HORNET
The Wolseley Hornet 1960s model
An upmarket version of the Mini
A 1930s Wolseley Hornet sports car
The bodywork for these was made to order by
a coachbuilder
of the customer’s choice and there were
many variations of this car.
The series ran from 1930 to 1935
The
Wolseley Hornet both in its 1930s sports car
incarnation,
and its 1960s posh mini version, has
very
little (in fact nothing) to do with Theosophy
but
we have found that Theosophists and new
enquirers
do like pictures of classic cars
and
we get a lot of positive feedback.
You can find
Theosophy Wales groups in
Bangor, Cardiff,
Conwy & Swansea
Theosophy Wales
has no controlling body
and is made up of
independent groups
________________________
The Ancient Wisdom
by
Annie Besant
The Buddhic
and Nirvanic Planes
We have seen that man is an intelligent self-conscious
entity, the Thinker, clad in bodies belonging to the lower mental, astral and
physical planes ; we have now to study the Spirit which is his innermost Self,
the source whence he proceeds.
This Divine spirit, a ray from the LOGOS, partaking of
His own essential Being, has the triple nature of the LOGOS Himself, and the
evolution of man as man consists in the gradual manifestation of these three
aspects, their development from latency into activity, man thus repeating in
miniature the evolution of the universe.
Hence he is spoken of as the microcosm, the universe
being the macrocosm; he is called the mirror of the universe, the image, or
reflection, of God ; ( "Let us make man in our image, after our
likeness." – Gen. I, 26. ) – and hence also the ancient axiom, "As
above, so below." It is this in-folded deity that is the
guarantee of man’s final triumph ; this is the hidden
motive power that makes evolution at once possible and inevitable, the
upward-lifting force that slowly overcomes every obstacle and every difficulty.
It was this Presence that Matthew Arnold dimly ( ) sensed when he wrote of the
"Power, not ourselves, that makes for righteousness," but he erred in
thinking "not ourselves," for it is the very innermost Self of all –
truly not our separated selves, but our Self. (Âtma, the reflection of
Paramâtmâ.)
This Self is the One, and hence is spoken of as the
Monad – ( It is called the Monad, whether it be the Monad of spirit-matter,
Âtma ; or the Monad of form or the human Monad, Âtma-Buddhi-Manas. In each it
is a unit and acts as a unit,
whether the unit be one-faced, two-faced, or
three-faced) – and we shall need to remember that this Monad is the outbreathed
life of the LOGOS, containing within itself germinally, or in a state of
latency, all the divine powers and attributes.
These powers are brought into manifestation by the
impacts arising from contact with the objects of the universe into which the
Monad is thrown ; the friction caused by these gives rise to responsive thrills
from the life subjected to their stimuli, and one by one the energies of the
life pass from latency into activity. The human Monad – as it is called for the
sake of distinction – shows as we have already said, the three aspects of
Deity, being the perfect image of God, and in the human cycle these three
aspects are developed one after the other.
These aspects are the three great attributes of the
Divine Life as manifested in the universe, existence, bliss, and intelligence –
( Satchitânanda is often used in the Hindu Scriptures as the abstract name of
Brahman, the Trimûrti being the concrete manifestation of these) –the three
LOGOI severally showing these forth with all the perfection possible within the
limits of manifestation.
In man, these aspects are developed in the reversed
order – intelligence, bliss, existence – "existence" implying the
manifestation of the divine powers. In the evolution of man that we have so far
studied we have been watching the development of the third aspect of the hidden
deity – the development of consciousness as intelligence. Manas, the Thinker,
the human Soul, is the image of the Universal Mind, of the Third LOGOS, and all
his long pilgrimage on the three lower planes is devoted to the evolution of
this third aspect, the intellectual side of the divine nature in man.
While this is proceeding, we may consider the other
divine energies as rather brooding over the man, the hidden source of his life,
than as actively developing their forces within him. They play within
themselves, unmanifest. Still, the preparation of these forces for
manifestation is slowly proceeding; they are being roused from that
unmanifested life that we speak of as latency by the ever-increasing energy of
the vibrations of the intelligence, and the bliss-aspect begins to send
outwards its first vibrations – faint pulsings of its manifested life thrill
forth.
