CALLING
And I don’t wanna shout!
___________________
The
Voice of the
Silence
Website
The
Voice of the Silence by H P Blavatsky
An
Eastern Spiritual Workout for the Western Mind
_______________
The Voice of
the Silence
by
First Published
1889
Fragment 1
The Voice of the silence
THESE instructions are for those ignorant of the dangers of the
lower IDDHI.1
He who would hear the voice of Nada,2 "the
Soundless Sound," and comprehend it, he has to learn the nature of
Dharana.3
Having become indifferent to objects of perception, the pupil
must seek out the Rajah of the senses, the Thought-Producer, he who awakes
illusion.
The Mind is the great Slayer of the Real.
Let the Disciple slay the Slayer.
For —
When to himself his form appears unreal, as do on waking all the
forms he sees in dreams;
When he has ceased to hear the many, he may discern the ONE — the
inner sound which kills the outer.
Then only, not till then, shall he forsake the region of Asat, the false, to come unto the realm
of Sat, the true.
Before the Soul can see, the Harmony within must be attained, and
fleshly eyes be rendered blind to all illusion.
Before the Soul can hear, the image (man) has to become as deaf
to roarings as to whispers, to cries of bellowing elephants
as to the silvery buzzing of the golden fire-fly.
Before the Soul can comprehend and may remember, she must unto
the Silent Speaker be united, just as the form to which the clay is modelled is first united with the potter's mind.
For then the Soul will hear, and will remember.
And then to the inner ear will speak —
THE VOICE OF THE SILENCE,
And say:
If thy Soul smiles while bathing in the Sunlight of thy Life; if
thy Soul sings within her chrysalis of flesh and matter; if thy Soul weeps inside
her castle of illusion; if thy Soul struggles to break the silver thread that
binds her to the MASTER;4 know, O
Disciple, thy Soul is of the earth.
When to the World's turmoil thy budding Soul 5 lends ear;
when to the roaring voice of the great illusion thy Soul responds;6 when
frightened at the sight of the hot tears of pain; when deafened by the cries of
distress, thy Soul withdraws like the shy turtle within the carapace of
SELFHOOD, learn, O Disciple, of her Silent "God," thy Soul is an
unworthy shrine.
When waxing stronger, thy Soul glides forth from her secure
retreat; and breaking loose from the protecting shrine, extends her silver
thread and rushes onward; when beholding her image on the waves of Space she
whispers, "This is I," — declare, O Disciple, that thy Soul is caught
in the webs of delusion.7
This Earth, Disciple, is the Hall of Sorrow, wherein are set
along the Path of dire probations, traps to ensnare thy EGO by the delusion
called "Great Heresy".8
This earth, O ignorant Disciple, is but the dismal entrance leading
to the twilight that precedes the valley of true light — that light which no
wind can extinguish, that light which burns without a wick or fuel.
Saith the Great Law:
"In order to become the KNOWER of ALL SELF,9 thou hast
first of SELF to be the knower." To reach the knowledge of that SELF, thou
hast to give up Self to Non-Self, Being to Non-Being, and then thou canst
repose between the wings of the GREAT BIRD. Aye, sweet is rest between the
wings of that which is not born, nor dies, but is the AUM10 throughout
eternal ages.11
Bestride the Bird of Life, if thou would'st
know.12
Give up thy life, if thou would'st
live.13
Three Halls, O weary pilgrim, lead to the end of toils. Three
Halls, O conqueror of Mara, will bring thee through three states14 into the
fourth,15 and thence into the seven Worlds,16 the Worlds of
Rest Eternal.
If thou would'st learn their names, then
hearken, and remember.
The name of the first Hall is IGNORANCE — Avidya.
It is the Hall in which thou saw'st the
light, in which thou livest and shalt
die.17
The name of Hall the second is the Hall of LEARNING.18 In it thy Soul
will find the blossoms of life, but under every flower a serpent coiled.19
The name of the third Hall is WISDOM, beyond which stretch the shoreless waters of AKSHARA, the indestructible Fount of
Omniscience.20
If thou would'st cross the first Hall
safely, let not thy mind mistake the fires of lust that burn therein for the
sunlight of life.
