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Helena Petrovna Blavatsky

1831 – 1891


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Charles Webster Leadbeater

1858? - 1934



The Evolution of Life




A Textbook of Theosophy


C W Leadbeater



All the impulses of life which I have described as building the interpenetrating worlds came forth from the Third Aspect of the Deity. Hence in the Christian scheme that Aspect is called “the Giver of Life”, the Spirit who brooded over the face of the waters of space. In theosophical literature these impulses are usually taken as a whole, and called the first outpouring.


When the worlds had been prepared to this extent, and most of the chemical elements already existed, the second outpouring of life took place, and this came from the Second Aspect of the Deity. It brought with it the power of combination. In all the worlds it found existing what may be thought of as elements corresponding to those worlds. It proceeded to combine those elements into organisms which it then ensouled, and in this way it built up the seven kingdoms of  nature. Theosophy recognizes seven kingdoms, because it regards man as separate from the animal kingdom, and it takes into account several stages of evolution which are unseen by the physical eye, and gives to them the mediaeval name of “elemental kingdoms”.


The divine Life pours itself into matter from above, and its whole course may be thought of in two stages the gradual assumption of grosser and grosser matter, and then the gradual casting off again of the vehicles which have been assumed.


The earliest level upon which its vehicles can be scientifically observed is the mental – the fifth counting from the finer to the grosser, the first on which there are separated globes. In practical study it is found convenient to divide this mental world into two parts, which we call the higher and lower according to the degree of density of their matter. The higher consists of the three finer subdivisions of mental matter; the lower part of the other four.


When the outpouring reaches the higher mental world it draws together the ethereal elements there, combines them into what at the level correspond to substances, and of these substances builds forms which it inhabits. We call this the first elemental kingdom.


After a long period of evolution, through different forms at that level, the wave of life, which is all the time pressing steadily downwards, learns to identify itself so fully with those forms that, instead of occupying them and withdrawing from them periodically, it is able to hold them permanently and make them part of itself, so that now from that level it can proceed to the temporary occupation of forms at a still lower level. When it reaches this stage we call it the second elemental kingdom, the ensouling life of which resides upon the higher mental levels, while the vehicles through which it manifests are on the lower.


After another vast period of similar length, it is found that the downward pressure has caused this process to repeat itself; once more the life has identified itself with its forms, and has taken up its residence upon the lower mental levels, so that it is capable of ensouling bodies in the astral world. At this stage we call it the third elemental kingdom.


We speak of all these forms as finer or grosser relatively to one another, but all of them are almost infinitely finer than any with which we are acquainted in the physical world. Each of these three is a kingdom of nature, as varied in the manifestations of its different forms of life as in the animal or vegetable kingdom which we know. After a long period spent in ensouling the forms of the third of these elemental kingdoms it identifies itself with them in turn, and so is able to ensoul the etheric part of the mineral kingdom, and becomes the life which vivifies that – for there is a life in the mineral kingdom just as much as in the vegetable or the animal, although it is in conditions where it cannotmanifest so freely. In the course of the mineral evolution the downward pressure causes it to identify itself in the same way with the etheric matter of the physical world, and from that to ensoul the denser matter of such minerals as are perceptible to our senses.


In the mineral kingdom we include not only what are usually called minerals, but also liquids, gases and many etheric substances the existence of which is unknown to western science. All the matter of which we know anything is living matter, and the life which it contains is always evolving. When it has reached the central point of the mineral stage the downward pressure ceases, and is replaced by an upward tendency; the outbreathing has ceased and the indrawing has begun.


When mineral evolution is completed, the life has withdrawn itself again into the astral world, but bearing with it all the results obtained through its experiences in the physical. At this stage it ensouls vegetable forms, and begins to show itself much more clearly as what we commonly call life – plant life of all kinds; and at a yet later stage of its development it leaves the vegetable kingdom and ensouls the animal kingdom. The attainment of this level is the sign that it has withdrawn itself still further, and is now working from the lower mental world. In order to work in physical matter from that mental world it must operate through the intervening astral matter; and that astral matter is now no longer part of the garment of the group soul as a whole, but is the individual astral body of the animal concerned, as will be later explained.


