THE OCEAN
OF
THEOSOPHY

A Definitive Work on Theosophy

By

William Quan Judge

 

William Quan Judge

1851 - 1896

 

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CHAPTER 15

 

 

Differentiation of Species

Missing Links

 

 

Between Science and Theosophy there is a wide gulf, for the present unbridged, on the question of the origin of man and the differentiation of species. The teachers of religion in the West offer on this subject a theory, dogmatically buttressed by an assumed revelation, as impossible as the one put forward by

scientific men. And yet the religious expounders are nearer than science to the truth. Under the religious superstition about Adam and Eve is hidden the truth, and in the tales of Cain, Seth, and Noah is vaguely shadowed the real story of the other races of men, Adam being but the representative of one single race.

The people who received Cain and gave him a wife were some of those human races which had appeared simultaneously with the one headed by Adam.

 

The ultimate origin or beginning of man is not to be discovered, although we may know when and from where the men of this globe came. Man never was not. If not on this globe, then on some others, he ever was, and will ever be in existence somewhere in the Cosmos. Ever perfecting and reaching up to the image of the Heavenly Man, he is always becoming. But as the human mind cannot go back to any beginning, we shall start with this globe. Upon this earth and upon the whole chain of globes of which it is a part seven races of men appeared simultaneously, coming over to it from other globes of an older chain. And in respect to this earth -- the fourth of this chain -- these seven races came simultaneously from another globe of this chain.

 

This appearance of seven races together happens in the first and in part of the second round of the globes. In the second round the seven masses of beings are amalgamated, and their destiny after that is to slowly differentiate during the succeeding rounds until at the seventh round the seven first great races will be once more distinct, as perfect types of the human race as this period of evolution will allow.

 

At the present time the seven races are mixed together, and representatives of all are in the many so-called races of men as classified by our present science. The object of this amalgamation and subsequent differentiation is to give to every race the benefit of the progress and power of the whole derived from prior progress in other planets and systems. For Nature never does her work in a hasty or undue fashion, but, by the sure method of mixture, precipitation, and separation, brings about the greatest perfection. And this method was one known to the Alchemists, though not fully understood in all its bearings even by them.

 

Hence man did not spring from a single pair. Neither did he come from any tribe or family of monkey. It is hopeless to look to either religion or science for a solution of the question, for science is confused on her own admission, and religion is tangled with a revelation that in its books controverts the theory

put forward by the priest. Adam is called the first man, but the record in which the story is found shows that other races of men must have existed on the earth before Cain could have founded a city. The Bible, then, does not support the single pair theory. If we take up one of the hypotheses of Science and admit for

the moment that man and monkey differentiated from one ancestor, we have then to decide where the first ancestor came from. The first postulate of the Lodge on this subject is that seven races of men appeared simultaneously on the earth,

and the first negative assumption is that man did not spring from a single pair or from the animal kingdom.

 

The varieties of character and capacity which subsequently appear in man's history are the forthcoming of the variations which were induced in the Egos in other and long anterior periods of evolution upon other chains of globes. These

variations were so deeply impacted as to be equivalent to inherent characteristics. For the races of this globe the prior period of evolution was passed on the chain of globes of which our moon is the visible representative.

 

The burning question of the anthropoid apes as related to man is settled by the Masters of Wisdom, who say that instead of those being our progenitors they were produced by man himself. In one of the early periods of the globe the men of that time begot from large females of the animal kingdom the anthropoids, and in anthropoid bodies were caught a certain number of Egos destined one day to be men. The remainder of the descendants of the true anthropoid are the descendants of those illegitimate children of men, and will die away gradually, their Egos entering human bodies. Those half-ape and half-man bodies could not be ensouled by strictly animal Egos, and for that reason they are known to the Secret Doctrine as the "Delayed Race," the only one not included in the fiat of Nature that no more Egos from the lower kingdoms will come into the human kingdom until the next Manvantara.

 

But to all kingdoms below man except the anthropoids, the door is now closed for entry into the human stage, and the Egos in the subordinate forms must all wait their turn in the succeeding great Cycle. And as the delayed Egos of the Anthropoid family will emerge into the man stage later on, they will thus be rewarded for the long wait in that degraded race. All the other monkeys are products in the ordinary manner of the evolutionary processes.

