Writings of H P Blavatsky


Cardiff Theosophical Society in Wales

Theosophy House

206 Newport Road, Cardiff, Wales, UK. CF24 -1DL




Helena Petrovna Blavatsky  (1831 – 1891)

The Founder of Modern Theosophy


What Is Truth?


H P Blavatsky


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  Truth is the Voice of Nature and of Time –

  Truth is the startling monitor within us –

  Naught is without it, it comes from the stars,

  The golden sun, and every breeze that blows. . . .



  . . . Fair Truth's immortal sun

  Is sometimes hid in clouds; not that her light

  Is in itself defective, but obscured

  By my weak prejudice, imperfect faith

  And all the thousand causes which obstruct

  The growth of goodness. . . .



"What is Truth?" asked Pilate of one who, if the claims of the

Christian Church are even approximately correct, must have known it.

But He kept silent. And the truth which He did not divulge, remained

unrevealed, for his later followers as much as for the Roman

Governor. The silence of Jesus, however, on this and other

occasions, does not prevent his present followers from acting as

though they had received the ultimate and absolute Truth itself; and

from ignoring the fact that only such Words of Wisdom had been given

to them as contained a share of the truth, itself concealed in

parables and dark, though beautiful, sayings.1


This policy led gradually to dogmatism and assertion. Dogmatism

in churches, dogmatism in science, dogmatism everywhere. The

possible truths, hazily perceived in the world of abstraction, like

those inferred from observation and experiment in the world of

matter, are forced upon the profane multitudes, too busy to think

for themselves, under the form of Divine revelation and scientific

authority. But the same question stands open from the days of

Socrates and Pilate down to our own age of wholesale negation: is

there such a thing as absolute truth in the hands of any one party

or man? Reason answers, "there cannot be." There is no room for

absolute truth upon any subject whatsoever, in a world as finite and

conditioned as man is himself. But there are relative truths, and we

have to make the best we can of them.


In every age there have been Sages who had mastered the absolute

and yet could teach but relative truths. For none yet, born of

mortal woman in our race, has, or could have given out, the whole

and the final truth to another man, for every one of us has to find

that (to him) final knowledge in himself. As no two minds can be

absolutely alike, each has to receive the supreme illumination

through itself, according to its capacity, and from no human light.

The greatest adept living can reveal of the Universal Truth only so

much as the mind he is impressing it upon can assimilate, and no

more. Tot homines, quot sententiae – is an immortal truism. The sun

is one, but its beams are numberless; and the effects produced are

beneficent or maleficent, according to the nature and constitution

of the objects they shine upon. Polarity is universal, but the

polariser lies in our own consciousness. In proportion as our

consciousness is elevated towards absolute truth, so do we men

assimilate it more or less absolutely. But man's consciousness

again, is only the sunflower of the earth. Longing for the warm ray,

the plant can only turn to the sun, and move round and round in

following the course of the unreachable luminary: its roots keep it

fast to the soil, and half its life is passed in the shadow. . . .


Still each of us can relatively reach the Sun of Truth even on

this earth, and assimilate its warmest and most direct rays, however

differentiated they may become after their long journey through the

physical particles in space. To achieve this, there are two methods.

On the physical plane we may use our mental polariscope; and,

analyzing the properties of each ray, choose the purest. On the

plane of spirituality, to reach the Sun of Truth we must work in

dead earnest for the development of our higher nature. We know that

by paralyzing gradually within ourselves the appetites of the lower

personality, and thereby deadening the voice of the purely

physiological mind – that mind which depends upon, and is

inseparable from, its medium or vehicle, the organic brain – the

animal man in us may make room for the spiritual; and once aroused

from its latent state, the highest spiritual senses and perceptions

grow in us in proportion, and develop pari passu with the "divine

man." This is what the great adepts, the Yogis in the East and the

Mystics in the West, have always done and are still doing.


But we also know, that with a few exceptions, no man of the

world, no materialist, will ever believe in the existence of such

adepts, or even in the possibility of such a spiritual or psychic

development. "The (ancient) fool hath said in his heart, There is no

God"; the modern says, "There are no adepts on earth, they are

figments of your diseased fancy." Knowing this we hasten to reassure

our readers of the Thomas Didymus type. We beg them to turn in this

magazine to reading more congenial to them; say to the miscellaneous

papers on Hylo-Idealism, by various writers.2

For LUCIFER tries to satisfy its readers of whatever "school of

thought," and shows itself equally impartial to Theist and Atheist,

Mystic and Agnostic, Christian and Gentile. Such articles as our

editorials, the Comments on "Light on the Path," etc., etc. – are

not intended for Materialists. They are addressed to Theosophists,

or readers who know in their hearts that Masters of Wisdom do exist:

and, though absolute truth is not on earth and has to be searched

for in higher regions, that there still are, even on this silly,

ever whirling little globe of ours, some things that are not even

dreamt of in Western philosophy.