In each of these kingdoms it not only passes a period of time which is to our ideas almost incredibly long, but it also goes through a definite course of evolution, beginning from the lower manifestations of that kingdom and ending with the highest. In the vegetable kingdom, for example, the life-force might commence its career by occupying grasses or mosses and end it by ensouling magnificent forest trees. In the animal kingdom it might commence with the mosquitoes or with animalculae, and might end with the finest specimens of the



The whole process is one of steady evolution from lower forms to higher, from the simpler to the more complex. But what is evolving is not primarily the form, but the life within it. The forms also evolve and grow better as time passes; but this is in order that they may be appropriate vehicles for more and more advanced waves of life. When the life has reached the highest level possible in the animal kingdom, it may then pass on into the human kingdom, under conditions which will presently be explained.


The outpouring leaves one kingdom and passes to another, so that if we had to deal with only one wave of this outpouring we could have in existence only one kingdom at a time. But the Deity sends out a constant succession of these waves, so that at any given time we find a number of them simultaneously in operation.


We ourselves represent one such wave; but we find evolving alongside us another wave which ensouls the animal kingdom – a wave which came out from the Deity one stage later than we did. We find also the vegetable kingdom, which represents a third wave, and the mineral kingdom, which represents a fourth; and occultists know the existence all round us of three elemental kingdoms, which represent the fifth, sixth and seventh waves. All these, however, are successive ripples of the same great outpouring from the Second Aspect of the Deity.


We have here, then, a scheme of evolution in which the divine Life involves itself more and more deeply in matter, in order that through that matter it may receive vibrations which could not otherwise affect it impacts from without, which by degrees arouse within it rates of undulation corresponding to their own, so that it learns to respond to them. Later on it learns of itself to generate these rates of undulation, and so becomes a being possessed of spiritual powers.


We may presume that when this outpouring of life originally came forth from the Deity, at some level altogether beyond our power of cognition, it may perhaps have been homogeneous; but when it first comes within practical cognizance, when it is itself in the intuitional world, but is ensouling bodies made of the matter of the higher mental world, it is already not one huge world-soul, but many souls. Let us suppose a homogeneous outpouring, which may be considered as one vast soul at one end of the scale; at the other, when humanity is reached, we find that one vast soul broken up into millions of the comparatively little souls of individual men. At any stage between these two extremes we find an intermediate condition, the immense world-soul already subdivided, but not to the utmost limit of possible subdivision.


Each man is a soul, but not each animal or each plant. Man, as a soul, can manifest through only one body at a time in the physical world, whereas one animal soul manifests simultaneously through a number of animal bodies, one plant-soul through, a number of separate plants. A lion, for example, is not a permanently separate entity in the same way as a man is. When the man dies – that is, when he as a soul lays aside his physical body – he remains himself exactly as he was before, an entity separate from all other entities.


When the lion dies, that which has been the separate soul of him is poured back into the mass from which it came – a mass which is at the same time providing the souls for many other lions. To such a mass we give the name of “group-soul”.


To such a group-soul is attached a considerable number of lion bodies – let us say a hundred. Each of those bodies while it lives has its hundredth part of the group-soul attached to it, and for the time being this is apparently quite separate, so that the lion is as much an individual during his physical life as the man; but he is not a permanent individual. When he dies the soul of him flows back into the group-soul to which it belongs, and that identical soul-lion cannot be separated from the group.


A useful analogy may help comprehension. Imagine the group-soul to be represented by the water in a bucket, and the hundred lion bodies by a hundred tumblers. As each tumbler is dipped into the bucket it takes out from it a tumblerful of water (the separate soul). That water for the time being takes the shape of the vehicle which it fills, and is temporarily separate from the water which remains in the bucket, and from the water in the other tumblers.


Now put into each of the hundred tumblers some kind of coloring matter or some kind of flavoring. That will represent the qualities developed by its

experiences in the separate soul of the lion during its lifetime. Pour back the water from the tumbler into the bucket; that represents the death of the lion.


The coloring matter or the flavoring will be distributed through the whole of the water in the bucket, but will be a much fainter coloring, a much less pronounced flavor when thus distributed than it was when confined in one tumbler. The qualities developed by the experience of one lion attached to that group-soul are therefore shared by the entire group-soul but in a much lower degree.


We may take out another tumblerful of water from that bucket, but we can never again get exactly the same tumblerful after it has once been mingled with the rest. Every tumblerful taken from that bucket in the future will contain some traces of the coloring or flavoring put into each tumbler whose contents have been returned to the bucket. Just so the qualities developed by the experience of a single lion will become the common property of all lions who are in the future to be born from that group-soul, though in a lesser degree than that in which they existed in the individual lion who

developed them.


