with their broken meanings; until, by seeking for the
connexion between them (should thought discover its own key) the message itself
is arrived at and the mind, having adjusted the detail words, becomes recipient
of an idea -the symbolic means used to convey it being dismissed.
Pure thought cannot be swamped or disturbed
by currents of sensation and impulse, without thinking (as a function of the
conscious will) ceasing. It is a mechanical law that motor power cannot operate
the machinery of a factory which, because of inferior construction, permits the
power to escape through broken crevices or ill-fitting joints. In a similar
way, it would appear that the conscious action of the Spiritual Will depends on the subjugation of 'subjective ' and
'objective ' tendencies of disarranged
thought,
to the end that they become centralized in the pure Ego-Self. Thus the
functional power of thinking is the fundamental cause from which both inner and
outer perceptions (which are always correlative as inner 'image ' related to
outer 'object') receive the meaning attributed to them -just as inspiration and
expiration of the breath are ingoing and outgoing indications of the central
function of respiration.
The functional power of the Spiritual Will,
therefore, being the fundamental cause of the subjective and objective
perceptions peculiar to each
The organism of man is admittedly the apex,
or epitome, of all gradated forms in extended nature. The modern tendency to
define evolution in terms of sight-perception alone -which looks out, on forms
of every shape and degree, from simple cells aggregating in bodies of varied
and increasing complexity, up to that of man (who epitomizes the whole) -all
this has obscured the opposite truth enunciated by Theosophy: that of the
descent (through cast-off parts) of the perfect man-form into separated species
of descending grades. The so-called inorganic processes proceeding from unit
organisms into multiple molecular and atomic classes of substances testified to
by the senses of feeling, taste and smell -also suggest this distribution.
If it is true, as evolutionists claim, that
man evolved physically from primitive races, it is equally true to assert that
the civilized races of early historic and prehistoric times (whose relics and
literature we attribute to 'Divine intervention ' in order to sustain our
assumption of possessing human knowledge superior to that possessed by antique
races), also resided on earth at a time approximate to that allotted to
primitive origins. And it is but logical to assume that, if physical man
evolved from primitive natural conditions, spiritual man simultaneously
involved from an original objective state of established knowledge and power;
these two poles bearing suggestive correspondence to present developed
functions of desire, as opposed to the atrophied functions of intuition and
conscience ; of which only the 'voice' remains on earth, linked with some
dwarfed cerebral organs whose function is a mystery to science (like their archaeological
correspondents dotting the earth at many points). These matters would become
clearer if 'Supernaturalism' and 'Divine
intervention' were eradicated from thought, and the really common-sense view
taken that all secular and Divine relics of the past proceeded from men and
races who actually lived, thought and wrote their history -. remnants
of which we possess, and piece together according to arbitrary preconceptions.
The only reason why we do not think of our spiritual progenitors as 'men and
women ' of the past, is because our own standard is regarded exclusively as on
an ascending
scale, and not, on the spiritual
side, on a descending one. Itapparently would be too
great a blow to modern self-esteem, to regard present spiritual conditions as a degeneration from prehistoric civilization.
This tendency of the personal nature to
applaud itself is well known in types who asset with pride that they are 'plain
practical people,' meaning thereby, that all refining qualities outside their
perceptions and capacity are superfluous and unpractical. It is much the same
in regard to the attitude of the modern mind towards antiquity. The presence amongst us of the Upanishads of
individual,
can only be known by recognising that all 'extremes meet,' and disappear, when
their neutral functional cause becomes known and self-active in consciousness.
Pure flame (to which consciousness has been compared) is both its own
subjective heat and its own objective radiation. In The Key to Theosophy, page
180, Madame Blavatsky writes :
This individualized 'Thought ' is what we
Theosophists call the real human Ego, the thinking Entity imprisoned in a case
of flesh and bones. This is surely a Spiritual Entity, not Matter, and such
Entities are the incarnating Egos ... whose names are manasa
or 'Minds.'
When the function of disentangled thought
is, by discipline, exalted to a state of health and strength, this comes not by
continuing to observe and fondle its familiar objects of perception, but by
free exercise of its
own etheric
principle in which 'objects of attachment ' (pyschological
notions) are grasped and questioned as to their relation to the truth which the
thinking principle carries in itself --as cause of its awareness. This
engenders a thought capacity which soon discovers itself to be independent
(because causal agent) of the transient images vibrating over its surface, and
upon which it (the thinker) depended when in a passive state. And further, it
is found that 'subjective ' and 'objective ' modes of feeling and perception
change radically as the Thinking Power acquires capacity to will its
association with causal energies of life previously concealed by deceptive
'appearances.' In short, consciousness comes to will and know itself (through
channels of trained thought and feeling) along the universal 'level ' of its
own capacity or awareness just as the muscular system acts by acquired
co-ordinating movements -through the outer occupations and modes of conduct it
has been trained for. This thought is forcibly presented in The Secret
Doctrine, II, 110-111:
. . . it is the
Higher Ego, or incarnating principle, the nous or Mind, which reigns over the
animal Ego, and rules it whenever it is not carried down by the latter . . . .
