Phase 1 Standard Vanguard introduced July 1947


The Standard Vanguard was  produced

by the Standard Motor Company

in Coventry from 1947 to 1963


The Standard Vanguard 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

who run their own show.



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Theosophy Wales Vanguard isn’t just about classic cars,

we are pleased to present here an in depth manual of Theosophical ideas and concepts by Alfred Percy Sinnett

who was a major contributor to the development of modern Theosophy in the early years of the Theosophical movement 


Esoteric Buddhism


Alfred Percy Sinnett


Alfred Percy Sinnett

1840 - 1921




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Esoteric Buddhism



Preface to the Annotated Edition




SINCE this book was first published in the beginning of 1883, I have come into possession of much additional information bearing on many of the problems dealt with. But I am glad to say that such later teaching only reveals incompleteness in my original conception of the esoteric doctrine, - no material error so far. Indeed I have received from the great Adept himself, from whom I obtained my instruction in the first instance, the assurance that the book as it now stands is a sound and trustworthy statement of the scheme of Nature as understood by the initiates of occult science, which may have to be a good deal developed in the future, if the interest it excites is keen enough to constitute an efficient demand for further teaching of this kind on the part of the world at large, but will never have to be remodelled or apologized for. In view of this assurance it seems best that I should now put forward my later conclusions and additional information in the form of annotations on each branch of the subject, rather than infuse them into the original text, which, under the circumstances, I am reluctant in any way to alter. I have therefore adopted that plan in the present edition.


As conveying an indirect acknowledgement of the general harmony to be traced between these teachings and the recognized philosophical tenets of certain other great schools of Indian thought, I may here refer to criticisms on this book, which were published in the Indian magazine the Theosophist in June, 1883, by “a Brahman Hindoo.” The writer complains that in interpreting the esoteric doctrine, I have departed unnecessarily from accepted Sanskrit nomenclature; but his objection merely is that I have given unfamiliar names in some cases to ideas already embodied in Hindoo sacred writings, and that I have done too much honour to the religious system commonly known as Buddhism, by representing that as more closely allied with the esoteric doctrine than any other. “The popular wisdom of the majority of Hindűs to this day,” says my Brahman critic, “is more or less tinged with the esoteric doctrine taught in Mr Sinnett’s book misnamed ‘Esoteric Buddhism,” while there is not a single village or hamlet in the whole of India in which people are not more or less acquainted with the sublime tenets of the Vedânta philosophy . . . . The effects of Karma in the next birth, the enjoyment of its fruits, good or evil, in a subjective or spiritual state of existence prior to the reincarnation of the spiritual monad in this or any other world, the loitering of the unsatisfied souls or human shells in the earth (Kâma loca), the pralayic and manvantaric periods . . . . are not only intelligible, but are even familiar to a great many Hindűs, under names different from those made use by the author of ‘Esoteric Buddhism.’ “ So much the better, -I take leave to rejoin, - from the point of view of Western readers, to whom it must be a matter of indifference whether the esoteric Hindoo or Buddhist religion is nearest to absolutely true spiritual science, which should certainly bear no name that appears to wed it to any one faith in the external world more than to another. All that we in Europe can be anxious for, is to arrive at a clear understanding as to the essential principles of that science, and if we find the principles defined in this book claimed by the cultured representatives of more than one great Oriental creed as equally the underlying truths of their different systems, we shall be all the better inclined to believe the present exposition of doctrine worth our attention.