That is the explanation of inherited instincts; that is why the duckling which has been hatched by a hen takes to the water instantly without needing to be shown, how to swim; why the chicken just out of its shell will cower at the shadow of a hawk; why a bird which has been artificially hatched, and has never seen a nest, nevertheless knows how to make one, and makes it according to the traditions of its kind.


Lower down the scale of animal life enormous numbers of bodies are attached to a single group-soul – countless millions, for example, in the case of some of the smaller insects; but as we rise in the animal kingdom the number of bodies attached to a single group-soul becomes smaller and smaller, and therefore the differences between individuals become greater.


Thus the group-souls, gradually break up. Returning to the symbol of the bucket, as tumbler after tumbler of water is withdrawn from it, tinted with some sort of coloring matter and returned to it, the whole bucketful of water gradually

becomes richer in color. Suppose that by imperceptible degrees a kind of vertical film forms itself across the center of the bucket, and gradually solidifies itself into a division, so that we have now a right half and a left half to the bucket, and each tumblerful of water which is taken out is returned always to the same half from which it came.


Then presently a difference will be set up, and the liquid in one half of the bucket will no longer be the same as that in the other. We have then practically two buckets, and when this stage is reached in a group-soul it splits into two, as a cell separates by fission. In this way, as the experience grows ever richer, the group-souls grow smaller but more numerous, until at the highest point we arrive at man with his single individual soul, which no longer returns into a group but remains always separate.


One of the life-waves is vivifying the whole of a kingdom; but not every group-soul in that life-wave will pass through the whole of that kingdom from the bottom to the top. If in the vegetable kingdom a certain group-soul has ensouled forest trees, when it passes on into the animal kingdom it will omit all the lower stages – that is, it will never inhabit insects or reptiles, but will begin at once at the level of the lower mammals. The insects and reptiles will be vivified by group-souls which have for some reason left the vegetable kingdom at a much lower level than the forest tree. In the same way the group-soul which has reached the highest levels of the animal kingdom, will not individualize into primitive savages but into men of somewhat higher type, the primitive savage being recruited from group-souls which have left the animal

kingdom at a lower level.


Group-souls at any level or at all levels arrange themselves into seven great types, according to the Minister of the Deity through whom  their life has poured forth. These types are clearly distinguishable in all the kingdoms, and the successive forms taken by any one of them form a connected series, so that animals, vegetables, minerals and the varieties of the elemental creatures may all be arranged into seven groups, and the life coming along one of those lines will not diverge into any of the others.


No detailed list has yet been made of the animals, plants or minerals from this point of view; but it is certain that the life which is found ensouling a mineral of a particular type will never vivify a mineral of any other type than its own, though within that type it may vary. When it passes on to the vegetable and animal kingdoms it will inhabit vegetables and animals of that type and of no other, and when it eventually reaches humanity it will individualize into men of that type and of no other.


The method of individualization is the raising of the soul of a particular animal to a level so much higher than that attained by its group-soul that it can no longer return to the latter. This cannot be done with any animal, but only with those whose brain is developed to a certain level, and the method usually adopted to acquire such mental development is to bring the animal into close contact with man.


Individualization, therefore, is possible only for domestic animals, and only for certain kinds even of those. At the head of each of the seven types stands one kind of domestic animal – the dog for one, the cat for another, the elephant for a third, the monkey for a fourth, and so on. The wild animals can all be arranged on seven lines leading up to the domestic animals; for example, the fox and the wolf are obviously on the same line with the dog, while the lion, the tiger and the leopard equally obviously lead up to the domestic cat; so that the group-soul animating a hundred lions mentioned some time ago might at a later stage of its evolution have divided into, let us say, five group-souls each animating twenty cats.


The life-wave spends a long period of time in each kingdom; we are now only a little past the middle of such an aeon, and consequently the conditions are not favourable for the achievement of that individualization which normally comes only at the end of a period. Rare instances of such attainment may occasionally be observed on the part of some animal much in advance of the average. Close association with man is necessary to produce this result. The animal if kindly treated develops devoted affection for his human friend, and also unfolds his intellectual powers in trying to understand that friend and to anticipate his wishes. In addition to this, the emotions and the thoughts of man act constantly upon those of the animal, and tend to raise him to a higher level both emotionally and intellectually. Under favourable circumstances this development may proceed so far as to raise the animal altogether out of touch with the group to which he belongs, so that his fragment of a group-soul becomes capable of responding to the outpouring which comes from the First Aspect of the Deity.


