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Helena Petrovna Blavatsky

1831 – 1891


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Charles Webster Leadbeater

1858? - 1934







A Textbook of Theosophy


C W Leadbeater



This life of the ego in his own world, which is so glorious and so fully satisfying for the developed man, plays but a very small part in the life of the ordinary person, for in his case the ego has not yet reached a sufficient stage of development to be awake in his causal body. In obedience to the law of nature he has withdrawn into it, but in doing so he has lost the sensation of vivid life, and restless desire to feel this once more pushes him in the direction of another descent into matter.


This is the scheme of evolution appointed for man at the present stage – that he shall develop by descending into grosser matter, and then ascend to carry back into himself the result of the experiences so obtained. His real life, therefore, covers millions of years, and what we are in the habit of calling a life is only one day of this greater existence. Indeed, it is in reality only a small part of one day; for a life of seventy years in the physical world is often succeeded by a period of twenty times that length spent in higher spheres.


Every one of us has a long line of these physical lives behind him, and the ordinary man has a fairly long line still in front of him. Each of such lives is a day at school. The ego puts upon himself his garment of flesh and goes forth into the school of the physical world to learn certain lessons. He learns them, or does not learn them, or partially learns them, as the case may be, during his school day of earth life; then he lays aside the vesture of the flesh and returns home to his own level for rest and refreshment. In the morning of each new life he takes up again his lesson at the point where he left it the night before. Some lessons he may be able to learn in one day, while others may take him many days.


If he is an apt pupil and learns quickly what is needed, if he obtains an intelligent grasp of the rules of the school, and takes the trouble to adapt his conduct to them, his school life is comparatively short, and when it is over he goes forth fully equipped into the real life of the higher worlds for which all this is only a preparation. Other egos are duller boys who do not learn so quickly; some of them do not understand the rules of the school, and through that ignorance are constantly breaking them; others are wayward, and even when they see the rules they cannot at once bring themselves to act in harmony with them. All of these have a longer school life, and by their own actions they delay their entry upon the real life of the higher worlds.


For this is a school in which no pupil ever fails; every one must go on to theend. He has no choice as to that; but the length of time which he will take in qualifying himself for the higher examinations is left entirely to his owndiscretion. The wise pupil, seeing that school life is not a thing in itself, but only a preparation for a more glorious and far wider life, endeavors to comprehend as fully as possible the rules of his school, and shapes his life in accordance with them as closely as he can, so that no time may be lost in the learning of whatever lessons are necessary. He co-operates intelligently with the Teachers, and sets himself to do the maximum of work which is possible for him, in order that as soon as he can he may come of age and enter into his kingdom as a glorified ego.


Theosophy explains to us the laws under which this school life must be lived, and in that way gives a great advantage to its students. The first great law is that of evolution. Every man has to become a perfect man, to unfold to the fullest degree the divine possibilities which lie latent within him, for that unfoldment is the object of the entire scheme so far as he is concerned. This law of evolution steadily presses him onward to higher and higher achievements.


The wise man tries to anticipate its demands – to run ahead of the necessary curriculum, for in that way he not only avoids all collision with it, but he obtains the maximum of assistance from its action. The man who lags behind in the race of life finds its steady pressure constantly constraining him – a pressure which, if resisted, rapidly becomes painful. Thus the laggard on the path of evolution has always the sense of being hunted and driven by fate, while the man who intelligently co-operates is left perfectly free to choose the direction in which he shall move, so long as it is onward and upward.


The second great law under which this evolution is taking place is the law of cause and effect. There can be no effect without its cause, and every cause must produce its effect. They are in fact not two but one, for the effect is really part of the cause, and he who sets one in motion  sets the other also. There is in Nature no such idea as that of reward or punishment, but only of cause and effect. Any one can see this in connection with mechanics or chemistry; the clairvoyant sees it equally clearly with regard to the problems of evolution.


The same law obtains in the higher as in the lower worlds; there, as here, the angle of reflection is always equal to the angle of incidence. It is a law of mechanics that action and reaction are equal and opposite. In the almost infinitely finer matter of the higher worlds the reaction is by no means always

instantaneous; it may sometimes be spread over long periods of time, but it returns inevitably and exactly.


