THEOSOPHY
START-UP
A FREE INTRO TO THEOSOPHY
Life, And
Life After Death
by
Annie Besant
Published in
1919
For the most part man turns away his eyes from this sure fact. For the
most part man prefers not to think of it, not to allow it to intrude upon his
moments of pleasure and happiness. For the most part he tries to keep it out of
sight, for he does not want, his life to be shadowed by the shadow of death.
But now and then there comes a time when he cannot turn his eyes from
it, when death forces
itself on his attention, when death thrusts himself into the home, and
touches the nearest in the family. Then man despite himself, thinks of death;
then, despite himself, he asks: "What is life worth, if life is not
secure?"
Then there arises in him some touch of that Vairăgya, as it is called,
that disgust with life, which turns aside from life's pleasures with weariness
of all that is changing; and desire arises in him for the changeless, the
eternal, for that which can never pass away, for that which can never
disappoint.
But this Vairăgya is of a very passive kind. It touches a man when death
has forced itself on him in this way. In course of time such Vairăgya
disappears. It is not born out of the real hunger of the soul, but out of
temporary disgust, of
disappointment with life. The true Vairăgya that lasts, and tends to
wisdom, is the hunger of the soul for the Self, the aspiration of the Jivătman
for the
Paramătman; that hunger, once really felt, never again passes away, for
it has root in the man's deepest nature. He yearns to find himself the Self of
all.
The Vairăgya that comes in truth from outside — which is the result of
disappointment with worldly things rather than of the deep feeling in man for
the supreme Self — being born of disappointment, often disappears as
disappointment loses its horror. But still, even from that, when it is present,
great and important lessons of life may be learned, ere the life regains
its savour, and when the beauty of the world is overshadowed for a moment by a
cloud. But when the passing cloud is gone, it again regains its
brightness, so that men should take advantage of the time when the trouble
touches them.
When friends and relatives are snatched away by death from amongst them,
they should take advantage of that, and try to learn some lessons that may be
useful.
Man asks himself then: What is life, and what is death? Can we know
anything about them and of the other side of death? Of this we are fairly
certain, that not all dies when the body perishes.
We shall not really perish when the body falls away; but what is there
on the other side of death? When the body is struck away by death's hands, what
conditions shall we pass into, in what worlds shall we find ourselves? What are
the things on this earth which we find in our condition there? Is there anyone
in the world who can tell us anything certain of the life on the other side of
death? Is there anyone in the world who can tell us, of his own experience,
what is the condition of those who leave the body?
What brings them back again to the world? What governs their rebirth
into the physical, material world? What is the circle of Birth and Death? What
the wheel, as it is called — the wheel of births and deaths — to which we are
tied, from which we cannot escape, which turns round, round and round, carrying
us all with it into some other world, and so out of that again to reach other
worlds?
There are three worlds through which we turn. This wheel carries all
Births and Deaths. What is the force which has bound Birth and Death in varying
succession?
Is it possible to escape from that wheel of births and deaths? Can we
break the bonds, so that we shall not afterwards be born again. Is there not
some permanent state into which we may pass, where we may find satisfaction and
complete peace which shall never be troubled, and joy which shall never be
ended?
That is the question ever repeated by the soul in man. It is that
question which we are trying in some way to answer in our thought tonight, and
see whether the teaching of the sages of the past will solve it. We reply to it
by the knowledge of those who have studied the great truths of today as the
sages teach them. We seek some certainty as to the conditions under which a man
is continually born and continually dies, and also as to the conditions by
which a man can be free from death and birth, and pass into the peace that
knows no change, that knows no ending.
Let us take the first part of the question — the succession of birth and
death.
That is the question, we may say, of most pressing importance to most of
us, because we are not yet for the most part prepared to pass out of the circle
of births and deaths. Much must be done before we attain full freedom, and most
of us have to be born several times again before we can pass into the eternal
liberty. But to know the road which we shall ultimately take is something, to
know what must be done if we wish to escape from the bondage.
I just mentioned the three worlds man passes through in going from birth
to death and death to birth. Let us take the first, the physical. As to this,
we need not dwell long on it. We are fairly familiar with its conditions, but
there is one fact it is well to notice, because it is this fact that drifts us
into that from which we are trying to escape. We are seeking for happiness. That,
if you come to look at it, is the one object of man's life. He is always trying
to be happy; nothing else will satisfy him, nothing else will content him. If
he grasps at a thing, and does not find happiness in it, he will say:
"Well, I have made a mistake — I have gone the wrong way, in looking for
happiness. Let me try
and find the better road".
