A Definitive Work on Theosophy
William Quan Judge
Arguments Supporting Reincarnation
Unless we deny the immortality of man and the existence of soul, there are no sound arguments against the doctrine of pre-existence and rebirth save such as rest on the dictum of the church that each soul is a new creation. This dictum can be supported only by blind dogmatism, for given a soul we must sooner or later arrive at the theory of rebirth, because even if each soul is new on this earth it must keep on living somewhere after passing away, and in view of the known order of nature will have other bodies in other planets or spheres.
Theosophy applies to the self -- the thinker -- the same laws which are seen everywhere in operation throughout nature, and those are all varieties of the great law that effects follow causes and no effect is without a cause.
The soul's immortality -- believed in by the mass of humanity -- demands embodiment here or elsewhere, and to be embodied means reincarnation. If we come to this earth for but a few years and then go to some other, the soul must be reimbodied there as well as here, and if we have travelled from some other world we must have had there too our proper vesture. The powers of mind and the laws governing its motion, its attachment, and its detachment as given in theosophical philosophy show that its reimbodiment must be here, where it moved and worked, until such time as the mind is able to overcome the forces which chain it to this globe. To permit the involved entity to transfer itself to another scene of action before it had overcome all the causes drawing it here and without its having worked out its responsibilities to other entities in the same stream of evolution would be unjust and contrary to the powerful occult laws and forces which continually operate upon it. The early Christian Fathers saw this, and taught that the soul had fallen into matter and was obliged by the law of its nature to toil upward again to the place from which it came. They used an old
Greek hymn which ran:
Eternal Mind, thy seedling spark,
Through this thin vase of clay,
Athwart the waves of chaos dark
Emits a timorous ray.
This mind enfolding soul is sown,
Incarnate germ in earth:
In pity, blessed Lord, then own
What claims in Thee its birth.
Far forth from Thee, thou central fire,
To earth's sad bondage cast,
Let not the trembling spark expire;
Absorb thine own at last!
Each human being has a definite character different from every other human being, and masses of beings aggregated into nations show as wholes that the national force and distinguishing peculiarities go to make up a definite and separate national character. These differences, both individual and national,
are due to essential character and not to education.
Even the doctrine of the survival of the fittest should show this, for the fitness can not come from nothing but must at last show itself from the coming to the surface of the actual inner character. And as both individuals and nations among those who are ahead in the struggle with nature exhibit an immense force in their character, we must find a place and time where the force was evolved.
These, Theosophy says, are this earth and the whole period during which the human race has been on the planet.
So, then, while heredity has something to do with the difference in character as to force and morale, swaying the soul and mind a little and furnishing also the appropriate place for receiving reward and punishment, it is not the cause for the essential nature shown by every one.
But all these differences, such as those shown by babes from birth, by adults as character comes forth more and more, and by nations in their history, are due to long experience gained during many lives on earth, are the outcome of the soul's own evolution.
A survey of one short human life gives no ground for the
production of his inner nature. It is needful that each soul should have all possible experience, and one life cannot give this even under the best conditions.
It would be folly for the Almighty to put us here for such a short time, only to remove us just when we had begun to see the object of life and the possibilities in it. The mere selfish desire of a person to escape the trials and discipline of life is not enough to set nature's laws aside, so the soul must be reborn until it has ceased to set in motion the cause of rebirth, after having developed character up to its possible limit as indicated by all the varieties of human nature, when every experience has been passed through, and not until all of truth that can be known has been acquired. The vast disparity among men in respect to capacity compels us, if we wish to ascribe justice to Nature or to God, to admit reincarnation and to trace the origin of the disparity back to the past lives of the Ego. For people are as much hindered and handicapped, abused and made the victims of seeming injustice because of limited capacity, as they are by reason of circumstances of birth or education.
We see the uneducated rising above circumstances of family and training, and often those born in good families have very small capacity; but the troubles of nations and families arise from want of capacity more than from any other cause.
