Lecture I

And in the brain itself certain parts become more independent of the other parts. For example, the inner parts of the brain become more independent of the outer, surrounding ones, while in normal life they work more in harmony. This is manifest in the fact that to the Esotericist or the true Theosophist, abstract thinking becomes more difficult than it was before, and opposition is gradually raised in the brain. As he develops it is easier for the pupil to think in pictures, to conceive of things more through the imagination; it is more difficult to think abstractly. This can very soon be noticed, particularly in ardent Theosophists. They appear to have predilection only for theosophical activity. They now begin to like to read Theosophy and to think on theosophical subjects, not merely because they are ardent Theosophists, but because it is easier for them to think along these more spiritual lines. So far as the physical plane is affected, these more spiritual ideas require the middle parts of the brain, while abstract thinking requires the outer parts; hence the disinclination of many over-ardent Theosophists to abstract thought and abstract science. Hence it is again that some Theosophists notice with some regret that while formerly they were very well able to think abstractedly, this abstract thinking now becomes more difficult. Thus the various organs become relatively more independent, and even certain parts of these organs become more living and independent. You will see from this that something fresh, as it were, must appear in one who experiences this. Formerly it was benevolent Nature which, without his doing, brought his organs into the right connection; now these organs, having grown independent, are more disconnected, he must now have within him the strength to re-establish harmony among them. This is attained in an orderly theosophical training, because all that upholds the lordship of man over his organs which are becoming independent is continually emphasised. Therefore, remember, my dear theosophical friends, why in our literature such a great role is played by something which many people simply describe by saying, ‘Oh! but it is so frightfully difficult.’ I have often had to give a very characteristic answer when I have been told that, ‘for beginners the book Theosophy is really too difficult.’ I have had to say: ‘It must not be easier, because if it had been, people would have taken certain theosophical truths into their souls, which would also have had the effect of making the several parts of the brain independent; but this book is built up as a regular structure of thought, so that thereby the other part of the brain should be brought continually into play, and not be left behind, as it were.’ This is the characteristic feature of a movement resting on an occult basis, not only to pay attention to what in an abstract sense is correct and simply impart this in any way one pleases, but it is essential to impart it in a sound and healthy way, and honourably guard against these matters being made known for the sake of popularity in such a way that they may do harm. In Theosophy it is not merely a matter of imparting certain truths in books and lectures, but it does matter how they are written and how they are imparted. And it is all the better if those who wish to be the vehicle of such a movement do not allow themselves to be turned aside from carrying out this rule for the sake of popularity. In Theosophy, more than in any other realm of thought, the point in question is the acknowledgment of pure and honest truth. And the very going into such a question as the change in the human sheaths through theosophical life makes us observe how necessary it is to bring Theosophy before the world in the right way. I might remark that these lectures are to be taken as a whole, and hence many difficulties that may arise in various souls with respect to what has been said in this first lecture will be smoothed out later.