Theosophy Basics: Universal Brotherhood / Sisterhood 2/2

Universal Brotherhood is based on the notions of a common origin and nature of Humanity
 
Simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that: — (a) All men have spiritually and physically the same origin, which is the fundamental teaching of Theosophy. (b) As mankind is essentially of one and the same essence, and that essence is one — infinite, uncreate, and eternal, whether we call it God or Nature — nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. This is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein. (Blavatsky, The Key to Theosophy, 41)

Fundamental spiritual identity of humanity
The identity of our physical origin makes no appeal to our higher and deeper feelings. Matter, deprived of its soul and spirit, or its divine essence, cannot speak to the human heart. But the identity of the soul and spirit, of real, immortal man, as Theosophy teaches us, once proven and deep-rooted in our hearts, would lead us far on the road of real charity and brotherly goodwill. (Key, 43)

Philosophical principle of holistic, spiritual monism in a spirit of religious tolerance
By teaching that the root of all nature, objective and subjective, and everything else in the universe, visible and invisible, is, was, and ever will be one absolute essence, from which all starts, and into which everything returns. This is Aryan [Eastern]* philosophy, fully represented only by the Vedantins, and the Buddhist system. With this object in view, it is the duty of all Theosophists to promote in every practical way, and in all countries, the spread of non-sectarian education. (Key, 43-44)

First, because that which is true on the metaphysical plane must be also true on the physical. Secondly, because there is no more fertile source of hatred and strife than religious differences. When one party or another thinks himself the sole possessor of absolute truth, it becomes only natural that he should think his neighbor absolutely in the clutches of Error or the Devil. But once get a man to see that none of them has the whole truth, but that they are mutually complementary, that the complete truth can be found only in the combined views of all, after that which is false in each of them has been sifted out — then true brotherhood in religion will be established. The same applies in the physical world. (Key, 45-46)

Basic inter-connectedness of humanity. Like the parts of a plant, if one part is hurt, it affects the whole.
A plant consists of a root, a stem, and many shoots and leaves. As humanity, as a whole, is the stem which grows from the spiritual root, so is the stem the unity of the plant. Hurt the stem and it is obvious that every shoot and leaf will suffer. So it is with mankind. (Key, 46)

Expand the idea, carry it out to a universal application, and you will soon find that in true philosophy every physical action has its moral and everlasting effect. Hurt a man by doing him bodily harm; you may think that his pain and suffering cannot spread by any means to his neighbors, least of all to men of other nations. We affirm that it will, in good time.

Therefore, we say, that unless every man is brought to understand and accept as an axiomatic truth that by wronging one man we wrong not only ourselves but the whole of humanity in the long run, no brotherly feelings such as preached by all the great Reformers, pre-eminently by Buddha and Jesus, are possible on earth. (Key, 47)

*The use of the term here, I think shows, that it is very far from the later, westernized modern interpretations of the term.

Go to Part 1 

images thanks to:
https://www.carloscardosoaveline.com/the-tree-of-universal-brotherhood/
https://worldatreview.blogspot.com/2017/12/

Theosophy Basics: Universal Brotherhood / Sisterhood 1/2

The first object is considered to be the most important (the other two being complementary to the first). It is quite an idealistic outlook, with the object of encouraging tolerance and kindness as a means of promoting world peace and fairness for all in a cosmopolitan spirit of philanthropy, acknowledging the spiritual nature of all:

Two general objects, one restricted object, of attention. Every one entering the society is supposed to sympathize with the theory of essential brotherhood: a kinship which exists on the plane of the higher self, not on that of the racial, social, and mental dissimilarities and antipathies. These elements of discord pertain to the physical man and are the result of unequal development under the law of evolution. We believe the human body to be but the shell, cover, or veil of the real entity; and those who accept the esoteric philosophy and the theory of "Karma" (the universal law of ethical causation) believe that the entity, as it travels around certain major and minor cycles of existence with the whole mass of human beings, takes on a different body at birth, and shells it off at death, under the operation of this Karmic law. 