And if we consider savage races only, there the seeming injustice is enormous. For many savages have good actual brain capacity but still are savage. This is because the Ego in that body is still savage and undeveloped, for in contrast to the savage there are many civilized men with small actual brain force who are
not savage in nature because the indwelling Ego has had long experience in civilization during other lives, and being a more developed soul has power to use the brain instrument to its highest limit.
Each man feels and knows that he has an individuality of his own, a personal identity which bridges over not only the gaps made by sleep but also those sometimes supervening on temporary lesions in the brain. This identity never breaks from beginning to end of life in the normal person, and only the
persistence and eternal character of the soul will account for it.
So, ever since we began to remember, we know that our personal identity has not failed us, no matter how bad may be our memory.
This disposes of the argument that identity depends on recollection, for the reason that if it did depend alone on recollection we should each day have to begin over again, as we cannot remember the events of the past in detail, and some minds remember but little yet feel their personal identity. And as it is often seen that some who remember the least insist as strongly as the others on their personal identity, that persistence of feeling must come from the old and immortal soul.
Viewing life and its probable object, with all the varied experience possible for man, one must be forced to the conclusion that a single life is not enough for carrying out all that is intended by Nature, to say nothing of what man
himself desires to do. The scale of variety in experience is enormous. There is a vast range of powers latent in man which we see may be developed if opportunity be given. Knowledge infinite in scope and diversity lies before us, and especially in these days when special investigation is the rule. We perceive
that we have high aspirations with no time to reach up to their measure, while the great troop of passions and desires, selfish motives and ambitions, war with us and among themselves, pursuing us even to the door of death.
All these have to be tried, conquered, used, subdued. One life is not enough for all this. To say that we have but one life here with such possibilities put before us and impossible of development is to make the universe and life a huge and cruel joke
perpetrated by a powerful God who is thus accused, by those who believe in a special creation of souls, of triumphing and playing with puny man just because that man is small and the creature of the Almighty.
A human life at most is seventy years; statistics reduce this to about forty; and out of that little remainder a large part is spent in sleep and another part in childhood. Thus in one life it is perfectly impossible to attain to the merest fraction of what
Nature evidently has in view. We see many truths vaguely which a life gives us no time to grasp, and especially is this so when men have to make such a struggle to live at all. Our faculties are small or dwarfed or weak; one life gives no opportunity to alter this; we perceive other powers latent in us that cannot possibly be brought out in such a small space of time; and we have much
more than a suspicion that the extent of the field of truth is vastly greater than the narrow circle we are confined to.
It is not reasonable to suppose that either God or nature projects us into a body simply to fill us with bitterness because we can have no other opportunity here, but rather we must conclude that a series of incarnations has led to the present condition, and that the process of coming here again and again must go on for the purpose of affording us the opportunity needed.
The mere fact of dying is not of itself enough to bring about development of faculties or the elimination of wrong tendency and inclination. If we assume that upon entering heaven we at once acquire all knowledge and purity, then that state after death is reduced to a dead level and life itself with all its discipline is shorn of every meaning. Some of the churches teach of a school of discipline after death where it is impudently stated that the Apostles themselves, well known to be ignorant men, are to be the teachers. This is absurd and devoid of any basis or reason in the natural order. Besides, if there is to be such subsequent discipline, why were we projected into life at all? And why after the suffering and the error committed are we taken from the place where we did our acts?
The only solution left is in reincarnation. We come back to earth because on it and with the beings upon it our deeds were performed; because it is the only proper place where punishment and reward can be justly meted out; because here is the only natural spot in which to continue the struggle toward perfection, toward the development of the faculties we have and the destruction of the wickedness in us. Justice to ourselves and to all other beings demands it, for we cannot live for ourselves, and it would be unjust to permit some of us to escape, leaving those who were participants with us to remain or to be plunged into a hell of eternal duration.
The persistence of savagery, the rise and decay of nations and civilizations, the total extinction of nations, all demand an explanation found nowhere but in reincarnation. Savagery remains because there are still Egos whose experience is
so limited that they are still savage; they will come up into higher races when ready.