. . . the Zohar teaches that in the 'Soul' is the real man, i. e., the Ego and the conscious I AM : 'Manas.'
Thinking, as a functional power, appears to
be to consciousness what digestion and respiration are to the body -"As
above, so below." Should the phenomena which attend physical functions be
paraphrased into their psychological equivalents, the results would probably
give a correct description of the mental conditions of the person considered
-indicating whether the thinking principle is merely reflective to inferior
sensations and desires of the lower functions (like the passive surface of a
mirror) or actively awake in its own etheric element,
infinitely elastic, because coherent, to all vibrations of manifesting Nature,
yet possessing a quality of solid cohesion which reacts upon the elements
received from extended
Nature -embodying them into forms of the
creative imagination, or self-expression of the Soul.
We read in The Key to Theosophy, page 99,
that
The 'Principles ' . . . are simply aspects
and states of consciousness. There is but one real man, enduring through the
cycle of life and immortal in essence, if not in form, and this is Manas, the Mind-man or embodied Consciousness.
In the Egyptian 'Book of the Dead' we find
the same truth :
I have gained the mastery over my heart. I
understand with my heart. I have gained the mastery over my two hands. I have
gained the mastery over my two legs. I have gained the power to do whatsoever
my Ka pleaseth. My Soul shall not be fettered to my
body at the gates of the underworld ; but I shall
enter in peace and I shall come forth in peace.
Madame Blavatsky teaches that the disciple
must become 'all thought' and William Q. Judge also affirms "not speech,
but thought, really rules the world." Or to paraphrase in scientific
parlance : "Not phenomenal sound, light, heat, and electrical vibrations
rule Nature, but the all pervading etheric energy, of
which all these are but fragmentary 'appearances.'" The totality of
manifesting life, viewed as from the etheric energy
of space, cannot appear but as co-ordinating expressions of one Supreme Will
and Intelligence. In this connexion, the following words of The Secret
Doctrine, I, 278, are conclusive :
During the great mystery and drama of life
... real Kosmos is like the object placed behind the
white screen upon which are thrown the Chinese shadows, called forth by the
magic lantern. The actual figures and things remain invisible, while the wires
of evolution are pulled by the unseen hands ; ... This was taught in every
philosophy, in every religion, ante as well as post diluvian,
in India and Chaldaea, by the Chinese as by the
Grecian Sages.
The present state of scientific knowledge,
which presents voluminous records of analytical research, as contrasted with
but scant information of synthetical knowledge of
conscious life (of which the observed phenomena are but broken fragments),
presents a picture of immense disproportion as between the two related poles of
Conscious Spiritual Will, and the diverse 'objects ' of intelligence. It is
obvious that in so far as diversity of thought is divorced from unity of consciousness,
the living truth becomes hidden, and the Will is divided into opposed opposites
of 'Free Will ' and 'Necessity ' -the latter being the unrecognised side of the
will locked up in objective 'appearances ' wrongly dismissed from their place
of birth in the individual consciousness under the delusion that the 'paper
currency ' of 'appearances ' was backed up by actual gold in the bank. The Will
acting as 'necessity ' necessarily becomes free when objective perceptions,
(which polarize the will to a supposed not-self) are recognised as dismissed
self-creations,
and are reclaimed, purified, and reset in their original 'home.' That the
Ancient Egyptians recognised sense-delusions is evidenced by the following
verse taken from the 'Book of the Dead':
Turn thou back, O messenger of every God!
Is it that thou art come to carry away this my heart which liveth?
But my heart which liveth shall not
be given unto thee. As I advance, the Gods hearken unto my offerings,
and they all fall down upon their faces in their own places.
These two, the hidden Will, and the outer
diversity reflected into the mental mirror, appear to be but opposite sides of
the same shield -the thinking principle per se -likewise the key to the mystery
attending
duality
is to be found in the cohesive unity of power and substance in the shield
itself. The thinking power is at once the home of the Ego and the resisting armor to all vibratory 'attacks ' ringing upon its surface.
