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
Collective Karma
When a group
of people is considered karmically, the play of karmic forces upon each member
of the group introduces a new factor into the karma of the individual. We know
that when a number of forces play on a point, the motion of the point is not in
the direction of any one of these forces, but in the
direction
which is the result of their combination. So the karma of a group is the
resultant of the interacting forces of the individuals composing it, and all
the individuals are carried along in the direction of that resultant.
An Ego is drawn
by his individual karma into a family, having set up in previous lives ties
which closely connect him with some of the other Egos composing it; the family
has inherited property from a grandfather who is wealthy; an heir turns up,
descended from the grandfather’s elder brother, who had been supposed to have
died childless, and the wealth passes to him and leaves the father of the
family heavily indebted; it is quite possible that our Ego had had no
connection in the past with this heir, to whom in past lives the father had
contracted some obligation which has resulted in this catastrophe, and yet he
is threatened with suffering by his action, being involved with family karma.
If, in his
own individual past, there was a wrong-doing which can be exhausted by
suffering caused by the family karma, he is left involved in it; if not, he is
by some "unforeseen circumstances" lifted out of it, perchance by
some benevolent stranger who feels an impulse to adopt and educate him, the
stranger being one who in the past was his debtor.
Yet more
clearly does this come out, in the working of such things as railway accidents,
shipwrecks, floods, cyclones, etc. A train is wrecked, the catastrophe being
immediately due to the action of the drivers, the guards, the railway
directors, the makers or employees of that line, who thinking themselves
wronged, send
clustering thoughts of discontent and anger against it as a whole.
Those who
have in their accumulated karma – but not necessarily in their ripe karma – the
debt of a life suddenly cut short, may be allowed to drift into this accident
and pay their debt; another, intending to go by the train, but with no such
debt in his past, is "providentially" saved by being late for it.
Collective karma
may throw a man into the troubles consequent on his nation going to war, and
here again he may discharge his debts of his past not necessarily within the
ripe karma of his then life. In no case can a man suffer that which he has not
deserved, but, if an unforeseen opportunity should arise to discharge a past
obligation, it is well to pay it and be rid of it for evermore.
The
"Lords of Karma" are the great spiritual Intelligences who keep the
karmic Records and adjust the complicated workings of karmic law. They are
described by H.P. Blavatsky in The Secret Doctrine as the Lipika, the Recorders
of Karma, and the Maharajas (The Mahadevas, or Chaturdevas of the Hindus) – and
Their hosts, who are "the agents of Karma upon earth." The Lipika are
They who know the karmic record of every man, and who with omniscient wisdom
select and combine portions of that record to form the plan of a single life;
They give the "idea" of the physical body which is to be the garment
of the reincarnating soul, expressing his capacities and his limitations; this
is taken by the Maharajas and worked into a detailed model, which is committed
to one of Their inferior agents to be copied; this copy is the etheric double ,
the matrix of the dense body, the materials for these being drawn from the
mother and subject to physical heredity.
The race, the
country, the parents, are chosen for their capacity to provide suitable
materials for the physical body of the incoming Ego, and suitable surroundings
for his early life. The physical heredity of the family affords certain types
and has evolved certain peculiarities of material combinations;
hereditary
diseases, hereditary finenesses of nervous organisation, imply definite
combinations of physical matter, capable of transmission.
An Ego who
has evolved peculiarities in his mental and astral bodies, needing special
physical peculiarities for their expression, is guided to parents whose
physical heredity enables them to meet these requirements. Thus an Ego with
high artistic faculties devoted to music would be guided to take his physical
body in a musical family, in which the materials supplied for building the
etheric double and the dense body would have been made ready to adapt
themselves to his needs, and the hereditary type of nervous system would
furnish the delicate apparatus necessary for the expression of his faculties.