Just as certain in its working as the mechanical law in the physical world is the higher law, according to which the man who sends out a good thought or does a good action receives good in return, while the man who sends out an evil thought or does an evil action receives evil in return with equal accuracy – once more, not in the least as a reward or punishment administered by some external will, but simply as the definite and mechanical result of his own activity. Man has learnt to appreciate a mechanical result in the physical world, because the reaction is usually almost immediate and can be seen by him. He does not invariably understand the reaction in the higher worlds because that takes a wider sweep, and often returns not in this physical life, but in some future one.


The action of this law affords the explanation of a number of the problems of ordinary life. It accounts for the different destinies imposed upon people, and also for the differences in the people themselves. If one man is clever in a certain direction and another is stupid, it is because in a previous life the clever man has devoted much effort to practice in that particular direction, while the stupid man is trying it for the first time. The genius and the precocious child are examples not of the favoritism of some deity but of the result produced by previous lives of application. All the varied circumstances which surround us are the result of our own actions in the past, precisely as are the qualities of which we find ourselves in possession. We are what we have made ourselves, and our circumstances are such as we have deserved.


There is, however, a certain adjustment or apportionment of these effects. Though the law is a natural law and mechanical in its operation, there are nevertheless certain great Angels who are concerned with its administration.


They cannot change by one feather weight the amount of the result which follows upon any given thought or act, but they can within certain limits expedite or delay its action, and decide what form it shall take.


If this were not done there would be at least a possibility that in his earlier stages the man might blunder so seriously that the results of his blundering might be more than he could bear. The plan of the Deity is to give man a limited amount of freewill; if he uses that small amount well, he earns the right to a little more next time; if he used it badly, suffering comes upon him as the result of such evil use, and he finds himself restrained by the result of his previous actions. As the man learns how to use his free will, more and more of it is entrusted to him, so that he can acquire for himself practically unbounded freedom in the direction of good, but his power to do wrong is strictly restricted. He can progress as rapidly as he will, but he cannot wreck his life in his ignorance. In the earlier stages of the savage life of primitive man it is natural that there should be on the whole more of evil than of good, and if the entire result of his actions came at once upon a man as yet so little developed, it might well crush the newly evolved powers which are still so feeble.


Besides this, the effects of his actions are varied in character. While some of them produce immediate results, others need much more time for their action, and so it comes to pass that as the man develops he has above him a hovering cloud of undischarged results, some of them good, some of them bad. Out of this mass (which we may regard for the purposes of analogy much as though it were a debt owing to the powers of nature) a certain amount falls due in each of his successive births; and that amount, so assigned, may be thought of as the man’s destiny for that particular life.


All that it means is that a certain amount of joy and a certain amount of suffering are due to him, and will unavoidably happen to him; how he will meet this destiny and what use he will make of it, that is left entirely to his own option. It is a certain amount of force which has to work itself out. Nothing can prevent the action of that force, but its action may always be modified by the application of a new force in another direction, just as is the case in mechanics. The result of past evil is like any other debt; it may be paid in one large check upon the bank of life – by some one supreme catastrophe; or it may be paid in a number of smaller notes, in minor troubles and worries; in some cases it may even be paid in the small change of a vast number of petty annoyances. But one thing is quite certain – that, in some form or other, paid it will have to be.


The conditions of our present life, then, are absolutely the result of our own action in the past; and the other side of that statement is that our actions in this life are building up conditions for the next one.


A man who finds himself limited either in powers or in outer circumstances may not always be able to make himself or his conditions all that he would wish in this life; but he can certainly secure for the next one whatever he chooses.


Man’s every action ends not with himself, but invariably affects others around him. In some cases this effect may be comparatively trivial, while in others it may be of the most serious character. The trivial results, whether good or bad are simply small debits or credits in our account with Nature; but the greater effects, whether good or bad, make a personal account which is to be settled with the individual concerned.


A man who gives a meal to a hungry beggar, or cheers him by a kindly word, will receive the result of his good action as part of a kind of general fund of Nature’s benefits; but one who by some good action changes the whole current of another man’s life will assuredly have to meet that same man again in a future life, in order that he who has been benefited may have the opportunity of repaying the kindness that has been done to him.