The story of Perseus, who cut off the Gorgon's head
by means of its reflexion in the shield given him by Athena (Wisdom), being
instructed by the goddess not to look direct at the Gorgon under penalty of
being turned to stone (illusionary perception or attachment), is a suggestive
allegory of a mind becoming aware of the fact that its so-called 'Outer World,'
to which it has been attached, is in reality but a reflexion in the mind
itself, quite different from the world as it truly exists -hidden from sight by
the very 'appearances
' the mind had regarded as true
and final reports. The fallacy of this is disclosed when it is remembered that
not only do minds differ in their powers of receptivity, but that a single mind
sees a 'new world '
with every radical change in its
development. For when we approach Nature with preconceived states of mind, the
multiple details witnessed 'appear ' exactly as they do because of conditions
assumed by and in the observer himself. It seems impossible to escape this
conclusion.
That Nature, in herself, is not separated
into the 'parts ' attributed to her, all sincere thinkers admit. Yet the same
observers often hesitate to allow that the intelligent Power governing Nature
from within has
necessarily
a conscious throne in the hidden resources of their own minds, on the reverse
side of the reflecting surfaces of their mental shields. If this is not
admitted, then whence proceeds the single searchlight of
intelligence which inspects millions of details, yet remains unchanged
-as searchlight? Or whence proceeds the Will, which, though outwardly
distributed along many lines traced by desire, yet remains but one energy at
its source, in the individual?
These considerations bring to mind the
words of an ancient philosopher who stated that people who exercised their
brains exclusively with external objects of thought reminded him of "men
who discussed the laws and institutions of a distant city of which they had
heard no more than the name .
. . . The true philosopher," he said,
"should turn his glance within, should study himself and his notions of
right and wrong ; only thence could he derive real
profit." In another form, this idea is also conveyed by the biblical phrase :
Dwell in the land, and verily thou shalt be fed.
The insistent keynote which dominates
Theosophical teachings is that of the momentous distinction between Man (as an
established Ego or Thinker) and the multitudinous experiences in which that
thinker becomes involved and obscured. The 'Thinking and Willing Self ' is
obviously as distinct from the diverse events and circumstances it oversees and
manipulates as a general manager of a railway is distinct (when in his 'home')
from the organized system he has established by his will and capacity.
Theosophy states that the Egos who incarnate
as 'Thinking Entities' in the human race are pure Intelligences who are what
they are because of having passed through long ages of universal expe!'ience. In the incarnated
state these 'Intelligences ' are said to take on a dual manifestation -one as independent
Knower of itself, as "indestructible throughout the
life-cycle-indestructible as a thinking Entity, and even as an ethereal
form" (The Key to Theosophy, 174) -the other as a reflected ray associated
with the immediate interests of the prevailing personality. This is illustrated
by an artist possessing capacity to execute advanced art-work, but unconscious
of his essential ability because engaged in drawing cartoons.
When a man finds himself, or discovers
himself in an 'act of thinking,' as being a Self-acting agent quite distinct
from the subject-matter of his thought and perception, a superb thrill vibrates
through consciousness to its uttermost limits. It is then felt that Truth is
somehow within the thinking energy itself, and not relative to it. Before this
awakening in conciousness of what it embodies, the
mind is active in a twofold way : a special mode of
intellection (in consciousness) polarized to an external creed, philosophy,
profession.
or to some form of self-indulgence. But as shown,
truth itself cannot be discovered in this duality of modal thought acting upon
its correspondent environment. Truth resides within the 'Thinking
Ego ' who is infinitely adaptable to all
modal forms of action, upon all planes of phenomenal Nature -and yet remains
separate, as Thinking Agent -just as the Sun reflects his light upon all forms
of vegetation,
yet remains Sun.
When Truth awakens in the Thinking Self,
consciousness becomes aware of itself in· all things which it 'thinks ' or
'wills.' Awareness is that
feeling
of trust and certainty which leaps to the spiritual touch of another, and feels
a kinship with the Sun deep down with the visible disc that focuses all
radiation. Awareness, when it proceeds from the 'Knower ' in the heart, passes
through all forms used in thought-imagery, as a beam of light passes through
forms of air and water. It may observe the multitudinous lives residing in such
forms, yet never lose its own feeling of awareness, or of being the one
radiation from divinity upon which all knowledge and experience depend.
The Spiritual Self is eternally aware of
itself in time, space, humanity, nature, all of which are but its modal or
manifesting forms. When it thinks of itself as 'eternal duration ' it gathers
to itself its distributed
thoughts of past and future, and stands on
the threshold of a great beyond in which past and future are not, but an
ever-recurring Present which embodies all things. The eternal Present,
therefore, cannot be regarded as an external object to thought, feeling, or
will, but as the characteristic ensemble (or synthesis) of all possible aspects
of human consciousness.