To return to our subject. It thus follows that, though "general

abstract truth is the most precious of all blessings" for many of

us, as it was for Rousseau, we have, meanwhile, to be satisfied with

relative truths. In sober fact, we are a poor set of mortals at

best, ever in dread before the face of even a relative truth, lest

it should devour ourselves and our petty little preconceptions along

with us. As for an absolute truth, most of us are as incapable of

seeing it as of reaching the moon on a bicycle. Firstly, because

absolute truth is as immovable as the mountain of Mahomet, which

refused to disturb itself for the prophet, so that he had to go to

it himself. And we have to follow his example if we would approach

it even at a distance. Secondly, because the kingdom of absolute

truth is not of this world, while we are too much of it. And

thirdly, because notwithstanding that in the poet's fancy man is

  . . . . . . . the abstract

  Of all perfection, which the workmanship

  Of heaven hath modelled. . . . . . .

in reality he is a sorry bundle of anomalies and paradoxes, an empty

wind bag inflated with his own importance, with contradictory and

easily influenced opinions. He is at once an arrogant and a weak

creature, which, though in constant dread of some authority,

terrestrial or celestial, will yet –

  . . . . . . . like an angry ape,

  Play such fantastic tricks before high Heaven

  As make the angels weep.

Now, since truth is a multifaced jewel, the facets of which it

is impossible to perceive all at once; and since, again, no two men,

however anxious to discern truth, can see even one of those facets

alike, what can be done to help them to perceive it? As physical

man, limited and trammelled from every side by illusions, cannot

reach truth by the light of his terrestrial perceptions, we say –

develop in you the inner knowledge. From the time when the Delphic

oracle said to the enquirer "Man, know thyself," no greater or more

important truth was ever taught. Without such perception, man will

remain ever blind to even many a relative, let alone absolute,

truth. Man has to know himself, i.e., acquire the inner perceptions

which never deceive, before he can master any absolute truth.

Absolute truth is the symbol of Eternity, and no finite mind can

ever grasp the eternal, hence, no truth in its fulness can ever dawn

upon it. To reach the state during which man sees and senses it, we

have to paralyze the senses of the external man of clay. This is a

difficult task, we may be told, and most people will, at this rate,

prefer to remain satisfied with relative truths, no doubt. But to

approach even terrestrial truths requires, first of all, love of

truth for its own sake, for otherwise no recognition of it will

follow. And who loves truth in this age for its own sake? How many

of us are prepared to search for, accept, and carry it out, in the

midst of a society in which anything that would achieve success has

to be built on appearances, not on reality, on self-assertion, not

on intrinsic value? We are fully aware of the difficulties in the

way of receiving truth. The fair heavenly maiden descends only on a

(to her) congenial soil – the soil of an impartial, unprejudiced

mind, illuminated by pure Spiritual Consciousness; and both are

truly rare dwellers in civilized lands. In our century of steam and

electricity, when man lives at a maddening speed that leaves him

barely time for reflection, he allows himself usually to be drifted

down from cradle to grave, nailed to the Procrustean bed of custom

and conventionality. Now conventionality – pure and simple – is a

congenital LIE, as it is in every case a "simulation of feelings

according to a received standard" (F. W. Robertson's definition);

and where there is any simulation there cannot be any truth. How

profound the remark made by Byron, that "truth is a gem that is

found at a great depth; whilst on the surface of this world all

things are weighed by the false scales of custom," is best known to

those who are forced to live in the stifling atmosphere of such

social conventionalism, and who, even when willing and anxious to

learn, dare not accept the truths they long for, for fear of the

ferocious Moloch called Society.

Look around you, reader; study the accounts given by world-known

travellers, recall the joint observations of literary thinkers, the

data of science and of statistics. Draw the picture of modern

society, of modern politics, of modern religion and modern life in

general before your mind's eye. Remember the ways and customs of

every cultured race and nation under the sun. Observe the doings and

the moral attitude of people in the civilized centres of Europe,

America, and even of the far East and the colonies, everywhere where

the white man has carried the "benefits" of so-called civilization.