He always comes back and back again to the idea that he must be happy.
Nothing else will give his mind any kind of satisfaction. This is natural; the
craving of the heart for happiness is God-given. Ishvara makes us long for
happiness, because it is by that longing we shall at last find rest in Him. We
try to find happiness in physical things; that is the universal experience. The
body makes so many claims upon us when it is not satisfied; the body is greedy
and grasping. It has a craving for food and for drink, for the enjoyment of
sexual pleasures, and so on. The body tries always to get hold of something.
The first place in which man tries to find happiness is the body.
That makes the most forcible claim upon his attention. Now he does not
understand the fact that this craving will pass away, and disappear after a
time. He gives way to it. When he has a great craving for food he will yield to
taking too much. He is greedy, and takes too much. When he is eager for sexual
pleasures, he will take too much What is the result? Disgust, sickness,
diseases of all kinds. This is how Ishvara teaches him 'that man's happiness
does not lie in satisfying the greedy desires and expectations of the body. The
gratifying of the body results in making it more greedy. The more he drinks,
the more he craves for drink. The more he eats, the more he wants food. The
more of sexual pleasures he enjoys, the greater his passion becomes.
It is written that it is easier to put out fire by pouring butter over
it, than to extinguish passion by gratifying it. Happiness never lies in that
way, and Ishvara tells us: "Your happiness does not lie in the body; if
you seek it there, then you will be
continually disappointed, and you will reach surfeit but not
pleasure".
Then the man tries to find that which shall give him longer happiness
find steadier happiness in intellectual delights. But sometimes, under the rush
of trouble and sorrow, the intellect loses its charm, and he is no longer able
to give his mind to study.
Or if he is strong — strong enough to study in spite of trouble — there
comes old age, when the brain is dull and begins to fail, and he is no longer
able to think properly and clearly. Then the intellectual happiness finds an
ending, although far better than that of the body is the pleasure that he has
found in the mind.
In all directions man is thus beaten back. Naturally at last he seeks to
find pleasure, happiness, in the Self, in the Supreme. That alone knows no
disgust, and that alone knows no weariness and no disappointment. There only,
is to be found happiness beyond the touch of passion and craving.
He finds there the Self in oneness with the Supreme, and shares the
blessings of the life which flows from Him, and love.
But let us follow a man through death, who during life has chiefly
sought enjoyment for the body. When death strikes away the body, he can no
longer use it as an instrument for his enjoyment. Let me tell you exactly how
man passes on
to the other side of death.
We will take two examples: one of a man who finds all his pleasures in
the body, and the other of a man who is sober and temperate with the body, and
finds greater pleasure in the exercise of the emotions, in the gratification of
the intellect. What will be the state of those two very different men on the
other side of death?
There are two worlds into which they both pass and through which they
must pass, but the condition of each man in these two worlds will be
exceedingly different.
One takes with him the passions gratified in the body, and passes out of
the body. He is unconscious at first, and is fast asleep and unconscious for a
short time after death. He awakens, and finds himself in what is called Preta
Loka — the world of those who have passed away, sometimes called Kăma Loka, or
the world of desire. When he awakens, the first thing he is conscious of is
that his desires, which he has so much nourished in the body in life, are very
much alive, and are asking for their usual gratifications. If the man is very
fond of eating and drinking or of enjoying women, these desires arise when the
soul awakens after death, and though he then has a body, it is a body which is
quite useless so far as gratification of desire is concerned.
This body is sometimes called the strong body, and it really imprisons
the Jivătman. He is kept therein as a prisoner is kept in jail; and the
prison-house which keeps him prisoner is made of the passions and appetites
which he ever nourished in his physical life, which he was continually
gratifying and so making very vigorous. These passions do not really belong to
your physical body. The physical body is only an instrument whereby they are
gratified. Passions are not in the outer body, but they are in the inner, which
is the body of desires.
It is there that all passions have their roots and their centres, and
they use the physical body as the instrument of gratification. There are the
Karmendriyas, they are the organs by which all the passions are gratified, the
organs by which the cravings are fed. The physical life is always feeding the
senses.
