THEOSOPHY
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A FREE INTRO TO THEOSOPHY
An
Outline of Theosophy
By
Charles
Webster Leadbeater
Cause
and Effect
In previous chapters we have constantly had to take
into consideration this mighty law of action and reaction under which every man
necessarily receives his just deserts; for without this law the rest of the
Divine scheme would be incomprehensible to us. It is well worth our while to
try to obtain a true appreciation of this law, and the first step towards doing
that is to disabuse
our minds entirely of the ecclesiastical idea of
reward and punishment as following upon human action.
It is inevitable that we should connect with that idea
the thought of a judge administering such reward or punishment, and then at
once follows the further possibility that the judge may be more lenient in one
case than in another, that he may be swayed by circumstances, that an appeal may
be made to him, and that in that way the incidence of the law may be modified
or even escaped
altogether.
Every one of these suggestions is in the highest
degree misleading, and the whole body of thought to which they belong must be
exorcised and utterly cast out before we can arrive at any real understanding
of facts.
If a man put his hand on a bar of red-hot iron, under
ordinary circumstances he would be badly burnt; yet it would not occur to him
to say that God had punished him for putting his hand on the bar. He would
realise that what had happened was precisely what might have been expected under the action of the laws of
Nature, and that one who understood what heat is and how it acts could explain
exactly the production of the burn.
It is to be observed that the man’s intention in no
way affects the physical result; whether he seized that bar in order to do some
harm with it or in order to save someone else from injury, he would be burnt
just the same. Of course, in other and higher ways the results would be quite different; in the one case he
would have done a noble deed, and would have the approval of his conscience,
while in the other he could feel only remorse. But the
physical burn would be there in one case just as much as in the other.
To obtain a true conception of the working of this law
of cause and effect we must think of it as acting automatically in exactly the
same way. If we have a
heavy weight hanging from the ceiling by a rope, and I
exert a certain amount of force in pushing against that weight, we know by the
laws of mechanics that the weight will press back against my hand with exactly
the same amount of force;
and this reaction will operate without the slightest
reference to my disturbing its equilibrium. Similarly the man who commits an
evil action disturbs the equilibrium of the great current of evolution; and
that mighty current invariably adjusts that equilibrium at his expense.
It must not be therefore supposed for a moment that
the intention of the action makes no difference; on the contrary it is the most
important factor connected with it, even though
it does not affect the result upon the physical plane. We
are apt to forget that the intention is itself a
force, and a force acting upon the mental plane, where the matter is so much
finer and vibrates so much more rapidly than on our lower level, that the same
amount of energy will produce enormously
greater effect.
The physical action will produce its result on the
physical plane, but the mental energy of the intention will work out its own
result simultaneously in the matter of the mental plane, totally irrespective
of the other; and its effect is certain to be very much the more important of
the two. In this way it will be seen that an absolutely perfect adjustment is
always achieved; for however mixed the motives may be, and however good and
evil may be mingled in the physical results, the equilibrium will always be
perfectly readjusted, and along every line perfect justice must be done.
We must not forget, that it is the man himself and no
other who builds his future character as well as produces his future
circumstances. Speaking very
generally, it may be said that, while his actions in
one life produce his environment in the next, his thoughts in the one life are
the chief factors in
the evolution of his character in the next. The method
by which all this works is an exceedingly interesting study, but it would take
far too long to detail it here; it maybe found very fully elaborated in Mrs.
Besant’s manual on Karma, and also in the chapter referring to this subject in
her Ancient Wisdom, and in Mr. Sinnett’s Esoteric Buddhism, to which the reader
may be referred.
It is obvious that all these facts furnish us with
exceedingly good reason for many of our ethical precepts. If thought be a
mighty power capable of producing upon its own plane results far more important
than any that can be achieved in physical life, then the necessity that man
should control that force immediately becomes apparent. Not only is the man
building his own future character by means of his thought, but he is also
constantly and inevitably affecting those around him by its means.
Hence there lies upon him a very serious
responsibility as to the use which he makes of this power. If the feeling of
annoyance or hatred arises in the heart of the ordinary man, his natural
impulse is to express it in some way either in
word or in action. The ordinary rules of civilised
society, however, forbid him to do that, and dictate that he should as far as
possible repress all outward sign of his feelings.
If he succeeds in doing this he is apt to congratulate
himself, and to consider that he has done the whole of his duty. The occult
student, however, knows that it is necessary for him to carry his self-control
a great deal further than that, and that he must absolutely repress the thought
of irritation as well as its outward expression. For he knows that his feelings
set in motion tremendous forces upon the astral plane, that these will act
against the object of his irritation just as surely as a blow struck upon the
physical plane, and that in many cases the results produced will be far more
serious and lasting.
It is true in a very real sense that thoughts are
things. To clairvoyant sight thoughts take definite form and colour, the
latter, of course depending upon the rate of vibration connected with them.
The study of these forms and colours is of great
interest. A description of them illustrated with coloured drawings will be found
in the book entitled Thought Forms.
These considerations open up to us possibilities in various directions. Since it
is easily possible to do harm by thought, it is also possible to do good by
it. Currents may be set in motion which will carry mental
help and comfort to many a suffering friend, and in this way a whole new world
of usefulness opens before us. Many a grateful soul has been oppressed by a
feeling that for want of
physical wealth he was unable to do anything in return
for the kindness lavished upon him by another; but here is the method by which
he can be of the greatest service to him in a realm where physical wealth or
its absence makes no difference.
All who can think can help others: and all who can
help others ought to help. In this case, as in every other, knowledge is power,
and those who understand the law can use
the law. Knowing what effects upon
themselves and upon others will be produced by certain thoughts, they can
deliberately arrange to produce these results. In this way a man can not only
steadily mould his character in his
present life, but can decide exactly what it shall be
in the next.
For a thought is a vibrations in the matter of the
mental body, and the same thought persistently repeated evokes corresponding vibrations
(an octave higher, as it were) in the matter of the causal body. In this way
qualities are gradually built into the soul itself, and they will certainly
reappear as part of the stock-in-trade with which he commences his next
incarnation.
It is in this way, by working from below upwards, that
the faculties and qualities of the soul are gradually evolved, and thus man
takes his evolution largely into his own hands and begins to co-operate
intelligently in the great scheme of the Deity. For further information on this
subject the best book to study is Mrs. Besant’s Thought Power, its Control and
Culture.
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Tekels Park, Camberley,
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Article
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_____________________
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.
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
It doesn’t
require a Diploma in Finance
and someone with
a Diploma in Astral Travel will
know that this is
a bad time economically to sell
Future of Tekels Park Badge in Doubt
Party On! Tekels Park Theosophy NOT
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
____________________
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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Wales is a
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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
_______________________________________
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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