THEOSOPHY
START-UP
A FREE INTRO TO THEOSOPHY
An
Outline of Theosophy
By
Charles
Webster Leadbeater
What
Theosophy Does For Us
It must already be obvious to the careful reader how
utterly these Theosophical conceptions change the man’s entire view of life
when he once becomes fully convinced of them ;
and the direction of many of these changes, and the reasons on which
they are based, will have been seen from what has already been written.
We gain from Theosophy a rationalcomprehension of that
life which was before for so many of us a mere unsolved problem – a riddle
without an answer. From it we know why we are here, what we are expected to do,
and how we ought to set to work to do it. We see that, however little life may
seem worth living for the sake of any pleasures or profits belonging
exclusively to the physical plane, it is very emphatically worth living when
regarded merely as a school to prepare us for the indescribable glories and the
infinite possibilities of the higher planes.
In the light of the information which we acquire, we
see not only how to evolve ourselves, but also how to help others to evolve –
how by thought and action to make ourselves most useful, first of all to the
small circle of those most closely associated with us or those whom we
especially love, and then gradually by degrees, as our power increases, to the
entire human race.
By feelings and thoughts such as these we find
ourselves lifted altogether to a higher platform, and we see how narrow and
despicable is the petty and personal thought which has so often occupied us in
the past. We inevitably begin to regard
everything not merely as it affects our infinitesimal selves, but from the
wider standpoint of its influence upon humanity as a whole.
The various troubles and sorrows which come to us are
so often seen out of all proportion because they are so near to us; they seem
to obscure the whole horizon, as a plate held near the eyes will shut out the
sun, so that we often forget that “the heart of being is celestial rest.” But Theosophical teachings brings all these
things into due perspective, and enables us to rise above these clouds, to look
down and see things as they are, and not
merely as they appear when looked at from below by very limited vision.
We learn to sink altogether the lower personality,
with its mass of delusions and prejudices and its inability to see anything
truly; we learn to rise to an impersonal and unselfish standpoint, where to do
right for right’s sake seems to us the only rule of life, and to help our
fellowman the greatest of joys.
For it is a life of joy that now opens before us. As
the man evolves, his sympathy and compassion increase, so that he becomes more
and more sensitive to the sin and sorrow
and suffering of the world.
Yet at the same time he sees more and more clearly the
cause of that suffering, and understands ever more and more fully that, in
spite of it all, all things are working together for the final good of
all. And so there comes to him not only
the deep content and absolute security which is born of the certainty that all
is well, but also the definite and radiant joy derived from the contemplation of the magnificent
plan of the Logos, and of the steady and unfailing success with which that
mighty scheme moves to its appointed end.
He learns that God means us to be happy, and that it
is definitely our duty to be so, in order that we may spread around us
vibrations of happiness upon others, since that is one of the methods by which
we may lighten the sorrow of the world. In ordinary life a great part of the
annoyance which men feel in connection with their various troubles is often
caused by a feeling that they come to them unjustly. A man will say: “Why
should all this come to me? There is my neighbour, who is in no way a better
man than I, yet he does not suffer from sickness, from loss of friends, or loss
of wealth? ; why then should I?”
Theosophy saves its students from this mistake, since
it makes it absolutely clear to them that no undeserved suffering can ever come
to any man. Whatever trouble we may encounter is simply of the nature of a debt
that we have incurred; since it has to be paid, the sooner it is cleared off
the better. Nor is this all; for every trouble is an opportunity for
development. If we bear it
patiently and bravely, not allowing it to crush us,
but meeting it and making the best of it, we thereby evolve within ourselves
the valuable qualities of courage, perseverance, determination; and so out of
the result of our sins of long ago we bring good instead of evil.
As has before been stated, all fear of death is
entirely removed for the Theosophical student, because he understands fully
what death is. He no longer mourns for those who have gone before, because they
are still present with him, and he knows that to give way to selfish grief
would be to cause sadness and depression to them. Since they are very near to
him, and since the sympathy
between them and himself is closer than ever before,
he is well aware that uncontrolled grief in him will assuredly reflect itself
upon them.
