CHAPTER I

THE SOURCES AND NATURE OF THEOSOPHY
When an unfamiliar system of thought is presented for consideration, it is always legitimate to ask: "What are the sources of your information?" Our willingness to take the time and expend the energy necessary to study that system naturally depends upon the clearness and reasonableness of the answer. So in presenting the teachings of Theosophy it is right to expect that a frank statement will be made as to the sources of theosophical knowledge.
These sources are of two kinds :
(1) Those which are accessible at once to any thoughtful man with his normal intellectual capacities, and
(2) Those which may be reached only after pre- liminary training and development of the character, mind and subtle senses.
An objection may be made to the second kind, by one commencing the study of Theosophy, on the ground that all information obtained in this way must be taken — at least for a time — on the statements of others. This is of course true, yet we are accustomed constantly to adopt this attitude. In fact, the greater part of current knowledge cannot be verified by the ordinary untrained man, but is accepted solely on the statements of experts.
For example, we read and believe many statements about atoms, yet none of us could duplicate the experi- ments by which these statements are proved without long scientific training. We accept the conclusions of
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astronomers regarding the movements of the sun, moon and stars, even though these conclusions contradict the evidence of our senses, because we have faith in those who have made a specialty of astronomy. Musicians tell us of the superb technical mastery of Liszt and we believe them, though it would take us years of pains- taking study and practice before we could realize this for ourselves.
It is not unreasonable, therefore, in commencing the study of Theosophy, to accept as possible the statements made by experts trained in theosophical investigation. Later, if it is thought worth while, an effort may be made to verify these statements and convince ourselves of the truth of the deeper teachings of Theosophy. Of course, it is unwise to accept a statement as a truth merely because it is made by another person, but it is also equally unwise to deny it until we actually know the facts. The best course is to hold the middle path and neither to deny nor affirm, but to empty the mind of prejudice and preconceived notions and to submit everything to the criterion of the reasoning conscious- ness and of the intuition.
The first of these sources which are accessible at once to a thoughtful man is the teaching of the great religions of the world. When we begin the study of comparative religion, we seem lost in a maze of contradictions and even of absurdities, but with practice we become able in thought to strip away the ceremonials, forms and customs peculiar to each religion and get at the funda- mental ideas and teachings common to all.
The differences which exist between one religion and another are due to the various characteristics of the people who hold them, and to the deposit of ceremonies, speculations and fancies which, during the centuries, has gradually obscured or covered up the basic truths taught by their Founders. Fundamentally, all religions
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are one, for sympathetic study clearly indicates that they teach the same doctrines and inculcate the same ideals of conduct and life.
In their externals, however, they are unlike each other, for the reason that they were planned to appeal to dif- ferent races and temperaments. At our existing stage of growth, one religion cannot and does not satisfy the religious needs of the whole world, for generally when it comes to religious matters, we are more influenced by the way we are taught than by the teachings themselves. The mental and emotional characteristics of each race determine the most suitable form of instruction and, as these characteristics vary, so each religion differs in its externals in order to produce the desired result. "As fits each separate human need so seems My Image," beautifully suggests God's attitude to man.
It takes a certain bigness of mind sympathetically to study each religion for the truth it contains, since it is necessary to eliminate undue partiality for one form of worship, to learn to think in the terms and symbols of each Faith studied, to overcome prejudice, to practice tolerance and to be a lover of truth. But if this can be done by the student, the basic teachings underlying all the great religions will be found to be perfectly in accord with the teachings of Theosophy.
This is why Theosophy appeals to the followers of every religion and explains why Christians and Budd- hists, Hindus and Parsees, Hebrews and Mohammadans, though still retaining their religion, have joined the Theosophical Society. Each finds in Theosophy that which illuminates his own religious beliefs and aids him to live the higher life inculcated by his scriptures. This is also the reason why Theosophy does not emphasize the superiority of one religion over all others, for each great Faith has its message to the world, and mankind would be poorer without it. While Theosophy is not
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a religion — since its teachings are unaccompanied by ritual or ceremonial and are not in the custody of a priesthood — nevertheless it is profoundly religious, as it teaches the essential truths found in all religions.
A great many theosophical truths may be found in studying the fragments which have come down to us of the instruction given in the ancient Mysteries. These famous institutions, which flourished in Persia, Egypt, Greece and Rome, were founded for the purpose of giv- ing to the advanced people of the time a philosophical and rational interpretation of the myths and legends which satisfied the common people and constituted the popular religions. Though only scattered portions of the once secret teachings now remain, still the attentive student is rewarded by finding occasionally a precious truth half-hidden in the obscure phrases of these old instructions.
