Curuppumullage Jinarajadasa

1875 - 1953


Theosophical Society President 

1946 -1953


The Hidden Work of Nature

First Published 1915

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Never, in the history of mankind, has there been a time as to-day when it could be so truly said that,

The old order changeth, yielding place to new,
And God fulfils Himself in many ways,
Lest one good custom should corrupt the world.

It is true that “the man in the street” knows of no such great change ; life for him moves as of old in its fixed grooves, and if the world’s progress has multiplied for him life’s conveniences, it has also multiplied for him life’s needs. Change to him is largely a matter of a surplus of comforts over pains, and in this regard the old order has changed but little for him. But the man in the library, the laboratory, the studio, the pulpit, is aware of the great change, and he knows that it began with the work of Darwin and his school.

The importance of the work of modern scientists lies in the fact that they have marshaled for us the events of nature into an orderly pageant of evolution. What exoteric religion has not been able to do, science has achieved, and that is to show Life as one. Technological trinities of Creator, Creation, and Creature, or dualities of God and Man, have not unified life for us in the way science has done. Mysticism alone, with its truth of the Immanence, has revealed to men something of that unified existence of all that is, which is the logical deduction from modern evolutionary theories.

When we contemplate the pageant of nature, we see her at a work of building and un-building. From mineral to bacterium and plant, from microbe to animal and man, nature is busy at a visible work, step by step evolving higher and more complex structures. Though she may seem at first sight to work blindly and mechanically, she has in reality a coherent plan of action. Her plan is to evolve structures stage by stage, so that the amount of time needed by a given creature for its self-protection and sustenance may be less and less with each successive generation. The higher the structure is in its organization and adaptability, the more time, and hence more energy, there is free for other purposes of life than sustenance and procreation.

Two elements in life arise from the perfection of the structural mechanism which the higher order of creatures reveals. First, they have time for play, for it is in play that such energy manifests as is not required for gaining food and shelter. The second element manifests itself only when human beings appear in evolution, and men begin to show a desire for adaptability. Adaptability to environment exists in the plant and in the animal, but it is in them purely instinctive or mechanical; with man on the other hand there is an attempt at conscious adaptability.

When this desire for adaptability increases, nature reveals a new principle of evolution. To the principle of the survival of the fittest by a struggle for existence, she adds the new one of evolution by interdependence. Therefore we find human units aggregating themselves into groups, and primitive men organizing themselves into families and tribes.

Once more this means a saving of labor and time in the material struggle for existence. Some of both is now at nature’s disposal, to train men to discover new ways of life and action. To the play of the individual, there is added a communal life which makes civilization possible. For civilization means that some individuals in a community are dissatisfied with what contents all the others, and that therefore they are burning with a zeal for reform, and the spirit of reform sooner or later is inevitable in evolution. The survival of the fittest can only come about by that mysterious arrival of the fittest which no scientist can explain. Nature now ushers in “the fittest” in the few who are planning for reform. For reform means that organisms will consciously adapt themselves more and more to the exigencies of environment, for to each successive change to greater adaptability nature has something new to give.

Thus individual men and women become nature’s tools; she works with their hearts and minds and hands to create social and political activities. Religion and science and art appear among men; the struggle for existence is no longer nature’s sole means for bringing to realization her aim ; interdependence of units, and therewith reform, are the means which she uses now.

Then it is that nature proclaims to men that message which she has kept for them through the ages. It is the joy of social service. Strange and unreal, as yet, to most men is the thought of such joy. But evolution has only lately entered on this phase of her work, and ages must yet elapse before social service becomes instinctive in men as are now self-assertion and selfishness. That day must inevitably be the handful of reformers today are as the “missing links” of a chain which stretches forward from man to superman. As, from the isolation and selfishness of the of the brute, nature has evolved the interdependence of men, so too, is self-sacrifice the next logical step in her evolutionary Self-revelation.