Thus the senses of such a man are very strong on the other side of
death, and imprison him, so that the Jivatman is very strongly confined. He
craves for the gratifications which he has been enjoying in the physical world,
and the absence of these makes him very unhappy on the other side of death. For
the gratifications that he is desiring belong to this world, and on the other
side of death he cannot have them. Hence he suffers under strong sense cravings
which he is unable to satisfy.
This is the condition in which a man is on the other side of death, when
he has continually been gratifying his wishes, his passions, and when at last
the body, which is the only means of that gratification, is struck away. He is
just as a starving man tied to a very strong post and a plate of food put in
front of him; he cannot reach it because he is tied. This greedy, craving,
unhappy condition, is the condition into which man passes after death, when he
has spent his physical life in the enjoyment of the senses. The senses remain,
but the means of their gratification have been struck away. So that death takes
away the body, but all the senses remain. If a man realises this — a man who
has a sensible will — he will not allow himself to make the conditions for this
unhappiness on the other side of death. In this life you do not take poison
merely because it is sweet. You would not be silly enough to take it. You would
say: " No, I am not going to take a thing that will give me serious agony
afterwards."
Then why make passions strong, since they will only torment you when you
pass through death? You must starve them, because you cannot get this
gratification.
Over and over again, speaking to people, I have told them these facts. I
do not know them simply because I have read of them in sacred books, but
because I am able to see them, as I have been taught to do. It is sad to see
people thus suffering, and naturally one feels pity and sorrow that one is not
able to do much to relieve them from the karma that they have manufactured for
themselves.
Those who have yielded to the senses suffer thus on the other side of
death because they have yielded. Some amount of help can be given to those in
Preta Loka by those who are in the body, and the Shrăddha which you are taught
to perform, is one way to help on the other side, to help to free the man so
that he may pass on to Svarga. In the Shraddha are mantras to be recited, and
the use of these words is this: all sounds set up vibrations in the air, and
the vibrations force the subtle matter to swing backwards and forwards. The
vibrations come against the body, and help the body to become broken into
pieces.
Let me tell you a similar thing in the physical world. If you have a
number of soldiers marching in order, as they take step after step together it
causes vibrations, and if the soldiers are taken over a bridge which is not a very
strong one, I dare say that you know the commander will tell them to fall out
of step, and go over it walking irregularly. Why? Because if they all keep step
together regularly, there is a great danger that the bridge may break into
pieces. These vibrations that are made by keeping step regularly are very
strong, and may break the thing against which they come.
The mantras set up strong, regular vibrations, which, come against the
body that imprisons the Jivătman, and help to break it. That is why the
Shrăddha ceremony is performed and why mantras are recited. But you should try
to be very careful
how it is done. The priest should be learned, and pure in life,
otherwise he has very little power which he can give to the mantras. The man
who is ignorant, who is illiterate, who is impure, he has very little force
which he can throw into the recitation of the mantras, so that when the
Shrăddha is performed, if there be an ignorant priest, the Shrăddha is
comparatively of little use.
If there be a learned and pure priest, then you are doing a good and
great service to your friends and your relatives on the other side of death. It
will help to set them free from the prison in which they are living.
Now look at the man who has not given way to bodily passions during his
physical life, and who passes to Preta Loka or Kăma Loka. What happens to him?
He has exhausted his passions by conquering them before death; he has
made them weak. The consequence is this: there is very little material with
which to build up this prison-house. Just as you cannot build a house without
bricks and without earth, so the prison-house on the other side of death cannot
be built up, if you do not give materials of passions with which to build it.
The result is that when the man who has not given way to the passions passes
out of the body, on the other side of death there is a very pure subtle body
which can easily be broken through, and he passes very quickly on to the pure
world.
He passes swiftly through Preta Loka. He is not held there. He does not
suffer there. He has made a body that helps him instead of dragging him back,
and he goes on happily and easily, without any trouble and sorrow, and finds
full consciousness
in Svarga, the land of happiness, in the company of the gods.
Now comes in the great use of the intellect. The man who has cultivated
the intellect and who has cultivated the finer emotions, and has done a great
deal of good to the people round him, who has been kind, gentle and just, finds
all his good deeds good thoughts and good feelings awaiting him. All these come
round him and make him a beautiful body, in which he enjoys all the happiness
of the heavenly world. All his merits, the good actions good desires, and good
thoughts of his past life, make up his Svarga body, in which he is able to
enjoy all the delights of the heavenly world.
