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Helena Petrovna Blavatsky

1831 – 1891


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Charles Webster Leadbeater

1858? - 1934



The Purpose of Life




A Textbook of Theosophy


C W Leadbeater


To fulfill our duty in the divine scheme we must try to understand not only that scheme as a whole, but the special part that man is intended to play in it. The divine outbreathing reaches its deepest immersion in matter in the mineral kingdom, but it reaches its ultimate point of differentiation not at the lowest level of materiality, but at the entrance into the human kingdom on the upward arc of evolution. We have thus to realize three stages in the course of this evolution:


(a)    The downward arc in which the tendency is toward differentiation and also toward greater materiality. In this stage spirit is involving itself in matter, in order that it may learn to receive impressions through it.


(b)    The earlier part of the upward arc, in which the tendency is still toward greater differentiation, but at the same time toward spiritualization and escape from materiality. In this stage the spirit is learning to dominate matter and to see it as an expression of itself.


(c)    The later part of the upward arc, when differentiation has been finally accomplished, and the tendency is toward unity as well as toward greater spirituality. In this stage the spirit, having learnt perfectly how to receive impressions through matter and how to express itself through it, and having awakened its dormant powers, learns to use these powers rightly in the service of the Deity.


The object of the whole previous evolution has been to produce the ego as a manifestation of the Monad. Then the ego in its turn evolves by putting itself down into a succession of personalities. Men who do not understand this look upon the personality as the self, and consequently live for it alone, and try to regulate their lives for what appears to be its temporary advantage. The man who understands realizes that the only important thing is the life of the ego, and that its progress is the object for which the temporary personality must be used. Therefore when he has to decide between two possible courses he thinks not, as the ordinary man might: “Which will bring the greater pleasure and profit to me as a personality?” but “Which will bring greater progress to me as an ego?” Experience soon teaches him that nothing can ever be really good for him, or for any one, which is not good for all, and so presently he learns to forget himself altogether, and to ask only what will be best for humanity as a whole.


Clearly then at this stage of evolution whatever tends to unity, whatever tends to spirituality, is in accord with the plan of the Deity for us, and is therefore right for us, while whatever tends to separateness or to materiality is certainly equally wrong for us. There are thoughts and emotions which tend to unity, such as love, sympathy, reverence, benevolence; there are others which tend to disunion, such as hatred, jealousy, envy, pride, cruelty, fear. Obviously the former group are for us the right, the latter group are for us the wrong.


In all these thoughts and feelings which are clearly wrong, we recognize one dominant note, the thought of self; while in all those which are clearly right we recognize that the thought is turned toward others, and that the personal self is forgotten. Wherefore we see that selfishness is the one great wrong, and that perfect unselfishness is the crown of all virtue. This gives us at once a rule of life. The man who wishes intelligently to co-operate with the Divine Will must lay aside all thought of the advantage or pleasure of the personal self, and must devote himself exclusively to carrying out that Will by working for the welfare and happiness of others.


This is a high ideal, and difficult of attainment, because there lies behind us such a long history of selfishness. Most of us are as yet far from the purely altruistic attitude; how are we to go to work to attain it, lacking as we do the necessary intensity in so many of the good qualities, and possessing so many which are undesirable?


Here comes into operation the great law of cause and effect to which I have already referred. Just as we can confidently appeal to the laws of nature in the physical world, so may we also appeal to these laws of the higher world. If we find evil qualities within us, they have grown up by slow degrees through ignorance and through self-indulgence. Now that the ignorance is dispelled by knowledge, now that in consequence we recognize the quality as an evil, the method of getting rid of it lies obviously before us.


For each of these vices there is a contrary virtue; if we find one of them rearing its head within us, let us immediately determine deliberately to develop within ourselves the contrary virtue. If a man realizes that in the past he has been selfish, that means that he has set up within himself the habit of thinking of himself first and pleasing himself, of consulting his own convenience or his pleasure without due thought of the effect upon others; let him set to work purposefully to form the exactly opposite habit, to make a practice before doing anything of thinking how it will affect all those around him; let him set himself habitually to please others, even though it be at the cost of trouble or privation for himself. This also in time will become a habit, and by developing it he will have killed out the other.