Yet though it may thus clothe and reclothe itself a thousand times in a series of reincarnations, the entity is unchanged and unchangeable. being of a divine nature, superior to all environments on the earthly plane. It is the physical body only which has racial type, color, sex, hatreds, ambitions, and loves. So then, when we postulate the idea of universal brotherhood, we wish it understood that it is held in no Utopian sense, though we do not dream of realizing it at once on the ordinary plane of social or national relations. 

Most assuredly, if this view of the kinship of all mankind could gain universal acceptance, the improved sense of moral responsibility it would engender would cause most social evils and international asperities to disappear; for a true altruism, instead of the present egoism, would be the rule the world over. So we have written down as the first of our declared objects this altruistic asseveration, and have been working practically to bring about a beginning of the better law.

It is not the policy of self-preservation, not the welfare of one or another personality in its finite and physical form that will or can ever secure the desired object and screen the Society from the effects of the social "hurricane" to come; but only the weakening of the feeling of separateness in the units which compose its chief element. And such a weakening can only be achieved by a process of inner enlightenment. It is not violence that can ever insure bread and comfort for all; nor is the kingdom of peace and love, of mutual help and charity and "food for all," to be conquered by a cold, reasoning, diplomatic policy. 

It is only by the close brotherly union of men's inner SELVES, of soul-solidarity, of the growth and development of that feeling which makes one suffer when one thinks of the suffering of others, that the reign of Justice and equality for all can ever be inaugurated. This is the first of the three fundamental objects for which the Theosophical Society was established, and called the "Universal Brotherhood of Man," without distinction of race, colour or creed. (Blavatsky, The Theosophical Society: Its Mission and its Future, Lucifer, Vol. II, No. 12, August, 1888, pp. 421-433, CW 10, pp. 74-75)

First of all, poor is that theosophic culture which fails to transform simply a "good citizen" of his own native country into a "good citizen" of the world. A true theosophist must be a cosmopolitan in his heart. He must embrace mankind, the whole of humanity in his philanthropic feelings. It is higher and far nobler to be one of those who love their fellow men, without distinction of race, creed, caste or colour, than to be merely a good patriot, or still less, a partizan. 

To mete one measure for all, is holier and more divine than to help one's country in its private ambition of aggrandizement, strife or bloody wars in the name of GREEDINESS and SELFISHNESS. Severe denunciation is a duty to truth." It is; on condition, however, that one should denounce and fight against the root of evil and not expend one's fury by knocking down the irresponsible blossoms of its plant. The wise horticulturist uproots the parasitic herbs, and will hardly lose time in using his garden shears to cut off the heads of the poisonous weeds. (Blavatsky Is Denunciation a Duty?, Lucifer, Vol. III, No. 16, December 1888, pp. 265-273, CW 10, 199-200)

Go to part 2 

T. Subba Row on the Chakras, Kundalini and Hatha Yoga

NOTES ON HATA YOGA [HATHA YOGA]

THE Sushumna is connected with the tube that runs through the centre of the spine. It is a sort of vein of magnetic electricity, and the energy passing through the Sushumna is a stream of vitalelectricity. The tube above-mentioned is connected with the ventricles of the brain.

The Sushumna begins with the Muladharam and ends in Sahasraram. The former Chakram is at the base of the spine where it forms a triangle.

The Brahmarandhra is put in different places in different books, it should be taken to be the top of the head.

You may know the action of Sushumna by feeling an accession of fire to the brain — as if a hot current of air were being blown through the tube from the bottom to the top. 

Hata Yogis say that Ida and Pingala act alternately, but if you stop both of these the hot current is forced through the Sushumna. Also without having anything to do with Ida and Pingala — by practising Kumbaka alone — the Sushumna comes into play; but a Raj Yogi, without using either of these methods, has a way of rousing the Kundalini. The means the Raj Yogi employs belongs to the mysteries of initiation.