For this final outpouring is not like the others, a mighty outrush affecting thousands or millions simultaneously; it comes to each one individually as that one is ready to receive it. This outpouring has already descended as far as the intuitional world; but it comes no farther than that until this upward leap is made by the soul of the animal from below; but when that happens this Third Outpouring leaps down to meet it, and in the higher mental world is formed an ego, a permanent individuality – permanent, that is, until, far later in his evolution, the man transcends it and reaches back to the divine unity from which he came. To make this ego, the fragment of the group-soul (which has hitherto played the part always of ensouling force) becomes in its turn a vehicle, and is itself ensouled by that divine Spark which has fallen into it from on high. That Spark may be said to have been hovering in the monadic world over the group-soul through the whole of its previous evolution, unable to effect a junction with it until its corresponding fragment in the group-soul had developed sufficiently to permit it. It is this breaking away from the rest of the group-soul and developing a separate ego which marks the distinction between the highest animal and the lowest man.






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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






Tekels Park


Tekels Park to be Sold to a Developer


Concerns about the fate of the wildlife as

Tekels Park is 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.


Tekels Park is a 50 acre woodland park, purchased

 for the Adyar Theosophical Society in England in 1929.

In addition to concern about the park, many are

 worried about the future of the Tekels Park Deer

as they are not a protected species.


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


Anyone planning a “Spiritual” stay at the

Tekels Park Guest House should be aware of the sale.


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



The Theosophy Cardiff

Glastonbury Pages


Chalice Well, Glastonbury.

The Theosophy Cardiff Guide to

Chalice Well, Glastonbury,

Somerset, England


The Theosophy Cardiff Guide to

Glastonbury Abbey


Theosophy Cardiff’s

Glastonbury Abbey Chronology


The Theosophy Cardiff Guide to

Glastonbury Tor


The Labyrinth

The Terraced Maze of Glastonbury Tor


Glastonbury and Joseph of Arimathea


The Grave of King Arthur & Guinevere

At Glastonbury Abbey


Views of Glastonbury High Street


The Theosophy Cardiff Guide to

Glastonbury Bookshops




Theosophy Avalon

Guide to the

Theosophy Wales King Arthur Pages



Arthur draws the Sword from the Stone


King Arthur

Fact or Myth


King Arthur &

The Knights of The Round Table


Arthur’s Table

The Roman Amphitheatre at Caerleon,

Gwent, South Wales.


Kings Arthur’s Round Table

Eamont Bridge, Nr Penrith, Cumbria, England.


King Arthur’s Round Table

At Winchester


Isle of Avalon


The Holy Grail

A Brief Overview


The Holy Grail and

the Celtic Tradition


The Lady of the Lake


Geoffrey of Monmouth

(?- 1155)

Historia Regum Britanniae

(History of the Kings of Britain)

The reliabilty of this work has long been a subject of

debate but it is the first definitive account of Arthur’s Reign

and one which puts Arthur in a historcal context.


The Arthur Story according to

Geoffrey of Monmouth

and his version’s political agenda


Geoffrey of Monmouth

His Life & Works


King Arthur’s Family Tree

According to Geoffrey of Monmouth



Historia Brittanum

History of the Britons

800 CE

The first written mention of Arthur as a heroic figure

The British leader who fought twelve battles

against the Anglo Saxons


Where were Arthur’s Twelve

Victories against the Saxons?


King Arthur’s ninth victory at

The Battle of the City of the Legion



The Battle of Badon Hill

King Arthur ambushes an advancing Saxon

army then defeats them at Liddington Castle,

Badbury, Near Swindon, Wiltshire, England.

King Arthur’s twelfth and last victory against the Saxons


The Battle of Camlann

Traditionally Arthur’s last battle in which he was

mortally wounded although his side went on to win



The 6th century Welsh bard

No contemporary writings or accounts of his life

but he is placed 50 to 100 years after the accepted

King Arthur period. He refers to Arthur in his inspiring

poems but the earliest written record of these dates

from over three hundred years after Taliesin’s death.


The Elegy of Uther Pendragon

From the Book of Taliesin


Pendragon Castle

Mallerstang Valley, Nr Kirkby Stephen,

Cumbria, England.

A 12th Century Norman ruin on the site of what is

reputed to have been a stronghold of Uther Pendragon



His origins and development

over centuries

From wise child with no earthly father to

Megastar of Arthurian Legend


The Prophecy of Merlin

From Geoffrey of Monmouth’s

History of the Kings of Britain


Merlin’s Vision

on Pendle Hill

Near Burnley Lancashire



Drawn from the Stone or received from the Lady of the Lake.

