THEOSOPHY
Blavatsky
Unveiled
By
William
Emmette Coleman
published 1892
William Emmette Coleman’s opposition to
H P Blavatsky and Theosophy was
legendary, and most of the claims that
HPB was a fraud are attributable to him.
This attack on HPB, published a year
after her death is presented here as a
historical record for students, and
example of the opposition to H P Blavatsky
in the early years of the Theosophical
Society. When reading about the life of
H P Blavatsky, one will often see
references to Coleman and his antagonism to her.
William Emmette
Coleman was involved in both the Coulomb and the Coues-Collins
cases, which set
out to discredit H P Blavatsky. He was also a leading spiritualist of his day
who wrote scathing
denunciations of Theosophy and HPB in the spiritualists’ journals.
It is Coleman to
whom HPB is referring when speaks in her article “My Books” of libelous
matter coming from
theosophycardiff@uwclub.net
____________________________
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
Caerdydd
Datganiaid Cenhadaeth
Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan
ysgrifau Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
____________________________
Helena
Petrovna Blavatsky
1831-1891
The
Founder of Modern Theosophy
Blavatsky Unveiled
By
William Emmette Coleman
published
1892
It is impossible to give anything like a true and accurate account of the early
life of Madame H. P. Blavatsky. The quasi-official biography of Madame
Blavatsky was published by Mr. A. P. Sinnett, from information furnished him by
the Madame and her family, entitled “Incidents in the Life of Madame
Blavatsky.” No reliance can be placed on anything contained in Sinnett’s
“Incidents” prior to his personal acquaintance with her in 1879, on account of
the
Ingrained Propensity to Falsehood
which evidently formed an
integral and ineradicable part of her mortal make-up. In proof of her
inability to speak the truth, the following facts may be cited in illustration:
---
Madame Blavatsky published
long replies to Dr. G. M. Beard in The Graphic in
defence of the genuineness of mediumistic phenomena at the Eddy’s homestead in
Chittenden; and in that paper Nov. 13, 1874, p. 90, she gave a sketch of her
life, remarkable principally for its false statements. “I was born,” said
she, “in 1834, in Ekaterinoslav. When my father died”, she proceeded, “I
went to Tiflis, in
It has been shewn that the
narrative of her life, which she furnished The
Graphic in
1874, was a series of misstatements, with here and there a gleam of truth
shining through thick darkness. But this was not the finale of
the sickening recital. In 1877 the
Her Matriomonial Alliances
It was in July 1848 that
Mme. B. was married to General Blavatsky, and the wedded couple immediately
went to an Armenian summer resort, in the plain of Mount Arrarat (sic),
where their mismated honey-moon was spent. For three months they lived
together, we are told, quarreling and fighting constantly; then the bride fled
from the husband.
Further, here is what Dr.
Elliott Coues, a noted American Scientist, says about her in The
New York Sun, July 20, 1890.
“Here is a letter from Dr.
Richard Hodgson, Secretary of the Society for Psychical Research, indicating
that Blavatsky 'shared the fortunes', as the phrase goes, of a certain
Metrovitch in
“Here is a private letter
signed by Madame Coulomb, written in 1885 to Col. John C. Bundy of
It seems that the
publication in The
Graphic in
Col. Olcott’s Chittenden experiences, of the appearance thereat to Mme.
Blavatsky of the “spirit”? of a Georgian named Michalko, --- a man, as has been
stated, afterwards discovered by Mme. B. to be alive ---
attracted the attention of a Georgian gentleman named M. C. Betanelly, a
merchant in Philadelphia , --- address, 430 Walnut Street. He had known
Michalko in
The union with poor
Betanelly lasted a very short time. As Dr. Elliott Coues says (New
York Sun, July 20, 1890): “This affair was short, sharp and disastrous to
poor Betanelly, who in his infatuation had scratched the proverbial Russian and
caught the very cream of Tartar. I think it lasted only two or three
months, when her brutal treatment sent him to court for relief. The legal
aspects of the case are of course on public record in
A Few Incidents in Her Life
After running away from
her husband, at the age of 17, Mme. Blavatsky for many years wandered over the
world. In 1851 we find her in
In 1858 she was in
In December 1858, Mme. B.
returned to
In 1870 she came back to
Europe and while en
route to
Spezzia in
Again may we ask where
were the Mahatmas? She had just come from them, empowered to do their
work in the world. Why did they not warn her not to take passage on the
fated vessel? Of what utility to have a pair of pet Mahatmas Koot Hoomi
and Morya, backed by a whole brotherhood of Mahatmic converses, if, when most
needed, they do nothing? We are told of various instances wherein the
adepts directed the inconsequential movements and actions of H. P. B., but in
important crises, where Mahatmic power would have been indeed serviceable, they
were as silent as the grave.