If a man finds himself full of suspicion, ready always to assign evil motives to the actions of those about him, let him set himself steadily to cultivate trust in his fellows, to give them credit always for the highest possible motives. It may be said that a man who does this will lay himself open to be deceived, and that in many cases his confidence will be misplaced. That is a small matter; it is far better for him that he should sometimes be deceived as a result of his trust in his fellows than that he should save himself from such deception by maintaining a constant attitude of suspicion. Besides, confidence begets faithfulness. A man who is trusted will generally prove himself worthy of the trust, whereas a man who is suspected is likely presently to justify that suspicion.


If a man finds in himself the tendency toward avarice, let him go out of his way to be especially generous; if he finds himself irritable, let him definitely train himself in calmness; if he finds himself devoured by curiosity, let him deliberately refuse again and again to gratify that curiosity; if he is liable to fits of depression, let him persistently cultivate cheerfulness, even under the most adverse circumstances.


In every case the existence of an evil quality in the personality means a lack of the corresponding good quality in the ego. The shortest way to get rid of that evil and to prevent its reappearance is to fill the gap in the ego, and the good quality which is thus developed will show itself as an integral part of the man’s character through all his future lives. An ego cannot be evil, but he can be imperfect. The qualities which he develops cannot be other than good qualities, and when they are well defined they show themselves in each of all his numerous personalities, and consequently those personalities can never be guilty of the vices opposite to these qualities; but where there is a gap in the ego, where there is a quality undeveloped, there is nothing inherent in the personality to check the growth of the opposite vice; and since others in the world about him already possess that vice, and man is an imitative animal, it is quite probable that it will speedily manifest itself in him. This vice, however, belongs to the vehicles only and not to the man inside. In these vehicles its repetition may set up a momentum which is hard to conquer; but if the ego bestirs himself to create in himself the opposite virtue, the vice is cut off at its root, and can no longer exist – neither in this life nor in all the lives that are to come.


A man who is trying to evolve these qualities in himself will find certain obstacles in his way – obstacles which he must learn to surmount. One of these is the critical spirit of the age – the disposition to find fault with a thing, to belittle everything, to look for faults in everything, and in everyone. The exact opposite of this is what is needed for progress. He who wishes to move rapidly along the path of evolution must learn to see good in everything – to see the latent Deity in everything and in every one. Only so can he help those other people – only so can he get the best out of those other things.


Another obstacle is the lack of perseverance. We tend in these days to be impatient; if we try any plan we expect immediate results from it, and if we do not get them, we give up that plan and try something else. That is not the way to make progress in occultism. The effort which we are making is to compress into one or two lives the evolution which would naturally take perhaps a hundred lives. That is not the sort of undertaking in which immediate results are to be expected. We attempt to uproot an evil habit, and we find it hard work; why? Because we have indulged in that practice for, perhaps, twenty

thousand years; one cannot shake off the custom of twenty thousand years in a day or two. We have allowed that habit to gain an enormous momentum, and before we can set up a force in the opposite direction we have to overcome that momentum. That cannot be done in a moment, but it is absolutely certain that it will be done eventually, if we persevere, because the momentum, however strong it may be, is a finite quality, whereas the power that we can bring to bear against it is the infinite power of the human will, which can make renewed efforts day after day, year after year, even life after life if necessary.


Another great difficulty in our way is the lack of clearness in our thought. People in the West are little used to clear thought with regard to religious matters. Everything is vague and nebulous. For occult development vagueness and nebulosity will not do. Our conceptions must be clear cut and our thought images definite. Other necessary characteristics are calmness and cheerfulness; these are rare in modern life, but are absolute essentials for the work which we are here undertaking.


The process of building a character is as scientific as that of developing one’s muscles. Many a man, finding himself with certain muscles flabby and powerless takes that as his natural condition, and regards their weakness as a kind of destiny imposed upon him; but anyone who understands a little of the human body is aware that by continued exercise those muscles can be brought into a state of health and the whole body eventually put in order. In exactly the same way, many a man finds himself possessed of a bad tamper or a tendency to

avarice or suspicion or self-indulgence, and when in consequence of any of these vices he commits some great mistake or does some great harm he offers it as an excuse that he is a hasty-tempered man, or that he possesses this or that

quality by nature – implying that therefore he cannot help it.


In this case just as in the other the remedy is in his own hands. Regular exercise of the right kind will develop a certain muscle, and regular mental exercise of the right kind will develop a missing quality in a man’s character. The ordinary man does not realize that he can do this, and even if he sees that he can do it, he does not see why he should, for it means much effort and much self-repression. He knows of no adequate motive for undertaking a task so laborious and painful.