One who causes annoyance to another will suffer proportionately for it somewhere, somehow, in the future, though he may never meet again the man whom he has troubled; but one who does serious harm to another, one who wrecks his life or retards his evolution, must certainly meet his victim again at some later point in the course of their lives, so that he may have the opportunity, by kindly and self-sacrificing service, of counterbalancing the wrong which he has done. In short, large debts must be paid personally, but small ones go into the general fund.


In every nation there exist an almost infinite number of diverse conditions, riches and poverty, a wide field of opportunities or a total lack of them, facilities for development or conditions under which development is difficult or well-nigh impossible. Amidst all these infinite possibilities the pressure of the law of evolution tends to guide the man to precisely those which best suit his needs at the stage at which he happens to



But the action of this law is limited by that other law of which we spoke, the law of cause and effect. The man’s actions in the past may not have been such as to deserve (if we may put it so) the best possible opportunities; he may have set in motion in his past certain forces the inevitable result of which will be to produce limitations; and these limitations may operate to prevent his receiving that best possible of opportunities, and so as the result of his own actions in the past he may have to put up with the second-best. So we may say that the action of the law of evolution, which if left to itself would do the very best possible for every man, is restrained by the man’s own previous actions.


An important feature in that limitation – one which may act most powerfully for good or for evil – is the influence of the group of egos with which the man has made definite links in the past – those with whom he has formed strong ties of love or hate, of helping or of injury – those souls whom he must meet again because of connections made with them in days of long ago. His relation with them is a factor which must be taken into consideration before it can be determined where and how he shall be reborn.


The will of the Deity is man’s evolution. The effort of that nature which is an expression of the Deity is to give the man whatever is most suitable for that evolution; but this is conditioned by the man’s deserts in the past and by the links which he has already formed. It may be assumed that a man descending into incarnation could learn the lessons necessary for that life in any one of a hundred positions. From half of these or more than half he may be debarred by the consequences of some of his many and varied actions in the past.


Among the few possibilities which remain open to him, the choice of one possibility in particular may be determined by the presence in that family or in that neighborhood of other egos upon whom he has a claim for services rendered, or to whom he in his turn owes a debt of love.



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The All Wales

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Annie Besant


Memories Of Past Lives

Annie Besant


The Law of Rebirth

Annie Besant



From A Textbook of Theosophy By C W Leadbeater


Argument for Reincarnation

 W Q Judge


How We Remember our Past Lives

C Jinarajadasa


The Vision of the Spirit

C Jinarajadasa


The Hidden Work of Nature

C Jinarajadasa


The Law of Renunciation

C Jinarajadasa


Is Reincarnation True?

Ernest Egerton Wood


Life after Death & Reincarnation

The Aftermath of the Somme

The Slaughter of the Battle of the Somme 1916 leads to

a great demand by the public for lectures on Reincarnation






A Text Book of Theosophy

Charles Webster Leadbeater


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 Outline of Theosophy

Charles Webster Leadbeater


Theosophy - What it is    How is it Known?


The Method of Observation   General Principles


The Three Great Truths  


Advantage Gained from this Knowledge


The Deity  The Divine Scheme  The Constitution of Man


The True Man   Reincarnation   The Wider Outlook


Death   Man’s Past and Future   Cause and Effect


What Theosophy does for us





Quotes from the Writings of

Helena Petrovna Blavatsky


Blavatsky Quotation


That which is to be shunned is pain not yet come. The past cannot be changed or amended; that which belongs to the experience of the present cannot and should  not be shunned; but alike to be shunned are disturbing anticipations or fears of  the future, and every act or impulse that may cause present or future pain to ourselves or others.

Practical Occultism, Page 87


Blavatsky Quotation


Perfection, to be fully such, must be born out of imperfection, the incorruptible must grow out of the corruptible, having the latter as its vehicle and basis and contrast

The Secret Doctrine , Volume 2, Page 100


Blavatsky Quotation


It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented together on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.

The Secret Doctrine , Volume 2, Page 108


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


It may be a pleasant dream to attempt to conceive of the beauties of the spirit world; but the time can be spent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should be in the spirit world.

Modern Panarion Page 70


Blavatsky Quotation


Physical existence is subservient to the spiritual, and all physical improvement and progress are only the auxiliaries of spiritual progress, without which there could be no physical progress.