An Ego of
very evil type would be guided to a coarse and vicious family, whose bodies
were built of the coarsest combinations, such as would make a body able to
respond to the impulses from his mental and astral bodies. An Ego who had
allowed his astral body and lower mind to lead him into excesses, and had
yielded to drunkenness, for instance, would be led to incarnate in a family
whose nervous systems were weakened by excess, and would be born from drunken
parents, who would supply
diseased
materials for his physical envelope. The guidance of the Lords of Karma thus
adjust means to ends, and insures the doing of justice; the Ego brings with him
his karmic possessions of faculties and desires, and he receives a physical
body suited to be their vehicle.
As the soul
must return to earth until he has discharged all his liabilities, thus
exhausting all his individual karma, and as in each life thoughts and desires generate
fresh karma, the question may arise in the mind: "How can this constantly
renewing bond be put an end to ? How can the soul attain his liberation?"
Thus we come to the "ending of karma," and have to investigate how
this may be.
The binding
element in karma is the first thing to be clearly grasped. The outward going
energy of the soul attaches itself to some object, and the soul is drawn back
by this tie to the place where that attachment may be realised by union with
the object of desire, so long as the soul attaches himself to any object, he
must be drawn to the place where that object can be enjoyed. Good karma binds
the soul as much as does bad, for any desire, whether for objects here or in Devachan, must draw the
soul to the place of gratification.
Action is
prompted by desire, an act is done not for the sake of doing the act, but for
the sake of obtaining by the act something that is desired, of acquiring its
results, or, as it is technically called, of enjoying its fruit. Men work, not
because they want to dig, or build, or weave, but because they want the fruits
of digging, building, and weaving, in the shape of money or of goods. A
barrister pleads, not because he wants to set forth the dry details of a case,
but because he wants wealth and fame, and rank.Men around us are labouring for
something, and the spur to their activity lies in the fruit it brings them and
not in the labour. Desire for the fruit of action moves them to activity, and
enjoyment of
that fruit rewards their exertions.
Desire is,
then , the binding element in karma, and when the soul no longer desires any
object in earth or in heaven, his tie to the wheel of reincarnation that turns
in the three worlds is broken. Action itself has no power to hold the soul, for
with the completion of the action it slips into the past. But the
ever-renewed
desire for fruit constantly spurs the soul into fresh activities, and thus new
chains are continually being forged.
Nor should we
feel any regret when we see men constantly driven to action by the whip of
desire, for desire overcomes sloth, laziness, inertia – (the student will
remember that these show the dominance of the tamasic guna, and while it is
dominant men do not emerge from the lowest of the three stages of their
evolution) – and prompts men to the activity that yields them experience.
Note
the savage,
idly dozing on the grass; he is moved to activity by hunger, the desire for
food,, and is driven to exert patience, skill, and endurance to gratify his
desire. Thus he develops mental qualities, but when his hunger is satisfied he
sinks again into a dozing animal. How entirely have mental qualities been
evolved by the promptings of desire, and how useful have proved
desires for
fame, for posthumous renown. Until man is approaching divinity he needs the
urgings of desires, and the desires simply grow purer and less selfish as he
climbs upwards. But none the less desires bind him to rebirth, and if he
would be free
he must destroy them.
When a man
begins to long for liberation, he is taught to practise "renunciation of
the fruits of action"; that is, he gradually eradicates in himself the
wish to possess any object; he at first voluntarily and deliberately denies
himself the object, and thus habituates himself to do contentedly without it;
after a time he no longer misses it, and he finds the desire for it is
disappearing from his mind. At this stage he is very careful not to neglect any
work which is duty because he has become indifferent to the results it brings
to him, and he trains himself in discharging every duty with earnest attention,
while remaining entirely indifferent to the fruits it brings forth.When he
attains perfection in this, and neither desires nor dislikes any object, he
ceases to generate karma; ceasing to ask anything from the earth or from Devachan, he is not drawn
to either; he wants nothing that either can give him, and all links between
himself and them are broken off. This is the ceasing of individual karma, so
far as the generation of new karma is concerned.