A more inspiring picture there could hardly be than this, of nature at work on her building and un-building. Yet there are not a few dark shadows in the picture. So long as the individual lives only the few brief years of his life, so long as nothing of him remains as an individual after his death, there is a ruthlessness about nature which is appalling. Where is today “the glory that was Greece and the grandeur that was Rome”? Some day there must be an end to nature’s work, in this planet at least where we live. There are dead suns in space, and some day our sun will die out, and every satellite of his will be a frozen world. Careful of the type, nature truly builds form after form, and will build for many an age yet to come. There is indeed a far-off event “to which the whole creation moves”, but it is to that state when living organisms shall lack the warmth from the sun which they need for life.

So long as we contemplate nature’s visible work only, not the greatest altruist but must now and then feel the shadow of great despair. That which alone makes life and self-sacrifice real and inspiring to great souls — the thought and the feeling that their work will endure forever — is lacking when we consider nature’s work in the light of modern science alone. Yet many an altruist would be content to die, and be nothing thereafter, if he could but feel that nature had some pity for his fate. Well the poet voices the feeling which arises from the conception of nature, or of a deity who is as passionless as nature; -

Life is pleasant, and friends may be nigh,
Fain would I speak one word and be spared ;
Yet I could be silent and cheerfully die,
If I were only sure God cared;
If I had faith and were only certain
That light is behind that terrible curtain.

It is here that Theosophy steps in to continue the work of science, and explain the true significance of nature’s manifestations. As modern science points to nature’s visible work, so Theosophy points to a Hidden Work of Nature.

There is a hidden Light which reveals to men that nature is but one expression of a Consciousness at work ; that this Consciousness is at work with a Plan of evolution; and that this Consciousness carries out its plan through us and through us alone. The moment that we realize the significance of this message of the Hidden Light, that men are immortal souls and not perishable bodies, we begin to see that, while careful of the type, nature is not less careful of the single life too. For then we see that nature’s latest phase, a fullness of life through social service, necessarily involves the recognition of men as souls; for it would be useless for nature slowly to fashion a reformer, unless she could utilize his ability and experience for greater reforms in the future.

That his specialized abilities shall not be dissipated would surely then be logical, in a nature for which we postulate an aim which persists from age to age.

It does not require much profound thought or speculation to deduce from this view of nature’s work that men live for ever as souls, and that, through reincarnation, they become fitter tools in nature’s hands to achieve her purpose of evolution. Let but reincarnation be considered a part of nature’s plan, and at once the tragedy of nature transforms itself into an inspiring and stately pageant. For then the future is ourselves ; it is we who shall make the glorious utopias of dreams; we who painfully toil today to fashion bricks for nature’s beautiful edifice in far-off days; we, and not others, shall see that edifice in its splendor, and be its very possessors. Though the spirit of action of the best of us is ever a sic vos non vobis, “thus ye work, but not for yourselves”, yet in reality, like bread cast upon the waters, our work shall greet us ages hence, and we shall then be glad that we have toiled so well now.

So comes to us the message of the Hidden Light that nature is consciously going from good to better, from better to best, and that she works out her splendid purpose through us, who may become her ministers, or must be her slaves.

The spirit of reform, then, being a part of the evolutionary process, the next point to note is that in all effective reform there are two elements: first the reform is brought about by individuals working as a group, and second, the group has a leader. It is fairly easy to understand the grouping of individuals to co-operate for a common aim as a part of nature’s evolutionary plan; their united action but expresses the social instinct. But it is perhaps less easy to see that nature selects the leader, and sends him to a particular group to crystallize its dreams and plans into organization and action. Yet this is the message of the Hidden Light — that a leader does not appear by a mere concatenation of chance circumstances, but only because he is selected for a particular work, and is sent to do it. For a leader does not come in evolution as a “sport” – a passing variant produced nobody knows how; he is fashioned by a slow laborious process lasting thousands of years. Life after life, in a process of rebirth, the would-be leader must earn his future position by dedication to works of reform ; by little actions for reform as a savage, by larger actions as a civilized man, he trains himself for the role which nature has written for him.