Not that Theosophy counsels him to forget the dead; on
the contrary, it encourages him to remember them as often as possible, but
never with selfish sorrow, never with a longing to bring them back to earth,
never with thought of his apparent loss, but only of their great gain. It assures him that a strong loving thought
will be a potent factor in their evolution, and that if he will but think
rightly and reasonably about them he may render them the greatest assistance in
their upward progress.
A careful study of the life of man in the period
between his incarnations shows how small a proportion this physical life bears
to the whole. In the case of the average educated and cultured man, the period
of one life – that is to say of one day in the real life – would average about
fifteen hundred years. Of this period perhaps seventy or eighty years would be spent
in physical life, some fifteen or twenty upon the astral plane, and all the
rest in the heaven-world, which is therefore by very far the most important
part of man’s existence.
Naturally these proportions vary considerably for
different types of men, and when we come to consider the younger souls, born
without opportunity or with disadvantage, we find that these proportions are
entirely changed, for the astral life is likely to be much longer and the
heaven-life much shorter. In the case of the completely undeveloped there is
scarcely any heaven-life at all, because he has not yet developed within
himself the qualities which alone enable the man to attain that life.
The knowledge of all these facts gives a clearness and
certainty to our anticipations of the future which is a welcome relief from the
vagueness and indecision of ordinary thought on these subjects. It would be
impossible for a Theosophist to have any fears about his “salvation”, for he
knows that there is nothing for man to be saved from except his own ignorance,
and he would consider it the grossest blasphemy to doubt that the will of the
Logos will assuredly be fulfilled in the
case of every one of his children.
No vague “eternal hope” is his, but utter certainty,
born of his knowledge of the eternal law. He cannot fear the future, because he
knows the future; so his
only anxiety is to make himself worthy to bear his
part in the mighty work of evolution. It may well be that there is very little
that he can do as yet; yet
there is none but can do something, just where he
stands, in the circle around him, however lowly it may be.
Every man has his opportunities, for every connection
is an opportunity . Every one with whom we are brought into contact is a soul
who may be helped – whether it be a child born into the family, a friend who
comes into our circle, a servant who joins our household – everyone gives in
some way or other an opportunity. It is not for a moment suggested that we
should make ourselves nuisances by thrusting our opinions and ideas upon every
one with whom we come in contact, as the more
ignorant and tactless of our religious friends sometimes do; but we
should be in an attitude of continual readiness to help.
Indeed, we should ever be eagerly watching for an
opportunity to help, either with material aid, so far as that may be within our
power, or with the benefit of our advice or our knowledge, whenever those may
be asked for. Often cases arise in which help by word or deed is impossible for
us; but there can never be a case in which friendly and helpful thought cannot
be poured forth, and none who understands the power of thought will doubt as to
its result, even though it may not be immediately visible upon the physical
plane.
The student of Theosophy should be distinguishable
from the rest of the world by his perennial cheerfulness, his undaunted courage
under difficulties, and his ready sympathy and helpfulness. Assuredly, in spite
of his cheerfulness he will be one who takes life seriously – one who realises
that there is much for each to do in the world, and no time to waste. He will
see the necessity for gaining perfect control of himself and his various
vehicles, because only in that way can he be thoroughly fitted to help others
when the opportunity comes to him.
He will range himself ever on the side of the higher
rather than the lower thought, the nobler rather than the baser; his toleration will be perfect, because he
sees the good in all. He will deliberately take the optimistic rather than the
pessimistic view of everything, the hopeful rather than the cynical, because he
knows that to be always fundamentally the true view – the evil in everything
being necessarily the impermanent part, since in the end only the good can
endure.
Thus he will look ever for the good in everything,
that he may endeavour to strengthen it; he will watch for the working of the
great law of evolution, in order that he may range himself on its side, and
contribute to its energy his tiny stream of force. In this way, by striving always to help, and
never to hinder, he will become, in his
small sphere of influence, one of the beneficent powers of Nature; in however
lowly a manner, at however unthinkable a distance, he is yet a fellow worker
together with God – and that is the highest honour and the greatest privilege
that can ever fall to the lot of man.