And now, having passed in review all this, pause and reflect, and

then name, if you can, that blessed Eldorado, that exceptional spot

on the globe, where TRUTH is the honoured guest, and LIE and SHAM

the ostracised outcasts? YOU CANNOT. Nor can any one else, unless he

is prepared and determined to add his mite to the mass of falsehood

that reigns supreme in every department of national and social life.

"Truth!" cried Carlyle, "truth, though the heavens crush me for

following her, no falsehood, though a whole celestial Lubberland

were the prize of Apostasy." Noble words, these. But how many think,

and how many will dare to speak as Carlyle did, in our nineteenth

century day? Does not the gigantic appalling majority prefer to a

man the "paradise of Do-nothings," the pays de Cocagne of heartless

selfishness? It is this majority that recoils terror-stricken before

the most shadowy outline of every new and unpopular truth, out of

mere cowardly fear, lest Mrs. Harris should denounce, and Mrs.

Grundy condemn, its converts to the torture of being rent piecemeal

by her murderous tongue.

SELFISHNESS, the first-born of Ignorance, and the fruit of the

teaching which asserts that for every newly-born infant a new soul,

separate and distinct from the Universal Soul, is "created" – this

Selfishness is the impassable wall between the personal Self and

Truth. It is the prolific mother of all human vices, Lie being born

out of the necessity for dissembling, and Hypocrisy out of the

desire to mask Lie. It is the fungus growing and strengthening with

age in every human heart in which it has devoured all better

feelings. Selfishness kills every noble impulse in our natures, and

is the one deity, fearing no faithlessness or desertion from its

votaries. Hence, we see it reign supreme in the world and in

so-called fashionable society. As a result, we live, and move, and

have our being in this god of darkness under his trinitarian aspect

of Sham, Humbug, and Falsehood, called RESPECTABILITY.

Is this Truth and Fact, or is it slander? Turn whichever way you

will, and you find, from the top of the social ladder to the bottom,

deceit and hypocrisy at work for dear Self's sake, in every nation

as in every individual. But nations, by tacit agreement, have

decided that selfish motives in politics shall be called "noble

national aspiration, patriotism," etc.; and the citizen views it in

his family circle as "domestic virtue." Nevertheless, Selfishness,

whether it breeds desire for aggrandizement of territory, or

competition in commerce at the expense of one's neighbour, can never

be regarded as a virtue. We see smooth-tongued DECEIT and BRUTE

FORCE – the Jachin and Boaz of every International Temple of Solomon

– called Diplomacy, and we call it by its right name. Because the

diplomat bows low before these two pillars of national glory and

politics, and puts their masonic symbolism "in (cunning) strength

shall this my house be established" into daily practice; i.e., gets

by deceit what he cannot obtain by force – shall we applaud him? A

diplomat's qualification – "dexterity or skill in securing

advantages" – for one's own country at the expense of other

countries, can hardly be achieved by speaking truth, but verily by a

wily and deceitful tongue; and, therefore, LUCIFER calls such action

– a living, and an evident LIE.

But it is not in politics alone that custom and selfishness have

agreed to call deceit and lie virtue, and to reward him who lies

best with public statues. Every class of Society lives on LIE, and

would fall to pieces without it. Cultured, God-and-law-fearing

aristocracy, being as fond of the forbidden fruit as any plebeian,

is forced to lie from morn to noon in order to cover what it is

pleased to term its "little peccadillos," but which TRUTH regards as

gross immorality. Society of the middle classes is honeycombed with

false smiles, false talk, and mutual treachery. For the majority

religion has become a thin tinsel veil thrown over the corpse of

spiritual faith. The master goes to church to deceive his servants;

the starving curate – preaching what he has ceased to believe in –

hoodwinks his bishop; the bishop – his God. Dailies, political and

social, might adopt with advantage for their motto Georges Dandin's

immortal query – "Lequel de nous deux trompe-t-on ici?" – Even

Science, once the anchor of the salvation of Truth, has ceased to be

the temple of naked Fact. Almost to a man the Scientists strive now

only to force upon their colleagues and the public the acceptance of

some personal hobby, of some new-fangled theory, which will shed

lustre on their name and fame. A Scientist is as ready to suppress

damaging evidence against a current scientific hypothesis in our

times, as a missionary in heathen-land, or a preacher at home, to

persuade his congregation that modern geology is a lie, and

evolution but vanity and vexation of spirit.

Such is the actual state of things in 1888 A.D., and yet we are

taken to task by certain papers for seeing this year in more than

gloomy colours!

Lie has spread to such extent – supported as it is by custom and

conventionalities – that even chronology forces people to lie. The

suffixes A.D. and B.C. used after the dates of the year by Jew and

Heathen, in European and even Asiatic lands, by the Materialist and

the Agnostic as much as by the Christian, at home, are – a lie used

to sanction another LIE.