The reason why Sushumna is reckoned to be the chief of the Nadis is, because it is only through it that the Monad goes out in the case of a Yogi; and in the case of an adept, at the time of his death, his soul goes out through the Sushumna. Moreover it is the seat of circulation of the soul or Karana-sarira.

The Karana-sarira is said to be in a state of sleep, but this is no ordinary sleep, it is Yoga sleep. It is the calm after the tempest spoken of in "Light on the Path" (Rule 21).

Samadhi includes the realization of Yoga Anandam, but it is a generic term used to denote several conditions.

It is absurd to suppose, as stated in some of the books, that the solar system is contained in the Sushumna. What is meant is that when consciousness is fixed for the time being in the Monad circulating in the Sushumna, the Yogi becomes en rapport with the astral light and the universal mind and thus is able to see the whole cosmos.

The six Chakrams are located in the Sthula-sarira, but they are not visible when a body is dissected, because the leaves and petals described in the books have no objective existence, but represent so many powers or energies.

For instance, Sahasraram is considered to have eight main petals, and the meaning of this is that the brain has eight poles. Similarly the letters, characters, symbols, goddesses, etc, said in the books to exist in these Chakrams, all symbolize different power.

The reason of the differences between the Chakrams is that in the seven centres seven powers are located, and it is said that as the Kundalini breaks through each Chakram it causes the man to subdue that Chakram.

As Kundalini goes on breaking through the Chakrams one by one, it gains control over so many forces connected with the elements, the astral counterparts of which are located in the respective Chakrams. The location of the mind is said to be between the eyebrows by the Hata Yogis. 

The Chakra Sammalanam mentioned in the books means that when Kundalini passes through one Chakram, it takes Its essence or energy, and so on with the rest, and finally joins all into a sort of united current. 

The seven Chakrams are connected with the seven planets in the following order, beginning with Muladharam : Saturn, Jupiter, Mars, Venus, Mercury, Moon, Sun. The moon is connected with the mind of man, because it is so changeable and vacillating.

The mind of man never penetrates (as sometimes asserted) into the Chakrams but the Kundalini does so penetrate, and the mind itself will finally combine with Kundalini when the latter gets near the Agna Chakram, and then the man becomes clairvoyant. 

Kundalini is a power or energy in the Muladharam sometimes called the astral serpent. It has its head in the region of the navel; it can be roused by increasing the fire in the Muladharam. It is said to be like a serpent, because it moves in carves, it appears to move round and round in a circle, Ida and Pingala alternate on account of its motion.

Kundalini is said in the books to have three and a half circles to show that it pervades the three and half matras of Pranava. In some cases it is represented as light, because its energy runs through Ashtaprakriti. Sometimes it is represented as four.

Some say that, in order to attain Raja Yoga, one should investigate Mahavakyam ; others that the mind must be concentrated on a point and the Yogi must contemplate Parabrahm; some say one's own Guru is the true subject of contemplation, and it is enough to lead a good life; some say the repetition of the Pranava is in itself  Raj Yog, and others say you must cultivate will-power : which of these ways is the true one ? All these are necessary and much more—read "Light on the Path." The end of Raj Yog is the attainment of immortality.

[Notes of a conversation with the Solar Sphinx]

(T. Subba Row – Notes on Hatha Yoga - Theosophist 1886 v8 December p.138-139 / A Collection of Esoteric Writings (1910), pp. 253-55)

The Platonic Philosophers’ Creed - Thomas Taylor 2/2

Thomas Taylor's Platonic Philosopher's Creed: points 1 to 8 deal with first principles. Points 9-10 deal with the world of Ideas. Points 11-12 deal with the universe. Points 13 to 17 deal with the world of the Gods. Points 18 to 25 cover the human world and the journey of the soul.  From Miscellanies, in Prose and Verse (1805).