 

On this subject I cannot do better than quote the words of one of those Masters of Wisdom, giving the esoteric anthropology from the secret volumes, thus:

The anatomical resemblance between Man and the higher Ape, so frequently cited by the Darwinists as pointing to some former ancestor common to both, presents an interesting problem the proper solution of which is to be sought for in the esoteric explanation of the genesis of the pithecoid stocks. We have given it so far as was useful by stating that the bestiality of the primeval mindless races resulted in the production of huge manlike monsters -- the offspring of human and animal parents.

 

As time rolled on and the still semi-astral forms consolidated into the physical, the descendants of these creatures were modified by external conditions until the breed, dwindling in size, culminated in the lower Apes of the Miocene period. With these the later Atlanteans renewed the sin of the "Mindless" -- this time with full responsibility. The resultants of their crime were the species now known as the Anthropoid. . . .

 

Let us remember the esoteric teaching which tells us of Man having had in the Third Round a gigantic Ape-like form on the astral plane. And similarly at the close of the Third Race in this Round. Thus it accounts for the human features of the Apes, especially of the later Anthropoids, -- apart from the fact that

these latter preserved by heredity a resemblance to their Atlanto-Lemurian sires.

 

The same teachers furthermore assert that the mammalian types were produced in the fourth round, subsequent to the appearance of the human types. For this reason there was no barrier against fertility, because the root-types of those

mammals were not far enough removed to raise the natural barrier. The unnatural union in the third race, when man had not yet had the light of Manas given to him, was not a crime against Nature, since, no mind being present save in the

merest germ, no responsibility could attach. But in the fourth round, the light of Manas being present, the renewal of the act by the new race was a crime, because it was done with a full knowledge of the consequences and against the warning of conscience. The karmic effect of this, including as it does all

races, has yet to be fully felt and understood -- at a much later day than now.

 

As man came to this globe from another planet, though of course then a being of very great power before being completely enmeshed in matter, so the lower kingdoms came likewise in germ and type from other planets, and carry on their evolution step by step upward by the aid of man, who is, in all periods of

manifestation, at the front of the wave of life. The Egos in these lower kingdoms could not finish their evolution in the preceding globe-chain before its dissolution, and coming to this they go forward age after age, gradually approaching nearer the man stage. One day they too will become men and act as the advance guard and guide for other lower kingdoms of this or other globes.

 

And in the coming from the former planet there are always brought with the first and highest class of beings some forms of animal life, some fruits and other products, as models or types for use here.

 

It will not be profitable to go into this here with particularity, for being too far ahead of the time it would evoke only ridicule from some and stupidity from others. But the general forms of the various kingdoms being so brought over, we have next to consider how the differentiation of animal and other lower species began and was carried on.

 

This is the point where intelligent aid and interference from a mind or mass of minds is absolutely necessary. Such aid and interference was and is the fact, for Nature unaided cannot do the work right. But I do not mean that God or angel interferes and aids. It is Man who does this. Not the man of the day, weak and ignorant as he is, but great souls, high and holy men of immense power, knowledge, and wisdom. Just such as every man would now know he could become, if it were not that religion on one hand and science on the other have painted such a picture of our weakness, inherent evil and purely material origin that nearly all men think they are puppets of God or cruel fate without hope, or remain with a degrading and selfish aim in view both here and after. Various names have been given to these beings now removed from our plane. They are the Dhyanis, the Creators, the Guides, the Great Spirits, and so on by many titles. In theosophical literature they are called the Dhyanis.

 

By methods known to themselves and to the Great Lodge they work on the forms so brought over, and by adding here, taking away there, and often altering, they gradually transform by such alteration and addition the kingdoms of nature as well as the gradually forming gross body of man.

 

This process is carried on chiefly in the purely astral period preceding the gross physical stage, as the impulses thus given will surely carry themselves forward through the succeeding times. When the midway point of evolution is reached the species emerge on to the present stage and not showing the connection to the eye of man nor to our instruments. The investigations of the day have traced certain species down to a point where, as is confessed, it is not known to what root they go back. Taking oxen on one side and horses on the other, we see that both are hoofed, but one has a split hoof and the other but one toe. These bring us back, when we reach the oldest ancestor of each, to the midway point, and there science has to stop.

 

At this spot the wisdom of the Masters comes in to show that back of this is the astral region of ancient evolution, where were the root-types in which the Dhyanis began the evolution by alteration and addition which resulted in the differentiation afterwards on this gross plane into the various families,

species, and genera.