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The preparation of this Website
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The Earth Base for Evolutionary Theosophy
Classic Introductory Theosophy Text
A Text Book of Theosophy By C
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 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
Preface to the American Edition Introduction
Occultism and its Adepts The Theosophical Society
First Occult Experiences Teachings of Occult Philosophy
Later Occult Phenomena Appendix
Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Karma Fundamental Principles Laws: Natural and Man-Made The Law of Laws
The Eternal Now
Succession
Causation The Laws of Nature A Lesson of The Law
Karma Does Not Crush Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets Thought, The Builder
Practical Meditation Will and Desire
The Mastery of Desire Two Other Points
The Third Thread Perfect Justice
Our Environment
Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law The Opposing Schools
The More Modern View Self-Examination Out of the Past
Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma
India’s Karma
National Disasters
Nature is infinite in space and time -- boundless and eternal,
unfathomable and ineffable. The all-pervading essence of infinite nature can be
called space, consciousness, life, substance, force, energy, divinity -- all of
which are fundamentally one.
2) The finite and the infinite
Nature is a unity in diversity, one in essence, manifold in form. The
infinite whole is composed of an infinite number of finite wholes -- the
relatively stable and autonomous things (natural systems or artefacts) that we
observe around us. Every natural system is not only a conscious, living,
substantial entity, but is consciousness-life-substance, of a particular range
of density and form. Infinite nature is an abstraction, not an entity; it
therefore does not act or change and has no attributes. The finite, concrete
systems of which it is composed, on the other hand, move and change, act and
interact, and possess attributes. They are composite, inhomogeneous, and
ultimately transient.
3) Vibration/worlds within worlds
The one essence manifests not only in infinitely varied forms, and on
infinitely varied scales, but also in infinitely varying degrees of spirituality
and substantiality, comprising an infinite spectrum of vibration or density.
There is therefore an endless series of interpenetrating, interacting worlds
within worlds, systems within systems.
The energy-substances of higher planes or subplanes (a plane being a
particular range of vibration) are relatively more homogeneous and less
differentiated than those of lower planes or subplanes.
Just as boundless space is comprised of endless finite units of space,
so eternal duration is comprised of endless finite units of time. Space is the
infinite totality of worlds within worlds, but appears predominantly empty
because only a tiny fraction of the energy-substances composing it are
perceptible and tangible to an entity at any particular moment. Time is a
concept we use to quantify the rate at which events occur; it is a function of
change and motion, and presupposes a succession of cause and effect.
Every entity is extended in space and changes 'in time'.
All change (of position, substance, or form) is the result of causes;
there is no such thing as absolute chance. Nothing can happen for no reason at
all for nothing exists in isolation; everything is part of an intricate web of
causal interconnections and interactions. The keynote of nature is harmony:
every action is automatically followed by an equal and opposite reaction, which
sooner or later rebounds upon the originator of the initial act. Thus, all our
thoughts and deeds will eventually bring us 'fortune' or 'misfortune' according
to the degree to which they were harmonious or disharmonious. In the long term,
perfect justice prevails in nature.
Because nature is fundamentally one, and the same basic habits and
structural, geometric, and evolutionary principles apply throughout, there are
correspondences between microcosm and macrocosm. The principle of analogy -- as
above, so below -- is a vital tool in our efforts to understand reality.
All finite systems and their attributes are relative. For any entity,
energy-substances vibrating within the same range of frequencies as its outer
body are 'physical' matter, and finer grades of substance are what we call
energy, force, thought, desire, mind, spirit, consciousness, but these are just
as material to entities on the corresponding planes as our physical world is to
us. Distance and time units are also relative: an atom is a solar system on its
own scale, reembodying perhaps millions of times in what for us is one second,
and our whole galaxy may be a molecule in some supercosmic entity, for which a
million of our years is just a second. The range of scale is infinite:
matter-consciousness is both infinitely divisible and infinitely aggregative.
All natural systems consist of smaller systems and form part of larger
systems. Hierarchies extend both 'horizontally' (on the same plane) and
'vertically' or inwardly (to higher and lower planes). On the horizontal level,
subatomic particles form atoms, which combine into molecules, which arrange
themselves into cells, which form tissues and organs, which form part of
organisms, which form part of ecosystems, which form part of planets, solar
systems, galaxies, etc. The constitution of worlds and of the organisms that
inhabit them form 'vertical' hierarchies, and can be divided into several
interpenetrating layers or elements, from physical-astral to psychomental to
spiritual-divine, each of which can be further divided.