If thou would'st cross the second
safely, stop not the fragrance of its stupefying blossoms to inhale. If freed
thou would'st be from the karmic chains, seek not for
thy Guru in those mayavic regions.
The WISE ONES tarry not in pleasure-grounds of senses.
The WISE ONES heed not the sweet-tongued voices of illusion.
Seek for him who is to give thee birth,21 in the Hall of
Wisdom, the Hall which lies beyond, wherein all shadows are unknown, and where the
light of truth shines with unfading glory.
That which is uncreate
abides in thee, Disciple, as it abides in that Hall. If thou would'st reach it and blend the two, thou must divest
thyself of thy dark garments of illusion. Stifle the voice of flesh, allow no image of the senses to get between its light
and thine, that thus the twain may blend in one. And
having learnt thine own Ajnyana,22 flee from the
Hall of Learning. This Hall is dangerous in its perfidious beauty, is needed
but for thy probation. Beware, Lanoo, lest dazzled by
illusive radiance thy Soul should linger and be caught in its deceptive light.
This light shines from the jewel of the Great Ensnarer, (Mara).23
The senses it bewitches, blinds the mind, and leaves the unwary an
abandoned wreck.
The moth attracted to the dazzling flame of thy night-lamp is
doomed to perish in the viscid oil. The unwary Soul that fails to grapple with
the mocking demon of illusion, will return to earth
the slave of Mara.
Behold the Hosts of Souls. Watch how they hover o'er the stormy
sea of human life, and how exhausted, bleeding, broken-winged, they drop one
after other on the swelling waves. Tossed by the fierce winds, chased by the
gale, they drift into the eddies and disappear within
the first great vortex.
If through the Hall of Wisdom, thou would'st
reach the Vale of Bliss, Disciple, close fast thy senses against the great dire
heresy of Separateness that weans thee from the rest.
Let not thy "Heaven-Born", merged in the
Then from the heart that Power shall rise into the sixth, the
middle region, the place between thine eyes, when it
becomes the breath of the ONE-SOUL, the voice which filleth
all, thy Master's voice.
'Tis only then thou canst become a
"Walker of the Sky,"26 who treads the winds above the waves,
whose step touches not the waters.
Before thou set'st thy foot upon the
ladder's upper rung, the ladder of the mystic sounds, thou hast to hear the
voice of thy inner GOD 27 in seven
manners.
The first is like the nightingale's sweet voice chanting a song
of parting to its mate.
The second comes as the sound of a silver cymbal of the Dhyanis,
awakening the twinkling stars.
The next is as the plaint melodious of the ocean-sprite
imprisoned in its shell.
And this is followed by the chant of Vina.28
The fifth like sound of bamboo-flute shrills in thine ear.
It changes next into a trumpet-blast.
The last vibrates like the dull rumbling of a thunder-cloud.
The seventh swallows all the other sounds. They die, and then are
heard no more.
When the six29 are slain and at the Master's feet are
laid, then is the pupil merged into the ONE,30 becomes that
ONE and lives therein.
Before that path is entered, thou must destroy thy lunar body,31 cleanse thy
mind-body,32 and make clean
thy heart.
Eternal life's pure waters, clear and crystal, with the monsoon tempest's
muddy torrents cannot mingle.
Heaven's dew-drop glittering in the morn's first sunbeam within
the bosom of the lotus, when dropped on earth becomes a piece of clay; behold,
the pearl is now a speck of mire.
Strive with thy thoughts unclean before they overpower thee. Use
them as they will thee, for if thou sparest them and they take root and grow,
know well, these thoughts will overpower and kill thee. Beware, Disciple,
suffer not, e'en though it be their shadow, to
approach. For it will grow, increase in size and power, and then this thing of
darkness will absorb thy being before thou hast well realized the black foul
monster's presence.
Before the "mystic Power"33 can make of
thee a God, Lanoo, thou must have gained the faculty
to slay thy lunar form at will.
The Self of Matter and the SELF of Spirit can never meet. One of
the twain must disappear; there is no place for both.
Ere thy Soul's mind can understand, the bud of personality must
be crushed out; the worm of sense destroyed past resurrection.
