A Textbook of Theosophy written by C.W. Leadbeater
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10 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 aeons 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.
Chapter II
FROM THE ABSOLUTE TO MAN
Of the Absolute, the Infinite, the All-embracing, we can at our present
stage know nothing, except that It is; we can say nothing that is not a
limitation, and therefore inaccurate.
In It are innumerable universes; in each universe countless solar systems.
Each solar system is the expression of a mighty Being, whom we call the
LOGOS, the Word of God, the Solar Deity. He is to it all that men mean by
God. He permeates it; there is nothing in it which is not He; it is the
manifestation of Him in such matter as we can see. Yet He exists above it
and outside it, living a stupendous life of His own among His Peers. As is
said in an Eastern Scripture: "Having permeated this whole universe with
one fragment of Myself I remain."
Of that higher life of His we can know nothing. But of the fragment of His
life which energises His system we may know something in the lower levels
of its manifestation. We may not see Him, but we may see His power at work.
No one who is clairvoyant can be atheistic; the evidence is too tremendous.
Out of Himself He has called this mighty system into being. We who are in
it are evolving fragments of His life, Sparks of His divine Fire; from Him
we all have come; into Him we shall all return.
Many have asked why He has done this; why He has emanated from Himself all
this system; why He has sent us forth to face the storms of life. We cannot
know, nor is the question practical; suffice it that we are here, and we
must do our best. Yet many philosophers have speculated on this point and
many suggestions have been made. The most beautiful that I know is that of
a Gnostic philosopher:
"God is Love, but Love itself cannot be perfect unless it has those upon
whom it can be lavished and by whom it can be returned. Therefore He put
forth of Himself into matter, and He limited His glory, in order that
through this natural and slow process of evolution we might come into
being; and we in turn according to His Will are to develop until we reach
even His own level, and then the very love of God itself will become more
perfect, because it will then be lavished on those, His own children, who
will fully understand and return it, and so His great scheme will be
realized and His Will, be done."
At what stupendous elevation His consciousness abides we know not, nor can
we know its true nature as it shows itself there. But when He puts Himself
down into such conditions as are within our reach, His manifestation is
ever threefold, and so all religions have imaged Him as a Trinity. Three,
yet fundamentally One; Three Persons (for person means a mask) yet one God,
showing Himself in those Three Aspects. Three to us, looking at Them from
below, because Their functions are different; one to Him, because He knows
Them to be but facets of Himself.
All Three of these Aspects are concerned in the evolution of the solar
system; all Three are also concerned in the evolution of man. This
evolution is His Will; the method of it is His plan.
Next below this Solar Deity, yet also in some mysterious manner part of
Him, come His seven Ministers sometimes called the Planetary Spirits. Using
an analogy drawn from the physiology of our own body, Their relation to Him
is like that of the ganglia or the nerve centres to the brain. All
evolution which comes forth from Him comes through one or other of Them.
Under Them in turn come vast hosts or orders of spiritual beings, whom we
call angels or devas. We do not yet know all the functions which they
fulfil in different parts of this wonderful scheme, but we find some of
them intimately connected with the building of the system and the unfolding
of life within it.
Here in our world there is a great Official who represents the Solar Deity
and is in absolute control of all the evolution that takes place upon this
planet. We may image Him as the true KING of this world and under Him are
ministers in charge of different departments. One of these departments is
concerned with the evolution of the different races of humanity so that for
each great race there is a Head who founds it, differentiates it from all
others, and watches over its development. Another department is that of
religion and education, and it is from this that all the greatest teachers
of history have come--that all religions have been sent forth. The great
Official at the head of this department either comes Himself or sends one
of His pupils to found a new religion when He decides that one is needed.
Therefore all religions, at the time of their first presentation to the
world, have contained a definite statement of the Truth, and in its
fundamentals this Truth has been always the same. The presentations of it
have varied because of differences in the races to whom it was offered. The
conditions of civilization and the degree of evolution obtained by various
races have made it desirable to present this one Truth in divers forms. But
the inner Truth is always the same, and the source from which it comes is
the same, even though the external phases may appear to be different and
even contradictory. It is foolish for men to wrangle over the question of
the superiority of one teacher or one form of teaching to another, for the
teacher is always one sent by the Great Brotherhood of Adepts, and in all
its important points, in its ethical and moral principles, the teaching has
always been the same.
There is in the world a body or Truth which lies at the back of all these
religions, and represents the facts of nature as far as they are at present
known to man. In the outer world, because of their ignorance of this,
people are always disputing and arguing about whether there is a God;
whether man survives death; whether definite progress is possible for him,
and what is his relation to the universe. These questions are ever present
in the mind of man as soon as intelligence is awakened. They are not
unanswerable, as is frequently supposed; the answers to them are within the
reach of anyone who will make proper efforts to find them. The truth is
obtainable, and the conditions of its attainment are possible of
achievement by anyone who will make the effort.
In the earlier stages of the development of humanity the great Officials of
the Hierarchy are provided from outside, from other and more highly evolved
parts of the system, but as soon as men can be trained to the necessary
level of power and wisdom these offices are held by them. In order to be
fit to hold such an office a man must raise himself to a very high level,
and must become what is called an Adept--a being of goodness, power and
wisdom so great that He towers above the rest of humanity, for He has
already attained the summit of ordinary human evolution; He has achieved
that which the plan of the Deity marked out for Him to achieve during this
age or dispensation. But His evolution later on continues beyond that
level--continues to divinity.
