What do you think?
Rate this book
The Inner Life
A clairvoyant, Leadbeater wrote, is simply a person who develops "the power to respond to another octave out of the stupendous gamut of possible vibrations" and so is enabled "to see more of the world..than those of more limited perception." And what a world Leadbeater describes for us in these pages---a world of Master adepts and their pupils, untapped human powers and potentials, ancient mysteries, devas and nature spirits--in short, the unseen workings of the universe.
410 pages, Paperback
First published January 1, 1911
55 people are currently reading
152 people want to read
About the author
C.W. Leadbeater
678 books131 followersCharles Webster Leadbeater was an influential member of the Theosophical Society, 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 an associate of Annie Besant. He became a high-ranking officer of the society, but resigned in 1906 amid a scandal. Accusations of his detractors were never proven and, with Besant's assistance, he was readmitted a few years later. Leadbeater went on to write over 69 books and pamphlets that examined in detail the hidden side of life as well as maintain regular speaking engagements. His efforts on behalf of the society assured his status as one of its leading members until his death in 1934.
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 an associate of Annie Besant. He became a high-ranking officer of the society, but resigned in 1906 amid a scandal. Accusations of his detractors were never proven and, with Besant's assistance, he was readmitted a few years later. Leadbeater went on to write over 69 books and pamphlets that examined in detail the hidden side of life as well as maintain regular speaking engagements. His efforts on behalf of the society assured his status as one of its leading members until his death in 1934.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 2 of 2 reviews
June 9, 2025
I bought this when I was really into the Theosophical Society, but, it has been a year since I changed my opinion of them. I see them as control structure which was thrown over esoteric topics during their fame, the society is used, in my opinion, to tarnish real para-psychic powers, for example individuals such as Edgar Casey having his REAL ability to hear peoples problems, sleep on it, and get the solution. Then the Theosophical society pushed remote viewing and other very out-there "powers", turning many away from the real powers that we all can train.
June 9, 2025
A SERIES OF INFORMAL ADDRESSES GIVEN IN ADYAR, INDIA
Charles Webster Leadbeater (1854-1934) was a former Anglican priest, who became an influential member of the Theosophical Society, and was co-initiator (with J. I. Wedgwood) of the Liberal Catholic Church. He resigned from the Theosophical Society in 1906 after accusations of pederasty, but was readmitted a few years later. He wrote many books and publications, such as 'An Outline of Theosophy,' 'The Masters and the Path,' 'A Textbook of Theosophy,' 'The Astral Plane: Its Scenery, Inhabitants And Phenomena,' etc.
He wrote in the Preface to the American Edition of this 1911 book, "I wish that I could help my American readers to realise the conditions under which this book has been produced. The Theosophical Society as a whole does not by any means sufficiently understand or appreciate the work done at its Headquarters, and ... I should like to help you see it as it is... Nowhere else in the world at this present moment is there such a center of influence---a center constantly visited by the Great Ones... To live at Adyar is the most glorious of all opportunities for those who are able to take advantage of it... If a student can bear it he may advance rapidly..." (Pg. xv)
He begins, "let us first of all try to define exactly what we mean by the term 'Master.' We mean by it always one who is a member of the Great White Brotherhood---a member at such a level that he is able to take pupils." (Pg. 1) He suggests, "It may perhaps help us to realize the human side of our Masters if we remember that many of them in comparatively recent times have been known as historical characters. The Master K.H. [Koot Humi], for example, appeared in Europe as the philosopher Pythagoras. Before that he was the Egyptian priest Sarthon... We have found him many times in our researches into the past lives of some members of our group, but almost always as a priest or teacher." (Pg. 8) Later, he adds, "We need not make the choice of a Master unless we will; but having made it we MUST have faith in the Teacher and His message." (Pg. 143)
He explains, "there have been some occasions on which one or other of our Masters has spoken through Annie Besant, and it has been stated that on such occasions sometimes her very voice and manner and even her features have been changed. But it must be remembered that in all such cases she has retained the fullest consciousness and has known exactly who was speaking and why. That is a condition so different from what is ordinarily understood by mediumship that it would be quite unfair to call it by the same name." (Pg. 22)
But has also points out, "Never forget that the spiritualists are entirely with us on some more important points. They hold (1) life after death as an actual vivid ever-present certainty, and (2) eternal progress and ultimate happiness for everyone, good and bad alike." (Pg. 92)
After advising students against smoking, he admits, "The chief objection which is always brought by the more self-indulgent Theosophist ... is that our great founder Madame Blavatsky herself smoked. I know this to be true, but ... Madame Blavatsky was in every way so entirely sui generis, so emphatically a case apart, that I do not think it reasonable for us to presume that we can safely do what she did... The effects on the physical plane during life and on the astral after death are precisely as I have described them, and it does not seem worthwhile incurring them for the sake of a petty indulgence." (Pg. 220-221)
He states, "In the earlier days of our study of theosophy ... It was supposed that man spent his physical life to a large extent in generating karma, and his existence on the astral and mental planes in working it out, and the suggestion that a man could by any means make any more karma, even on the astral plane, was regarded as almost heretical. As the years rolled on and some of us became able to astral conditions at first-hand, it became obvious that this idea was an error...
