Chapter I

A TEXTBOOK OF THEOSOPHY

by

C.W. LEADBEATER

1912

CONTENTS

Chapter

I. What Theosophy Is

II. From the Absolute to Man

III. The Formation of a Solar System

IV. The Evolution of Life

V. The Constitution of Man

VI. After Death

VII. Reincarnation

VIII. The Purpose of Life

IX. The Planetary Chains

X. The Result of Theosophical Study

Index

Chapter I

WHAT THEOSOPHY IS

"There is a school of philosophy still in existence of which modern culture

has lost sight." In these words Mr. A.P. Sinnett began his book, _The

Occult World_, the first popular exposition of Theosophy, published thirty

years ago. [Namely in 1881.] During the years that have passed since then,

many thousands have learned wisdom in that school, yet to the majority its

teachings are still unknown, and they can give only the vaguest of replies

to the query, "What is Theosophy?"

Two books already exist which answer that question: Mr. Sinnett's _Esoteric

Buddhism_ and Dr. Besant's _The Ancient Wisdom_. I have no thought of

entering into competition with those standard works; what I desire is to

present a statement, as clear and simple as I can make it, which may be

regarded as introductory to them.

We often speak of Theosophy as not in itself a religion, but the truth

which lies behind all religions alike. That is so; yet, from another point

of view, we may surely say that it is at once a philosophy, a religion and

a science. It is a philosophy, because it puts plainly before us an

explanation of the scheme of evolution of both the souls and the bodies

contained in our solar system. It is a religion in so far as, having shown

us the course of ordinary evolution, it also puts before us and advises a

method of shortening that course, so that by conscious effort we may

progress more directly towards the goal. It is a science, because it treats

both these subjects as matters not of theological belief but of direct

knowledge obtainable by study and investigation. It asserts that man has no

need to trust to blind faith, because he has within him latent powers

which, when aroused, enable him to see and examine for himself, and it

proceeds to prove its case by showing how those powers may be awakened. It

is itself a result of the awakening of such powers by men, for the

teachings which it puts before us are founded upon direct observations made

in the past, and rendered possible only by such development.

As a philosophy, it explains to us that the solar system is a

carefully-ordered mechanism, a manifestation of a magnificent life, of

which man is but a small part. Nevertheless, it takes up that small part

which immediately concerns us, and treats it exhaustively under three

heads--present, past and future.

It deals with the present by describing what man really is, as seen by

means of developed faculties. It is customary to speak of man as having a

soul. Theosophy, as the result of direct investigation, reverses that

dictum, and states that man _is_ a soul, and _has_ a body--in fact several

bodies, which are his vehicles and instruments in various worlds. These

worlds are not separate in space; they are simultaneously present with us,

here and now, and can be examined; they are the divisions of the material

side of Nature--different degrees of density in the aggregation of matter,

as will presently be explained in detail. Man has an existence in several

of these, but is normally conscious only of the lowest, though sometimes in

dreams and trances he has glimpses of some of the others. What is called

death is the laying aside of the vehicle belonging to this lowest world,

but the soul or real man in a higher world is no more changed or affected

by this than the physical man is changed or affected when he removes his

overcoat. All this is a matter, not of speculation, but of observation and

experiment.

Theosophy has much to tell us of the past history of man--of how in the

course of evolution he has come to be what he now is. This also is a matter

of observation, because of the fact that there exists an indelible record

of all that has taken place--a sort of memory of Nature--by examining which

the scenes of earlier evolution may be made to pass before the eyes of the

investigator as though they were happening at this moment. By thus studying

the past we learn that man is divine in origin and that he has a long

evolution behind him--a double evolution, that of the life or soul within,

and that of the outer form. We learn, too, that the life of man as a soul

is of, what to us seems, enormous length, and that what we have been in the

habit of calling his life is in reality only one day of his real existence.

He has already lived through many such days, and has many more of them yet

before him; and if we wish to understand the real life and its object, we

must consider it in relation not only to this one day of it, which begins

with birth and ends with death, but also to the days which have gone before

and those which are yet to come.

Of those that are yet to come there is also much to be said, and on this

subject, too, a great deal of definite information is available. Such

information is obtainable, first, from men who have already passed much

further along the road of evolution than we, and have consequently direct

experience of it; and, secondly, from inferences drawn from the obvious

direction of the steps which we see to have been previously taken. The goal

of this particular cycle is in sight, though still far above us but it

would seem that, even when that has been attained, an infinity of progress

still lies before everyone who is willing to undertake it.

One of the most striking advantages of Theosophy is that the light which it

brings to us at once solves many of our problems, clears away many

difficulties, accounts for the apparent injustices of life, and in all

directions brings order out of seeming chaos. Thus, while some of its

teaching is based upon the observation of forces whose direct working is

somewhat beyond the ken of the ordinary man of the world, if the latter

will accept it as a hypothesis he will very soon come to see that it must

be a correct one, because it, and it alone, furnishes a coherent and

reasonable explanation of the drama of life which is being played before

him.