This is the kind of body you should be building now, in order that on
the other side of death you may find it ready for you to carry you on. You make
that body by good desires, by wishing to do right, by noble aspirations, by
trying to do good, by good thoughts. You don't know how strong thought is;
every time you think of a good thing, you create a beautiful form which remains
near you in life, and helps you to walk along the Path of Right Action. Every
day of your life you should give a little time to good thoughts. When you get
up in the morning, after you have worshipped, then think of good things, think
good thoughts. Give a little time to think of what is pure and holy.
You will thus build a body which will wait for you on the other side of
death, and will take you to Svarga. You should fix some strong, good thoughts
by daily meditation; then, when the moment of death comes upon you, those good
thoughts
will carry you to the world to which they belong. It is said in the
Bhagavad-Gită by Shri Krshina that the man after death goes to the world of the
thought that he thinks when he dies. In the heavenly body you live as long as
the body that you have made will last. The more good you have put into it, the
longer will be your heavenly life in the heavenly world. Again, the law gives
you just what you have here built up.
Sages have always taught that sacrifice wins Svarga. That is literally
true. Let a man sacrifice, and by his sacrifice he will win the joy of Svarga.
Everything that a man gives in sacrifice comes back to him. A man gives money
here for a jewel, gives money for land, for palaces, for all objects of luxury,
and he does not grudge what he gives for these. These things all give pleasure
for some moments, but when the pleasure is over, it is gone, nothing remains.
That man grudges every gift he gives to God. The Gods ask him to make
sacrifices to them: they ask for such gifts as make life happier for others —
the digging of wells, the planting of trees, the doing of of all things that
benefit other people; and then the Gods, who are just, give him back his gifts
in the heavenly life. If man gives more in sacrifice, his heavenly life will be
longer and happier.
It is the law that a man must be born where the things are that he
desires. It is written in one of the Upanishads that man by his desires is
carried to one world or another world. Now most of man's desires belong to this
world, the material physical world. Hence he quickly comes back to it. He is
born again comparatively soon.
Three things govern rebirth — his actions in his previous birth, his
desires in his previous birth, his thoughts in his previous birth. I have told
you how these work out in Kama Loka and Svarga. A part of these has thus been
worked out in these two worlds. The part remaining governs his rebirth.
When he is reborn, a man's thoughts build up the character with which he
is born again into the world. You know how different characters are at birth.
There are two little children born with two very different characters. One
child you will find very greedy, and the other unselfish. The one child very
passionate and angry, and the other gentle. One child loving and sympathetic,
the other cold and indifferent. They are so different, although but little
children. These are the characters that they made in their past lives.
You know how much a man's happiness in the world depends on his
character. If a man is not upright, pure and gentle, he may be rich, he may be
powerful, he may be noble, he may be a prince, yet still he will be unhappy.
Now your character is built by your thoughts; as you think, so shall you
become. It is written in the Chhăndogyopanishad: "Man is created by
thoughts. As a man thinks, so he becomes".
Thought is not only making you a body for Svarga, but also a character
with which you will be reborn. If you but think nobly, you will be born with a
noble character. If you think badly and basely, you will be born with a bad and
base character. This is the law which cannot be changed.
The next thing is your desires; by your desires is now being determined
what sort of objects you shall have in your next life. If you desire money very
much, you will get it in your next life; if you desire power very much, you
will get it in your next life. But take care how you choose. It is not always
the choice of wealth and high position that gives happiness.
Let me tell you the story of a man whose life is strange. The man was
very poor. He became a contractor, and grew enormously rich. Everything that he
did succeeded. Every speculation he
went into was successful. So that he heaped up rupees until he had lakhs
of rupees, and crores of rupees, gathered together. He built a magnificent
palace to live in, and he furnished it splendidly. But he does not live there,
in spite of having such a magnificent home: he lives in a house in the village,
he is unhappy, very miserable. His children are careless, his wife dead, all
his relatives dislike him. He is a miserable man in the midst of such enormous
wealth. He lives in a poor little cottage with one servant, suffering from a
terrible disease.
What had been his previous life? He had been a man always longing for
money, money; the law of Karma was just, and gave him wealth. The character he
built in the past life was truly
miserable: he was very selfish, and always trying to get hold of money,
and he did get it, but did not use it well. The result in this life was that he
got money, but was miserable in the midst of it.
