Almost as soon as I began to study philosophy, I was impressed by the way in which philosophical problems appeared, disappeared, or changed shape, as a result of new assumptions or vocabularies.

I think that I have succeeded in making it clear that this doctrine gives room for explanations of many facts which without it are absolutely and hopelessly inexplicable; and further that it carries along with it the following doctrines: first, a logical realism of the most pronounced type; second, objective idealism; third, tychism, with its consequent thoroughgoing evolutionism. We also notice that the doctrine presents no hindrences to spiritual influences, such as some philosophies are felt to do.

To new concepts correspond, necessarily, new signs. These we choose in such a way that they remind us of the phenomena which were the occasion for the formation of the new concepts.

Although I am not aware of having omitted any thing that is requisite to the full explanation of the subject, yet I cannot flatter myself that it will be thoroughly understood from this Work alone. For, in general it may be laid down as true, that no doctrine, of novelty and intricacy, can be completely taught by a single Treatise. It seems to be indispensably necessary for the student, that the subject should be put under several points of view: that if not apprehended under one, it may be under another.

A philosopher's renown is increased more by inventing a new error than by repeating a truth that has already been expressed by others.

There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life.

When... a simple principle has been discovered... then this principle or law itself generally leads to the discovery of a still wider range of hitherto unregarded phenomena... Every great advance of science opens our eyes to facts which we had failed before to observe, and makes new demands...

It is time for our old political doctrines to give way to the new visions

I leaf through the ancient philosophers and find my newest discoveries there.

A philosopher worthy of the name has never said more than a single thing: and even then it is something he has tried to say, rather than actually said. And he has said only one thing because he has seen only one point: and at that it was not so much a vision as a contact: this contact has furnished an impulse, this impulse a movement, and if this movement, which is as it were a kind of swirling of dust taking a particular form, becomes visible to our eyes only through what it has collected along its way, it is no less true that other bits of dust might as well have been raised and that it would still have been the same whirlwind. Thus a thought which brings something new into the world is of course obliged to manifest itself through the ready-made ideas it comes across and draws into its movement; it seems thus, as it were, relative to the epoch in which the philosopher lived; but that is frequently merely an appearance. The philosopher might have come several centuries earlier; he would have had to deal with another philosophy and another science; he would have given himself other problems; he would have expressed himself by other formulas; not one chapter perhaps of the books he wrote would have been what it is; and nevertheless he would have said the same thing.

The course of lectures as a whole offered a popular and necessarily somewhat superficial exposition from the Theosophical standpoint of most of the manifestations of occultism known to the Western world at the present day, and it gave also a few glimpses into the fuller and more perfect manifestations which were current two thousand years ago. It seems to me, therefore, that these lectures may perhaps be of some use to our members, as offering them a -starting point for their thought along all these various lines, and it is with that hope that I am putting them before our Society in this form.

Looking just at these purely physical things, and trying to understand them as signs of the line along which mankind will be evolved, we remember that whenever a new sub-race has appeared a new great Teacher has come to start it on its way. There we find one of the strongest reasons for looking to the coming of the great Teacher within a comparatively short time: that there is in the making a new type, and that always in the past that has been accompanied by the manifestation of a World Teacher. Is it likely, we say, that what has happened over and over again — is it likely that, when looking back over our own great race, we see how the Teacher has come with each of these offshoots that we can trace in the past, that, as we see the beginning of a new vista when another type is developing, then the sequence of Teachers will be broken, and that one type for the first time will be left unguided, with none to shape its spiritual aspirations, with none to lay the foundation of the civilization that it will be its destiny to build?

Ce sont les contresens et les incompréhensions qui, très souvent, ont provoqué une évolution importante dans l’histoire de la philosophie, et qui, notamment, ont fait apparaître des notions nouvelles.

When it is found (as generally happens) that what is observed is only similar to what he had in mind and not identical, then from a consideration of the similarities and the differences he gets a new idea which is in turn tested. And so it goes, with the continual emergence of something new that is common to the thought of scientists and what is observed in nature.