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The All Wales Guide to

Getting Started in Theosophy

(And it’s all Free Stuff )


But you don’t have to live in Wales

 to find this guide useful


Helena Petrovna Blavatsky

1831 – 1891


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Charles Webster Leadbeater

1858? - 1934



The Purpose of Life




A Textbook of Theosophy


C W Leadbeater



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


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


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


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


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


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


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


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


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


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


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


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


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


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


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

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


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


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

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

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


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


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


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


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


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


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


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


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


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


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


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


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


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

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


That first Initiation corresponds to the

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






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The All Wales

Guide to

Getting Started in Theosophy




Find out more about

Theosophy with these links




Cardiff Theosophical Society meetings are informal

and there’s always a cup of tea afterwards




The Cardiff Theosophical Society Website




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Theosophy Cardiff’s Instant Guide

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Cardiff Blavatsky Archive

Life & Work of H P Blavatsky

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H P Blavatsky is usually the only

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Cardiff Theosophy Start-Up

A Free Intro to Theosophy


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It’s all “water under the bridge” but everything you do

makes an imprint on the Space-Time Continuum.


Applied Theosophy

Henry Steel Olcott


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An Independent Theosophical Republic

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Visit the Feelgood Lodge

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 New Rock ‘n Roll






The South of Heaven Guide

To Theosophy and Devachan


The South of Heaven Guide

To Theosophy and Dreams


The South of Heaven Guide

To Theosophy and Angels


Theosophy and Help From

The Universe


Death & How to Get Through It

Lentil burgers, a thousand press ups before breakfast and

the daily 25 mile run may put it off for a while but death

seems to get most of us in the end. We are pleased to

present for your consideration, a definitive work on the

subject by a Student of Katherine Tingley entitled

“Man After Death”



Wales! Wales! Theosophy Wales

The All Wales Guide to

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This is for everyone, you don’t have to live

in Wales to make good use of this Website


Theosophy Avalon

The Theosophy Wales

King Arthur Pages








No Aardvarks were harmed in the

preparation of this Website




Heavy Metal Overview




Rock ‘n Roll Chronology



The Tooting Broadway

Underground Theosophy Website

The Spiritual Home of Urban Theosophy


The Mornington Crescent

Underground Theosophy Website

The Earth Base for Evolutionary Theosophy






Classic Introductory Theosophy Text

A Text Book of Theosophy By C W Leadbeater



What Theosophy Is  From the Absolute to Man


The Formation of a Solar System  The Evolution of Life


The Constitution of Man  After Death  Reincarnation


The Purpose of Life  The Planetary Chains


The Result of Theosophical Study





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




Theosophy Wales Now!


Theosophy Wales History


Theosophy Cardiff Burn-Up


Theosophy Wales Burn-Up


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National Wales Centre for Theosophy



What Theosophy is


Theosophy Wales 3000

The Theosophical Inheritance

in the 3rd Millennium


Blavatsky Wales Theosophy Group

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Selection of H P Blavatsky’s Writings


General Reference Glossaries



Theosophy Sidmouth

Sidmouth, Devon, England


Theosophy Birmingham (England)

The Birmingham Annie Besant Lodge





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



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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

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The Labyrinth

The Terraced Maze of Glastonbury Tor


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Views of Glastonbury High Street


The Theosophy Cardiff Guide to

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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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UK Listing of Theosophical Groups


Worldwide Directory of 

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International Directory of 

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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