In 1873 Mme. B. went to
Bogus Mahatmic Manifestations
From an article headed
“She”, written by a lady member of the Theosophical Society, published in the Religio-Philosophical
Journal, June 22, 1889, we learn that, according to the testimony of a lady
who lived in the same house with Madame Blavatsky in New York, the latter was
“wont to play ‘occult’ tricks --- she was quite an expert at Legerdemain --- on
Col. Olcott, and to constantly call him a d----d fool, and to quarrel with him
in the fiercest manner. Furthermore, that she deliberately broke up
several families by professing to have some occult knowledge which must lead to
that result.” We are further told by the same person that the Madame’s
neighbour having expressed a desire to see one of the ‘Brothers,’ she was asked
by the Madame soon after to look into a certain room, and there, remarkably
garbed, sat an alleged adept, --- doubtless a confederate.
It is a suggestive fact,
that although, in order merely to gratify a neighbour’s idle curiosity, H. P.
B. was able to show a Mahatma in propria
persona in
New York, she was unable to gratify the ardent wishes of Mr. Sinnett, Mr. Hume,
and other champions of Theosophy in India, that they might be permitted to see
or meet with an adept. The reason for the latter is evident; the Madame
did not dare to attempt to palm off her spurious Mahatmas, in person, upon
these gentlemen, lest the imposture be at once detected; so they were
restricted to correspondence with the ‘Brothers’ and never allowed to see them.
As regards the allegation
of the Madame breaking up families, it is certainly true in the case of Col.
Olcott. Not very long after the beginning of his association with her, he
separated from his wife and children and went to reside with Mme. Blavatsky,
with whom he continued to live while she remained in
Formation of the Theosophical Society
The Theosophical Society
was founded on 17th November, 1875, in
In The
Theosophist, Nov. 1890, p. 68, Col. Olcott, referring to the circumstances
attending the origin of the Theosophical Society, says: “No phenomenal dropping
of Mss.
out of space occurred, no fairy bells rung out joy peals, no Eastern magician
suddenly appeared among us. I got no ‘order’ to make the Society, nor was
any such thing assumed by anybody in the room. . . The idea sprang up in my
mind as naturally and spontaneously as possible.” These statements of the
Colonel directly contradict the published statements, that the Mahatmas
directed the formation of this Society, through their duly accredited medium
and agent, Mme. Blavatsky.
The Colonel’s remarks
about the non-occurrence of the phenomena mentioned seem as if directed against
Madame Blavatsky and the adepts, inasmuch as the phenomena described are
precisely those which it is claimed are produced, in an occult manner, by the
Madame and the Mahatmas. We learn from Col. Olcott (Theos., Nov.
1890, p. 68) that Mme. B. cared so little for the Society, that soon after its
formation she “refused to even attend our meetings, let alone do so much at
them as make the smallest phenomenon --- though she was continually astounding
her visitors with them at her own house.” It is evident that in
“In less than two years,”
says Mr. Newton (the Treasurer of the Theosophical Society, June 6, 1891), “the
Society died a natural death.” In an address at
Become the Pupils of Swami Dayanand
Among the modern sects of
Col. Olcott wrote to Mr.