Thou canst not travel on the Path before thou hast become that
Path itself.34
Let thy Soul lend its ear to every cry of pain like as the lotus
bares its heart to drink the morning sun.
Let not the fierce Sun dry one tear of pain before thyself hast
wiped it from the sufferer's eye.
But let each burning human tear drop on thy heart and there
remain; nor ever brush it off, until the pain that caused it is removed.
These tears, O thou of heart most merciful, these are the streams
that irrigate the fields of charity immortal. 'Tis on
such soil that grows the
Kill out desire; but if thou killest
it, take heed lest from the dead it should again arise.
Kill love of life; but if thou slayest
Tanha,36 let this not be for thirst of life
eternal, but to replace the fleeting by the everlasting.
Desire nothing. Chafe not at Karma, nor at Nature's changeless
laws. But struggle only with the personal, the transitory, the evanescent and
the perishable.
Help Nature and work on with her; and Nature will regard thee as
one of her creators and make obeisance.
And she will open wide before thee the portals of her secret
chambers, lay bare before thy gaze the treasures hidden in the very depths of her
pure virgin bosom. Unsullied by the hand of matter, she shows her treasures
only to the eye of Spirit — the eye which never closes, the eye for which there
is no veil in all her kingdoms.
Then will she show thee the means and way, the first gate and the
second, the third, up to the very seventh. And then, the goal; beyond which
lie, bathed in the sunlight of the Spirit, glories untold, unseen by any save
the eye of Soul.
There is but one road to the Path; at its very end alone the Voice
of the Silence can be heard. The ladder by which the candidate ascends is
formed of rungs of suffering and pain; these can be silenced only by the voice
of virtue.
Woe, then, to thee, Disciple, if there is one single vice thou
hast not left behind; for then the ladder will give way and overthrow thee; its
foot rests in the deep mire of thy sins and failings, and ere thou canst
attempt to cross this wide abyss of matter thou hast to lave thy feet in Waters
of Renunciation.
Beware lest thou should'st set a foot
still soiled upon the ladder's lowest rung. Woe unto him who dares pollute one
rung with miry feet. The foul and viscous mud will dry, become tenacious, then
glue his feet unto the spot; and like a bird caught in the wily fowler's lime,
he will be stayed from further progress. His vices will take shape and drag him
down. His sins will raise their voices like as the jackal's laugh and sob after
the sun goes down; his thoughts become an army, and bear him off a captive
slave.
Kill thy desires, Lanoo, make thy vices
impotent, ere the first step is taken on the solemn journey.
Strangle thy sins, and make them dumb for ever, before thou dost
lift one foot to mount the ladder.
Silence thy thoughts and fix thy whole attention on thy Master,
whom yet thou dost not see, but whom thou feelest.
Merge into one sense thy senses, if thou would'st
be secure against the foe. 'Tis by that sense alone
which lies concealed within the hollow of thy brain, that the steep path which leadeth to thy Master may be disclosed before thy Soul's
dim eyes.
Long and weary is the way before thee, O Disciple. One single
thought about the past that thou hast left behind, will drag thee down and thou
wilt have to start the climb anew.
Kill in thyself all memory of past experiences. Look not behind
or thou art lost.
Do not believe that lust can ever be killed out if gratified or
satiated, for this is an abomination inspired by Mara. It is by feeding vice
that it expands and waxes strong, like to the worm that fattens on the
blossom's heart.
The rose must re-become the bud, born of its parent stem before
the parasite has eaten through its heart and drunk its life-sap.
The golden tree puts forth its jewel-buds before its trunk is
withered by the storm.
The pupil must regain the child-state he has lost ere the first
sound can fall upon his ear.
The light from the ONE Master, the one unfading golden light of
Spirit, shoots its effulgent beams on the Disciple from the very first. Its
rays thread through the thick dark clouds of matter.
Now here, now there, these rays illumine it, like sun-sparks
light the earth through the thick foliage of the jungle growth. But, O
Disciple, unless the flesh is passive, head cool, the soul as firm and pure as
flaming diamond, the radiance will not reach the chamber, its sunlight will not
warm the heart, nor will the mystic sounds of the akasic
heights37 reach the ear,
however eager, at the initial stage.
Unless thou hear'st, thou canst not see.