In regard to the complaint itself, that the teachings here reduced to an intelligible shape are incorrectly described by the name this book bears, I cannot do better than quote the note by which the editor of the Theosophist replies to his Brahman contributor. This note says: -“We print the above letter as it expresses in courteous language, and in an able manner, the views of a large number of our Hindoo brothers. At the same time it must be stated that the name of ‘Esoteric Buddhism’ was given to Mr Sinnett’s latest publication, not because the doctrine propounded therein is meant to be specially identified with any particular form of faith, but because Buddhism means the doctrine of the Buddhas, the Wise i.e. the Wisdom Religion.” For my own part I need only add that I fully accept and adopt that explanation of the matter. It would indeed be a misconception of the design which this book is intended to sub-serve, to suppose it concerned with the recommendation, to a dilettante modern taste, of Old World fashions in religious thought. The external forms and fancies of religion in one age may be a little purer, in another a little more corrupt, but they inevitably adapt themselves to their period, and it would be extravagant to imagine them interchangeable. The present statement is not put forward in the hope of making Buddhists from among the adherents of any other system, but with the view of conveying to thoughtful readers, as well in the East as in the West, a series of leading ideas relating to the actual verities of Nature, and the real facts of man’s progress through evolution, which have been communicated to the present writer by Eastern philosophers, and thus fall most readily into an Oriental mould. For the value of these teachings will perhaps be most fully realized when we clearly perceive that they are scientific in their character rather than controversial. Spiritual truths, if they are truths, may evidently be dealt with in a no less scientific spirit than chemical reactions. And no religious feeling, of whatever colour it may be, need be disturbed by the importation into the general stock of knowledge of new discoveries about the constitution and nature of man on the plane of his higher activities. True religion will eventually find a way to assimilate much fresh knowledge, in the same way that it always finally acquiesces in a general enlargement of Knowledge on the physical plane. This, in the first instance, may sometimes disconcert notions associated with religious belief, - as geological science at first embarrassed biblical chronology. But in time men came to see that the essence of the biblical statement does not reside in the literal sense of the cosmological passages in the Old Testament, and religious conceptions grew all the purer for the relief thus afforded. In just the same way when positive scientific knowledge begins to embrace a comprehension of the laws relating to the spiritual development of man, -some misconceptions of Nature, long blended with religion, may have to give way, but still it will be found that the central ideas of true religion have been cleared up and strengthened all the better for the process. Especially as such processes continue, will the internal dissensions of the religious world be inevitably subdued. The warfare of sects can only be due to a failure on the part of rival sectarians to grasp fundamental facts. Could a time come when the basic ideas on which religion rests, should be comprehended with the same certainty with which we comprehend some primary physical laws, and disagreement about them be recognized by all educated people as ridiculous, then there would not be room for very acrimonious divergences of religious sentiment. Externals of religious thought would still differ in different climates and among different races, - as dress and dietaries differ, - but such differences would not give rise to intellectual antagonism.


Basic facts of the nature indicated are developed, it appears to me, in the exposition of spiritual science we have now obtained from our Eastern friends. It is quite unnecessary for religious thinkers to turn aside from them under the impression that they are arguments in favour of some Eastern, in preference to the more general Western creed. If medical science were to discover a new fact about man’s body, were to unveil some hitherto concealed principle on which the growth of skin and flesh and bone is carried on, that discovery would not be regarded as trenching at all on the domain of religion. Would the domain of religion be invaded, for example, by a discovery that should go one step behind the action of the nerves, and disclose a finer set of activities manipulating these as they manipulate the muscles? At all events, even if such a discovery might begin to reconcile science and religion, no man who allows any of his higher faculties to enter into his religious thinking would put aside a positive fact of Nature, plainly shown to be such, as hostile to religion. Being a fact it would inevitably fit in with all other facts, and with religious truth among the number. So with the great mass of information in reference to the spiritual evolution of man embodied in the present statement. Our best plan evidently is to ask, before we look into the report I bring forward, not whether it will square in all respects with preconceived views, but whether it really does introduce us to a series of natural facts connected with the growth and development of man’s higher faculties. If it does this we may wisely examine the facts first in the scientific spirit, and leave them to exercise whatever effect on collateral belief may be reasonable and legitimate later on.


Ramifying, as the explanation proceeds, into a great many side paths, it will be seen that the central statement now put forward constitutes a theory of anthropology which completes and spiritualises the ordinary notions of physical evolution. The theory which traces man’s development by successive and very gradual improvements of animal forms from generation to generation, is a very barren and miserable theory regarded as an all-embracing account of creation; but properly understood it paves the way for a comprehension of the higher concurrent process which is all the while evolving the soul of man in the spiritual realm of existence. The present view of the matter reconciles the evolutionary method with the deeply seated craving of every self-conscious entity for perpetuity of individual life. The disjointed series of improving forms on this earth have no individuality, and the life of each in turn is a separate transaction which finds in the next similar transaction, no compensation for suffering involved, no justice, no fruit of its efforts. It is just possible to argue on the assumption of a new independent creation of a human soul every time a new human form is produced by physiological growth, that in the after spiritual states of such soul, justice may be awarded; but then this conception is itself at variance with the fundamental idea of evolution, which traces, or believes that it traces the origin of each soul to the workings of highly developed matter in each case. Nor is it less at variance with the analogies of Nature; but without going into that, it is enough for the moment to perceive that the theory of spiritual evolution, as set forth in the teaching of esoteric science, is at any rate in harmony with these analogies, while at the same time it satisfactorily meets the requirements of justice, and of the instinctive demand for continuity of individual life.