Then, as to the effect of actions. If in your life you make other people
happy in this world, physically happy, then physical happiness will come to you
in your next birth. If you spread prosperity about you, so that people around
you are prosperous, you will have prosperity in your own life. If you make
people happy, you must make some sacrifice yourself.
Now lot me suppose a very rich man gives a park to the public. This is a
very good action, for it gives a great deal of physical happiness to the
people; they can enjoy the air, they can sit under the shadow of the trees.
This physical happiness given will return to him as physical welfare; he will
reap the physical good he has done, and the fruit of every benefit that people
have received from him. All this comes back to him.
But if he is to be morally happy, he must give it from an unselfish
motive. He must give it from an unselfish desire to do good to the people. That
unselfishness will come back to him in character, and will make him a happy
man.
A man must think of character as well as of actions, but he must not
forget actions. If a man acts unjustly to others, injustice will come to him in
another life by Karmic law.
If power is not rightly used, if it oppresses and causes suffering, then
the harsh ruler will in another life suffer oppression, and reap the fruit of
the seed that he has sown. This is the law of
Karma, which brings to every man according to his deeds, and according
to his power is the measure of his responsibilities. Ishvara places men in high
positions, and places them there to represent Him in the eyes of the people. It
has always been taught in Hinduism that the prince is as God to his people,
wielding the power of God. He stands there as the divine power, and is to be
served as God, is to be served as Ruler.
In exchange for that, he must give the people protection, justice; must
guard the poor against the rich, and the weak from the oppression of the
strong.
Weakness must find in him a strong protector, for it is said in the
Mahăbhărata that the tears of the weak and the oppressed destroy the power of
the strong. It is the Divine Law. God is the one King of kings, the only Ruler
of earthly rulers, he calls them to account for the injustice done by
carelessness or by legal enactment, or by arbitrary will. Every power should
remember the higher power to which it is accountable.
Such is the law of birth and death. Such is the circle through which the
soul must pass on its way. One thing remains to say of this wheel of birth and
death from which nobody escapes. We are not always to tread this round, and not
always to be reborn and not always to die. We grow wearied of it, and wish to
escape. When this time comes, we ask the way to liberation. You remember the
story of Nachiketas, who when his father was offering a sacrifice, asked him to
whom he would give
himself. The father replied: "To Death I will give thee". He
went therefore to the house of Yama, the lord of Death, and stood there for
three days and nights, without receiving hospitality, until Death returned, and
found him waiting, in obedience to his father's promise to give him to Death.
As amends for the lack of welcome, Death gave him three boons.
Then Nachiketas first asked that his father might again be pleased with
him. Another boon was that of the heavenly fire, and Death said that that fire
should be known by him and called by his name. As the third boon the boy asked
for the secret of Death. "Some say man is immortal; others say he is not;
tell me, O Death, thy secret; can man escape thy power? ". "Do not
ask that", said Death. " Not that", said Death again; "ask
any other boon and I will give it thee. I will give thee earthly wealth and all
life's pleasures, but ask not the secret of Death". " Keep thou the
joys of earth, keep thou the joys of heaven, keep thou the heavenly damsels,
the heavenly dance and song. Instead of all these give me the one boon, the
only boon I seek — how may man escape thy mouth? " said the boy. To such
questioning Death was compelled to answer, and he told him how man might escape
from the bands of Death. Man is bound by desires. The desires are born of the senses.
These carry him from birth to birth, from death to death. He must
overcome the senses. That is the first step to be taken, the first thing to do.
As the senses bind him to birth and death alike, let him learn to control the
senses and bring them under the domination of the mind. The body is like a
chariot, the senses are the horses, the mind is the reins. Pure reason, the
Buddhi, is the driver. The Self is above the driver and is in the chariot.
The pure, the Buddhi, must drive the chariot and with the reins of the
mind draw in the senses — the horses galloping after the objects of sense, and
carrying the chariot with them. They must be guided along the right way. Let
man control the mind by the pure reason, reducing it to peace, as he has
reduced the senses.
In every action let him control the senses and govern the mind. When
once these steps are taken, the man will begin to see the Self by the
tranquility of the mind. Then let him give himself to Yoga. Let him meditate on
the One, the Eternal, the Atman within the cavity of the heart. He who dwells
in the cave of the heart, the seeker must fix his mind on him. On that eternal
Man, the true Purusha, let him meditate within
the city of the body.