Muljee Thakersey, a Hindu whom he had met in 1870, during a steam-boat voyage,
on account of the Society; Mr. Mulji responded and introduced the Colonel to
Mr. Hurrychund Chintamon (Harichandra Chintamani), President of the Arya
Samaj. He also spoke of Swami Dayanand Saraswati, “the best Sanskrit
scholar and now travelling through
“Venerated Teacher: --- A
number of American and other students, who earnestly seek after spiritual
knowledge, place themselves at your feet, and pray you to enlighten
them.” The Swami replied April 21, 1878, accepting the position tendered
him; and he was then informed by Olcott that at a meeting of the council of the
Theosophical Society, (Olcott, H. P. B., and Judge?) it was unanimously resolved
that the Society accept the proposal of the Arya Samaj of India to unit with
itself, and that the title of the Society be changed to the Theosophical
Society of the Arya Samaj: “Resolved, that the Theosophical Society, for itself
and branches in America, Europe and elsewhere, hereby recognize Swami Dayanand
Saraswati Pundit, Founder of the Arya Samaj, as its lawful Director and
Chief.” (Murdoch’s “Theosophy Unveiled,” page 45.) In a letter to
Hurrychund Chintamon, May 29, 1878, Colonel Olcott says: “That ‘Wisdom
Religion’ is all contained in the Vedas.......It is this Wisdom Religion which
the Theosophical Society accepts and propagates, and the finding of which in
the doctrines expounded by the revered Swami Dayanand Saraswati Pundit, has led
us to affiliate our Society with the Arya Samaj, and recognize and accept its
Chief as our supreme religious Teacher, Guide and Ruler.” (Theosophist,
July, 1882, Extra Suppl. Page 5.)
The alleged resolution of
the Council of the Theosophical Society pledging its fealty to the Swami,
published above, speaks of the Society’s “branches in
The Theosophical party,
consisting of H. P. B., Colonel Olcott, Miss Bates, and Mr. Wimbridge, left New
York for India, December 17, 1878, and they landed at Bombay, February 16,
1879. (The Theosophist, vol.
In the Banner
of Light, October 18, 1879, page 1, is a letter from Madame Blavatsky,
dated Bombay July, 1879, which contains the following: “There we were, on
friendly relations of master and pupils with Pundit Dya Nand, the most learned
man in India, a Brahman of high caste, and one who had for seven long years
undergone the usual and dreary probation of Yogaism in a mountainous and wild
region, in solitude, in a statement of complete nudity, and a constant battle
with the elements and wild beasts --- the battle of divine human spirit and
imperial will of
man against gross and blind matter in the shape of tigers, leopards,
rhenoceroses and bears, without mentioning venomous snakes and scorpions."
The alliance with the
Swami however was of short duration. Early in 1882, the Swami realized
that he had been imposed upon by the leaders of the Theosophists, and he
publicly denounced them.
In “The Theosophist,”
April, 1882, Supplement, p. 8, Col. Olcott states that the Theosophical Society
formed an alliance with the Swami, believed him able to teach its members what
he and Mme. B. thought he knew far better than they did (having been a Brahman
Yogi for eight years), namely, Yog Vidya. “We had hoped”, says Olcott,
“to secure for our Society perfect instruction in the ancient Brahminical
esoteric doctrine.” These are significant admissions.
It is claimed that Mme. B.
had had seven years’ initiation, by the Mahatmas, into the mysteries of Yog
Vidya (the exercise of Magical powers), and the secrets of esoteric doctrines,
these seven years of occult study being spent in Tibet under the immediate
personal instruction of the Mahatmas; and that when she came from Tibet in
1870, she was in full possession of the mass of occult and esoteric knowledge
since imparted by and through her to the world; yet in 1878 she was so ignorant
of both Yoga and esotericism that she made an alliance with a presumed Yogi,
who she admits, she thought, knew more about them than she did, to teach her
what he knew. This fact gives the lie to the assertion that Mme. B.’s
so-called occult knowledge was derived from Mahatmas.
Evolves
Koot Hoomi and Morya
In 1880 Mme. B. visited
Simla in
Koot Hoomi Lal Singh
The special adept-guide of
Blavatsky and Olcott was not Koot Hoomi, as one might think from the prominence
of Koot in later Blavatskyism; but he was another “Brother” named Morya,
sometimes called “Mahatma M.” Sinnett’s and Hume’s pertinacity in seeking
communication with the Mahatmas seems to have caused H. P. B. to evolve another
brother, Koot Hoomi. She would not think of allowing her pet Mahatma,
Morya, to be so defiled as to become a steady correspondent of two neophytes;
so she turned them over to a newly discovered Brother, “Old Koot,” as he has
been jocularly called by Dr. Elliott Coues.
It may be interesting to
note that Mr. Hume had in course of time “discovered that some of Madame
Blavatsky’s phenomena were fraudulent, and that some of the professed Mahatma
writing was the handiwork of Madame Blavatsky herself. Once or twice he
had seen notes on some philosophic question which had been made by Mr. Subba
Row (Vakil of the High Court,
Mr. Hume further learnt
and bears testimony to the fact that peculiar envelopes and paper, like those
generally used by Madame Blavatsky for the Mahatma communications, are
procurable in the neighbourhood of Darjeeling, that they were not used for the
earliest Mahatma documents, which appeared before Madame Blavatsky had visited
Darjeeling, but were first brought into requisition for that purpose at a time
which coincided with her visit to that place. (Proceedings of the Society
for Psychical Research, Vol. III., pages 274-75).