Races die out because the Egos have had enough of the experience that sort of race gives. So we find the red Indian, the Hottentot, the Easter Islanders, and others as examples of races deserted by high Egos and as they are dying away other souls who have had no higher life in the past enter into the bodies of the race to go on using them for the purpose of gaining such experience as the race body will give. A race could not possibly arise and then suddenly go out. We see that such is not the case, but science has no explanation; it simply says that this is the fact, that nations decay. But in this explanation no account is taken of the inner man nor of the recondite subtle and occult laws that unite to make a race. Theosophy shows that the energy drawn together has to expend itself gradually, and therefore the reproduction of bodies of the character of that race will go on, though the Egos are not compelled to inhabit bodies of that sort any longer than while they are of the same development as the race. Hence a time comes when the whole mass of Egos which built up the race leaves it for another physical environment more
like themselves. The economy of Nature will not permit the physical race to suddenly fade away, and so in the real order of evolution other and less progressed Egos come in and use the forms provided, keeping up the production of new bodies but less and less in number each century.
These lower Egos are not able to keep up to the limit of the capacity of the congeries of energies left by the other Egos, and so while the new set gains as much experience as is possible the race in time dies out after passing through its decay. This is the explanation of what we may call descending savagery, and no other theory will meet the facts. It has been sometimes thought by ethnologists that the more civilized races kill off the other, but the fact is that in consequence of the great difference between the Egos inhabiting the old race body and the energy of that body itself, the females begin to be sterile, and thus slowly but surely the number of deaths exceeds the births. China itself is in process of decay, she being now in the almost stationary stage just before the rush downward.
Great civilizations like those of Egypt and Babylon have gone because the souls who made them have long ago reincarnated in the great conquering nations of Europe and the present American continents. As nations and races they have been totally reincarnated and born again for greater and higher purposes than ever.
Of all the old races the Aryan Indian alone yet remains as the preserver of the old doctrines. It will one day rise again to its old heights of glory. The appearance of geniuses and great minds in families destitute of these qualities, as well as the extinction from a family of the genius shown by some ancestor, can only be met by the law of rebirth. Napoleon the First came in a family wholly unlike him in power and force. Nothing in his heredity will
explain his character. He said himself, as told in the Memoirs of Prince Talleyrand, that he was Charlemagne. Only by assuming for him a long series of lives giving the right line of evolution or cause for his mind and nature and force to be brought out, can we have the slightest idea why he or any other great genius appeared at all. Mozart when an infant could compose orchestral
score. This was not due to heredity, for such a score is not natural, but is forced, mechanical, and wholly conventional, yet he understood it without schooling. How? Because he was a musician reincarnated, with a musical brain furnished by his family and thus not impeded in his endeavors to show forth his
But stronger yet is the case of Blind Tom, a Negro whose
family could not by any possibility have a knowledge of the piano, a modern instrument, so as to transmit that knowledge to the atoms of his body, yet he had great musical power and knew the present mechanical musical scale on the piano. There are hundreds of examples like these among the many prodigies who have appeared to the world's astonishment. In India there are many histories of sages born with complete knowledge of philosophy and the like, and doubtless in all nations the same can be met with. This bringing back of knowledge also explains instinct, for that is no more than recollection divisible into physical and mental memory.
It is seen in the child and the animal, and is no more than the result of previous experience. And whether we look at the new-born babe flinging out its arms for self-protection, or the animal with very strong instinctual power, or the bee building a cell on the rules of geometry, it is all the effect of reincarnation acting either in the mind or physical cell, for under what was first laid down no atom is devoid of life, consciousness, and intelligence of its own.
In the case of the musician Bach we have proof that heredity counts for nothing if the Ego is not advanced, for his genius was not borne down his family line; it gradually faded out, finally leaving the family stream entirely. So, too, the coming of idiots or vicious children to parents who are good, pure, or highly
intellectual is explained in the same way. They are cases where heredity is set at nought by a wholly bad or deficient Ego.