This bliss-aspect is named in theosophical terminology
Buddhi, a name derived from the Sanskrit word for wisdom, and it belongs to the
fourth, or buddhic plane of our universe, the plane, in which there is still
duality, but were there is no separation. Words fail me to convey the idea, for
words belong to the lower planes where duality and separation are ever connected,
yet some approach to the idea may be gained.
It is a state in which each is himself, with a
clearness and vivid intensity which cannot be approached on lower planes, and
yet in which each feels himself to include all others, to be one with them,
inseparate and inseparable. (The reader should refer back to the Introduction,
p. 36, and reread the description given by Plotinus of this state, commencing:
"They likewise see all things." And he should note the phrases,
"Each likewise is everything," and "In each, however a different
quality predominates.)
Its nearest analogy on earth is the condition between
two persons who are united by a pure, intense love, which makes them feel as
one person, causing them to think, feel, act, live as one, recognising no
barrier, no difference, no mine and thine, no separation. (It is for this
reason that the bliss of divine love has in many Scriptures been imaged by the
profound love of husband and wife, as in the Bhagavad Purâna of the Hindus, the
Song of Solomon of the Hebrews and Christians. This is also the love of the
Sufi mystics, and indeed of all mystics.)
It is a faint echo from this plane which makes men
seek happiness by union between themselves and the object of their desire, no
matter what that object may be. Perfect isolation is perfect misery ; to be
stripped naked of everything, to be hanging in the void of space, in utter
solitude, nothing anywhere save the lone individual, shut out from all, shut
into the separated self – imagination can conceive no horror more intense. The
antithesis to this is union, and perfect union is perfect bliss.
As this bliss-aspect of the Self begins to send
outwards its vibrations, these vibrations, as on the planes below, draw round
themselves the matter of the plane on which they are functioning, and thus is
formed gradually the buddhic body, or bliss-body, as it is appropriately
termed. (Ânandamayakosha, or bliss-sheath, of the Vedântins. It is also the
body of the sun, the solar body, of which a little is said in the Upanishads
and elsewhere.)
The only way in which the man can contribute to the
building of this glorious form is by cultivating pure, unselfish,
all-embracing, beneficent love, love "that seeketh not its own" –
that is, love that is neither partial, nor seeks any return for its outflowing.
This spontaneous outpouring of love is the most marked of the divine
attributes, the love that gives everything, that asks nothing. Pure love
brought the universe into being, pure love maintains it, pure love draws it
upwards towards perfection, towards bliss.
And wherever man pours out love on all who need it,
making no difference, seeking no return, from pure spontaneous joy in the
outpouring, there that man is developing the bliss-aspect of the Deity within
him, and is preparing that body of beauty and joy ineffable into which the
Thinker will rise, casting away the limits of separateness, to find himself,
and yet one with all that lives. This "the house not made with hands,
eternal in the heavens," whereof wrote St. Paul, the great Christian
Initiate ; and he raised charity, pure love, above all other virtues, because
by that alone can man on earth contribute to that glorious dwelling. For a
similar reason is separateness called "the great heresy" by the
Buddhist, and "union" is the goal of the Hindu ; liberation is the
escape from the limitations that keep us apart, and selfishness is the
root-evil, the destruction whereof is the destruction of all pain.
The fifth plane, the Nirvânic, is the plane of the
highest human aspect of the God within us, and this aspect is named by
theosophists Âtmâ, or the Self. It is the plane of pure existence, of divine
powers in their fullest manifestation in our fivefold universe – what lies
beyond on the sixth and seventh planes is hidden in the unimaginable light of
God.
This âtmic, or nirvânic, consciousness, the
consciousness belonging to life on the fifth plane, is the consciousness
attained by those lofty Ones, the first fruits of humanity, who have already
completed the cycle of human evolution, and who are called Masters. (Known as
Mahâtmâs, great Spirits, and Jivanmuktas, liberated souls, who remain connected
with physical bodies for the helping of humanity. Many other great Beings also
live on the nirvânic plane.)
They have solved in Themselves the problem of uniting
the essence of individuality with non-separateness, and live, immortal
Intelligences, perfect in wisdom, in bliss, in power.