If we look at reformers in the light of reincarnation, we shall see that their present ability to lead is simply the result of work done in past lives. Since biologists are agreed that acquired characters are not transmissible, we must look for that rare inborn capacity to lead, not in the heredity of the organism, but in a spiritual heredity which is in the life and in the consciousness of the individual. This is exactly what reincarnation says ; the individual acquired his ability to lead today only be endeavors to lead many a past life, and by partial successes at least in so doing.

Furthermore, the Hidden Light reveals to us that each present movement for reform was rehearsed in many a primitive setting long ago, with the present leaders and their coadjutors as actors. We need but look at the reform movements for the amelioration of the lot of the working classes in Europe, to see how the leaders of today in the various countries were tribunes of the Plebs in Rome, or “demagogues” in Athens, or leaders of the masses in Carthage. Nay, furthermore, it is not difficult to note how some of the politicians and statesmen of Greece and Rome and elsewhere, who worked to abolish abuses and to free the oppressed, have changed sex in their present incarnations, and are with us today as leaders of the various suffragist and feminine movements of the world. Where else but in past lives did these women learn the tactical strategy and mastery of leadership which they evince in their campaigns for reform? Why should certain men and women, and not all, labor and toil for their fellow-men, renouncing all and coveting martyrdom, unless they had learnt by past experiences the glory of action for reform? For the born leaders in every reform are geniuses in their way ; they go unerringly to an aim, with the conviction of success ; where did they develop this faith in themselves? They are in reality the “missing links” from men of today to the supermen of the future, and it is nature herself with her Hidden Work who has so fashioned them life after life.

So nature plans and achieves, and the stately pageant moves on. But her purpose is not achieved slowly and leisurely , adding change to change; she does not bring about a new order of things by an accumulation of small changes. Nature goes by leaps, per saltum; and as in the biological world crises appear, and nature makes a leap and ushers in new species, so too is it in the world of human affairs. Though there is a slow steady upward movement for progress through reform, yet now and then there is a crisis in the affairs of men. Then things happen, and after the crisis is over, there is, as it were, a new species of human activity. Reform takes a new trend, and a whole host of new reforms are ushered in to make life fuller and nobler.

One such crisis in human affairs came in Palestine, with the coming of Christ. For though men knew not that it was a crisis, though Greece and Rome dreamed and planned of philosophy and dominion without end, a dawn had begun of a new era, and an age was ushered in, in the heyday of which Greece and Rome should be mere names. Christ ministered in Palestine, spoke to peasant and priest, and gave His sermons “on the Mount”, and a few men knew not then that with his message He gave birth to new species of idealism in action. But after two thousand years have elapsed, we of another generation can see that when Christ lived in Palestine, and the Roman Empire was beginning its day of glory, then indeed was the beginning too of the end of a world of thought and action — of that “glory that was Greece and the grandeur that was Rome” – and that Christ gave His message not so much to the men of His day as to those who were to come.

So too was it in India, six centuries before Christ ; another “dreamer” appeared, Siddhartha, Prince of the Satya clan. Men listened to Him and loved Him and followed Him, but they little dreamed that He was in reality building an Empire of Righteousness, which even after twenty-five centuries should embrace within it five hundred millions of souls. To the critics of His time, he was but another “Teacher”, one of hundreds then living in India pointing out “The Way.” It is only after the lapse of centuries that later generations knew that He was a teacher of teachers, a Flower on our human tree, the like of which had never been.

Every so often, then, there is a climax in human affairs, and always such a climax is preceded by an age when men “dream dreams.” In Palestine, prophet after prophet dreamed of “the great and dreadful day of the Lord,” before Christ came, and proclaimed its coming and worked for it. In India, many a sage and philosopher prepared the way with his solutions for the message of the Buddha.