Modern Panarion Page 78


Blavatsky Quotation


Mankind — the majority at any rate — hates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old well-beaten tracks and, judging for itself, to enter into a new path in some fresh direction.

The Secret Doctrine , Volume 3, Page 14


Blavatsky Quotation


Even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.

The Voice of the Silence, Page 43


Blavatsky Quotation


Many theosophists have had slight conscious relations with elementals, but always without their will acting, and upon trying to make elementals see, hear or act for them, a total indifference on the part of the nature spirit is all they have got in return. These failures are due to the fact that the elemental cannot understand the thought of the person; it can only be reached when the exact scale of being to which it belongs is vibrated, whether it be that of colour, form, sound, or whatever else

Annotation - The Path, May, 1888


Blavatsky Quotation


Parabrahman is not “God” because It is not a God. “It is that which is supreme, and not supreme”. ....It is supreme as cause, not supreme as effect.

The Secret Doctrine , Proem [Volume 1], Page 35


Blavatsky Quotation


The ancients ..... fully realised the fact that the reciprocal relations between the planetary bodies is as perfect as those between the corpuscles of the blood, which float in a common fluid; and that each one is affected by the combined influence of all the rest, as each in its turn affects each of the others.

Isis, Volume 1, Page 275


Blavatsky Quotation


Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.

Practical Occultism, Page 67


Blavatsky Quotation


There are two kinds of magnetic attraction: sympathy and fascination; the one holy and natural, the other evil and unnatural.

Isis Unveiled, Volume 1, Page 210


Blavatsky Quotation


In the phenomenal and Cosmic World Fohat is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.

The Secret Doctrine , Volume 1, Page 134


Blavatsky Quotation


Oaths will never be binding till each man will fully understand that humanity is the highest manifestation on earth of the Unseen Supreme Deity, and each man an

incarnation of his God; and when the sense of personal responsibility will be so

developed in him that he will consider forswearing the greatest possible insult to himself, as well as to humanity. No oath is now binding, unless taken by one who, without any oath at all, would solemnly keep his simple promise of honour.

Isis Unveiled, Volume 2, Page 374


Blavatsky Quotation


It is the motive, and the motive alone, which makes any exercise of power become

black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator .... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all-forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart — and this is Divine Magic.

Practical Occultism, Page 7


Blavatsky Quotation


Woe to those who live without suffering. Stagnation and death is the future of all that vegetates without change. And how can there be any change for the better without proportionate suffering during the preceding stage?

The Secret Doctrine , Volume 2, Page 498


Blavatsky Quotation


The person who is endowed with this faculty of thinking about even the most trifling things from the higher plane of thought has, by virtue of that gift which he possesses, a plastic power of formation, so to say, in his very imagination. Whatever such a person may think about, his thought will be so far more intense than the thought of an ordinary person, that by this very intensity it obtains the power of creation.

Lucifer, December, 1888


Blavatsky Quotation


Finite reason agrees with science, and says: “There is no God”. But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot that intuitional feeling inherent in man, when he has once fully realised it in himself.

Isis Unveiled, Volume 1, Page 36


Blavatsky Quotation


Our voice is raised for spiritual freedom, and our plea made for enfranchisement  from all tyranny, whether of Science of Theology.

Isis Unveiled, Volume 1, I2.


Blavatsky Quotation


If through the Hall of Wisdom thou wouldst reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of Separateness that weans thee from the rest.

Voice of the Silence, Page 23


Blavatsky Quotation


From strength to strength, from the beauty and perfection of one plane to the

greater beauty and perfection of another, with accessions of new glory, of fresh

knowledge and power in each cycle, such is the destiny of every Ego, which thus

becomes its own saviour in each world and incarnation.

The Key to Theosophy, Page 105


Blavatsky Quotation


The assertion that “Theosophy is not a Religion” , by no means excludes the fact that “Theosophy is Religion” itself. A religion in the true and only correct sense is a bond uniting men together — not a particular set of dogmas and beliefs. Now Religion, per se, in its widest meaning is that which binds not only all Men but also all Beings and all things in the entire Universe into one grand whole.