 

A vast period of time, about 300,000,000 years, was passed by earth and man and all the kingdoms of nature in an astral stage. Then there was no gross matter such as we now know. This was in the early rounds when Nature was proceeding slowly with the work of perfecting the types on the astral plane, which is matter, though very fine in its texture. At the end of that stretch of years the process of hardening began, the form of man being the first to become solid, and then some of the astral prototypes of the preceding rounds were involved in the solidification, though really belonging to a former period when everything was astral. When those fossils are discovered it is argued that they must be those of creatures which coexisted with the gross physical body of man.

 

While that argument is proper enough under the other theories of Science, it becomes only an assumption if the existence of the astral period be admitted. It would be beyond the scope of this work to go further into particulars. But it may incidentally be said that neither the bee nor the wheat could have had their

original differentiation in this chain of globes, but must have been produced and finished in some other from which they were brought over into this. Why this should be so I am willing to leave for the present to conjecture.

 

To the whole theory it may be objected that Science has not been able to find the missing links between the root-types of the astral period and the present fossils or living species. In the year 1893 at Moscow Professor Virchow said in a lecture that the missing link was as far off as ever, as much of a dream as ever, and that no real evidence was at hand to show man as coming from the

animals. This is quite true, and neither class of missing link will be discovered by Science under her present methods. For all of them exist in the astral plane and therefore are invisible to the physical eye. They can only be seen by the inner astral senses, which must first be trained to do their work properly, and until Science admits the existence of the astral and inner senses

she will never try to develop them. Always, then, Science will be without the instruments for discovering the astral links left on the astral plane in the long course of differentiation. The fossils spoken of above, which were, so to say, solidified out of date, form an exception to the impossibility of finding any missing links, but they are blind alleys to Science because she admits none of the necessary facts.

 

The object of all this differentiation, amalgamation, and separation is well stated by another of the Masters, thus:

 

Nature consciously prefers that matter should be indestructible in organic rather than inorganic forms, and works slowly but incessantly towards the realization of this object -- the evolution of conscious life out of inert material.

 

 

 

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THE OCEAN
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An Outline of Theosophy

Charles Webster Leadbeater

 

Theosophy - What it is   How is it Known?

 

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The Deity   The Divine Scheme   The Constitution of Man

 

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Death   Man’s Past and Future   Cause and Effect

 

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Ocean of Theosophy

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Index of Searchable

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J J van der Leeuw

 

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Annie Besant

 

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Annie Besant

 

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1881-1883

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C W Leadbeater

 

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Annie Besant

 

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G de Purucker

 

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Annie Besant

 

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My Path to Atheism

Annie Besant

 

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C W Leadbeater

 

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Ernest Egerton Wood

 

In The Twilight

Annie Besant

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Incidents in the Life

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The Friendly Philosopher

Robert Crosbie

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Annie Besant

 

Glosario Teosofico

1892

H P Blavatsky

 

 

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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

 

 

 

Key Concepts of Theosophy

 

 

 

 

1) Infinitude

 

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.

 

 

4) Space and time

 

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'.

 

 

5) Causation/karma

 

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.

 

 

6) Analogy

 

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.

 

 

7) Relativity

 

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.

 

 

8) Hierarchy

 

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.

 

 

9) From within outwards

 

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.

 

 

11) Evolutionary unfoldment

 

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.

 

 

13) Birth and Death

 

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.

 

 

15) Evolution of the monad

 

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.

 

 

16) Universal brotherhood

 

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.

 

 

 

 

Wales Theosophy Links Summary

 

All Wales Guide to Theosophy

 

Instant Guide to Theosophy

 

Theosophy Wales Hornet

 

Theosophy Wales Now

 

Cardiff Theosophical Archive

 

Elementary Theosophy

 

Basic Theosophy

 

Theosophy in Cardiff

 

Theosophy in Wales

 

Hey Look! Theosophy in Cardiff

 

Streetwise Theosophy

 

Grand Tour

 

Theosophy Aardvark

 

Theosophy Starts Here

 

theosophycardiff.org

 

 

 

 

 

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

 

Nennius

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

Chester

 

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

 

Taliesin

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

 

Merlin

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

 

Excalibur

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

 

Constans

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.

 

 

Vortigern

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

 

 

 

 

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

 

 

 

Cardiff Theosophical Society in Wales

Theosophy House

206 Newport Road,

Cardiff, Wales, UK. CF24 – 1DL

theosophycardiff@uwclub.net

 

_____________________________

 

 

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

theosophycardiff@uwclub.net