A large number of men have attained the Adept level--men not of one nation,
but of all the leading nations of the world--rare souls who with
indomitable courage have stormed the fortresses of nature, and captured her
innermost secrets, and so have truly earned the right to be called Adepts.
Among Them there are many degrees and many lines of activity; but always
some of Them remain within touch of our earth as members of this Hierarchy
which has in charge the administration of the affairs of our world and of
the spiritual evolution of our humanity.
This august body is often called the Great White Brotherhood, but its
members are not a community all living together. Each of Them, to a large
extent, draws Himself apart from the world, and They are in constant
communication with one another and with Their Head; but Their knowledge of
higher forces is so great that this is achieved without any necessity for
meeting in the physical world. In many cases They continue to live each in
His own country, and Their power remains unsuspected among those who live
near Them. Any man who will may attract Their attention, but he can do it
only by showing himself worthy of Their notice. None need fear that his
efforts will pass unnoticed; such oversight is impossible, for the man who
is devoting himself to service such as this, stands out from the rest of
humanity like a great flame in a dark night. A few of these great Adepts,
who are thus working for the good of the world, are willing to take as
apprentices those who have resolved to devote themselves utterly to the
service of mankind; such Adepts are called Masters.
One of these apprentices was Helena Petrovna Blavatsky--a great soul who
was sent out to offer knowledge to the world. With Colonel Henry Steel
Olcott she founded The Theosophical Society for the spread of this
knowledge which she had to give. Among those who came into contact with her
in those early days was Mr. A.P. Sinnett, the editor of _The Pioneer_, and
his keen intellect at once grasped the magnitude and the importance of the
teaching which she put before him. Although Madame Blavatsky herself had
previously written _Isis Unveiled_, it had attracted but little attention,
and it was Mr. Sinnett who first made the teaching really available for
western readers in his two books, _The Occult World_ and _Esoteric
Buddhism_.
It was through these works that I myself first came to know their author,
and afterwards Madame Blavatsky herself; from both of them I learned much.
When I asked Madame Blavatsky how one could learn still more, how one could
make definite progress along the Path which she pointed out to us, she told
me of the possibility that other students might be accepted as apprentices
by the great Masters, even as she herself had been accepted, and that the
only way to gain such acceptance was to show oneself worthy of it by
earnest and altruistic work. She told me that to reach that goal a man must
be absolutely one-pointed in his determination; that no one who tried to
serve both God and Mammon could ever hope to succeed. One of these Masters
Himself had said: "In order to succeed, a pupil must leave his own world
and come into ours."
This means that he must cease to be one of the majority who live for wealth
and power, and must join the tiny minority who care nothing for such
things, but live only in order to devote themselves selflessly to the good
of the world. She warned us clearly that the way was difficult to tread,
that we should be misunderstood and reviled by those who still lived in the
world, and that we had nothing to look forward to but the hardest of hard
work; and though the result was sure, no one could foretell how long it
would take to arrive at it. Some of us accepted these conditions joyfully,
and we have never for a moment regretted the decision.
After some years of work I had the privilege of coming into contact with
these great Masters of the Wisdom; from Them I learnt many things--among
others, how to verify for myself at first hand most of the teachings which
They had given. So that, in this matter, I write of what I know, and what I
have seen for myself. Certain points are mentioned in the teaching, for the
verification of which powers are required far beyond anything which I have
gained so far. Of them, I can say only that they are consistent with what I
do know, and in many cases are necessary as hypotheses to account for what
I have seen. They came to me, along with the rest of the Theosophical
system, upon the authority of these mighty Teachers. Since then I have
learnt to examine for myself by far the greater part of what I was told,
and I have found the information given to me to be correct in every
particular; therefore I am justified in assuming the probability that that
other part, which as yet I cannot verify, will also prove to be correct
when I arrive at its level.
To attain the honour of being accepted as an apprentice of one of the
Masters of the Wisdom is the object set before himself by every earnest
Theosophical student. But it means a determined effort. There have always
been men who were willing to make the necessary effort, and therefore there
have always been men who knew. The knowledge is so transcendent that when a
man grasps it fully he becomes more than man and he passes beyond our ken.
But there are stages in the acquirement of this knowledge, and we may learn
much if we will, from those who themselves are still in process of
learning; for all human beings stand on one or other of the rungs of the
ladder of evolution. The primitive stand at its foot; we who are civilized
beings have already climbed part of the way. But though we can look back
and see rungs of the ladder below us which we have already passed, we may
also look up and see many rungs above us to which we have not yet attained.
Just as men are standing even now on each of the rungs below us, so that we
can see the stages by which man has mounted, so also are there men standing
on each of the rungs above us, so that from studying them we may see how
man shall mount in the future. Precisely because we see men on every step
of this ladder, which leads up to a glory which as yet we have no words to
express, we know that the ascent to that glory is possible for us. Those
who stand high above us, so high that They seem to us as gods in Their
marvellous knowledge and power, tell us that They stood not long since
where we are standing now, and They indicate to us clearly the steps which
lie between, which we also must tread if we would be as They.
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