The motive is supplied by the knowledge of the truth. One who gains an intelligent comprehension of the direction of evolution feels it not only his interest but his privilege and his delight to co-operate with it. One who wills the end wills also the means; in order to be able to do good work for the world he must develop within himself the necessary strength and the necessary qualities. Therefore he who wishes to reform the world must first of all reform himself. He must learn to give up altogether the attitude of insisting upon rights, and must devote himself utterly to the most earnest performance of his duties. He must learn to regard every connection with his fellowman as an opportunity to help that fellowman, or in some way to do him good.


One who studies these subjects intelligently cannot but realize the tremendous power of thought, and the necessity for its efficient control. All action springs from thought, for even when it is done (as we say) without thought, it is the instinctive expression of the thoughts, desires and feelings which the man has allowed to grow luxuriantly within himself in earlier days.


The wise man, therefore, will watch his thought with the greatest of care, for in it he possesses a powerful instrument, for the right use of which he is responsible. It is his duty to govern his thought, lest it should be allowed to run riot and to do evil to himself and to others; it is his duty also to develop his thought power, because by means of it a vast amount of actual and active good can be done. Thus controlling his thought and his action, thus eliminating from himself all evil and unfolding in himself all good qualities, the man presently raises himself far above the level of his fellows, and stands out conspicuously among them as one who is working on the side of good as against evil, of evolution as against stagnation.


The members of the great Hierarchy in whose hands is the evolution of the world are watching always for such men in order that They may train them to help in the greater work. Such a man inevitably attracts Their attention and They begin to use him as an instrument in Their work. If he proves himself a good and efficient instrument, presently They will offer him definite training as an apprentice, that by helping Them in the world-business which They have to do he may some day become even as They are, and join the might Brotherhood to which They belong.


But for an honor so great as this mere ordinary goodness will not suffice. True, a man must be good first of all, or it would be hopeless to think of using him, but in addition to being good he must be wise and strong. What is needed is not merely a good man, but a great spiritual power.


Not only must the candidate have cast aside all ordinary weaknesses but he must have acquired strong positive qualities before he can offer himself to Them with any hope that he will be accepted. He must live no longer as a blundering and selfish personality, but as an intelligent ego who comprehends the part which he has to play in the great scheme of the universe. He must have forgotten himself utterly; he must have resigned all thought of worldly profit or pleasure or advancement; he must be willing to sacrifice everything, and himself first of all, for the sake of the work that has to be done. He may be in the world, but he must not be of the world.


He must be careless utterly of its opinion. For the sake of helping man he must make himself something more than man. Radiant, rejoicing, strong, he must live but for the sake of others and to be an expression of the love of God in the world. A high ideal, yet not too high; possible, because there are men who have achieved it.


When a man has succeeded in unfolding his latent possibilities so far that he attracts the attention of the Masters of the Wisdom, one of Them will probably receive him as an apprentice upon probation. The period of probation is usually seven years, but may be either shortened or lengthened at the discretion of the Master. At the end of that time, if his work has been satisfactory, he becomes what is commonly called the accepted pupil. This brings him into close relations with his Master, so that the vibrations of the latter constantly play upon him, and he gradually learns to look at everything as the Master looks at it.


After yet another interval, if he proves himself entirely worthy, he may be drawn into a still closer relationship, when he is called the son of the Master.


These three stages mark his relationship to his own Master only, not to the Brotherhood as a whole. The Brotherhood admits a man to its ranks only when he has fitted himself to pass the first of the great Initiations.This entry into the Brotherhood of Those who rule the world may be thought of as the third of the great critical points in man’s evolution. The first of these is when he becomes man – when he individualizes out of the animal kingdom and obtains a causal body. The second is what is called by the Christian “conversion”, and by the Hindu “the acquirement of discrimination”, and by the Buddhist “the opening of the doors of the mind”. That is the point at which he realizes the great facts of life, and turns away from the pursuit of selfish ends in order to move intentionally along with the great current of evolution in obedience to the divine Will. The third point is the most important of all, for the Initiation which admits him to the ranks of the Brotherhood also insures him against the possibility of failure to fulfill the divine purpose in the time appointed for it. Hence those who have reached this point are called in the Christian system the “elect”, the “saved” or the “safe,” and in the Buddhist scheme “those who have entered on the stream.”For those who have reached this point have made themselves absolutely certain of reaching a further point also – that of Adeptship, at which they pass into a type of evolution which is definitely superhuman.


