The Theosophical Society,
WHAT THEOSOPHY IS
From
A Textbook of Theosophy
By
C
“ There is a school of philosophy still in
existence of which modern
culture
has lost sight.” In these words Mr. A. P. Sinnett began his1881 book,
The
Occult World, the first popular exposition of Theosophy, published thirty
years
ago. 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 Mrs. 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, because it puts plainly before
us
an explanation of the scheme (Page 2) 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 (Page 3) 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 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 (Page 4 ) 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 seem 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 (Page 6) 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
hypothesis – provisionally to accept and act upon them, until such time
as
they can prove 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 aspect 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 recently issued 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.
The Theosophical Society,
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