Another more fruitful field of study is the teachings of several philosophic schools which rose to power and fell to obscurity during earlier centuries. The wonder- ful Pythagorean Discipline at Crotona ; the brilliant Neo- Platonic Schools of Alexandria — particularly that which centered round Hypatia; the much-misunderstood al- chemists, whose symbology tinged the writings of the Middle Ages; the interesting Rosicrucian Orders, the undercurrent of whose teachings permeated the whole of European thought during the fifteenth, sixteenth and seventeenth centuries; the Masonic movement which followed, are all sources of theosophic knowledge. The statements made in the ancient books and rare manu- scripts in which this information may be found are usually difficult to understand, because expressed in quaint symbols and obsolete phrases, but persistent study is richly rewarded.
Modern Theosophy is greatly indebted to science for its discoveries and for the exact terminology which has
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resulted from, the careful manner in which the state- ments of scientists have been formulated. Modern Theosophy is equally careful in its methods of research and its phraseology has gradually become more precise.
Theosophists of ancient and medieval times were often- times vague and obscure when they attempted to de- scribe what they saw, or to formulate the laws govern- ing human growth and existence. This was due, not to any effort on their part to describe things which did not exist, but because of the immensity of their con- ceptions concerning God and the universe, and because there were no words then in use which could adequately describe these things. That is why symbolism was so largely employed then, but is to a great extent un- necessary now. The richly descriptive language of sci- ence has taken the place of the symbol. How could early investigators describe electricity, an atom, a vibra- tion, the planes of nature, when the terms themselves had not been coined, and even the most cultured people knew nothing of such things? How could they explain clearly the evolution of the human soul by means of repeated lives on earth, when even the evolution of human bodies had not yet been thought of? Thus the modern presentation of Theosophy, which is decidedly scientific in tone and treatment, was made possible only because of the development of science.
The teachings of Theosophy include those of science, and every proved result of scientific research finds its place in Theosophy. In certain cases theosophical in- vestigators, using special methods of research, have an- ticipated science, but later, scientists have verified in their own way the results thus obtained. In still other instances Theosophy has carried the application of cer- tain laws governing matter beyond the limits arbitrarily set by scientists, but it was justified in so doing, be- cause it has been found by observation that a principle
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of repetition prevails everywhere and that nature re- peats in miniature in the physical world, processes which are universal in their scope.
The study of religions and ancient schools of philo- sophic thought combined with a knowledge of scientific discoveries is not sufficient, however, to explain satis- factorily all the conditions and phenomena of the world. Serious gaps still remain in our mental scheme of things, we seem unable to reconcile certain apparently conflict- ing viewpoints, and above all we need a guiding clew to lead us through the maze of speculations to truth itself.
As examples of conflicting viewpoints, we need only compare the statements of religion with those of science. The religionist speaks of God as the source and creator of all things, the scientist declares that the universe was formed through the agency of various forces obeying mechanical laws. The religionist tells of God's love for all His creatures, the scientist points to the undeserved misery and suffering of men and babes and the mute agony of thousands of animals and birds. The religion- ist turns his thought to the life beyond the grave, the scientist to a dead body and asks for proof that there is anything other than that. The religionist accepts ancient books as final authority, the scientist refuses to admit anything to be true except that which can be verified now. These antagonisms are doubtless due to incomplete knowledge, but how can that knowledge be gained which will show that religion, science, philosophy and art are but different aspects of the same body of truth? Is it not obvious that if this world is a unity, such a synthesis must exist?
This leads us to the consideration of those sources of theosophic knowledge which require preliminary train- ing and development of the character, mind and subtle senses before they may be reached.
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Theosophy has never agreed with the dogmatic declaration of materialists that there was nothing super- physical; or of agnostics, that superphysical things might exist but we could never know them because of the limitations of the senses, though it has always em- phasized that ihere is nothing supernatural, everything taking place within the domain of natural law. Theosophy has affirmed, upon the basis of actual experi- ence, that there are inactive senses in every human being which, when stimulated to activity, would make possible the investigation of a normally unseen realm of non-physical matter around us.
Instead of using physical instruments, however, which naturally have serious limitations even though most delicately constructed, theosophical investigators in their researches have made use of the much more difficult method of developing within themselves the power to see this realm without the mediation of any instrument. Long and arduous training is necessary before this can be done, and it is made exceptionally difficult because a character qualification is essential.
A scientist may be sensual, cruel and selfish, but his scientific work will not be impaired if his intellectual and observational powers are keen. The man, however, who wishes to take up the theosophical method of in- vestigation, must first refine and ennoble his character, because in so doing he not only hastens the awakening of those subtle senses by means of which he comes in touch with the unseen world, but he also eliminates the possibility of misuse of those psychic faculties after he awakens them — a serious thing.