The human constitution can be divided up in several different ways: e.g.
into a trinity of body, soul, and spirit; or into 7 'principles' -- a lower
quaternary consisting of physical body, astral model-body, life-energy, and
lower thoughts and desires, and an upper triad consisting of higher mind
(reincarnating ego), spiritual intuition, and inner god. A planet or star can
be regarded as a 'chain' of 12 globes, existing on 7 planes, each globe comprising
several subplanes.
The highest part of every multilevelled organism or hierarchy is its
spiritual summit or 'absolute', meaning a collective entity or 'deity' which is
relatively perfected in relation to the hierarchy in question. But the most
'spiritual' pole of one hierarchy is the most 'material' pole of the next,
superior hierarchy, just as the lowest pole of one hierarchy is the highest
pole of the one below.
Each level of a hierarchical system exercises a formative and organizing
influence on the lower levels (through the patterns and prototypes stored up
from past cycles of activity), while the lower levels in turn react upon the
higher. A system is therefore formed and organized mainly from within outwards,
from the inner levels of its constitution, which are relatively more enduring
and developed than the outer levels. This inner guidance is sometimes active
and selfconscious, as in our acts of free will (constrained, however, by karmic
tendencies from the past), and sometimes it is automatic and passive, giving
rise to our own automatic bodily functions and habitual and instinctual
behavior, and to the orderly, lawlike operations of nature in general. The
'laws' of nature are therefore the habits of the various grades of conscious
entities that compose reality, ranging from higher intelligences (collectively forming the universal mind) to
elemental nature-forces.
10) Consciousness and its vehicles
The core of every entity -- whether atom, human, planet, or star -- is a
monad, a unit of consciousness-life-substance, which acts through a series of
more material vehicles or bodies. The monad or self in which the consciousness
of a particular organism is focused is animated by higher monads and expresses
itself through a series of lesser monads, each of which is the nucleus of one
of the lower vehicles of the entity in question. The following monads can be
distinguished: the divine or galactic monad, the spiritual or solar monad, the
higher human or planetary-chain monad, the lower human or globe monad, and the
animal, vital-astral, and physical monads. At our present stage of evolution,
we are essentially the lower human monad, and our task is to raise our
consciousness from the animal-human to the spiritual-human level of it.
Evolution means the unfolding, the bringing into active manifestation,
of latent powers and faculties 'involved' in a previous cycle of evolution. It
is the building of ever fitter vehicles for the expression of the mental and
spiritual powers of the monad. The more sophisticated the lower vehicles of an
entity, the greater their ability to express the powers locked up in the higher
levels of its constitution. Thus all things are alive and conscious, but the
degree of manifest life and consciousness is extremely varied.
Evolution results from the interplay of inner impulses and environmental
stimuli. Ever building on and modifying the patterns of the past, nature is
infinitely creative.
12) Cyclic evolution/re-embodiment
Cyclic evolution is a fundamental habit of nature. A period of
evolutionary activity is followed by a period of rest. All natural systems
evolve through re-embodiment. Entities are born from a seed or nucleus
remaining from the previous evolutionary cycle of the monad, develop to
maturity, grow old, and pass away, only to re-embody in a new form after a
period of rest. Each new embodiment is the product of past karma and present
choices.
Nothing comes from nothing: matter and energy can be neither created nor
destroyed, but only transformed. Everything evolves from preexisting material.
The growth of the body of an organism is initiated on inner planes, and
involves the transformation of higher energy-substances into lower, more
material ones, together with the attraction of matter from the environment.
When an organism has exhausted the store of vital energy with which it
is born, the coordinating force of the indwelling monad is withdrawn, and the
organism 'dies', i.e. falls apart as a unit, and its constituent components go
their separate ways. The lower vehicles decompose on their respective
subplanes, while, in the case of humans, the reincarnating ego enters a
dreamlike state of rest and assimilates the experiences of the previous
incarnation. When the time comes for the next embodiment, the reincarnating ego
clothes itself in many of the same atoms of different grades that it had used
previously, bearing the appropriate karmic impress. The same basic processes of
birth, death,
and rebirth apply to all entities, from atoms to humans to stars.
