There is a school of philosophy still in existence of which modern culture has lost sight.
During the years that have passed, 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?"
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
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 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 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.
By 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.
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.
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 which he had previously all but lost.
"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, 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.
— C. W. Leadbeater, A Textbook of Theosophy, 1912 (Chapter 1)