And lastly, the fact that certain inherent ideas are common to the whole race is explained by the sages as due to recollection of such ideas, which were implanted in the human mind at the very beginning of its evolutionary career on this planet by those brothers and sages who learned their lessons and were
perfected in former ages long before the development of this globe began. No explanation for inherent ideas is offered by science that will do more than say, "they exist." These were actually taught to the mass of Egos who are engaged in
this earth's evolution; they were imprinted or burned into their natures, and always recollected; they follow the Ego through the long pilgrimage.
It has been often thought that the opposition to reincarnation has been solely based on prejudice, when not due to a dogma which can only stand when the mind is bound down and prevented from using its own powers. It is a doctrine the most noble of all, and with its companion one of Karma, next to be
considered, it alone gives the basis for ethics. There is no doubt in my mind that the founder of Christianity took it for granted and that its present absence from that religion is the reason for the contradiction between the professed ethics of Christian nations and their actual practises which are so contrary to the morals given out by Jesus.
Find out more about
Theosophy with these links
The Cardiff Theosophical Society Website
The National Wales Theosophy Website
If you run a Theosophy Group, please feel free
to use any of the material on this site
Theosophy Cardiff’s Instant Guide
One liners and quick explanations
H P Blavatsky is usually the only
Theosophist that most people have ever
heard of. Let’s put that right
Theosophy Cardiff Nirvana Pages
The Voice of the Silence Website
An Independent Theosophical Republic
Links to Free Online Theosophy
Study Resources; Courses, Writings,
The main criteria for the inclusion of
links on this site is that they have some
relationship (however tenuous) to Theosophy
and are lightweight, amusing or entertaining.
Topics include Quantum Theory and Socks,
Dick Dastardly and Legendary Blues Singers.
The Voice of the Silence Website
This is for everyone, you don’t have to live
in Wales to make good use of this Website
The Seven Principles of Man
No Aardvarks were harmed in the
The Spiritual Home of Urban Theosophy
The Earth Base for Evolutionary Theosophy
This guide has been included in response
to the number of enquiries we receive on this
subject at Cardiff Theosophical Society
From A Textbook of Theosophy By C W Leadbeater
How We Remember our Past Lives
Life after Death & Reincarnation
Slaughter of the
a great demand by the public for lectures on Reincarnation
Classic Introductory Theosophy Text
Text Book of Theosophy
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
The Occult World
Alfred Percy Sinnett
The Occult World is an treatise on the
Occult and Occult Phenomena, presented
in readable style, by an early giant of
the Theosophical Movement.
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
THE PHYSICAL PLANE THE ASTRAL PLANE
KÂMALOKA THE MENTAL PLANE DEVACHAN
THE BUDDHIC AND NIRVANIC PLANES
THE THREE KINDS OF KARMA COLLECTIVE KARMA
THE LAW OF SACRIFICE MAN'S ASCENT
Annie Besant Visits Cardiff 1924
The Theosophy Cardiff Nirvana Pages
National Wales Centre for Theosophy
Blavatsky Wales Theosophy Group
Theosophy Cardiff Cancels its Affiliation
to the Adyar Based Theosophical Society
and becomes an independent body within
the Worldwide Theosophical Movement
Theosophy Birmingham (England)
The Birmingham Annie Besant Lodge
Theosophy Cardiff has links with the
The Theosophy Cardiff
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Theosophy Cardiff Guide to
The Terraced Maze of Glastonbury Tor
Glastonbury and Joseph of Arimathea
The Grave of King Arthur & Guinevere
Views of Glastonbury High Street
The Theosophy Cardiff Guide to
Camberley, Surrey, England GU15 2LF
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
In addition to concern about the park,
many are worried about the future
of the Tekels Park Deer as they
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.
Future of Tekels Park Badgers in Doubt
Party On! Tekels Park Theosophy NOT
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
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known?