Unless thou see'st, thou canst not
hear. To hear and see, this is the second stage.
. . . . . . . .
When the Disciple sees and hears, and when he smells and tastes,
eyes closed, ears shut, with mouth and nostrils stopped; when the four senses
blend and ready are to pass into the fifth, that of the inner touch — then into
stage the fourth he hath passed on.
And in the fifth, O slayer of thy thoughts, all these again have
to be killed beyond reanimation.38
Withhold thy mind from all external objects, all external sights.
Withhold internal images, lest on thy Soul-light a dark shadow they should
cast.
Thou art now in DHARANA,39 the sixth
stage.
When thou hast passed into the seventh, O happy one, thou shalt perceive no more the sacred Three,40 for thou shalt have become that Three thyself. Thyself and mind,
like twins upon a line, the star which is thy goal burns overhead.41 The Three that
dwell in glory and in bliss ineffable, now in the World of Maya have lost their
names.
They have become one star, the fire that burns but scorches not,
that fire which is the Upadhi42 of the Flame.
And this, O Yogi of success, is what men call Dhyana,43 the right
precursor of Samadhi.44
And now thy Self is lost in SELF, Thyself unto THYSELF, merged in
THAT SELF from which thou first didst radiate.
Where is thy individuality, Lanoo,
where the Lanoo himself? It is the spark lost in the
fire, the drop within the ocean, the ever-present ray become the All and the
eternal radiance.
And now, Lanoo, thou art the doer and
the witness, the radiator and the radiation, Light in the Sound, and the Sound
in the Light.
Thou art acquainted with the five impediments, O blessed one.
Thou art their conqueror, the Master of the sixth, deliverer of the four modes
of Truth.45
The light that falls upon them shines from thyself, O thou who wast Disciple, but art Teacher now.
And of these modes of Truth —
Hast thou not passed through knowledge of all misery — truth the
first?
Hast thou not conquered the
Hast thou not sin at the third gate destroyed, and truth the third
attained?
Hast thou not entered Tau, "the
Path" that leads to knowledge — the fourth truth?47
And now, rest 'neath the Bodhi tree, which is perfection of all knowledge, for,
know, thou art the Master of SAMADHI — the state of faultless vision.
Behold! thou hast become the Light, thou hast become the Sound,
thou art thy Master and thy God. Thou art THYSELF the object of thy search: the
VOICE unbroken, that resounds throughout eternities, exempt from change, from
sin exempt, the Seven Sounds in one,
The Voice of the Silence.
________________________________________
Footnotes
1 The Pali word Iddhi is the synonym of
the Sanskrit Siddhis, or psychic faculties, the
abnormal powers in man. There are two kinds of Siddhis.
One group which embraces the lower, coarse, psychic and mental energies; the
other is one which exacts the highest training of Spiritual powers. Says
2 The "Soundless Voice," or the "Voice of the
Silence." Literally perhaps this would read "Voice in the Spiritual
Sound," as Nada is the equivalent word in Sanskrit for the Senzar term.
3 Dharana is the intense and perfect
concentration of the mind upon some one interior object, accompanied by
complete abstraction from everything pertaining to the external Universe, or
the world of the senses.
4 The "great Master" is the term used by Lanoos or Chelas to indicate the HIGHER SELF. It is the
equivalent of Avalokiteswara, and the same as Adi-Budha with the Buddhist Occultists, ATMA the
"Self" (the Higher Self) with the Brahmans, and CHRISTOS with the
ancient Gnostics.
5 Soul is used here for the Human Ego or Manas, that which is
referred to in our Occult septenary division as the
"Human Soul" in contradistinction to the Spiritual and Animal Souls.
6 Maha-Maya, "Great
Illusion," the objective Universe.
7 Sakkayaditthi, "delusion"
of personality.
8 Attavada, the heresy of the belief in
Soul, or rather in the separateness of Soul or Self from the One Universal,
Infinite SELF.
9 The Tattvajnyani is the
"knower" or discriminator of the principles in nature and in man; and
Atmajnyani is the knower of ATMA, or the Universal
ONE SELF.