But the soul
has to get rid of old chains as well as to cease from the forging of new, and
these old chains must be either allowed to wear out gradually or must be broken
deliberately. For this breaking, knowledge is necessary, a knowledge which can
look back into the past, and see the causes there set going, causes which are
working out their effects in the present.
Let us
suppose that a person, thus looking backward over his past lives, sees certain
causes which will bring about an event which is still in the future; let us
suppose further that these causes are thoughts of hatred for an injury inflicted
on himself, and that they will cause suffering a year hence to the wrong-doer;
such a person can introduce a new cause to intermingle with the causes working
from the past, and he may counteract them with strong thoughts of love and
goodwill that will exhaust them, and will thus prevent their bringing about the
otherwise inevitable event, which would, in its turn, have generated
new karmic
trouble. Thus he may neutralise forces coming out of the past by sending
against them forces equal and opposite, and may in this way "burn up his
karma by knowledge." In similar fashion he may bring to an end karma
generated in his present life that would normally work out in future lives.
Again, he may
be hampered by liabilities contracted to other souls in the past, wrongs he has
done to them, duties he owes them. By the use of his knowledge he can find
those souls, whether in this world or in either of the other two, and
seek
opportunities of serving them. There may a soul incarnated during his own
life-period to whom he owes some karmic debt; he may seek out that soul and pay
his debt, thus setting himself free from a tie which, left to the course of
events, would have necessitated his own reincarnation, or would have hampered
him in a
future life. Strange and puzzling lines of action adopted by occultists have
sometimes this explanation – the man of knowledge enters into close relations
with some person who is considered by the ignorant bystanders and critics to be
quite outside the companionships that are fitting for him; but
that
occultist is quietly working out a karmic obligation which would otherwise
hamper and retard his progress.
Those who do
not possess knowledge enough to review their past lives may yet exhaust many
causes that they have set going in the present life; they can carefully go over
all that they can remember, and note where they have wronged any or where any
has wronged them, exhausting the first cases by pouring out
thoughts of
love and service, and performing acts of service to the injured person, where
possible on the physical plane also; and in the second cases sending forth
thoughts of pardon and good will. Thus they diminish their karmic liabilities
and bring near the day of liberation.
Unconsciously,
pious people who obey the precept of all great Teachers of religion to return
good for evil are exhausting karma generated in the present that would
otherwise work out in the future. No one can weave with them a bond of hatred
if they refuse to contribute any stands of hatred to the weaving, and
persistently
neutralise every force of hatred with one of love. Let a soul radiate in every
direction love and compassion, and thoughts of hatred can find nothing to which
they can attach themselves.
"The
Prince of this world cometh and hath nothing in me." All great Teachers
knew the law and based on it Their precepts, and those who through reverence
and devotion to Them obey Their directions profit under the law, although they
know nothing of the details of its working. An ignorant man who carries out
faithfully
the instructions given him by a scientist can obtain results by his working
with the laws of Nature, despite his ignorance of them, and the same principle
holds good in worlds beyond the physical. Many who have not time to study, and perforce
accept on the authority of experts rules which guide their daily conduct in
life, may thus unconsciously be discharging their karmic liabilities.
In countries
where reincarnation and karma are taken for granted by every peasant and
labourer, the belief spreads a certain quiet acceptance of inevitable troubles
that conduces much to the calm and contentment of ordinary life. A man
overwhelmed by misfortunes rails neither against God nor against his
neighbours, but regards his troubles as the results of his own past mistakes
and ill-doings.
He accepts
them resignedly and makes the best of them, and thus escapes much of the worry
and anxiety with which those who know not the law aggravate troubles already
sufficiently heavy. He realises that his future lives depend on his own
exertions, and that the law which brings him pain will bring him just joy as
inevitably if
he sows the seed of good. Hence a certain patience and a philosophic view of
life, tending directly to social stability and to general contentment.
The poor and
ignorant do not study profound and detailed metaphysics, but they grasp
thoroughly these simple principles – that every man is reborn on earth time
after time, and that each successive life is moulded by those that precede it.