When the human Monad comes forth from the LOGOS, it is
as though from the luminous ocean of Âtmâ a tiny thread of light was separated
off from the rest by a film of buddhic matter, and from this hung a spark which
becomes enclosed in an egg-like casing of matter belonging to the formless
levels of the mental plane.
"The spark hangs from the flame by the finest
thread of Fohat." ( Book of Dzyan, Stanza vii, 5, ; Secret Doctrine, vol.
I, p. 66, 1893 ed. ; p. 98 Adyar Edition)
As evolution proceeds, this luminous egg grows larger
and more opalescent, and the tiny thread becomes a wider and wider channel
through which more and more of the âtmic life pours down. Finally, they merge –
the third with the second, and the twain with the first, as flame merges with
flame and no separation can be seen.
The evolution of the fourth and fifth planes belongs
to a future period of our race, but those who choose the harder path of swifter
progress may tread it even now, as will be explained later. (see Chapter XI, on
"Man’s Ascent.") On that path the bliss body is quickly evolved, and
a man begins to enjoy the consciousness of that loftier region, and knows the
bliss which comes from the absence of separative barriers, the wisdom which
flows in when the limits of the intellect are transcended. Then is the wheel
escaped from which binds the soul in the lower worlds, and then is the first
foretaste of the liberty which is found perfected on the nirvânic plane.
The nirvânic consciousness is the antithesis of
annihilation; it is existence raised to a vividness and intensity inconceivable
to those who know only the life of the senses and the mind. As the farthing
rush-light to the splendour of the sun at noon, so is the nirvânic to the
earth-bound consciousness, and to regard it as an annihilation because the
limits of the earthly consciousness have vanished, is as though a man, knowing
only the rush-light, should say that light could not exist without a wick
immersed in tallow. That Nirvâna is, has been born witness to in the past in
the Scriptures of the world by
Those who enjoy it and live its glorious life, and is
still borne witness to by others of our race who have climbed that lofty ladder
of perfected humanity, and who remain in touch with earth that the feet of our
ascending race may mount its rungs unfalteringly.
In Nirvâna dwell the mighty Beings who accomplished
Their own human evolution in past universes, and who came forth with the LOGOS
when He manifested Himself to bring this universe into existence. They are His
ministers in the administration of the worlds, the perfect agents of His will.
The Lords of all the hierarchies of the Gods and lower ministrants that we have
seen working on the lower planes have here Their abiding-place, for Nirvâna is
the heart of the universe, whence all its life-currents proceed. Hence the
Great Breath comes forth, the life of all, and thither it is indrawn when the
universe has reached its term. There is the Beatific Vision for which mystics
long, there the unveiled Glory, the Supreme Goal.
The Brotherhood of Humanity – nay, the Brotherhood of
all things – has its sure foundation on the spiritual planes, the âtmic and
buddhic, for here alone is unity, and here alone perfect sympathy is found. The
intellect is the separative principle in man, that marks off the " I
" from the " not I ," that is conscious of itself, and sees all
else as outside itself and alien. It is the combative, struggling,
self-assertive principle, and from the plane of the intellect downwards the
world presents a scene of conflict, bitter in proportion as the intellect
mingles in it. Even the passion-nature is only spontaneously combative when it
is stirred by the feeling of desire and finds anything standing between itself
and the object of its desires; it becomes more and more aggressive as the mind
inspires its activity, for then it seeks to provide for the gratification of
future desires, and tries to appropriate more and more from the stores of
Nature.
But the intellect is spontaneously combative, its very
nature being to assert itself as different from others, and here we find the
root of separateness, the ever-springing source of divisions among men.
But unity is at once felt when the buddhic plane is
reached, as though we stepped from a separate ray, diverging from all other
rays, into the sun itself, from which radiate all the rays alike.
A being standing in the sun, suffused with its light,
and pouring it forth, would feel no difference between ray and ray, but would
pour forth along one as readily and easily as along another. And so with the
man who has once consciously attained the buddhic plane ; he feels the
brotherhood that others speak of as an ideal, and pours himself out into any
one who wants assistance, giving mental, moral, astral, physical help exactly
as it is needed.