Sir Thomas Malory’s Le Morte d’Arthur has both versions

with both swords called Excalibur. Other versions

have two different swords.


Chronology of Britain

in the 5th Century CE


Celtic Kingdoms Prior to the

Anglo – Saxon invasion


The Saxon Invasion of Britain


Where did the 

Angles, Saxons & Jutes

Come from?


5th & 6th Century Timeline of Britain

From the departure of the Romans from

Britain to the establishment of sizeable

Anglo-Saxon Kingdoms

Glossary of

Arthurian Legend



Arthur’s uncle:- The puppet ruler of the Britons

controlled and eventually killed by Vortigern

Circa 440 -445CE


Hengist & Horsa


The Massacre of Amesbury

Amesbury, Wiltshire, England. Circa 450CE

An alleged massacre of Celtic Nobility by the Saxons

at a “Peace” conference


Caer-Anderida (Pevensey)

Falls to the Saxons 491 CE


King Arthur is Crowned

at Silchester

From Geoffrey of Monmouth’s

History of the Kings of Britain


King Arthwys of the Pennines

Born Circa 455 CE

Ruled the Kingdom of Ebrauc

(North Yorkshire)


Athrwys / Arthrwys
King of Ergyng

Circa  618 - 655 CE
Latin: Artorius; English: Arthur

A warrior King born in Gwent and associated with

Caerleon, a possible Camelot. Although over 100 years

later that the accepted Arthur period, the exploits of

Athrwys may have contributed to the King Arthur Legend.

He became King of Ergyng, a kingdom between

Gwent and Brycheiniog (Brecon)


King Morgan Bulc of Bernaccia

Angles under Ida seized the Celtic Kingdom of

Bernaccia in North East England in 547 CE forcing

King Morgan Bulc into exile.

Although much later than the accepted King Arthur

period, the events of Morgan Bulc’s 50 year campaign

to regain his kingdom may have contributed to

the King Arthur Legend.




Old Welsh: Guorthigirn; Anglo-Saxon: Wyrtgeorn;

Breton: Gurthiern; Modern Welsh; Gwrtheyrn;

Latin; Vertigernus:


An earlier ruler than King Arthur and not a heroic figure.

He is credited with policies that weakened Celtic Britain

to a point from which it never recovered.

Although there are no contemporary accounts of

his rule, there is more written evidence for his

existence than of King Arthur.


How Sir Lancelot slew two giants,

And made a castle free.

From Sir Thomas Malory’s Le Morte d’Arthur

Published 1485


How Sir Lancelot rode disguised

in Sir Kay's harness, and how he

smote down a knight.

From Sir Thomas Malory’s Le Morte d’Arthur

Published 1485


How Sir Lancelot jousted against

four knights of the Round Table,

and overthrew them.

From Sir Thomas Malory’s Le Morte d’Arthur

Published 1485


The Passing of Arthur

Alfred, Lord Tennyson





Theosophy Cardiff’s

Instant Guide to Theosophy

Quick Explanations with Links to More Detailed Info



What is Theosophy ?  Theosophy Defined (More Detail)


Three Fundamental Propositions  Key Concepts of Theosophy


Cosmogenesis  Anthropogenesis  Root Races


Ascended Masters  After Death States


The Seven Principles of Man  Karma


Reincarnation   Helena Petrovna Blavatsky


Colonel Henry Steel Olcott  William Quan Judge


The Start of the Theosophical Society


History of the Theosophical Society


Theosophical Society Presidents


History of the Theosophical Society in Wales


The Three Objectives of the Theosophical Society


Explanation of the Theosophical Society Emblem


The Theosophical Order of Service (TOS)


Ocean of Theosophy

William Quan Judge


Glossaries of Theosophical Terms


Worldwide Theosophical Links




Index of Searchable

Full Text Versions of


Theosophical Works



H P Blavatsky’s Secret Doctrine


Isis Unveiled by H P Blavatsky


H P Blavatsky’s Esoteric Glossary


Mahatma Letters to A P Sinnett 1 - 25


A Modern Revival of Ancient Wisdom

Alvin Boyd Kuhn


Studies in Occultism

(Selection of Articles by H P Blavatsky)


The Conquest of Illusion

J J van der Leeuw


The Secret Doctrine – Volume 3

A compilation of H P Blavatsky’s

writings published after her death


Esoteric Christianity or the Lesser Mysteries

Annie Besant


The Ancient Wisdom

Annie Besant



Annie Besant


The Early Teachings of The Masters


Edited by

C. Jinarajadasa


Study in Consciousness

Annie Besant



A Textbook of Theosophy

C W Leadbeater


A Modern Panarion

A Collection of Fugitive Fragments

From the Pen of

H P Blavatsky


The Perfect Way or,

The Finding of Christ

Anna Bonus Kingsford

& Edward Maitland



The Perfect Way or,

The Finding of Christ

Anna Bonus Kingsford

& Edward Maitland



Pistis Sophia

A Gnostic Gospel

Foreword by G R S Mead


The Devachanic Plane.