Where then is even relative truth to be found? If, so far back

as the century of Democritus, she appeared to him under the form of

a goddess lying at the very bottom of a well, so deep that it gave

but little hope for her release; under the present circumstances we

have a certain right to believe her hidden, at least, as far off as

the ever invisible dark side of the moon. This is why, perhaps, all

the votaries of hidden truths are forthwith Set down as lunatics.

However it may be, in no case and under no threat shall LUCIFER be

ever forced into pandering to any universally and tacitly

recognised, and as universally practised lie, but will hold to fact,

pure and simple, trying to proclaim truth whensoever found, and

under no cowardly mask. Bigotry and intolerance may be regarded as

orthodox and sound policy, and the encouraging of social prejudices

and personal hobbies at the cost of truth, as a wise course to

pursue in order to secure success for a publication. Let it be so.

The Editors of LUCIFER are Theosophists, and their motto is chosen:

Vera pro gratiis.

They are quite aware that LUCIFER'S libations and sacrifices to

the goddess Truth do not send a sweet savoury smoke into the noses

of the lords of the press, nor does the bright "Son of the Morning"

smell sweet in their nostrils. He is ignored when not abused as –

veritas odium paret. Even his friends are beginning to find fault

with him. They cannot see why it should not be a purely Theosophical

magazine, in other words, why it refuses to be dogmatic and bigoted.

Instead of devoting every inch of space to theosophical and occult

teachings, it opens its pages "to the publication of the most

grotesquely heterogeneous elements and conflicting doctrines." This

is the chief accusation, to which we answer – why not? Theosophy is

divine knowledge, and knowledge is truth; every true fact, every

sincere word are thus part and parcel of Theosophy. One who is

skilled in divine alchemy, or even approximately blessed with the

gift of the perception of truth, will find and extract it from an

erroneous as much as from a correct statement. However small the

particle of gold lost in a ton of rubbish, it is the noble metal

still, and worthy of being dug out even at the price of some extra

trouble. As has been said, it is often as useful to know what a

thing is not, as to learn what it is. The average reader can hardly

hope to find any fact in a sectarian publication under all its

aspects, pro and con, for either one way or the other its

presentation is sure to be biassed, and the scales helped to incline

to that side to which its editor's special policy is directed. A

Theosophical magazine is thus, perhaps, the only publication where

one may hope to find, at any rate, the unbiassed, if still only

approximate truth and fact. Naked truth is reflected in LUCIFER

under its many aspects, for no philosophical or religious views are

excluded from its pages. And, as every philosophy and religion,

however incomplete, unsatisfactory, and even foolish some may be

occasionally, must be based on a truth and fact of some kind, the

reader has thus the opportunity of comparing, analysing, and

choosing from the several philosophies discussed therein. LUCIFER

offers as many facets of the One universal jewel as its limited

space will permit, and says to its readers: "Choose you this day

whom ye will serve: whether the gods that were on the other side of

the flood which submerged man's reasoning powers and divine

knowledge, or the gods of the Amorites of custom and social

falsehood, or again, the Lord of (the highest) Self – the bright

destroyer of the dark power of illusion?" Surely it is that

philosophy that tends to diminish, instead of adding to, the sum of

human misery, which is the best.

At all events, the choice is there, and for this purpose only

have we opened our pages to every kind of contributors. Therefore do

you find in them the views of a Christian clergyman who believes in

his God and Christ, but rejects the wicked interpretations and the

enforced dogmas of his ambitious proud Church, along with the

doctrines of the Hylo-Idealist, who denies God, soul, and

immortality, and believes in nought save himself. The rankest

Materialists will find hospitality in our journal; aye, even those

who have not scrupled to fill pages of it with sneers and personal

remarks upon ourselves, and abuse of the doctrines of Theosophy, so

dear to us. When a journal of free thought, conducted by an Atheist,

inserts an article by a Mystic or Theosophist in praise of his

occult views and the mystery of Parabrahmam, and passes on it only a

few casual remarks, then shall we say LUCIFER has found a rival.

When a Christian periodical or missionary organ accepts an article

from the pen of a free-thinker deriding belief in Adam and his rib,

and passes criticism on Christianity – its editor's faith – in meek

silence, then it will have become worthy of LUCIFER, and may be said

truly to have reached that degree of tolerance when it may be placed

on a level with any Theosophical publication.