He sees all beings as himself, and feels that all he
has is theirs as much as his; nay, in many cases, as more theirs than his,
because their need is greater, their strength being less. So do the elder
brothers in a family bear the family burdens, and shield the little ones from
suffering and privation ; to the spirit of brotherhood weakness is a claim for
help and loving protection, not an opportunity for oppression.
Because They had reached this level and mounted even
higher, the great Founders of religions have ever been marked by Their
overwelling compassion and tenderness, ministering to the physical as well as
to the inner wants of men, to every man according to his need. The
consciousness of this inner unity, the
recognition of the One Self dwelling equally in all,
is the one sure foundation of Brotherhood ; all else save this is frangible.
This recognition, moreover, is accompanied by the
knowledge that the stage in evolution reached by different human and non-human
beings depends chiefly on what we may call their age. Some began their journey
in time very much later than others, and, though the powers in each be the
same, some have unfolded far more of those powers than others, simply because
they have had a longer time for the process than their younger brethren. As
well blame and despise the seed because it is not yet a flower, the bud because
it is not yet the fruit, the babe because it is not yet the man, and blame and
despise the germinal and baby souls around us because they have not yet
developed to the stage we ourselves occupy. We do not blame ourselves because
we are not yet as Gods ; in time we shall stand where our elder Brothers are
standing.
Why should we blame the still younger souls who are
not yet as we? The very word brotherhood connotes identity of blood and
inequality of development ; and it therefore represents exactly the link
between all creatures in the universe – identity of the essential life, and
difference in the stages reached in the manifestation of that life.
We are one in our origin, one in the method of our
evolution, one in our goal, and the differences of age and stature but give
opportunity for the growth of the tenderest and closest ties. All that a man
would do for his brother of the flesh, dearer to him than himself, is the
measure of what he owes to each who shares with him the one Life. Men are shut
out from their brothers’ hearts by differences of race, of class, of country ;
the man who is wise by love rises above all these petty differences, and sees
all drawing their life from the one source, all as part of his family.
The recognition of this Brotherhood intellectually,
and the endeavour to live it practically, are so stimulative of the higher
nature of man, that it was made the one obligatory object of the Theosophical
Society, the single "article of belief" that all who would enter its
fellowship must accept. To live it, even to a small extent, cleanses the heart
and purifies the vision ; to live it perfectly would be to eradicate all stain
of separateness, and to let the pure shining of the Self irradiate us, as a
light through flawless glass.
Never let it be forgotten that this Brotherhood is,
whether men ignore it or deny it. Man’s ignorance does not change the laws of
nature, nor vary by one hair’s breadth her changeless, irresistible march. Her
laws crush those who oppose them, and break into pieces everything which is not
in harmony with them.
Therefore can no nation endure that outrages
Brotherhood, no civilisation can last that is built on its antithesis. We have
not to make brotherhood ; it exists. We have to attune our lives into harmony
with it, if we desire that we and our works shall not perish.
It may seem strange to some that the buddhic plane – a
thing to them misty and unreal – should thus influence all planes below it, and
that its forces should ever break into pieces all that cannot harmonise itself
with them in the lower worlds. Yet so it is, for this universe is an expression
of spiritual forces, and they are the guiding, moulding energies pervading all
things, and slowly, surely, subduing all things to themselves.
Hence this Brotherhood, which is a spiritual unity, is
a far more real thing than any outward organisation ; it is a life and not a
form, "wisely and sweetly ordering all things." It may take
innumerable forms, suitable to the times, but the life is one ; happy they who
see its presence, and make themselves the channels of its living force.
The student has now before him the constituents of the
human constitution, and the regions to which these constituents respectively
belong; so a brief summary should enable him to have a clear idea of this
complicated whole.
The human Monad is Âtma-Buddhi-Manas, or, as sometimes
translated, the Spirit, the Spiritual Soul, and Soul, of man. The fact that
these three are but aspects of the Self makes possible man’s immortal
existence, and though these three aspects are manifested separately and
successively, their substantial unity
renders it possible for the Soul to merge itself in
the spiritual Soul, giving to the latter the precious essence of individuality,
and for this individualised Spiritual Soul to merge itself in the Spirit,
colouring it – if the phrase may be permitted with the hues due to
individuality, while leaving uninjured its essential unity with all other rays
of the LOGOS and with the LOGOS Himself.