This theory recognizes the evolution of the soul as a process that is quite continuous in itself, though carried out partly through the instrumentality of a great series of dissociated forms. Putting aside for the moment of profound metaphysics of the theory which trace the principle of life from the original first cause of the cosmos, we find the soul as an entity emerging from the animal kingdom, and passing into the earliest human forms, without being at that time ripe for the higher intellectual life with which the present state of humanity renders us familiar. But through successive incarnations in forms whose physical improvement, under the Darwinian law, is constantly fitting them to be its habitation at each return to objective life, it gradually gathers that enormous range of experience which is summed up in its higher development. In the intervals between its physical incarnations it prolongs and works out, and finally exhausts or transmutes into so much abstract development, the personal experiences of each life. This is the clue to the true explanation of that apparent difficulty which besets the cruder form of the theory of reincarnation which independent speculation has sometimes thrown out. Each man is unconscious of having led previous lives, therefore he contends that subsequent lives can afford him no compensation for this one. He overlooks the enormous importance of the intervening spiritual condition, in which he by no means forgets the personal adventures and emotions he has just passed through, and in the course of which he distills these into so much cosmic progress. In the following pages the elucidation of this profoundly interesting mystery is attempted, and it will be seen that the view of events now afforded us is not only a solution of the problems of life and death, but of many very perplexing experiences on the borderland between those conditions - or rather between physical and spiritual life - which have engaged attention and speculation so widely of recent years in most civilized countries.





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Standard Vanguard Brochure Cover Late 1940s

In 1949 you could buy a Vanguard for Ł671 (including purchase tax)








More Theosophy Stuff

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Cardiff Theosophical Society meetings are informal

and there’s always a cup of tea afterwards





The Cardiff Theosophical Society Website


1948 Standard Vanguard





The National Wales Theosophy Website

Links to groups in

Bangor, Cardiff, Conwy & Swansea


Cardiff Blavatsky Archive

Life & Work of H P Blavatsky

A Theosophy Study Resource


Dave’s Streetwise 

Theosophy Boards

The Theosophy Website that

Welcomes Absolute Beginners

If you run a Theosophy Group, please feel free

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1953 Standard Vanguard Pickup



The Most Basic Theosophy

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A quick overview of Theosophy 

and the Theosophical Society

If you run a Theosophy Group you 

can use this as an introductory handout.


Theosophy Cardiff’s Instant Guide

to Theosophy


Cardiff Theosophy Start-Up

A Free Intro to Theosophy


Theosophy Cardiff Burn-Up


Phase II Standard Vanguard 1953 -55




Theosophy Wales Burn-Up


Cardiff Theosophical Archive




Theosophy Wales 2008 Changes

A new structure for the

Theosophical Movement in Wales

as it separates into independent

groups that run do their own show


Blavatsky Blogger

Independent Theosophy Blog


Quick Blasts of Theosophy

One liners and quick explanations

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Great Theosophists

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H P Blavatsky is usually the only

Theosophist that most people have ever

heard of. Let’s put that right


The Blavatsky Blogger’s

Instant Guide To

Death & The Afterlife


Blavatsky Calling

The Voice of the Silence Website


Phase III Standard Vanguard Circa 1959



The Blavatsky Free State

An Independent Theosophical Republic

Links to Free Online Theosophy 

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Commentaries, Forums, Blogs




Visit the Feelgood Lodge

The main criteria for the inclusion of

links on this site is that they have some

relationship (however tenuous) to Theosophy

and are lightweight, amusing or entertaining.

Topics include Quantum Theory and Socks,

Dick Dastardly and Legendary Blues Singers.


Theosophy and Reincarnation

A selection of articles on Reincarnation

by Theosophical writers

Provided in response to the large 

number of enquiries we receive at  

Cardiff Theosophical Society on this subject


Phase III Standard Vanguard Circa 1962



Nothing answers questions

like Theosophy can!