In every such climax, small or great, the resolution of the crisis comes through the intermediary of a Personality. For as nature weaves the tangled knot of human fate, “nowise moved except unto the working out of doom,” she plans too the Solver of the knot. For every crisis which is of her planning, she has prepared the Man who holds the solution in his heart and brain.

In this out twentieth century, men dream dreams as never heretofore. East and West, North and South, the machinery of human life grates on the ear, and there is not a single man or woman of true imagination who can say, “God’s in his heaven, All’s right with the world!” De profundis clamari better describes the wail of every nation. Millions are spent on armies and navies, while the poor are clamouring for bread ; and statesmen themselves are wringing their hands that they cannot give a nation’s wealth back to the nation in hospitals and schools and fair gardens and clean habitations. For there are “wars and rumors of wars.” The spirit of charity grows year by year, but it seems as though charity but added patches to a rotting garment, and the more the patches which are put on the more the rents appear. Strife between capital and labor, race hatred between white and brown and yellow and black, a deadlock between science and religion, and more than all else, the increasing luxury of the few and the increasing misery of the many, these are but a few of the problems facing philanthropists today.

Every reformer realizes, in whatever department he works, that for lasting reform a complete reconstruction is needed of the whole social structure, if poverty, disease and ignorance and misery shall be as a nightmare that has been but shall never be again. All are eager for reform ; thousands are willing to co-operate. But none knows where to begin, in the true reconstruction. Each is indeed terrified, lest in trying to pull one brick out of the social edifice, to replace it by a better, he may pull the whole structure down, and so cause misery instead of joy.

This is the crisis present before our eyes, confronting not one nation, but all. “Out of the depths have I cried unto Thee, O Lord,” is true today as never before.

Everywhere, in every department where men work for reform, mean are looking for a Leader. Where is He whom nature has selected,in whose mind is the Plan, in whose is the spirit and in whose hand is the Power? Let him but appear, let him but say, “This is how you shall work,” and thousands will flock to Him in joy. And it is this message of the Hidden Light that He is ready, for when from the hearts of men a cry goes forth, from the bosom of God a Son shall come. The world is in the birth throes once again for the coming of the Son of Man, and the young men who see visions today shall in their prime find Him in their midst, the Wonderful, the Councillor, the Prince of Peace.

Never an age, when God has need of him,
Shall want its man, predestined by that need,
To pour his life in fiery word and deed,
The great Archangel of the Elohim.

When He, whom the world waits for, and whom nature has planned to come “unto this hour,” shall appear, what will be His work? What but to carry on nature’s work one step further? The day is past when men can go forward with competition as their cry of progress ; nothing lasting can now come for men unless it is brought about by interdependence and co-operation. The best of men today see the inevitable coming of this new age, when men shall be sons of God in deed and not merely in name; but their cry for altruism and co-operation is as a voice cast in the teeth of the tempest. They can but gather round them here an enthusiast and there a disciple ; but they accomplish little, for they lack the character which compels the world to listen. Till comes that Personality who is not of one nation but of all, whose message is not for this century alone but for all others to come ; till then the dawn of the new day will drag its slow length along. But when He comes, then indeed what He says and what He does will be the proof to us that it is He and not another, whom nature has planned to be the Shadow of God upon earth to men, the Savior who is born unto them this day.

Then once more shall the Hidden Light be revealed to men, that Light that “shineth in darkness, and the darkness comprehended it not.” Then science shall be our religion, and religion our art ; then shall we cease to be nature’s slaves, and enter upon our heritage, and become her councillors and guides. Then shall we know, not merely believe, that behind the seeming pitiless plan of nature there is a most pitiful Mind, careful of the type and careful of the single life too. Nevermore shall our eyes be blinded by passionate tears as we look at the misery of men, and feel the utter hopelessness of its effective diminution ; for we shall know that nature but veils an Eye that sees, a Heart that feels, and a Mind that plans, for One shall be with us to be a Martyros, a Witness, of that Light that shineth in darkness, even when the darkness comprehends it not.