The Method of Observation General Principles
The Three Great Truths Advantage Gained from this Knowledge
The Deity The Divine Scheme The Constitution of Man
The True Man Reincarnation The Wider Outlook
Death Man’s Past and Future Cause and Effect
A B C D EFG H IJ KL M N OP QR S T UV WXYZ
Complete Theosophical Glossary in Plain Text Format
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)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
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
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical, Philosophical, Theosophical, Historical
and Scientific Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
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.
compiled from information supplied by
her relatives and friends and edited by A P Sinnett
Letters and Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
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
Nature is infinite in space and time -- boundless and eternal, unfathomable and ineffable. The all-pervading essence of infinite nature can be called space, consciousness, life, substance, force, energy, divinity -- all of which are fundamentally one.
2) The finite and the infinite
Nature is a unity in diversity, one in essence, manifold in form. The infinite whole is composed of an infinite number of finite wholes -- the relatively stable and autonomous things (natural systems or artefacts) that we observe around us. Every natural system is not only a conscious, living, substantial entity, but is consciousness-life-substance, of a particular range of density and form. Infinite nature is an abstraction, not an entity; it therefore does not act or change and has no attributes. The finite, concrete systems of which it is composed, on the other hand, move and change, act and interact, and possess attributes. They are composite, inhomogeneous, and ultimately transient.
3) Vibration/worlds within worlds
The one essence manifests not only in infinitely varied forms, and on infinitely varied scales, but also in infinitely varying degrees of spirituality and substantiality, comprising an infinite spectrum of vibration or density. There is therefore an endless series of interpenetrating, interacting worlds within worlds, systems within systems.
The energy-substances of higher planes or subplanes (a plane being a particular range of vibration) are relatively more homogeneous and less differentiated than those of lower planes or subplanes.
Just as boundless space is comprised of endless finite units of space, so eternal duration is comprised of endless finite units of time. Space is the infinite totality of worlds within worlds, but appears predominantly empty because only a tiny fraction of the energy-substances composing it are perceptible and tangible to an entity at any particular moment. Time is a concept we use to quantify the rate at which events occur; it is a function of
change and motion, and presupposes a succession of cause and effect. Every entity is extended in space and changes 'in time'.
All change (of position, substance, or form) is the result of causes; there is no such thing as absolute chance. Nothing can happen for no reason at all for nothing exists in isolation; everything is part of an intricate web of causal interconnections and interactions. The keynote of nature is harmony: every action is automatically followed by an equal and opposite reaction, which sooner or later rebounds upon the originator of the initial act. Thus, all our thoughts and deeds will eventually bring us 'fortune' or 'misfortune' according to the degree to which they were harmonious or disharmonious. In the long term, perfect justice prevails in nature.
Because nature is fundamentally one, and the same basic habits and structural, geometric, and evolutionary principles apply throughout, there are correspondences between microcosm and macrocosm. The principle of analogy -- as above, so below -- is a vital tool in our efforts to understand reality.
All finite systems and their attributes are relative. For any entity, energy-substances vibrating within the same range of frequencies as its outer body are 'physical' matter, and finer grades of substance are what we call energy, force, thought, desire, mind, spirit, consciousness, but these are just as material to entities on the corresponding planes as our physical world is to us. Distance and time units are also relative: an atom is a solar system on its own scale, reembodying perhaps millions of times in what for us is one second, and our whole galaxy may be a molecule in some supercosmic entity, for which a million of our years is just a second. The range of scale is infinite: matter-consciousness is both infinitely divisible and infinitely aggregative.
All natural systems consist of smaller systems and form part of larger systems. Hierarchies extend both 'horizontally' (on the same plane) and 'vertically' or inwardly (to higher and lower planes). On the horizontal level, subatomic particles form atoms, which combine into molecules, which arrange themselves into cells, which form tissues and organs, which form part of organisms, which form part of ecosystems, which form part of planets, solar systems, galaxies, etc. The constitution of worlds and of the organisms that inhabit them form 'vertical' hierarchies, and can be divided into several interpenetrating layers or elements, from physical-astral to psychomental to spiritual-divine, each of which can be further divided.
The human constitution can be divided up in several different ways: e.g. into a trinity of body, soul, and spirit; or into 7 'principles' -- a lower quaternary consisting of physical body, astral model-body, life-energy, and lower thoughts and desires, and an upper triad consisting of higher mind (reincarnating ego), spiritual intuition, and inner god. A planet or star can be regarded as a 'chain' of 12 globes, existing on 7 planes, each globe comprising several subplanes.