14) Evolution and involution of worlds
Worlds or spheres, such as planets and stars, are composed of, and
provide the field for the evolution of, 10 kingdoms -- 3 elemental kingdoms,
mineral, plant, animal, and human kingdoms, and 3 spiritual kingdoms. The
impulse for a new manifestation of a world issues from its spiritual summit or
hierarch, from which emanate a series of steadily denser globes or planes; the
One expands into the many. During the first half of the evolutionary cycle (the
arc of descent) the energy-substances of each plane materialize or condense,
while during the second half (the arc of ascent) the trend is towards
dematerialization or etherealization, as globes and entities are reabsorbed
into the spiritual hierarch for a period of nirvanic rest. The descending arc
is characterized by the evolution of matter and involution of spirit, while the
ascending arc is characterized by the evolution of spirit and involution of
matter.
In each grand cycle of evolution, comprising many planetary embodiments,
a monad begins as an unselfconsciousness god-spark, embodies in every kingdom
of nature for the purpose of gaining experience and unfolding its inherent
faculties, and ends the cycle as a self conscious god. Elementals ('baby
monads') have no free choice, but automatically act in harmony with one another
and the rest of nature. In each successive kingdom differentiation and
individuality increase, and reach their peak in the human kingdom with the
attainment of selfconsciousness and a large measure of free will.
In the human kingdom in particular, self-directed evolution comes into
its own. There is no superior power granting privileges or handing out favours;
we evolve according to our karmic merits and demerits. As we progress through
the spiritual kingdoms we become increasingly at one again with nature, and
willingly 'sacrifice' our circumscribed selfconscious freedoms (especially the
freedom to 'do our own thing') in order to work in peace and harmony with the
greater whole of which we form an integral part. The highest gods of one
hierarchy or world-system begin as elementals in the next. The matter of any
plane is composed of aggregated, crystallized monads in their nirvanic sleep,
and the spiritual and divine entities embodied as planets and stars are the
electrons and atomic nuclei -- the material building blocks -- of worlds on
even larger scales. Evolution is without beginning and without end, an endless
adventure through the fields of infinitude, in which there are always new
worlds of experience in which to become selfconscious masters of life.
There is no absolute separateness in nature. All things are made of the
same essence, have the same spiritual-divine potential, and are interlinked by
magnetic ties of sympathy. It is impossible to realize our full potential,
unless we recognize the spiritual unity of all living beings and make universal
brotherhood the keynote of our lives.
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Foundation of the
Original Theosophical Society 1875
The first Theosophical Society was founded
in New York on
November 17th 1875 by Helena
Petrovna Blavatsky,
Colonel Henry Steel Olcott, William Quan
Judge and others.
The Theosophical Movement now consists of a
diverse range of
organizations which carry the Theosophical
Tradition forward.
Cardiff Theosophical Society has been
promoting Theosophy since 1908
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मूल थियोसोफिकल सोसायटी 1875 फाउंडेशन
पहले थियोसोफिकल सोसायटी को न्यूयॉर्क में स्थापित किया गया था
17 नवंबर Helena Petrovna Blavatsky द्वारा 1875,
कर्नल Henry Steel Olcott, William Quan Judge और दूसरों.
थियोसोफिकल आंदोलन अब एक विविध रेंज के होते हैं
आगे थियोसोफिकल परंपरा ले जो संगठनों.
कार्डिफ थियोसोफिकल सोसायटी 1908 के बाद से ब्रह्मविद्या को बढ़ावा देने की गई है
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Mūla
thiyōsōphikala sōsāyaṭī 1875
phā'uṇḍēśana
Pahalē thiyōsōphikala sōsāyaṭī kō
n'yūyŏrka mēṁ sthāpita kiyā gayā thā
17 Navambara Helena Petrovna Blavatsky dvārā 1875,
Kamala Henry Steel Olcott, aura dūsarōṁ.
Thiyōsōphikala āndōlana aba ēka vividha
rēn̄ja kē hōtē haiṁ
Āgē thiyōsōphikala paramparā lē jō
saṅgaṭhanōṁ.
Kārḍipha thiyōsōphikala sōsāyaṭī 1908
kē bāda sē brahmavidyā
kō baṛhāvā
dēnē kī ga'ī hai
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