10 Kala Hansa,
the "Bird" or Swan. Says the Nadavindu
Upanishad (Rig Veda) translated by the Kumbakonam
Theosophical Society — "The syllable A is considered to be its (the bird Hansa's) right wing, U, its left, M, its tail, and the Ardha-matra (half metre) is said
to be its head."
11 Eternity with the Orientals has quite another signification
than it has with us. It stands generally for the 100 years or "age"
of Brahma, the duration of a Maha-Kalpa or a period
of 311,040,000,000,000 years.
12 Says the same Nadavindu, "A
Yogi who bestrides the Hansa (thus contemplates on
AUM) is not affected by Karmic influences or crores
of sins."
13 Give up the life of physical personality if you would live in
spirit.
14 The three states of consciousness, which are Jagrat, the waking; Svapna, the
dreaming; and Sushupti, the deep sleeping state.
These three Yogi conditions, lead to the fourth, or —
15 The Turiya, that beyond the
dreamless state, the one above all, a state of high spiritual consciousness.
16 Some Oriental Mystics locate seven planes of being, the seven
spiritual lokas or worlds within the body of Kala Hansa, the Swan out of Time
and Space, convertible into the Swan in Time, when it becomes Brahma instead of
Brahman.
17 The phenomenal world of senses and of terrestrial
consciousness — only.
18 The Hall of Probationary Learning.
19 The astral region, the psychic world of supersensuous
perceptions and of deceptive sights — the world of mediums. It is the great
"Astral Serpent" of Eliphas Lévi. No blossom plucked in those regions has ever yet been
brought down on earth without its serpent coiled round the stem. It is the
world of the Great Illusion.
20 The region of the full Spiritual Consciousness, beyond which
there is no longer danger for him who has reached it.
21 The Initiate, who leads the disciple, through the Knowledge given
to him to his spiritual, or second birth, is called the Father, Guru or Master.
22 Ajnyana is ignorance or non-wisdom,
the opposite of "Knowledge", Jnyana.
23 Mara is in exoteric religions a demon, an Asura,
but in Esoteric Philosophy it is personified temptation through men's vices,
and translated literally means "that which kills" the Soul. It is
represented as a King (of the Maras) with a crown in
which shines a jewel of such lustre that it blinds
those who look at it, this lustre referring, of
course, to the fascination exercised by vice upon certain natures.
24 The inner chamber of the Heart, called in Sanskrit Brahma-pura. The "fiery power" is Kundalini.
25 The "Power" and the "World-Mother" are
names given to Kundalini — one of the mystic "Yogi powers". It is
Buddhi considered as an active instead of a passive principle (which it is
generally, when regarded only as the vehicle, or casket of the Supreme Spirit
ATMA). It is an electro-spiritual force, a creative power which when aroused
into action can as easily kill as it can create.
26 Keshara or "sky-walker" or
"goer." As explained in the sixth Adhyaya of that king of mystic works the Dhyaneswari — the body of the Yogi becomes as one formed of
the wind; as "a cloud from which limbs have sprouted out," after
which — "he (the Yogi) beholds the things beyond the seas and stars; he
hears the language of the Devas and comprehends it,
and perceives what is passing in the mind of the ant."
27 The Higher SELF.
28 Vina is an Indian stringed instrument
like a lute.
29 The six principles; meaning when the lower personality is
destroyed and the inner individuality is merged into and lost in the Seventh or
Spirit.
30 The disciple is one with Brahma or the ATMAN.
31 The astral form produced by the Kamic
principle, the Kama-rupa, or body of desire.
32 Manasa-rupa. The first refers to the
astral or personal Self; the second to the individuality, or the reincarnating
Ego, whose consciousness on our plane or the lower Manas, has to be paralyzed.
33 Kundalini, the "Serpent Power" or mystic fire.
Kundalini is called the "Serpentine" or the annular power on account
on its spiral-like working or progress in the body of the ascetic developing
the power in himself. It is an electric fiery occult or Fohatic
power, the great pristine force, which underlies all organic and inorganic
matter.
34 This "Path" is mentioned in all the Mystic Works. As
35 Adeptship — the "blossom of
Bodhisattva."
36 Tanha — "The will to
live," the fear of death and love for life, that force or energy which
causes rebirth.