The highest part of every multilevelled organism or hierarchy is its spiritual summit or 'absolute', meaning a collective entity or 'deity' which is relatively perfected in relation to the hierarchy in question. But the most 'spiritual' pole of one hierarchy is the most 'material' pole of the next, superior hierarchy, just as the lowest pole of one hierarchy is the highest pole of the one below.
Each level of a hierarchical system exercises a formative and organizing influence on the lower levels (through the patterns and prototypes stored up from past cycles of activity), while the lower levels in turn react upon the higher. A system is therefore formed and organized mainly from within outwards, from the inner levels of its constitution, which are relatively more enduring and developed than the outer levels. This inner guidance is sometimes active and selfconscious, as in our acts of free will (constrained, however, by karmic tendencies from the past), and sometimes it is automatic and passive, giving rise to our own automatic bodily functions and habitual and instinctual behavior, and to the orderly, lawlike operations of nature in general. The 'laws' of nature are therefore the habits of the various grades of conscious entities that compose reality, ranging from higher intelligences (collectively forming the universal mind) to elemental nature-forces.
10) Consciousness and its vehicles
The core of every entity -- whether atom, human, planet, or star -- is a monad, a unit of consciousness-life-substance, which acts through a series of more material vehicles or bodies. The monad or self in which the consciousness of a particular organism is focused is animated by higher monads and expresses itself through a series of lesser monads, each of which is the nucleus of one of the lower vehicles of the entity in question. The following monads can be distinguished: the divine or galactic monad, the spiritual or solar monad, the higher human or planetary-chain monad, the lower human or globe monad, and the animal, vital-astral, and physical monads. At our present stage of evolution, we are essentially the lower human monad, and our task is to raise our consciousness from the animal-human to the spiritual-human level of it.
Evolution means the unfolding, the bringing into active manifestation, of latent powers and faculties 'involved' in a previous cycle of evolution. It is the building of ever fitter vehicles for the expression of the mental and spiritual powers of the monad. The more sophisticated the lower vehicles of an entity, the greater their ability to express the powers locked up in the higher levels of its constitution. Thus all things are alive and conscious, but the degree of manifest life and consciousness is extremely varied.
Evolution results from the interplay of inner impulses and environmental stimuli. Ever building on and modifying the patterns of the past, nature is infinitely creative.
12) Cyclic evolution/re-embodiment
Cyclic evolution is a fundamental habit of nature. A period of evolutionary activity is followed by a period of rest. All natural systems evolve through re-embodiment. Entities are born from a seed or nucleus remaining from the previous evolutionary cycle of the monad, develop to maturity, grow old, and pass away, only to re-embody in a new form after a period of rest. Each new embodiment is the product of past karma and present choices.
Nothing comes from nothing: matter and energy can be neither created nor destroyed, but only transformed. Everything evolves from preexisting material. The growth of the body of an organism is initiated on inner planes, and involves the transformation of higher energy-substances into lower, more material ones, together with the attraction of matter from the environment.
When an organism has exhausted the store of vital energy with which it is born, the coordinating force of the indwelling monad is withdrawn, and the organism 'dies', i.e. falls apart as a unit, and its constituent components go their separate ways. The lower vehicles decompose on their respective subplanes, while, in the case of humans, the reincarnating ego enters a dreamlike state of rest and assimilates the experiences of the previous incarnation. When the time comes for the next embodiment, the reincarnating ego clothes itself in many of the same atoms of different grades that it had used previously, bearing the appropriate karmic impress. The same basic processes of birth, death, and rebirth apply to all entities, from atoms to humans to stars.