Lucifer, November, 1888


Blavatsky Quotation


The Present is only a mathematical line which divides that part of Eternal Duration which we call the Future from that part which we call the Past

The Secret Doctrine , Volume 1, Page 69


Blavatsky Quotation


The mind receives indelible impressions even from chance acquaintance or persons

encountered but once. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it with the mind.

Isis Unveiled, Volume 1, Page 311


Blavatsky Quotation


 “Beneficent Magic” , so called, is divine magic, devoid of selfishness, love of power, of ambition or lucre, and bent only on doing good, to the world in general and one's neighbour in particular. The smallest attempt to use one's abnormal powers for the gratification of self makes of these powers sorcery or black magic.

The Key to Theosophy, Page 228


Blavatsky Quotation


Believing in a spiritual and invisible Universe, we cannot conceive of it in any other way than as completely dovetailing and corresponding with the material, objective Universe; for logic and observation alike teach us that the latter is the outcome and visible manifestation of the former, and that the laws governing both are immutable.

Modern Panarion Page 137




Elementary Theosophy


A Student of Katherine Tingley


Katherine Tingley (1847 -1929)Was the founder & President

of the Point Loma Theosophical Society 1896 -1929

She and her students produced a series of informative

Theosophical works in the early years of the 20th century



Elementary Theosophy   Who is the Man?


Body and Soul  Body, Soul and Spirit   Reincarnation


Karma  The Seven in Man and Nature


The Meaning of Death



The Occult World


Alfred Percy Sinnett


The Occult World is an treatise on the

Occult and Occult Phenomena, presented

 in readable style, by an early giant of

the Theosophical Movement.


Preface to the American Edition  Introduction


Occultism and its Adepts   The Theosophical Society


First Occult Experiences   Teachings of Occult Philosophy


Later Occult Phenomena   Appendix





The Ocean of Theosophy

William Quan Judge


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


Septenary Constitution Of Man


Arguments Supporting Reincarnation


Differentiation Of Species Missing Links


Psychic Laws, Forces, and Phenomena


Psychic Phenomena and Spiritualism



A Study in Karma

Annie Besant


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



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Disgraceful Treatment of an Adyar Employee The Preethi Muthiah Letters Concerns Raised General Council 2012 Meeting Minutes

Adyar Internal Problems Is Adyar Still The Headquarters? Creep On! General Council Good Campaign Pitch, Mr Singhal

Adyar Prepares for the Break-Up Profile of Adyar Adyar Family Appointment Another Family Power Appointment

Triumph of the Weak Adyar Job News No Stand For Democracy Bent election? A Society Without Leadership

Who will Believe It? Supporting Adyar? Long Tradition of Bullying at Adyar Summary Dismissal Trouble at t’Mill

True Purpose of the 2014 Election What Makes this Election Invalid? Trouble Was Your Vote Counted?

Not Being at Adyar Democracy in the Adyar Theosophical Society R.I.P. 11,432 Votes No Right To Complain

President’s Inauguration Pray Silence It’s Silence as Usual Who Can Support The Leadership Now? Shut Up & Pay Up

President? Really? Adyar & the US each have Half a President The White Lotus Hi-Jack Don’t Anybody Ask Me Anything

Is this the Great Wheaton Rip-Off? Master of the Small Event The Adyar Payments Scam CVK Maithreya Deserved Better Treatment

Staff Treatment At Adyar Is Wheaton Set To Support Adyar? CVK Maithreya is Presidential Why was Campaigning Banned

Adyar Allegations Climate of Fear Police Action Threatened QUICK The Prisoner of Adyartraz Preethi’s Allegations 2014 Election

One Man, One Vote Poor Adyar Future CVK Maithreya For Vice-President The General Council Should Allow Visiting Adyar

D V Subramaniam’s Posthumous Letter of Complaint The Amnesty International Paradox Did you get an Invite?

Serious Concerns Raised 2014 Election Result? The Sundaram Nomination Sham Call for Emergency Meeting

The Inauguration That Never Was Serious Concerns Election Committee Ignores Misconduct Bent Election Result

Suspend Call for Action Raise the White Flag Staff Bullying Why Did The 2014 Election Go Ahead? Tim Boyd

A Leadership at War Ignore the Bullying General Council Ignores Calls MONEY TO ADYAR? The Great Giveaway