These three form the seventh, sixth and fifth
principles of man, and the materials which limit and encase them, i.e., which
make their manifestation and activity possible, are drawn respectively from the
fifth (nirvânic), the fourth (buddhic), and the third (mental), planes of our
universe. The fifth principle further takes to itself a lower body on the
mental plane, in order to come into contact with the phenomenal worlds, and thus
intertwines itself with the fourth principle, the desire-nature, or Kâma,
belonging to the second or astral plane.
Descending to the first, the physical plane, we have
the third, second and first principles – the specialised life, or Prâna ; the
etheric double, its vehicle ; the dense body, which contacts the coarser
materials of the physical world. We have already seen that sometimes Prâna is
not regarded as a "principle," and then the interwoven desire and
mental bodies take rank together as Kâma Manas ; the pure intellect is called
the Higher Manas, and the mind apart from desire
Lower Manas.
The most convenient conception of man is perhaps that
which most closely represents the facts as to the one permanent life and the
various forms in which it works and which condition its energies, causing the
variety in manifestation.
Then we see the Self as the one Life, the source of
all energies, and the forms as the buddhic, causal, mental, astral, and
physical (etheric and dense) bodies. ( Linga Sharira was the name originally
given to the etheric body, and must not be confused with the Linga Sharira of
Hindu philosophy. Sthula Sharira is the Sanskrit name for the dense body.)
It will be seen that the difference is merely a
question of names, and that the sixth, fifth, fourth, and third
"principles" are merely Âtmâ working in the Buddhic, causal, mental
and astral bodies, while the second and first "principles " are the
two lowest bodies themselves. This sudden change in the method of naming is apt
to cause confusion in the mind of the student, and as H.P. Blavatsky, our
revered teacher, expressed much dissatisfaction with the then current
nomenclature as confused and misleading, and desired others and myself to try
and improve it, the above names, as descriptive, simple, and representing the
facts, are here adopted.
The various subtle bodies of man that we have now
studied form in their aggregate what is usually called the "aura" of
the human being. This aura has the appearance of an egg-shaped luminous cloud,
in the midst of which is the dense physical body, and from its appearance it
has often been spoken of as though it were nothing more than such a cloud. What
is usually called the aura is merely such parts of the subtle bodies as extend
beyond the periphery of the dense physical body ; each body is complete in
itself, and interpenetrates those that are coarser than itself ; it is larger
or smaller according to its development, and all that part of it that overlaps
the surface of the dense body is termed the aura. The aura is thus composed of
the overlapping portions of the etheric double, the desire body, the mental
body, the causal body, and in rare cases the buddhic body, illuminated by the
Âtmic radiance.
It is sometimes dull, coarse and dingy ; sometimes
magnificently radiant in size, light, and colour ; it depends entirely on the
stage of evolution reached by the man, on the development of his different
bodies, on the moral and mental character he has evolved. All his varying
passions, desires, and thoughts are herein written in form, in colour, in
light, so that "he that runs may read " if he has eyes for such
script. Character is stamped thereon as well as fleeting changes, and no
deception is there possible as in the mask we call the physical body. The
increase in size and beauty of the aura is the unmistakable mark of the man’s
progress, and tells of the growth and purification of the Thinker and his
vehicles.
_____________________________________
Annie Besant Visits Cardiff 1924
A “G” reg
Aug 1968 – July 1969 Wolseley
Hornet MK III
The 1960s Wolseley Hornet was produced by
the British Motor Corporation
(BMC) from 1961 to 1969 and was upgraded
thro’ MKI, II & III models
although the outward design remained the
same.
The Wolseley Hornet was similar to the more
expensive Riley Elf which ran
for the same period with only the Riley
grill and badge to distinguish
it to the casual observer.
_____________________________
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A 1931 Wolseley Hornet saloon style
convertible
The Wolseley Hornet was a
lightweight saloon car produced by the Wolseley Motor Company from 1930 to
1935.