The man who has become an Adept has fulfilled the divine Will so far as this chain of worlds is concerned. He has reached, even already the midmost point of the aeon of evolution, the stage prescribed for man’s attainment at the end of it.


Therefore he is at liberty to spend the remainder of that time either in helping his fellow-men or in even more splendid work in connection with other and higher evolutions. He who has not yet been initiated is still in danger of being left behind by our present wave of evolution, and dropping into the next one – the “aeonian condemnation” of which the Christ spoke, which has been

mistranslated “eternal damnation”. It is from this fate of possible aeonian failure – that is, failure for this age, or dispensation, or life-wave – that the man who attains Initiation is “safe”.  He has “entered upon the stream" which now must bear him on to Adeptship in this present age, though it is still possible for him by his actions to hasten or delay his progress along the Path which he is treading.


That first Initiation corresponds to the

matriculation which admits a man to a University, and the attainment of Adeptship to the taking of a degree at the end of the course. Continuing the simile, there are three intermediate examinations, which are usually spoken of as the second, third and fourth Initiations, Adeptship being the fifth. A general idea of the line of this higher evolution may be obtained by studying the list of what are called in Buddhist books “the fetters” which must be cast off – the qualities of which a man must rid himself as he treads this Path. These are: the delusion of separateness; doubt or uncertainty; superstition; attachment to enjoyment; the possibility of hatred; desire for life, either in this or the higher worlds; pride; agitation or irritability; and ignorance. The man who reaches the Adept level has exhausted all the possibilities of moral development, and so the future evolution which still lies before him can only mean still wider knowledge and still more wonderful spiritual powers.



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Theosophy &



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Annie Besant


Memories Of Past Lives

Annie Besant


The Law of Rebirth

Annie Besant



From A Textbook of Theosophy By C W Leadbeater


Argument for Reincarnation

 W Q Judge


How We Remember our Past Lives

C Jinarajadasa


The Vision of the Spirit

C Jinarajadasa


The Hidden Work of Nature

C Jinarajadasa


The Law of Renunciation

C Jinarajadasa


Is Reincarnation True?

Ernest Egerton Wood


Life after Death & Reincarnation

The Aftermath of the Somme

The Slaughter of the Battle of the Somme 1916 leads to

a great demand by the public for lectures on Reincarnation






A Text Book of Theosophy

Charles Webster Leadbeater


What Theosophy Is  From the Absolute to Man


The Formation of a Solar System  The Evolution of Life


The Constitution of Man  After Death  Reincarnation


The Purpose of Life  The Planetary Chains


The Result of Theosophical Study


An Outline of Theosophy

Charles Webster Leadbeater


Theosophy - What it is    How is it Known?


The Method of Observation   General Principles


The Three Great Truths  


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


What Theosophy does for us





Quotes from the Writings of

Helena Petrovna Blavatsky


Blavatsky Quotation


That which is to be shunned is pain not yet come. The past cannot be changed or amended; that which belongs to the experience of the present cannot and should  not be shunned; but alike to be shunned are disturbing anticipations or fears of  the future, and every act or impulse that may cause present or future pain to ourselves or others.

Practical Occultism, Page 87


Blavatsky Quotation


Perfection, to be fully such, must be born out of imperfection, the incorruptible must grow out of the corruptible, having the latter as its vehicle and basis and contrast

The Secret Doctrine , Volume 2, Page 100


Blavatsky Quotation


It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented together on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.

The Secret Doctrine , Volume 2, Page 108


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


It may be a pleasant dream to attempt to conceive of the beauties of the spirit world; but the time can be spent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should be in the spirit world.

Modern Panarion Page 70


Blavatsky Quotation


Physical existence is subservient to the spiritual, and all physical improvement and progress are only the auxiliaries of spiritual progress, without which there could be no physical progress.

Modern Panarion Page 78


Blavatsky Quotation


Mankind — the majority at any rate — hates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old well-beaten tracks and, judging for itself, to enter into a new path in some fresh direction.

The Secret Doctrine , Volume 3, Page 14


Blavatsky Quotation


Even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.