Collapse of the Theosophic
"Fake"
In 1884, Mon. and Madame
Coulomb, formerly Librarian and Assistant Corresponding Secretary respectively
of the Theosophical Society, charged Madame Blavatsky with fraud and produced
in support of their charges various letters and documents stated by them to
have been written by Madame Blavatsky. In the
“The
Olcott Versus Blavatsky
“Not the least astonishing
piece of theosophic flapdoodle,” says Dr. Elliott Coues, “is the supposed
relation between this Precious pair (Olcott and Blavatsky), in comparison with
their private views of each other. Each knows the other thoroughly.
Olcott knows Blavatsky ruined him by breaking up his family. Blavatsky
knows Olcott ruined her by allowing Dr. Hodgson to discover that her Mahatmic
shrine at Adyar was a trick cabinet. Would you like documentary evidence?
Well, here . . . . is one in Blavatsky’s handwriting, and here is one in
Olcott’s. Suppose you copy a few paragraphs from each, and tell the
compositor to set them in parallel columns, thus”:
Blavatsky's
Opinion of Olcott.
My Dear: ---What I meant
was to keep the details of phenomena and every thing coming from and connected
with the Master very secret, yet to make no secret of the phenomena as before
going on (else the public would say that since the expose by the Psychic
Research] Society we were tamed and that the humbug has ceased, which would be
fatal to us). We are surrounded by pitfalls, whirlpools and
traitors. We have to fight them fearlessly and openly with the weapons of
philosophy, not those of phenomena, as we would soon get worsted again.
Let it be known that phenomena goes on as before, but do not let any one know
what it is, and the great secrecy will be the best punishment for the howling,
doubting, and profane public. If Olcott had not courted exposure and
scandal by his stupid invitation of the
Society for Psychical Research to come and see, there would be nothing of all
that happened. But now we are in and have to do the best we can.
H. P. Blavatsky
Olcott's
Opinion of Blavatsky
Another warning: Beware
how you encourage H. P. Blavatsky to act outside her special province of
mystical research and esoteric teaching. The council will stand no
nonsense, nor shall I ratify a single order or promise of her made
independently of me and my full antecedent possession of the facts. She
telegraphed to abolish the Board of Control, and has just issued a
revolutionary commission to Arthur Gebhard, with an idiotic disregard of the
proprieties and of her own position. She seems a Bourbon as to memory and
receptivity, and fancies the old halcyon days are not gone. I shall
neither ratify what she has done, nor anything of the sort she may in future
do. Within her domain she is queen; outside that --- well, fill in the
blank yourself. Several attempts have been made to get her to set up a
rival Society. * * * She has not yet been fool enough to fall into
the trap, nor do I think her brain will soften to the point of her doing
it. She would take thereby a life contract for a fight, * * * and
find herself with enfeebled health, advanced years, and a tainted reputation
recommencing our work of 1875, without, pardon me, an Olcott to stick to her,
as I have through thick and thin, and bear shame and disgrace with mute
endurance.
H. S. Olcott
In conclusion, it can be
said in truth, to use the words of her best critics, that Madame Blavatsky can
be regarded “neither as the mouthpiece of hidden seers, nor as a mere vulgar
adventuress, but that she has achieved a title to permanent remembrance as one
of the most accomplished, ingenious, and interesting impostors in history.”
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____________________________
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
activities
but these must be of a spiritual nature
and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
Caerdydd
Datganiaid Cenhadaeth
Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan ysgrifau
Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
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Lentil burgers, a
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present for your
consideration, a definitive work on the
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For everyone
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Articles by Helena Petrovna Blavatsky
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 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
by
Annie
Besant
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA
THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S
ASCENT
______________________
Annie Besant Visits Cardiff 1924
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Deep Ecology
https://www.youtube.com/watch?v=Cy-quIQxVxI&t=23s
Is the Universe Self Aware?