 14. I believe that a divine nature is not indigent of any thing. But the honours which are paid to the Gods are performed for the sake of the advantage of those who pay them.  Hence, since the providence of the Gods is extended every where, a certain habitude or fitness is all that is requisite for the reception of their beneficent communications. But all habitude is produced through imitation and similitude. On this account temples imitate the heavens, but altars the earth. Statues resemble life, and on this account they are similar to animals. Herbs and stones resemble matter; and animals which are sacrificed, the irrational life of our souls. From all these, however, nothing happens to the Gods beyond what they already possess; for what accession can be made to a divine nature?  But a conjunction of our souls with the gods is by these means effected. 

15. I believe that as the world considered as one great comprehending whole is a divine animal, so likewise every whole which it contains is a world, possessing in the first place a self-perfect unity proceeding from the ineffable, by which it becomes a God; in the second place, a divine intellect; in the third place, a divine soul; and in the last place a deified body. That each of these wholes is the producing cause of all the multitude which it contains, and on this account is said to be a whole prior to parts; because considered as possessing an eternal form which holds all its parts together, and gives to the whole perpetuity of subsistence, it is not indigent of such parts to the perfection of its being. And it follows by a geometrical necessity, that these wholes which rank thus high in the universe must be animated. 

16. Hence I believe that after the immense principle of principles in which all things  causally subsist absorbed in superessential light, and involved in unfathomable depths, a  beautiful series of principles proceeds, all largely partaking of the ineffable, all stamped with the occult characters of deity, all possessing an overflowing fullness of good. From these dazzling summits, these ineffable blossoms, these divine propagations -being, life, intellect, soul, nature and body depend; monads suspended from unities , deified natures  proceeding from deities. That each of these monads is the leader of a series which extends to the last of things, and which, while it proceeds from, at the same time abides in, and returns to its leader Thus all beings proceed from, and are comprehended in the first being; all intellects emanate from one first intellect; all souls from one first soul; all natures blossom from one first nature; and all bodies proceed from the vital and  luminous body of the world. That all these great monads are comprehended in the first one, from which both they and all their de pending series are unfolded into light. And  hence this first one is truly the unity of unities, the monad of monads, the principle of  principles, the God of gods, one and all things, and yet one prior to all. 

17. I also believe, that of the Gods some are mundane, but others super-mundane; and  that the mundane are those who fabricate the world.  But of the super-mundane, some  produce essences, others intellect, and others soul; and on this account, they are distinguished into three orders. Of the mundane Gods also, some are the causes of the existence of the world; others animate it; others again harmonise it, thus composed of different natures; and lastly, others guard  and preserve it when harmonically arranged.  Since these orders are four, and each consists of things first, middle, and last, it is necessary that the governors of these should be twelve. Hence Zeus, Poseidon, and Hephaestus, fabricate the world; Demeter , Hera, and Artemis, animate it; Hermes,  Aphrodite, and Apollo, harmonise it; and lastly, Hestia, Athena, and Ares, preside over it  with a guardian power. But the truth of this, may be seen in statues, as in enigmas. For Apollo harmonises the lyre; Pallas Athena is invested with arms; and Aphrodite is naked; since harmony produces beauty, and beauty is not concealed in subjects of sensible inspection. I likewise believe that as these Gods primarily possess the world, it is necessary to consider the other mundane Gods as subsisting in them; as Dionysius in Zeus, Aesculapius in Apollo, and the Graces in Aphrodite. We may also behold the spheres with which they are connected, viz. Hestia with the earth, Poseidon with water, Hera with air, and Hephaestus with fire. But Apollo and Artemis are assumed for the sun and moon; the sphere of Kronos is attributed to Demeter; Æther to Pallas; and heaven is common to them all. 

18. I also believe that man is a microcosm, comprehending in himself partially every thing which the world contains divinely and totally. That hence he is endued with an intellect subsisting in energy, and a rational soul proceeding from the same causes as those from which the intellect and soul of the universe proceed. And that he has likewise an ethereal vehicle analogous to the heavens, and a terrestrial body composed from the four elements, and with which also it is co-ordinate. 