It had a six cylinder (1271cc) engine with a single overhead cam, and
hydraulic brakes. The engine was modified in 1932 to make it shorter and it was
moved forwards on the chassis. In 1935 the engine size was increased to
1378 cc.
Wolseley supplied the firsts cars as either an enclosed saloon with steel
or fabric body or open two seater. From 1931 it was available without the
saloon body, and was used as the basis for a number of sporting specials for
which the customer could choose a styling from a range of coachbuilders. In
1932 Wolsley added two and four seat coupés to the range. For its final year of
production the range was rationalised to a standard saloon and coupé.
A three speed gearbox was fitted to the earliest cars but this was upgraded
to a four speed in 1932 and fitted with synchromesh from 1933. A freewheel
mechanism could be ordered in 1934.The engine was also used in a range of MG
cars.
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1930s Wolseley Hornet racing car circuiting
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Early 1930s Wolseley Hornet customized
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Patriotic Wolseley Hornet on the race track
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Early 1930s Customized Wolseley Hornet with integrated front mudguards
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Swallow Wolseley Hornet 1932
A leaflet promoting the new hydrolastic
suspension introduced in the mid sixties.
This became standard on many BMC models
including the Mini, 1100, 1300
& 1800 models. Suspension was
maintained by means of a sealed fluid system
which was claimed to be very comfortable
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seasick in the larger cars. As the cars got
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A 1966 Wolseley Hornet convertible by Crayford Engineering
Convertible 1960s Hornets were not standard and were very rare as
were all convertibles in the Mini range.
Crayford did a run of 57 Hornet convertibles for Heinz to be given
as prizes in a competition
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Theosophische
Schriften Auf Deutsch
Another good example of a 1930s Wolseley
Hornet
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
1960s Riley Elf
Outwardly the same as the Wolseley Hornet
except for the badge & grill
A bit more expensive
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
1930’s Wolseley Hornet on a hill climb
trial
An Outline of Theosophy
Charles Webster Leadbeater
Theosophy - What it is How is it Known? The Method of Observation
General Principles The Three Great Truths The Deity
Advantage Gained from this
Knowledge The Divine Scheme
The Constitution of Man The True Man Reincarnation
The Wider Outlook Death Man’s Past and Future
Cause and Effect What Theosophy does for us
Side and rear view of a 1960s Wolseley
Hornet
Try these if you are looking for a local
Theosophy Group or Centre
UK Listing of Theosophical Groups
Please tell us about your UK Theosophy Group
1960s Wolseley Hornet promotional leaflet
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General pages about Wales, Welsh History
and The History of Theosophy in Wales
Wales is a
Principality within the United Kingdom and has an eastern
border with
England. The land area is just over 8,000 square miles.
Snowdon in North
Wales is the highest mountain at 3,650 feet.
The coastline is
almost 750 miles long. The population of Wales
as at the 2001 census is 2,946,200.
________________
Bangor Conwy
& Swansea Lodges are members
of the Welsh
Regional Association (Formed 1993).
Theosophy Cardiff
separated from the Welsh Regional
Association in March
2008 and became an independent
body within the Theosophical Movement in March 2010
High Drama & Worldwide Confusion
as Theosophy Cardiff Separates from the
Welsh Regional Association (formed 1993)
Theosophy Cardiff cancels its Affiliation
to the Adyar Based Theosophical Society
Cardiff, Wales, UK, CF24 – 1DL
/another-family-job-at-adyar.htm
/cvk-maithreya-manifesto.htm
/singapore-initiative.htm
/control-adyar-or-control-nothing.htm
/good-reason-for-silence.htm
/triumph-of-the-weak.htm
/preethi-muthiah-adyar-profile.htm
/abolitionofpresident.htm
/lack-of-representation.htm
/carry-on-creeping.htm
/preethi-muthiah-letters.htm
/attitude-of-the-theosophical-elite.htm
/international-rules.htm
/members-disqualified.htm
/does-silence-mean-game-over.htm
/gc-concerns-raised.htm
/make-way-for-the-messiahs.htm
/hidden-bad-news.htm
/something-wrong.htm
/gc-2012-minutes.htm
/adyar-internal-problems.htm
/beggars-at-the-door.htm
/cannot-change-will-not-change.htm
/new-committee-nov-7.htm
/victimisation-of-gc-member.htm
/hey-look-a-job-for-his-daughter.htm
/cvk-maithreya-manifesto.htm
/accountable-leadership-urgently-required.htm
President of
Nothing Ballast Open Election?