The mind in dwelling on the Eternal Atman must be pure, must be
fearless, must be steady; he must learn Guyăna — the true wisdom — and Bhakti —
the devotion that feels the unity of the Self. Thus may a man conquer Death.
When all the desires of the heart, are broken, then the mind becomes immortal.
When the mind sees the supreme Soul, it escapes from the mouth of Death.
That is the secret told. That is the only secret of liberation that can
be told. How shall we do this? How shall we learn it? There are still Gurus to
teach us, and Death says: " Seek the great Gurus and attend". They
are still living and are still teaching, and are seeking for people who are
willing to learn. I speak to you as I know. They teach the way to the narrow
Path that is still open, the Path which can be sought by the Divine Wisdom, the
Ancient Wisdom, which they still teach to their pupils in the modern world by
the great Theosophical Society. But the pupil must be ready to be a pupil, if
the Guru is to be found.
Then he may learn the greatest of Truths. But remember that the Self is
not to be found by the sensual or by the weak; man cannot find him by words; he
cannot find him by arguments. The Self reveals himself to him alone whom he
chooses, and the choice of the Self is determined by the purity and
unselfishness of the life.
For more info on Theosophy
Try these
Cardiff
Theosophical Society meetings are informal
and there’s always
a cup of tea afterwards
The Cardiff Theosophical Society Website
The National Wales Theosophy Website
Dave’s Streetwise Theosophy Boards
This is for everybody not just people in Wales
Theosophy
Cardiff’s Instant Guide to Theosophy
General pages
about Wales, Welsh History
and The History
of Theosophy in Wales
Teosofia en Cardiff (Página en Espańol)
One Liners & Quick Explanations
The Most Basic Theosophy Website in the Universe
If you run a Theosophy Study Group you can use
this as an introductory handout
The South of Heaven Guide to
Theosophy and Devachan
The preparation of this Website
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
Bangor viewed from Anglesey
across
the Menai Straits,
North Wales Coast
Traditional cottage at Brynsiencyn
Mail Train passes
through Colwyn Bay
_____________________
Camberley,
Surrey, England GU15 – 2LF
Tekels
Park to be Sold to a Developer
Concerns
are raised about the fate of the wildlife as
The
Spiritual Retreat, Tekels Park in Camberley,
Surrey,
England is to be sold to a developer
Many
feel that the sale of a sanctuary for
wildlife
to a developer
can only mean disaster
Confusion
as the Theoversity moves out of
Tekels
Park to Southampton, Glastonbury &
Chorley
in Lancashire while the leadership claim
that
the Theosophical Society will carry on using
Tekels Park despite its sale to a developer
Theosophy talks of a compassionate attitude
to
animals and the sale of the Tekels Park
sanctuary
for wildlife to a developer has
Future
of Tekels Park Badgers in Doubt
Tekels Park & the Loch
Ness Monster
A Satirical view of the
sale of Tekels Park
in Camberley, Surrey to
a developer
The Toff’s Guide to the Sale of Tekels Park
What the men in top hats have to say about the
sale of Tekels Park to a developer. It doesn’t
require a Diploma in Finance or indeed a
Diploma in Anything to realize that this is a
bad time economically to sell Tekels Park
Party On! Tekels Park Theosophy NOT
St Francis Church at Tekels Park
____________________
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
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
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
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
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
Try these if you are looking for a
local Theosophy Group or Centre
UK Listing of Theosophical Groups
Please tell us about your UK Theosophy Group
Worldwide Directory of Theosophical Links
General pages
about Wales, Welsh History
and The History
of Theosophy in Wales
The hut circles of the ancient
settlement in Porthdafarch,
which is believed to date back 4000 years
Porth Dafarch is
on the coast road between Treaddur Bay and Holyhead.
Holyhead is on Holy
Island off the north west of the Island of Anglesey
which is off the
North Wales Coast
Off Holy Island
about 3 miles from Holyhead
Wales is a
Principality within the United Kingdom
and has an eastern
border with England. The land
area is just over
8,000 square miles. Snowdon in
North Wales is the
highest mountain at 3,650 feet.
The coastline is
almost 750 miles long. The population
of Wales as at the
2001 census is 2,946,200.
__________________________________________
into categories and presented according to relevance
of website.
Webpage Posted by Dave Marsland