To them rebirth is as sure and as inevitable as the rising and setting of
the sun; it
is part of the course of nature, against which it is idle to repine or to
rebel.
When Theosophy has restored these
ancient truths to their rightful place in western thought, they will gradually
work their way among all classes of society in Christendom, spreading
understanding of the nature of life and acceptance of the result of the past.
Then too will vanish the restless discontent which arises chiefly from the
impatient and hopeless feeling that life is unintelligible, unjust, and
unmanageable, and it will be replaced by the quiet strength and patience which
come from an illumined intellect and a knowledge of the law, and which
characterise the reasoned and balanced activity of those who feel that they are
building for eternity.
_____________________________________
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.
_____________________________
More Theosophy Stuff
with these links
Cardiff Theosophical
Society meetings are informal
and there’s always a
cup of tea afterwards
The
Cardiff Theosophical Society Website
The
National Wales Theosophy Website
Bangor,
Cardiff, Conwy & Swansea
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.
If you
run a Theosophy Group, please feel free
to use
any of the material on this site
1930s
Wolseley Hornet racing car circuiting the track in modern times
The Most Basic Theosophy
Website in the Universe
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
Wolseley
Hornet on a rally circa 1963
Theosophical Movement in Wales
as it separates into independent
groups that run do their own show
Early
1930s Wolseley Hornet customized roadster design
Basic
front mudguards not extending to runner boards.
Only
the driver gets a windscreen wiper
Patriotic
Wolseley Hornet on the race track in 1965
One liners and quick explanations
H P
Blavatsky is usually the only
Theosophist
that most people have ever
heard
of. Let’s put that right
The Voice of the Silence Website
An
Independent Theosophical Republic
Links
to Free Online Theosophy
Study
Resources; Courses, Writings,
Early
1930s Customized Wolseley Hornet with integrated front mudguards
and
runner boards. Two windscreen wipers on this one.
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.
Four
views of the car in the picture above
A selection of articles on Reincarnation
Provided in response to the large
number of enquiries we receive at
Cardiff Theosophical Society on this subject
The Voice of the Silence Website
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 but appeared to make some people
seasick
in the larger cars. As the cars got older, the suspension might burst
causing
the car’s suspension to collapse on one side meaning a difficult
drive
home or to a garage.
This is for
everyone, you don’t have to live
in Wales to
make good use of this Website
1930s
No Aardvarks
were harmed in the
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
Within the British Isles, The Adyar Theosophical Society
has Groups in;
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& of course
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Camberley, Surrey, England GU15 - 2LF
Tekels Park 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.
Many feel that the sale of a
sanctuary
for wildlife to a developer can only
mean
disaster for the park’s animals
In addition to concern about the
park,
many are worried about the future
of the Tekels Park Deer as they
Confusion as the Theoversity moves out of
Tekels Park to Southampton, Glastonbury &
Chorley in Lancashire while the leadership claim
that the Theosophical Society will carry on
using
Tekels Park despite its sale to a developer
Anyone planning a “Spiritual” stay at
the
Tekels Park Guest House should be
aware of the sale.
Theosophy talks of a compassionate attitude
to animals and the sale of the Tekels
Park
sanctuary for wildlife to a developer
has
Future
of Tekels Park Badgers in Doubt
Article about the
Tekels Park Badgers
of the Theosophical Journal (Vol 36 No 2)
the Theosophical
Society in England’s
official magazine
at that time.
Party On!
Tekels Park Theosophy NOT
St Francis Church at Tekels Park
Tekels Park & the Loch Ness Monster
A Satirical view of
the sale of Tekels Park
in Camberley,
Surrey to a developer
The Toff’s Guide to the Sale of Tekels Park
What the men in top
hats have to
say about the sale
of Tekels Park
____________________
The Theosophy Cardiff
Guide to
Pendle Hill, Lancashire, England.
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis
Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma Reincarnation
Helena Petrovna Blavatsky Colonel Henry Steel Olcott
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical Society
in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
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
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The
Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric
Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George
Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
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.
compiled from
information supplied by
her relatives
and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
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