Its Characteristics

and Inhabitants

C. W. Leadbeater



Annie Besant



Bhagavad Gita

Translated from the Sanskrit


William Quan Judge


Psychic Glossary


Sanskrit Dictionary


Fundamentals of the Esoteric Philosophy

G de Purucker


In The Outer Court

Annie Besant


Dreams and


Anna Kingsford


My Path to Atheism

Annie Besant


From the Caves and

Jungles of Hindostan

H P Blavatsky


The Hidden Side

Of Things

C W Leadbeater


Glimpses of

Masonic History

C W Leadbeater


Five Years Of


Various Theosophical


Mystical, Philosophical, Theosophical, Historical

and Scientific Essays Selected from "The Theosophist"

Edited by George Robert Stow Mead


Spiritualism and Theosophy

C W Leadbeater


Commentary on

The Voice of the Silence

Annie Besant and

C W Leadbeater

From Talks on the Path of Occultism - Vol. II


Is This Theosophy?

Ernest Egerton Wood


In The Twilight

Annie Besant

In the Twilight” Series of Articles

The In the Twilight” series appeared during

1898 in The Theosophical Review and

from 1909-1913 in The Theosophist.


Incidents in the Life

of Madame Blavatsky

compiled from information supplied by

her relatives and friends and edited by A P Sinnett


The Friendly Philosopher

Robert Crosbie

Letters and Talks on Theosophy and the Theosophical Life



Obras Teosoficas En Espanol


La Sabiduria Antigua

Annie Besant


Glosario Teosofico


H P Blavatsky



Theosophische Schriften Auf Deutsch


Die Geheimlehre


H P Blavatsky




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and are looking for a

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UK Listing of Theosophical Groups


Worldwide Directory of 

Theosophical Links


International Directory of 

Theosophical Societies







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Cardiff Theosophical Society in Wales

Theosophy House

206 Newport Road,

Cardiff, Wales, UK. CF24 – 1DL





Cardiff Picture Gallery


Cardiff Millennium Stadium





The Hayes Cafe





Cardiff Bay




Outside Cardiff Castle Circa 1890



Church Street




Cardiff View




Royal Arcade





Cardiff Castle




The Original Norman Castle which stands inside

the Grounds of the later Cardiff Castle Building




Inside the Grounds at Cardiff Castle





Cardiff Street Entertainment



Cardiff Indoor Market



Cardiff Theosophical Society in Wales

206 Newport Road

Cardiff, Wales, UK. CF24 1DL







Wales Theosophy Links Summary


All Wales Guide to Theosophy Instant Guide to Theosophy


Theosophy Wales Hornet Theosophy Wales Now


Cardiff Theosophical Archive Elementary Theosophy


Basic Theosophy Theosophy in Cardiff


Theosophy in Wales Hey Look! Theosophy in Cardiff


Streetwise Theosophy Grand Tour


Theosophy Aardvark Theosophy Starts Here


Theosophy 206 Biography of William Q Judge


Theosophy Cardiff’s Face Book of Great Theosophists


Theosophy Evolution Theosophy Generally Stated


Biography of Helena Petrovna Blavatsky






Foundation of the Original Theosophical Society 1875


The first Theosophical Society was founded in New York on

November 17th 1875 by Helena Petrovna Blavatsky,

Colonel Henry Steel Olcott, William Quan Judge and others.


The Theosophical Movement now consists of a diverse range of

organizations which carry the Theosophical Tradition forward.

Cardiff Theosophical Society has been promoting Theosophy since 1908




मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन

पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge और दूसरों.

थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है





Yes, submit translation

Thank you for your submission.

Mūla thiyōsōphikala sōsāyaṭī 1875 phā'uṇḍēśana

Pahalē thiyōsōphikala sōsāyaṭī kō n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.

Thiyōsōphikala āndōlana aba ēka vividha rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908 kē bāda sē brahmavidyā

kō baṛhāvā dēnē kī ga'ī hai




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