14) Evolution and involution of worlds
Worlds or spheres, such as planets and stars, are composed of, and provide the field for the evolution of, 10 kingdoms -- 3 elemental kingdoms, mineral, plant, animal, and human kingdoms, and 3 spiritual kingdoms. The impulse for a new manifestation of a world issues from its spiritual summit or hierarch, from which emanate a series of steadily denser globes or planes; the One expands into the many. During the first half of the evolutionary cycle (the arc of descent) the energy-substances of each plane materialize or condense, while during the second half (the arc of ascent) the trend is towards dematerialization or etherealization, as globes and entities are reabsorbed into the spiritual hierarch for a period of nirvanic rest. The descending arc is characterized by the evolution of matter and involution of spirit, while the ascending arc is characterized by the evolution of spirit and involution of matter.
In each grand cycle of evolution, comprising many planetary embodiments, a monad begins as an unselfconsciousness god-spark, embodies in every kingdom of nature for the purpose of gaining experience and unfolding its inherent faculties, and ends the cycle as a self conscious god. Elementals ('baby monads') have no free choice, but automatically act in harmony with one another and the rest of nature. In each successive kingdom differentiation and individuality increase, and reach their peak in the human kingdom with the attainment of selfconsciousness and a large measure of free will.
In the human kingdom in particular, self-directed evolution comes into its own. There is no superior power granting privileges or handing out favours; we evolve according to our karmic merits and demerits. As we progress through the spiritual kingdoms we become increasingly at one again with nature, and willingly 'sacrifice' our circumscribed selfconscious freedoms (especially the freedom to 'do our own thing') in order to work in peace and harmony with the greater whole of which we form an integral part. The highest gods of one hierarchy or world-system begin as elementals in the next. The matter of any plane is composed of aggregated, crystallized monads in their nirvanic sleep, and the spiritual and divine entities embodied as planets and stars are the electrons and atomic nuclei -- the material building blocks -- of worlds on even larger scales. Evolution is without beginning and without end, an endless adventure through the fields of infinitude, in which there are always new worlds of experience in which to become selfconscious masters of life.
There is no absolute separateness in nature. All things are made of the same essence, have the same spiritual-divine potential, and are interlinked by magnetic ties of sympathy. It is impossible to realize our full potential, unless we recognize the spiritual unity of all living beings and make universal brotherhood the keynote of our lives.
Hey Look! Theosophy in Cardiff
Guide to the
Theosophy Wales King Arthur Pages
Arthur draws the Sword from the Stone
The Knights of The Round Table
The Roman Amphitheatre at Caerleon,
Eamont Bridge, Nr Penrith, Cumbria, England.
(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.
and his version’s political agenda
According to Geoffrey of Monmouth
The first written mention of Arthur as a heroic figure
The British leader who fought twelve battles
King Arthur’s ninth victory at
The Battle of the City of the Legion
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
Traditionally Arthur’s last battle in which he was
mortally wounded although his side went on to win
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.
Mallerstang Valley, Nr Kirkby Stephen,
A 12th Century Norman ruin on the site of what is
reputed to have been a stronghold of Uther Pendragon
From wise child with no earthly father to
Megastar of Arthurian Legend
History of the Kings of Britain
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
5th & 6th Century Timeline of Britain
From the departure of the Romans from
Britain to the establishment of sizeable
Arthur’s uncle:- The puppet ruler of the Britons
controlled and eventually killed by Vortigern
Amesbury, Wiltshire, England. Circa 450CE
An alleged massacre of Celtic Nobility by the Saxons
History of the Kings of Britain
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)
Angles under Ida seized the Celtic Kingdom of
Bernaccia in North East England in 547 CE forcing
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
Old Welsh: Guorthigirn; Anglo-Saxon: Wyrtgeorn;
Breton: Gurthiern; Modern Welsh; Gwrtheyrn;
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,
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot rode disguised
in Sir Kay's harness, and how he
From Sir Thomas Malory’s Le Morte d’Arthur
How Sir Lancelot jousted against
four knights of the Round Table,
From Sir Thomas Malory’s Le Morte d’Arthur
Try these if you are looking for a local
Theosophy Group or Centre
UK Listing of Theosophical Groups
Cardiff Picture Gallery
The Hayes Cafe
The Original Norman Castle which stands inside
the Grounds of the later
Inside the Grounds at
Cardiff Theosophical Society in Wales