Adyar Adyar’s Slightly
International Convention
Will there be an
Adyar Free Future? An Extra Box on
the Ballot Paper A Society
Without Members
Is the 2014
Adyar Presidential Election Invalid?
Radha Burnier
Employment Services
Don’t Just Do
Nothing Stand There Adyar, the Sole
Purpose of Adyar Western
President
Save Radha’s
House Ignore the
Voters What an Insult
to Members International
Election Protocol
The Secrecy
Banging the Drum
for Theosophy Burnier Town
Hall The Great
Election Rip-Off
Keeping the
International Headquarters at Adyar ABOLISHThe
International President Bold Initiative
What is Behind
the Attitude of the Theosophical
Elite? Towards a New
Model for Theosophy
Choose a Stooge
SHUT UP &
VOTE Members No
Longer Members A Manifesto
Anybody There?
Now Here’s
Something Worth Keeping Quiet
About Is There Hidden Bad News?
Something Wrong?
Control Adyar or You Control
Nothing Elected
Representation Not Representing
Publicly
Denounced
Make Way for the
Messiahs Does Silence
Mean Game Over
Accountable
Leadership Urgently Required
Can’t Change Won’t Change Beggars at the
Door From The Top
Down Who Owns Adyar?
New Committee?
The Royal Court
of Radha Burnier General Council
Meeting 2013 Minutes Adyar Theosophical
Society International
Rules
Disgraceful
Treatment of an Adyar Employee The Preethi
Muthiah Letters Concerns Raised General Council 2012 Meeting
Minutes
Adyar Internal
Problems Is Adyar Still The
Headquarters? Creep On! General Council
Good Campaign
Pitch, Mr Singhal
Adyar Prepares
for the Break-Up Profile of Adyar
Adyar Family
Appointment Another Family
Power Appointment
Triumph of the
Weak Adyar Job News
No Stand For
Democracy Bent election?
A Society
Without Leadership
Who will Believe
It? Supporting
Adyar? Long Tradition
of Bullying at Adyar
Summary
Dismissal Trouble at
t’Mill
True Purpose of
the 2014 Election
What Makes this
Election Invalid? Trouble Was Your Vote
Counted?
Not Being at
Adyar Democracy in the
Adyar Theosophical Society R.I.P. 11,432 Votes
No Right To
Complain
President’s Inauguration
Pray Silence
It’s Silence as
Usual Who Can Support The Leadership
Now? Shut Up &
Pay Up
President? Really? Adyar & the
US each have Half a President The White Lotus
Hi-Jack Don’t Anybody Ask Me Anything
Is this the Great Wheaton
Rip-Off? Master of the
Small Event The Adyar
Payments Scam CVK Maithreya
Deserved Better Treatment
Staff Treatment
At Adyar Is Wheaton Set
To Support Adyar? CVK Maithreya is
Presidential
Why was
Campaigning Banned
Adyar
Allegations Climate of Fear
Police Action
Threatened QUICK
The Prisoner of
Adyartraz Preethi’s
Allegations 2014 Election
One Man, One
Vote Poor Adyar
Future CVK Maithreya For
Vice-President The General
Council Should Allow Visiting Adyar
D V
Subramaniam’s Posthumous Letter of
Complaint The Amnesty
International Paradox Did you get an
Invite?
Serious Concerns
Raised 2014 Election
Result? The Sundaram Nomination Sham Call for
Emergency Meeting
The Inauguration That Never Was Serious Concerns
Election
Committee Ignores
Misconduct Bent Election
Result
Suspend Call for Action Raise the White
Flag Staff Bullying Why Did The 2014
Election Go Ahead?
Tim Boyd
A Leadership at
War Ignore the
Bullying General Council Ignores
Calls MONEY TO ADYAR? The Great Giveaway