https://www.youtube.com/watch?v=_3zUUZQSYFs
Clearing Emotional Debris
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Will Life Threatening Global
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Elementaries
https://www.youtube.com/watch?v=qWTioaIUgPQ&t=17s
Chelas
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Art & Human Evolution
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Trapped in the Wheel of
Samsara. Reincarnation without Spiritual Progress
https://www.youtube.com/watch?v=hNhPHUgpFiQ&t=16s
Reincarnation &
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Prana
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The Benefits of Making a
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__________________________________
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
Advantage Gained from this
Knowledge
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
This
guide has been included in response
to the
number of enquiries we receive on this
subject
at Cardiff
Theosophical Society
From A Textbook
of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
The
Slaughter of the
a
great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
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
The Occult
World
By
Alfred Percy
Sinnett
The
Occult World is an treatise on the
Occult
and Occult Phenomena, presented
in readable style, by an early giant of
the
Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
Thoughts on Karma By L A Bosman
The
Seven Principles of Man
By
Annie
Besant
Is Theosophy a Religion ? By H P Blavatsky
A Textbook of Theosophy By C W Leadbeater
Outline of Theosophy By C W Leadbeater
Theosophy and the Theosophical Society
Evolution
by William Quan Judge
A Student of Katherine Tingley
Katherine Tingley (1847 -1929)Was the founder &
President
of the Point Loma Theosophical Society 1896 -1929
She and her students produced a series of informative
Theosophical works in the early years of the 20th century
Elementary Theosophy Who is the Man?
Body and Soul
Body, Soul and Spirit Reincarnation
Karma The Seven in Man and Nature
Theosophy has no dogma, no priesthood or diploma
elite
and recognizes no spiritual head
All ideas presented at meetings are for consideration
Helena
Petrovna Blavatsky 1831 – 1891
The
Founder of Modern Theosophy
Index of
Articles by
By
H P
Blavatsky
Is the Desire to Live Selfish?
Ancient Magic in Modern Science
Precepts Compiled by H P Blavatsky
Obras
Por H P Blavatsky
En
Espanol
Articles
about the Life of H P Blavatsky
Writings
of W Q Judge Writings
of Annie Besant
Writings of A P Sinnett Writings
of C W Leadbeater
Writings of C Jinarajadasa Writings of H S Olcott
Writings of G S Arundale Writings
of G R S Mead
Writings of Ernest Egerton Wood
Theosophy and the Number Seven
A selection of articles relating to the
esoteric
significance of the Number 7 in Theosophy
Index of
Searchable
Full
Text Versions of
Definitive
Theosophical
Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the
Twilight” series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras
Teosoficas En Espanol
Theosophische
Schriften Auf Deutsch
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws
The Eternal Now
Succession
Causation
The Laws of Nature A Lesson of The Law Karma Does Not Crush
Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets
Thought, The Builder Practical Meditation Will and Desire
The Mastery of Desire Two Other Points The Third Thread
Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National
Disasters
Annotated Edition Published
1885
Preface to the Annotated Edition Preface to the Original Edition
Esoteric Teachers The Constitution of Man The Planetary Chain
The World Periods Devachan
Kama Loca
The Human Tide-Wave The Progress of Humanity
Buddha Nirvana The Universe
The Doctrine Reviewed
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General pages
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and The History
of Theosophy in Wales
Wales is a Principality within the United
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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.
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Mission
Statement
The
dominant and core activity of Cardiff Theosophical Society
is to
promote and assist the study of Theosophical Teachings
as
defined by the writings of Helena
Petrovna Blavatsky,
William Quan Judge, Alfred Percy Sinnett and
their lineage.
This
Mission Statement does not preclude non Theosophical
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and/or
compatible with the Objects of the Society.
Cymdeithas Theosoffi
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Mae’r gweithgaredd
dominyddol a chraid Cymdeithas Theosoffi Caerdydd
yw hyrwyddo a chynorthwyo
astudiaeth Dysgeidiaeth Theosoffical
fel y diffinir gan
ysgrifau Helena Petrovna Blavatsky,
William Quan Judge, Alfred
Percy Sinnett a’u llinach.
Nid yw’r datganiad
cenhadaeth yn atal gweithgareddau
ddi-theosoffical ond rhaid
iddynt fod o natur ysbrydol
a/neu yn chymharus
Amcanion y Cymdeithas.
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Guide to Theosophy Instant Guide to Theosophy
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206 Biography of William Q Judge
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Writings of William Arthur Dunn
compiled by William Quan Judge