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" "One of the main objects of the foundation of the Theosophical Society was that these two Masters might gather round Them a number of men who would be intelligent and willing co-operators in this mighty work. Round Them will be grouped others who are now Their pupils, but will by that time have attained the level of adeptship.
(16 February 1854 – 1 March 1934) was a member of the Theosophical Society, Co-Freemasonry, author on occult subjects and co-initiator with J. I. Wedgwood of the Liberal Catholic Church. Originally a priest of the Church of England, his interest in spiritualism caused him to end his affiliation with Anglicanism in favour of the Theosophical Society, where he became a pupil of Helena Petrovna Blavatsky and an associate of Annie Besant. He became a high-ranking officer of the Society and remained one of its leading members until his death in 1934, writing over 60 books and pamphlets and maintaining regular speaking engagements. *See also:
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Should this little book fall into the hands of any to whom the occasional use of such terms constitutes a difficulty, I can only apologize to them and refer them for these preliminary explanations to any elementary Theosophical work, such as Mrs. Besant's Ancient Wisdom or Man and His Bodies. The truth is that the whole Theosophical system hangs together so closely, and its various parts are so interdependent, that to give a full explanation of every term used would necessitate an exhaustive treatise on Theosophy as a preface even to this short account of clairvoyance.
What is called death is the laying aside of the vehicle belonging to this lowest world, but the soul or real man in a higher world is no more changed or affected by this than the physical man is changed or affected when he removes his overcoat. All this is a matter, not of speculation, but of observation and experiment. Chapter I
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We have long accepted the doctrine of the evolution of the forms in which dwells the Divine Life; here is the complementary and far greater idea of the evolution of that Life itself, showing that the very reason for that wondrous development of higher and higher forms is that the ever-swelling Life needs them in order to express itself. Forms are born and die, forms grow, decay and break; but the Spirit grows on eternally, ensouling those forms, and developing by means of experience gained in and through them, and as each form has served its turn and is outgrown, it is cast aside that another and better form may take its place.