But so long as none of these organs do something of the kind,

they are all sectarian, bigoted, intolerant, and can never have an

idea of truth and justice. They may throw innuendoes against LUCIFER

and its editors, they cannot affect either. In fact, the editors of

that magazine feel proud of such criticism and accusations, as they

are witnesses to the absolute absence of bigotry, or arrogance of

any kind in theosophy, the result of the divine beauty of the

doctrines it preaches. For, as said, Theosophy allows a hearing and

a fair chance to all. It deems no views – if sincere – entirely

destitute of truth. It respects thinking men, to whatever class of

thought they may belong. Ever ready to oppose ideas and views which

can only create confusion without benefiting philosophy, it leaves

their expounders personally to believe in whatever they please, and

does justice to their ideas when they are good. Indeed, the

conclusions or deductions of a philosophic writer may be entirely

opposed to our views and the teachings we expound; yet his premises

and statements of facts may be quite correct, and other people may

profit by the adverse philosophy, even if we ourselves reject it,

believing we have something higher and still nearer to the truth. In

any case, our profession of faith is now made plain, and all that is

said in the foregoing pages both justifies and explains our

editorial policy.

To sum up the idea, with regard to absolute and relative truth,

we can only repeat what we said before. Outside a certain highly

spiritual and elevated state of mind, during which Man is at one

with the UNIVERSAL MIND – he can get nought on earth but relative

truth, or truths, from whatsoever philosophy or religion. Were even

the goddess who dwells at the bottom of the well to issue from her

place of confinement, she could give man no more than he can

assimilate. Meanwhile, every one can sit near that well – the name

of which is KNOWLEDGE – and gaze into its depths in the hope of

seeing Truth's fair image reflected, at least, on the dark waters.

This, however, as remarked by Richter, presents a certain danger.

Some truth, to be sure, may be occasionally reflected as in a mirror

on the spot we gaze upon, and thus reward the patient student. But,

adds the German thinker, "I have heard that some philosophers in

seeking for Truth, to pay homage to her, have seen their own image

in the water and adored it instead." . . . .

It is to avoid such a calamity – one that has befallen every

founder of a religious or philosophical school – that the editors

are studiously careful not to offer the reader only those truths

which they find reflected in their own personal brains. They offer

the public a wide choice, and refuse to show bigotry and

intolerance, which are the chief landmarks on the path of

Sectarianism. But, while leaving the widest margin possible for

comparison, our opponents cannot hope to find their faces reflected

on the clear waters of our LUCIFER, without remarks or just

criticism upon the most prominent features thereof, if in contrast

with theosophical views.

This, however, only within the cover of the public magazine, and

so far as regards the merely intellectual aspect of philosophical

truths. Concerning the deeper spiritual, and one may almost say

religious, beliefs, no true Theosophist ought to degrade these by

subjecting them to public discussion, but ought rather to treasure

and hide them deep within the sanctuary of his innermost soul. Such

beliefs and doctrines should never be rashly given out, as they risk

unavoidable profanation by the rough handling of the indifferent and

the critical. Nor ought they to be embodied in any publication

except as hypotheses offered to the consideration of the thinking

portion of the public. Theosophical truths, when they transcend a

certain limit of speculation, had better remain concealed from

public view, for the "evidence of things not seen" is no evidence

save to him who sees, hears, and senses it. It is not to be dragged

outside the 'Holy of Holies," the temple of the impersonal divine

Ego, or the indwelling SELF. For, while every fact outside its

perception can, as we have shown, be, at best, only a relative

truth, a ray from the absolute truth can reflect itself only in the

pure mirror of its own flame – our highest SPIRITUAL CONSCIOUSNESS.

And how can the darkness (of illusion) comprehend the LIGHT that

shineth in it?


Lucifer, February, 1888

H. P. Blavatsky




1 Jesus says to the "Twelve" – "Unto you is given the mystery of the

Kingdom of God; but unto them that are without, all things are done

in parables," etc. (Mark iv. II.)

back to text

2 e.g., to the article "Autocentricism" – on the same "philosophy,"

or again, to the apex of the Hylo-Idealist pyramid in this Number.

It is a letter of protest by the learned Founder of the School in

question, against a mistake of ours. He complains of our "coupling"

his name with those of Mr. Herbert Spencer, Darwin, Huxley, and

others, on the question of atheism and materialism, as the said

lights in the psychological and physical sciences are considered by

Dr. Lewins too flickering, too "compromising" and weak, to deserve

the honourable appellation of Atheists or even Agnostics. See

"Correspondence" in Double Column, and the reply by "The Adversary."

back to text








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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




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



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