37 The mystic sounds, or the melody, heard by the ascetic at the
beginning of his cycle of meditation, called Anahad-shabd
by the Yogis.
38 This means that in the sixth stage of development which, in
the Occult system, is Dharana, every sense as an
individual faculty has to be "killed" (or paralyzed) on this plane,
passing into and merging with the Seventh sense, the most spiritual.
39 See 3.
40 Every stage of development in Raja Yoga is symbolised
by a geometrical figure. This one is the sacred Triangle and precedes Dharana. The TRIANGLE is the sign of the high Chelas, while
another kind of triangle is that of high Initiates. It is the symbol
"I" discoursed upon by Buddha and used by him as a symbol of the
embodied form of Tathagata when released from the
three methods of the Prajna. Once the preliminary and
lower stages passed, the disciple sees no more the TRIANGLE but the — the
abbreviation of the — , the full Septenary. Its true
form is not given here, as it is almost sure to be pounced upon by some
charlatans and — desecrated in its use for fraudulent purposes.
41 The star that burns overhead is the "the star of
initiation." The caste-mark of Shaivas, or
devotees of the sect of Shiva, the great patron of all Yogis, is a black round
spot, the symbol of the Sun now, perhaps, but that of the star of initiation,
in Occultism, in days of old.
42 The basis, upadhi,of the ever
unreachable FLAME, so long as the ascetic is still in this life.
43 Dhyana is the last stage before the
final on this Earth, unless one becomes a full MAHATMA. As said already, in
this state the Raj Yogi is yet spiritually conscious
of Self, and the working of his higher principles. One step more, and he will
be on the plane beyond the Seventh, the fourth according to some Schools.
These, after the practice of Pratyehara — a
preliminary training, in order to control one's mind and thoughts — count Dhasena, Dhyana and Samadhi and
embrace the three under the generic name of SANNYAMA.
44 Samadhi is the state in which the ascetic loses the
consciousness of every individuality including his own. He becomes — the ALL.
45 The "four modes of truth" are, in Northern Buddhism;
Ku, "suffering or misery"; Tu, the
assembling of temptations; Mu, "their
destructions"; and Tau, the "path." The
"five impediments" are the knowledge of misery, truth about human
frailty, oppressive restraints, and the absolute necessity of separation from
all the ties of passion, and even of desires. The "Path of Salvation"
is the last one.
46 At the portal of the "assembling," the King of the
47 This is the fourth "Path" out of the five paths of
rebirth which lead and toss all human beings into perpetual states of sorrow
and joy. These "Paths" are but sub-divisions of the One, the Path
followed by Karma.
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Tekels Park,
Camberley, Surrey, England GU15 – 2LF
Article
describing Tekels Park and its much
cherished wildlife by Theosophist and long
term Tekels Park Resident Madeleine Leslie Smith
Theosophical
Movement in Wales
Annotated Edition Published 1885
Preface to the Annotated Edition Preface to the Original Edition
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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
____________________
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
Intoduction The Dense Physical Body The Etheric Double
Prana, The Life The Desire Body Manas, The Thinker, or Mind
The Quaternary, Or Four Lower Principles
Subtle Forms of The Fourth and Fifth Principle
The Higher Manas Âtma – Buddhi, The Spirit Manas in Activity
The Monad in
Evolution Lines of Proof for an
Untrained Enquirer
An Outstanding Introduction
to Theosophy
By a student of
Katherine Tingley
Body, Soul and Spirit Reincarnation
Karma
Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas
Of Reincarnation Reincarnation Continued
Karma
Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
Anthropogenesis Root Races
Karma
Ascended Masters After Death States
Reincarnation
The Seven Principles of Man Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical Society Theosophical Society Presidents
History of the Theosophical Society Glossaries of Theosophical Terms
History of the Theosophical Society in Wales
The Three Objectives of the Theosophical Society
Explanation of the Theosophical Society Emblem
Anne Besant Visits
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
The Unity Underlying all Religions
The Physical
Plane The Astral Plane
Kamaloka The Mental Plane Devachan
The Buddhic and
Nirvanic Planes Reincarnation Karma
The Three Kinds of Karma Collective Karma
The Law of
Sacrifice Man’s Ascent Building a
Cosmos
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