A Textbook of Theosophy | Page 3

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
hypotheses--provisionally to accept and act upon them, until such time
as they can prove them 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 aspects 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 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.
Chapter II
FROM THE ABSOLUTE TO MAN
Of the Absolute, the Infinite, the All-embracing, we can at our present
stage know nothing, except that It is; we can say nothing that is not a
limitation, and therefore inaccurate.
In It are innumerable universes; in each universe countless solar
systems. Each solar system is the expression of a mighty Being, whom
we call the LOGOS, the Word of God, the Solar Deity. He is to it all
that men mean