The Voice of the Silence, Page 43


Blavatsky Quotation


Many theosophists have had slight conscious relations with elementals, but always without their will acting, and upon trying to make elementals see, hear or act for them, a total indifference on the part of the nature spirit is all they have got in return. These failures are due to the fact that the elemental cannot understand the thought of the person; it can only be reached when the exact scale of being to which it belongs is vibrated, whether it be that of colour, form, sound, or whatever else

Annotation - The Path, May, 1888


Blavatsky Quotation


Parabrahman is not “God” because It is not a God. “It is that which is supreme, and not supreme”. ....It is supreme as cause, not supreme as effect.

The Secret Doctrine , Proem [Volume 1], Page 35


Blavatsky Quotation


The ancients ..... fully realised the fact that the reciprocal relations between the planetary bodies is as perfect as those between the corpuscles of the blood, which float in a common fluid; and that each one is affected by the combined influence of all the rest, as each in its turn affects each of the others.

Isis, Volume 1, Page 275


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


There are two kinds of magnetic attraction: sympathy and fascination; the one holy and natural, the other evil and unnatural.

Isis Unveiled, Volume 1, Page 210


Blavatsky Quotation


In the phenomenal and Cosmic World Fohat is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.

The Secret Doctrine , Volume 1, Page 134


Blavatsky Quotation


Oaths will never be binding till each man will fully understand that humanity is the highest manifestation on earth of the Unseen Supreme Deity, and each man an

incarnation of his God; and when the sense of personal responsibility will be so

developed in him that he will consider forswearing the greatest possible insult to himself, as well as to humanity. No oath is now binding, unless taken by one who, without any oath at all, would solemnly keep his simple promise of honour.

Isis Unveiled, Volume 2, Page 374


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become

black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Woe to those who live without suffering. Stagnation and death is the future of all that vegetates without change. And how can there be any change for the better without proportionate suffering during the preceding stage?

The Secret Doctrine , Volume 2, Page 498


Blavatsky Quotation


The person who is endowed with this faculty of thinking about even the most trifling things from the higher plane of thought has, by virtue of that gift which he possesses, a plastic power of formation, so to say, in his very imagination. Whatever such a person may think about, his thought will be so far more intense than the thought of an ordinary person, that by this very intensity it obtains the power of creation.

Lucifer, December, 1888


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


Our voice is raised for spiritual freedom, and our plea made for enfranchisement  from all tyranny, whether of Science of Theology.

Isis Unveiled, Volume 1, I2.


Blavatsky Quotation


If through the Hall of Wisdom thou wouldst reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of Separateness that weans thee from the rest.

Voice of the Silence, Page 23


Blavatsky Quotation


From strength to strength, from the beauty and perfection of one plane to the

greater beauty and perfection of another, with accessions of new glory, of fresh

knowledge and power in each cycle, such is the destiny of every Ego, which thus

becomes its own saviour in each world and incarnation.

The Key to Theosophy, Page 105


Blavatsky Quotation


The assertion that “Theosophy is not a Religion” , by no means excludes the fact that “Theosophy is Religion” itself. A religion in the true and only correct sense is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all Men but also all Beings and all things in the entire Universe into one grand whole.

Lucifer, November, 1888


Blavatsky Quotation


The Present is only a mathematical line which divides that part of Eternal Duration which we call the Future from that part which we call the Past

The Secret Doctrine , Volume 1, Page 69


Blavatsky Quotation


The mind receives indelible impressions even from chance acquaintance or persons

encountered but once. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it with the mind.

Isis Unveiled, Volume 1, Page 311


Blavatsky Quotation


 “Beneficent Magic” , so called, is divine magic, devoid of selfishness, love of power, of ambition or lucre, and bent only on doing good, to the world in general and one's neighbour in particular. The smallest attempt to use one's abnormal powers for the gratification of self makes of these powers sorcery or black magic.

The Key to Theosophy, Page 228


Blavatsky Quotation


Believing in a spiritual and invisible Universe, we cannot conceive of it in any other way than as completely dovetailing and corresponding with the material, objective Universe; for logic and observation alike teach us that the latter is the outcome and visible manifestation of the former, and that the laws governing both are immutable.