The existence of Perfected Men, and the possibility of coming into touch

with Them and being taught by Them, are prominent among the great new

truths which Theosophy brings to the western world. Another of them is the

stupendous fact that the world is not drifting blindly into anarchy, but

that its progress is under the control of a perfectly organized Hierarchy,

so that final failure even for the tiniest of its units is of all

impossibilities the most impossible. A glimpse of the working of that

Hierarchy inevitably engenders the desire to co-operate with it, to serve

under it, in however humble a capacity, and some time in the far-distant

future to be worthy to join the outer fringes of its ranks.

This brings us to that aspect of Theosophy which we have called religious.

Those who come to know and to understand these things are dissatisfied with

the slow æons of evolution; they yearn to become more immediately useful,

and so they demand and obtain knowledge of the shorter but steeper Path.

There is no possibility of escaping the amount of work that has to be done.

It is like carrying a load up a mountain; whether one carries it straight

up a steep path or more gradually by a road of gentle slope, precisely the

same number of foot-pounds must be exerted. Therefore to do the same work

in a small fraction of the time means determined effort. It can be done,

however, for it has been done; and those who have done it agree that it far

more than repays the trouble. The limitations of the various vehicles are

thereby gradually transcended, and the liberated man becomes an intelligent

co-worker in the mighty plan for the evolution of all beings.

In its capacity as a religion, too, Theosophy gives its followers a rule of

life, based not on alleged commands delivered at some remote period of the

past, but on plain common sense as indicated by observed facts. The

attitude of the student of Theosophy towards the rules which it prescribes

resembles rather that which we adopt to hygienic regulations than obedience

to religious commandments. We may say, if we wish, that this thing or that

is in accordance with the divine Will, for the divine Will is expressed in

what we know as the laws of Nature. Because that Will wisely ordereth all

things, to infringe its laws means to disturb the smooth working of the

scheme, to hold back for a moment that fragment or tiny part of evolution,

and consequently to bring discomfort upon ourselves and others. It is for

that reason that the wise man avoids infringing them--not to escape the

imaginary wrath of some offended deity.

But if from a certain point of view we may think of Theosophy as a

religion, we must note two great points of difference between it and what

is ordinarily called religion in the West. First, it neither demands belief

from its followers, nor does it even speak of belief in the sense in which

that word is usually employed. The student of occult science either _knows_

a thing or suspends his judgment about it; there is no place in his scheme

for blind faith. Naturally, beginners in the study cannot yet _know_ for

themselves, so they are asked to read the results of the various

observations and to deal with them as probable hypotheses--provisionally to

accept and act upon them, until such time as they can prove them for

themselves.

Secondly, Theosophy never endeavours to convert any man from whatever

religion he already holds. On the contrary, it explains his religion to

him, and enables him to see in it deeper meanings than he has ever known

before. It teaches him to understand it and live it better than he did, and

in many cases it gives back to him, on a higher and more intelligent level,

the faith in it which he had previously all but lost.

Theosophy has its aspects as a science also; it is in very truth a science

of life, a science of the soul. It applies to everything the scientific

method of oft-repeated, painstaking observation, and then tabulates the

results and makes deductions from them. In this way it has investigated the

various planes of Nature, the conditions of man's consciousness during life

and after what is commonly called death. It cannot be too often repeated

that its statements on all these matters are not vague guesses or tenets of

faith, but are based upon direct and oft-repeated _observation_ of what

happens. Its investigators have dealt also to a certain extent with

subjects more in the range of ordinary science, as may be seen by those who

read the book on _Occult Chemistry_.

Thus we see that Theosophy combines within itself some of the

characteristics of philosophy, religion and science. What, it might be

asked, is its gospel for this weary world? What are the main points which

emerge from its investigations? What are the great facts which it has to

lay before humanity?

They have been well summed up under three main heads.

"There are three truths which are absolute, and which cannot be lost, but

yet may remain silent for lack of speech.

"The soul of man is immortal and its future is the future of a thing whose

growth and splendour has no limit.

"The principle which gives life dwells in us and without us, is undying and

eternally beneficent, is not heard or seen or smelt, but is perceived by

the man who desires perception.

"Each man is his own absolute lawgiver, the dispenser of glory or gloom to

himself, the decreer of his life, his reward, his punishment.

"These truths, which are as great as is life itself, are as simple as the

simplest mind of man."

Put shortly, and in the language of the man of the street, this means that

God is good, that man is immortal, and that as we sow so we must reap.

There is a definite scheme of things; it is under intelligent direction and

works under immutable laws. Man has his place in this scheme and is living

under these laws. If he understands them and co-operates with them, he will

advance rapidly and will be happy; if he does not understand them--if,

wittingly or unwittingly, he breaks them, he will delay his progress and be

miserable. These are not theories, but proved facts. Let him who doubts

read on, and he will see.