There are a few people who have had the courage to commence and the patience to persevere with this severe training and have, after years of labor, become expert in this ancient method of investigation. Modern Theosophy is heavily indebted to them for the infonna-
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tion they have thus obtained, for their published re- searches have raised Theosophy from the level of a speculative philosophy to the position of a world-power in the domain of thought, because of its richness of de- tail and exactitude of statement. And what they have done, others can do — provided they are willing to pay the price of constant effort, unselfish labor and the capacity to learn through failure.
The results of the investigations of these experts are priceless if we attempt to estimate their value to hu- manity. They have discovered many interesting and important things regarding the etheric part of the physical world and the invisible spheres — invisible, that is, to the normal human eye — which surround and en- velop the earth. They have published a wealth of de- tail concerning the conditions which exist on the other side of death, the nature and appearance of the emo- tional, mental and soul bodies, the laws of human growth and of destiny, the purpose of existence and the swiftest way to reach the goal of human evolution.
Much of the exact detail which distinguishes modern Theosophy from all other schools of thinking along similar lines is due to the labors of these experts, who have spent years in obtaining the facts published and in verifying by repeated experiments and observations the conclusions to which they have come.
There is still one more source, the greatest of all, from which Theosophy has derived its most important information, and that is certain perfected men, called sometimes the Brothers and sometimes the Masters, who have completed their human evolution but remain in touch with the world to assist humanity in its growth. They are distinguished by fully awakened subtle senses, superb intellect and lofty spirituality, and have at their command a vast knowledge of nature 's laws which is the fruit of an age-long experience. They place this knowl-
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edge at the disposal of aspirants under certain condi- tions, generally that those who ask for it shall do so not by mere words, but by the noble, unselfish life they lead, dedicated to the service of humanity.
The information which the Brothers have given to those who have thus qualified themselves to receive it, has rounded out and completed the theosophical system of thought in a most wonderful way and has filled in many gaps in our knowledge. Later, as the aspirants themselves awakened and developed one subtle sense after another, they have verified the truth of this in- formation fact by fact, and though some still remains which they are as yet unable to verify, still they are naturally convinced of the truth of that which they have been told, for an error has never been found in the statement of a Master.
We are now in a position to profit by a terse definition of Theosophy. The word itself is luminous and beauti- ful, signifying as it does from its derivation, "Wisdom concerning God." It was first used apparently by Ammonius Saccas of Alexandria in the 3rd century, to designate an eclectic system of philosophy and oriental mysticism, which later developed into Neo-Platonism. Theosophy has been variously defined but none of the definitions is ideal, though they all agree that Theosophy affirms the possibility of direct knowledge of "things divine and eternal."
Modern Theosophy may be defined as a synthesis of the essential truths of religion, science and philosophy. In presentation it blends an adequate explanation of the problems and phenomena of life and the universe with a practical system of ethics and conduct arising naturally from such an explanation. Its statements, we have seen, are based upon a critical and comparative study of earlier theosophical, philosophical and religious systems, upon the discoveries of physical science, upon data ob-
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tained by trained super-physical perception, upon illu- mination resulting from awakened spiritual intuition, the whole of this mass of information being organized, bound together and supplemented by further informa- tion supplied by the Masters.
It is evident, therefore, from a consideration of its sources, that modern Theosophy is not a revelation, in the accepted meaning of that word, and that, while its fundamental truths are rock-like, because based upon reality, nevertheless the statements of its investigators as to details are not infallible. It is a growing system of thought, the result of careful study and research. Its ideal is to be a presentation of things as they are and to eliminate speculation and theory. Mistakes may be made and have been made by its investigators, but they are corrected as soon as noticed. Such mistakes, as in scientific research, are due to incomplete observa- tion and incorrect inference from what has been seen.
It should be remembered that, because of constant practice and effort, the powers of an investigator are un- folding all the time, and that each year his capacity to observe is greater and more reliable. Naturally, there- fore, the published investigations should and do show ever increasing detail and precision as the years advance, and if one wishes to gain an adequate idea of the teach- ings of Theosophy, the latest books should be read as well as the earlier ones. It is reassuring to note, how- ever, that practically all the information obtained through modern theosophical investigation has stood the hard tests of time, and that nearly all the changes made have been of the nature of amplifications. This speaks well for the accuracy of those who stand at the fore- front of the theosophical movement.
If Theosophy is what its friends claim it to be, then it is nothing less than the bedrock upon which all phases of the world's thought and activity are founded. Now
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such a body of Knowledge is possible theoretically, if the universe is a unity and not a chaos, but whether modern Theosophy is an approximation to that Know- ledge remains for time to prove.
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