IBN KIIALLIKAN in his celebrated Bio[!,raphies (translation of
Baron MacGuckin de Slane,
vol. ii, pp. 205-206) thus speaks of him [the veiled Prophet of Khurasan) :
"Al-Muqanna'
al-Khurasani, whose real name was 'Ata, but whose
father's name is unknown to me (though it is said to have been Hakim), began
his life as a fuller at Merv.
Having acquired some knowledge of Magic and Incantations, he pretended to be an
Incarnation of the Deity, which had passed into him by Metempsychosis, and he
said to his partisans and followers : 'Almighty God
entered into the figure of Adam ; for which reason He bade the angels adore Adam,
"and they adored Him, except Iblis, who proudly
refused,"* whereby he justly merited the Divine Wrath. Then from Adam He
passed into the form of Noah, and from Noah into the forms of each of the
prophets and sages successively, until He appeared in the form of Ab(1
Muslim alKhurasani (already mentioned), from whom He
passed into me.' "
-Browne's A
Literary History of
*Qur 'an, ii, 31
______________________________
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Theosophy and the Number Seven
A selection of articles relating to the esoteric
significance of the Number 7 in Theosophy
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Quick Explanations
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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
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Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
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History of the Theosophical
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Theosophical Society Presidents
History of the Theosophical
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The Three Objectives of the
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The Theosophical Order of
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Glossaries of Theosophical Terms
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Annie
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THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA
THE MENTAL PLANE DEVACHAN
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THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
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Annie Besant Visits Cardiff 1924
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
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The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
Reincarnation
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From A Textbook
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How We Remember our Past Lives
Life after Death & Reincarnation
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Classic Introductory Theosophy Text
A Text Book of Theosophy
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What Theosophy Is From the Absolute to Man
The Formation of a Solar System The Evolution of Life
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The Purpose of Life The Planetary Chains
The Result of Theosophical Study
The Occult World
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The Occult World is an treatise on the
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Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
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The Seven Principles of Man
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A Student of
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Katherine Tingley (1847
-1929)Was the founder & President
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Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Helena Petrovna Blavatsky 1831 – 1891
The
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Index of
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By
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Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras Por H P Blavatsky
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Writings of Ernest Egerton Wood
Theosophy and the Number Seven
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Index of
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H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett
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A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific Essays Selected from "The
Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now Succession
Causation
The Laws of Nature A
Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe The Doctrine Reviewed
____________________________
The Empath; A
Theosophical View
https://www.youtube.com/watch?v=_bPDlYfGT_Y&t=22s
https://www.youtube.com/watch?v=FOi9Jy7cuQQ&t=5s
https://www.youtube.com/watch?v=Cy-quIQxVxI&t=23s
https://www.youtube.com/watch?v=_3zUUZQSYFs
Clearing Emotional Debris from Your Home
https://www.youtube.com/watch?v=b0DsoHI0MMc&t=20s
https://www.youtube.com/watch?v=K8oayLKWQi4
https://www.youtube.com/watch?v=qWTioaIUgPQ&t=17s
https://www.youtube.com/watch?v=nGgxoVItpVc&t=30s
Causes of Immediate Reincarnation
https://www.youtube.com/watch?v=8HSUd_w7x4M&t=35s
https://www.youtube.com/watch?v=tJxYtUwRjJk
Trapped in the Wheel of Samsara.
Reincarnation without
Spiritual Progress
https://www.youtube.com/watch?v=hNhPHUgpFiQ&t=16s
Reincarnation
& Population Increase
https://www.youtube.com/watch?v=WBfRamMv_F0
https://www.youtube.com/watch?v=W-duEHD86aY
The Benefits of Making a
Stand
https://www.youtube.com/watch?v=j4d7CEX00t0&t=7s
https://www.youtube.com/watch?v=-MrG9xrROyQ&t=25s
https://www.youtube.com/watch?v=V4CHHIs0Ekg&t=34s
https://www.youtube.com/watch?v=D2aKJ-SRX_4
Addiction to Mental Stimulation
https://www.youtube.com/watch?v=tcHAK3RbIjA&t=7s
https://www.youtube.com/watch?v=NCZ2nHWDcsw
_____________________________
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General pages
about Wales, Welsh History
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Wales is a
Principality within the United Kingdom
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The land area is
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Snowdon in North Wales is
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The coastline is
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The population of Wales as at the 2001 census is 2,946,200.