He will call on the many to co-operate in all good works “in His name and for the love of mankind”; He will teach them the next lesson which nature has planned for them, the joy of neighbourly service. But to a few He will give the call to follow Him through the ages. For He comes to usher in a new age ; that age must be tended and fostered decade after decade, century by century, till the seed becomes the tree and the tree bears flowers, and by the perfecting of man comes the fulfillment of God. As He is nature’s husbandman, so will he need helpers in those fields from whence alone comes the Daily Bread for men.

The many will love Him for the peace and joy which He will bring ; but a few will answer the call to follow Him life after Life, toiling, toiling in a work seemingly without end. To these few alone will be it given to know the inwardness of the message of the Hidden Light. It is that nature keeps her diadems not for those who reap happiness in her pleasant fields and gardens, but for those who co-operate with her in her Hidden Work, and try “to lift a little of the heavy karma of the world.” For this is Nature’s Hidden Work, to weave a vesture out of the karmas of men which shall reflect the pattern given her from on high ; and the weaving halts, unperfected, till through the actions of all men there shall shine one great Action. When the perfect vesture is woven for him who desires it, and the karmas of all men act in unison, then, and not before, will come “that day” when Nature can say to all men, as now to her God : “I am in my Father, and ye in me and I in you.” Unto that hour she toils at her Hidden Work, and it is the Hidden Light which reveals to men her process of evolution as she shapes in moulds of dust immortal Sons of God.     

C Jinarajadasa 1875 - 1953

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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.

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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

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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


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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






Elementary Theosophy

An Outstanding Introduction to Theosophy

By a student of Katherine Tingley


Elementary Theosophy  Who is the Man?  Body and Soul   


Body, Soul and Spirit  Reincarnation  Karma


The Seven in Man and Nature


The Meaning of Death





Theosophy in Wales


Cardiff Theosophy Start-Up






Helena Petrovna Blavatsky  (1831 – 1891)

The Founder of Modern Theosophy



Index of Articles


H P Blavatsky






A Land of Mystery



A Case Of Obsession









The Mind in Nature






Fakirs and Tables



Is the Desire to Live Selfish?



A Paradoxical World



An Astral Prophet



Ancient Magic in Modern Science



Roots of Ritualism in

Church and Masonry



A Year of Theosophy



Can The Mahatmas

Be Selfish?



Chelas and Lay Chelas



Nightmare Tales



“My Books”



Dialogue On The Mysteries

Of The After Life



Do The Rishis Exist?



"Esoteric Buddhism"

And The

"Secret Doctrine"



Have Animals Souls



The Kabalah and the Kabalists



Babel Of Modern Thought



Thoughts on the Elementals



Karmic Visions



What Is Truth?




The Death of Art and Beauty



Gems from the East

A Birthday Book of Axions and

Precepts Compiled by H P Blavatsky



Obras Por H P Blavatsky

En Espanol



¿Es la Teosofía una Religión?



La Clave de la Teosofía



Articles about the Life of H P Blavatsky



Biography of H P Blavatsky



H P Blavatsky

the Light-Bringer


Geoffrey A Barborka

The Blavatsky Lecture of 1970



The Life of H P Blavatsky

Edited by A P Sinnett






Try these if you are looking for a

local Theosophy Group or Centre


UK Listing of Theosophical Groups


Worldwide Directory of Theosophical Links


International Directory of 

Theosophical Societies




Pages about Wales

General pages about Wales, Welsh History

and The History of Theosophy in Wales



Wales is a Principality within the United Kingdom

and has an eastern border with England.

The land area is just over 8,000 square miles.

Snowdon in North Wales is the highest mountain at 3,650 feet.

The coastline is almost 750 miles long.

The population of Wales as at the 2001 census is 2,946,200.



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


Aardvarktheosophy   Theosophy 206


Theosophy Cardiff’s Face Book of Great Theosophists


Cardiff Theosophical Society in Wales

Theosophy House

206 Newport Road,  

Cardiff, Wales, UK, CF24 – 1DL