Modern Panarion Page 137




Elementary Theosophy


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


The Meaning of Death



The Occult World


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






The Ocean of Theosophy

William Quan Judge


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


Septenary Constitution Of Man


Arguments Supporting Reincarnation


Differentiation Of Species Missing Links


Psychic Laws, Forces, and Phenomena


Psychic Phenomena and Spiritualism



A Study in Karma

Annie Besant


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


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/another-family-job-at-adyar.htm /cvk-maithreya-manifesto.htm /singapore-initiative.htm /control-adyar-or-control-nothing.htm

/good-reason-for-silence.htm /triumph-of-the-weak.htm /preethi-muthiah-adyar-profile.htm /abolitionofpresident.htm

/lack-of-representation.htm /carry-on-creeping.htm /preethi-muthiah-letters.htm /attitude-of-the-theosophical-elite.htm

/international-rules.htm /members-disqualified.htm /does-silence-mean-game-over.htm /gc-concerns-raised.htm

/make-way-for-the-messiahs.htm /hidden-bad-news.htm /something-wrong.htm /gc-2012-minutes.htm

/adyar-internal-problems.htm /beggars-at-the-door.htm /cannot-change-will-not-change.htm /new-committee-nov-7.htm

/victimisation-of-gc-member.htm /hey-look-a-job-for-his-daughter.htm /cvk-maithreya-manifesto.htm



President of Nothing Ballast Open Election? Adyar Adyar’s Slightly International Convention

Will there be an Adyar Free Future? An Extra Box on the Ballot Paper A Society Without Members

Is the 2014 Adyar Presidential Election Invalid? Radha Burnier Employment Services

Don’t Just Do Nothing Stand There Adyar, the Sole Purpose of Adyar Western President

Save Radha’s House Ignore the Voters What an Insult to Members International Election Protocol

The Secrecy Banging the Drum for Theosophy Burnier Town Hall The Great Election Rip-Off

Keeping the International Headquarters at Adyar ABOLISHThe International President Bold Initiative

What is Behind the Attitude of the Theosophical Elite? Towards a New Model for Theosophy

Choose a Stooge SHUT UP & VOTE Members No Longer Members A Manifesto Anybody There?

Now Here’s Something Worth Keeping Quiet About Is There Hidden Bad News? Something Wrong?

Control Adyar or You Control Nothing Elected Representation Not Representing Publicly Denounced

Make Way for the Messiahs Does Silence Mean Game Over Accountable Leadership Urgently Required

Can’t Change Won’t Change Beggars at the Door From The Top Down Who Owns Adyar? New Committee?

The Royal Court of Radha Burnier General Council Meeting 2013 Minutes Adyar Theosophical Society International Rules

Disgraceful Treatment of an Adyar Employee The Preethi Muthiah Letters Concerns Raised General Council 2012 Meeting Minutes

Adyar Internal Problems Is Adyar Still The Headquarters? Creep On! General Council Good Campaign Pitch, Mr Singhal

Adyar Prepares for the Break-Up Profile of Adyar Adyar Family Appointment Another Family Power Appointment

Triumph of the Weak Adyar Job News No Stand For Democracy Bent election? A Society Without Leadership

Who will Believe It? Supporting Adyar? Long Tradition of Bullying at Adyar Summary Dismissal Trouble at t’Mill

True Purpose of the 2014 Election What Makes this Election Invalid? Trouble Was Your Vote Counted?

Not Being at Adyar Democracy in the Adyar Theosophical Society R.I.P. 11,432 Votes No Right To Complain

President’s Inauguration Pray Silence It’s Silence as Usual Who Can Support The Leadership Now? Shut Up & Pay Up

President? Really? Adyar & the US each have Half a President The White Lotus Hi-Jack Don’t Anybody Ask Me Anything

Is this the Great Wheaton Rip-Off? Master of the Small Event The Adyar Payments Scam CVK Maithreya Deserved Better Treatment

Staff Treatment At Adyar Is Wheaton Set To Support Adyar? CVK Maithreya is Presidential Why was Campaigning Banned

Adyar Allegations Climate of Fear Police Action Threatened QUICK The Prisoner of Adyartraz Preethi’s Allegations 2014 Election

One Man, One Vote Poor Adyar Future CVK Maithreya For Vice-President The General Council Should Allow Visiting Adyar

D V Subramaniam’s Posthumous Letter of Complaint The Amnesty International Paradox Did you get an Invite?

Serious Concerns Raised 2014 Election Result? The Sundaram Nomination Sham Call for Emergency Meeting

The Inauguration That Never Was Serious Concerns Election Committee Ignores Misconduct Bent Election Result

Suspend Call for Action Raise the White Flag Staff Bullying Why Did The 2014 Election Go Ahead? Tim Boyd

A Leadership at War Ignore the Bullying General Council Ignores Calls MONEY TO ADYAR? The Great Giveaway