"We found that any developed man is in every way quite as active during his astral life after physical death as during his physical life before it... This modified view of after-death conditions gradually found its way into our literature, and may be considered now as universally accepted by all." (Pg. 249-250) Later, he adds, "There is a vast amount of minor karma which appears to go into what may be described as a kind of general fund." (Pg. 354)
About reincarnation, he concedes, "there is no detailed memory---not even of the most important facts. For example, a person who knows the truth of reincarnation in one life does not necessarily carry his certainty over to the next. I forgot it myself, and so did Mrs. Besant. I did not know anything of it in this life, until I heard of it from outside, and then I instantly recognized its truth." (Pg. 325)
This is a wide-ranging exposition of topics, that will be of great interest to anyone studying Theosophy, or related esoteric subjects.
Charles Webster Leadbeater (1854-1934) was a former Anglican priest, who became an influential member of the Theosophical Society, and was co-initiator (with J. I. Wedgwood) of the Liberal Catholic Church. He resigned from the Theosophical Society in 1906 after accusations of pederasty, but was readmitted a few years later. He wrote many books and publications, such as 'An Outline of Theosophy,' 'The Masters and the Path,' 'A Textbook of Theosophy,' 'The Astral Plane: Its Scenery, Inhabitants And Phenomena,' etc.
He wrote in the Preface to the American Edition of this 1911 book, "I wish that I could help my American readers to realise the conditions under which this book has been produced. The Theosophical Society as a whole does not by any means sufficiently understand or appreciate the work done at its Headquarters, and ... I should like to help you see it as it is... Nowhere else in the world at this present moment is there such a center of influence---a center constantly visited by the Great Ones... To live at Adyar is the most glorious of all opportunities for those who are able to take advantage of it... If a student can bear it he may advance rapidly..." (Pg. xv)
He begins, "let us first of all try to define exactly what we mean by the term 'Master.' We mean by it always one who is a member of the Great White Brotherhood---a member at such a level that he is able to take pupils." (Pg. 1) He suggests, "It may perhaps help us to realize the human side of our Masters if we remember that many of them in comparatively recent times have been known as historical characters. The Master K.H. [Koot Humi], for example, appeared in Europe as the philosopher Pythagoras. Before that he was the Egyptian priest Sarthon... We have found him many times in our researches into the past lives of some members of our group, but almost always as a priest or teacher." (Pg. 8) Later, he adds, "We need not make the choice of a Master unless we will; but having made it we MUST have faith in the Teacher and His message." (Pg. 143)
He explains, "there have been some occasions on which one or other of our Masters has spoken through Annie Besant, and it has been stated that on such occasions sometimes her very voice and manner and even her features have been changed. But it must be remembered that in all such cases she has retained the fullest consciousness and has known exactly who was speaking and why. That is a condition so different from what is ordinarily understood by mediumship that it would be quite unfair to call it by the same name." (Pg. 22)
But has also points out, "Never forget that the spiritualists are entirely with us on some more important points. They hold (1) life after death as an actual vivid ever-present certainty, and (2) eternal progress and ultimate happiness for everyone, good and bad alike." (Pg. 92)
After advising students against smoking, he admits, "The chief objection which is always brought by the more self-indulgent Theosophist ... is that our great founder Madame Blavatsky herself smoked. I know this to be true, but ... Madame Blavatsky was in every way so entirely sui generis, so emphatically a case apart, that I do not think it reasonable for us to presume that we can safely do what she did... The effects on the physical plane during life and on the astral after death are precisely as I have described them, and it does not seem worthwhile incurring them for the sake of a petty indulgence." (Pg. 220-221)
He states, "In the earlier days of our study of theosophy ... It was supposed that man spent his physical life to a large extent in generating karma, and his existence on the astral and mental planes in working it out, and the suggestion that a man could by any means make any more karma, even on the astral plane, was regarded as almost heretical. As the years rolled on and some of us became able to astral conditions at first-hand, it became obvious that this idea was an error...
"We found that any developed man is in every way quite as active during his astral life after physical death as during his physical life before it... This modified view of after-death conditions gradually found its way into our literature, and may be considered now as universally accepted by all." (Pg. 249-250) Later, he adds, "There is a vast amount of minor karma which appears to go into what may be described as a kind of general fund." (Pg. 354)
About reincarnation, he concedes, "there is no detailed memory---not even of the most important facts. For example, a person who knows the truth of reincarnation in one life does not necessarily carry his certainty over to the next. I forgot it myself, and so did Mrs. Besant. I did not know anything of it in this life, until I heard of it from outside, and then I instantly recognized its truth." (Pg. 325)
This is a wide-ranging exposition of topics, that will be of great interest to anyone studying Theosophy, or related esoteric subjects.
Displaying 1 - 2 of 2 reviews