Preface
A friend, having looked over the proofs of this volume, cried out, 'Good heavens! Why have you put the word Theosophy on this beautiful book?" He did not see why any label should be attached to the views expressed herein. They could be held by anybody, he said, without his belonging to any sect; Emerson, for example, had this outlook. 'Precisely, I agreed, but this understanding of life should have a name which indicates the opposite of every kind of materialism, both scientific and religious, and "theosophy" is the old word for that, honoured by centuries of use.' It indicates the direct study of the status and source of life, without any acceptance of dogma or tradition. Emerson experimented with the word 'tran-scendentalist'; 'theosophist' would have been a more comprehensive term. This book is divided into two parts. It brings together the material of The New Theosophy, a small volume published in America last year, and Natural Theosophy, a series of articles which I wrote for The Theosophist. Both these have been revised, and I hope that such few repetitions as remain will not be tedious. The term 'natural theosophy' is used in contrast to 'revealed theosophy'. Theosophy cannot be revealed, as is so often assumed. Occult knowledge may be announced or revealed, by those who are in a position to conduct the necessary research, and such 'revelations are useful when they can bear critical examination, and win the assent of reason. But they have never the utility of the science of life which is theosophy, and which can be derived as well from a study of the things visible to the ordinary senses of man, by special persons. This, I hope, will be made clear in the exposition that constitute this book. Theosophy enquires what life is, what is its relation to its environment, and what will be the results of that relation. The world thinks of Theosophy as belief in (1) Reincarnation, or rebirth on earth. (2) Karma, or the repayment in such rebirth of all good and ill; and (3) Evolution, or the progress of the soul through experience in the course of these rebirths. The implications in connection with these are (1) That a man is not his body, which is only an instrument; that he survives death unchanged, and lives on in finer forms or 'higher planes' between death and rebirth. (2) That a man reaps as he sows; there is nothing gained without effort, but nothing once gained can be lost or taken away. (3) That the world is a school for man, wherein he can develop to his perfection, on the attainment of which he need reincarnate no more; nevertheless, there are some who have reached this liberation who do reincarnate in order to help others, and these are Adepts or Masters. There are very sound arguments in support of all these ideas. They may be found in many books. Coupling with these the great amount of solid evidence that exists in favour of belief in subtle bodies.
About The Book
The author has brought Theosophy back where it belongs, to our own life and experience. This is a pragmatic approach and analysis of Theosophy -unfettered by occult, spiritual, clairvoyant and other projections. This book shows us that Theosophy in its pristine form is very ancient and indicates the opposite of every kind of materialism, both scientific and religious. Theosophy or the Divine Wisdom belongs to the everyday world, nurtured by our altruistic desires. Thought, Love or Will applied to our daily experience reveals its divine value, leading us to find the infinite in the finite. The Eastern concept of satyam, śivam and sundaram (truth, goodness and beauty) are fittingly interwoven into the triad of thought, will, and action. This book will help the reader understand more clearly the true nature of Theosophy.
Hindu (1765)
Philosophers (2327)
Aesthetics (317)
Comparative (66)
Dictionary (12)
Ethics (44)
Language (350)
Logic (80)
Mimamsa (58)
Nyaya (134)
Psychology (497)
Samkhya (60)
Shaivism (66)
Shankaracharya (233)
Send as free online greeting card
Email a Friend
Manage Wishlist