The Key to Theosophy


Applied Theosophy

Henry Steel Olcott


Blavatsky Calling

and I Don’t Wanna Shout

The Voice of the Silence Website


The South of Heaven Guide

To Theosophy and Devachan


The South of Heaven Guide

To Theosophy and Dreams


The South of Heaven Guide

To Theosophy and Angels


Theosophy and Help From

The Universe


Hey Look!

Theosophy in Wales


Wales! Wales! Theosophy Wales

The All Wales Guide to

Getting Started in Theosophy

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

in Wales to make good use of this Website


Hey Look!

Theosophy in Cardiff


Theosophy in Wales

The Grand Tour


Theosophy Avalon

The Theosophy Wales

King Arthur Pages





Theosophy Wales



Ernest Egerton Wood





Theosophy Starts Here


A Phase I 1949 Standard Vanguard with sidelights

A Vanguard tested by The Motor magazine in 1949 had a top speed of 78.7 mph

(126.7 km/h) and could accelerate from 0-60 mph (97 km/h) in 21.5 seconds.

A fuel consumption of 22.9 miles per imperial gallon





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Heavy Metal Overview




Rock ‘n Roll Chronology



Phase III Standard Vanguard Early 60s



Theosophy in the UK



Within the British Isles, The Adyar Theosophical Society has Groups in;




Folkstone*Glasgow*Grimsby*Inverness*Isle of Man*Lancaster*Leeds*Leicester

Letchworth*London*Manchester*Merseyside*Middlesborough*Newcastle upon Tyne

North Devon*Northampton*Northern Ireland*Norwich*Nottingham

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Tunbridge Wells*Wallasey*Warrington*Wembley*Winchester*Worthing


The Tooting Broadway

Underground Theosophy Website

The Spiritual Home of Urban Theosophy


The Mornington Crescent

Underground Theosophy Website

The Earth Base for Evolutionary Theosophy




Tekels Park


Concerns about the fate of the wildlife as

Tekels Park is to be Sold to a Developer


Concerns are raised about the fate of the wildlife as

The Spiritual Retreat, Tekels Park in Camberley,

Surrey, England is to be sold to a developer.


Tekels Park is a 50 acre woodland park, purchased

 for the Adyar Theosophical Society in England in 1929.

In addition to concern about the park, many are

 worried about the future of the Tekels Park Deer

as they are not a protected species.


Anyone planning a “Spiritual” stay at the

Tekels Park Guest House should be aware of the sale.


Diploma in Finance ?


It doesn’t require a Diploma in Finance

and even someone with a Diploma in

Astral Travel will know that this is a

bad time economically to sell Tekels Park





H P Blavatsky’s Heavy Duty

Theosophical Glossary

Published 1892



Complete Theosophical Glossary in Plain Text Format



Instant Guide to Theosophy

Quick Explanations with Links to More Detailed Info


What is Theosophy ? Theosophy Defined (More Detail)


Three Fundamental Propositions  Key Concepts of Theosophy


Cosmogenesis  Anthropogenesis  Root Races  Karma


Ascended Masters  After Death States  Reincarnation


The Seven Principles of Man  Helena Petrovna Blavatsky


Colonel Henry Steel Olcott William Quan Judge


The Start of the Theosophical Society


History of the Theosophical Society


Theosophical Society Presidents


History of the Theosophical Society in Wales


The Three Objectives of the Theosophical Society


Explanation of the Theosophical Society Emblem


Glossaries of Theosophical Terms



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


Standard Vanguard Promotional Literature Late 1940s



A Text Book of Theosophy

Charles Webster Leadbeater


What Theosophy Is  From the Absolute to Man


The Formation of a Solar System  The Evolution of Life


The Constitution of Man  After Death  Reincarnation


The Purpose of Life  The Planetary Chains


The Result of Theosophical Study



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



Standard Vanguard Estate Circa 1952



Try these if you are looking for a local

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UK Listing of Theosophical Groups

Please tell us about your UK Theosophy Group


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Standard Vanguard Van Circa 1952










Pages about Wales

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.





Hey Look!

Theosophy in Cardiff


Theosophy Wales


Theosophy UK



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



National Wales UK Theosophy

Theosophy House

206 Newport Road,

Cardiff, Wales, UK, CF24 – 1DL