19. I believe that the rational part of man, in which his essence consists, is of a self-motive nature, and that it subsists between intellect, which is immovable both in essence and energy, and nature, which both moves and is moved. 

20. I believe that the human as well as every mundane soul, uses periods and restitutions of its proper life. For in consequence of being measured by time, it energizes transitively, and possesses a proper motion. But every thing which is moved perpetually, and participates of time, revolves periodically, and proceeds from the same to the same. 

21. I also believe that as the human  soul ranks among the number of those souls that  sometimes follow the mundane divinities, in consequence of subsisting immediately after  angels, dæmons and heroes the  perpetual attendants of the Gods, it possesses a power of  descending infinitely into the sublunary region, and of ascending from thence to real  5 being. That in consequence of this, the soul, while an inhabitant of earth, is in a fallen condition, an apostate from deity, an exile from the orb of light. That she can only be  restored, while on earth, to the divine likeness, and  be able after death to re - ascend to the  intelligible world, by the exercise of the  cathartic , and  theoretic virtues; the former purifying  her from the defilements of a mortal nature, and the latter elevating her to the vision of  true being. And that such a soul returns after death to her kindred star from which she fell, and enjoys a blessed life. 

22. I believe that the human soul essentially contains all knowledge, and that whatever knowledge she acquires in the present life, is nothing more than a recovery of what she once possessed; and which discipline evocates from its dormant retreats. 

23. I also believe that the soul is punished in a future for the crimes she has committed in the present life; but that this punishment is proportioned to the crimes, and is not perpetual; divinity punishing, not from anger or revenge, but in order to purify the guilty soul, and restore her to the proper perfection of her nature. 

24. I also believe that the human soul on its departure from the present life, will, if not  properly purified, pass into other terrene bodies; and that if it passes into a human body,  it becomes the soul of that body; but if into the body of a brute, it does not become the  soul of the brute, but is externally connected with the brutal soul in the same manner as presiding dæmons are connected, in their beneficent operations, with mankind; for the  rational part  never becomes the soul of the irrational nature. 

25. Lastly, I believe that souls that live according to virtue, shall in other respects be happy; and when separated from the irrational nature, and purified from all body, shall be conjoined with the Gods, and govern the whole world, together with the deities by whom it was produced. 

image thanks to https://study.com/academy/lesson/greek-god-apollo-facts-lesson-for-kids.html 

Part 1 

The Platonic Philosopher's Creed - Thomas Taylor 1/2

Thomas Taylor's Philosopher's Creed, in 25 points, in a conceptually descending order from the abstract to the concrete, is, I think, besides being a good general summary of Neoplatonism, a profoundly holistic, deeply conceived and contains a spiritual philosophy of life that can lead any adherent thereof to a happy, full and successful existence. The first 12 points are more conceptual, outlining the metaphysical worldview, which is inherently linked to a practical, concrete understanding, which will be covered in the points of part two. From Miscellanies, in Prose and Verse (1805).

1. I believe that there is one first cause of all things, whose nature is so immensely  transcendent, that it is even superessential; and that in consequence of this it cannot  properly either be  named or spoken of, or conceived by opinion, or be known, or  perceived by any being. 

2. I believe, however, that if it be lawful to give a name to that which is truly ineffable, the appellations of The One and The Good are of all others the most adapted to it; the former of these names indicating that it is the principle of all things, and the latter that it is the ultimate object of desire to all things.

3. I believe that this immense principle produced such things as are first and proximate to itself, most similar to itself; just as the heat immediately proceeding from fire is most similar to the heat in the fire; and the light immediately emanating from the sun, to that which the sun essentially contains. Hence, this principle produces many principles proximately from itself. 

4. I likewise believe that since all things differ from each other, and are multiplied with their proper differences, each of these multitudes is suspended from its one proper principle. That, in consequence of this, all beautiful things, whether in souls or in bodies, are suspended from one fountain of beauty. That whatever possesses symmetry, and whatever is true, and all principles are in a certain respect connate with the first principle, so far as they are principles, with an appropriate subjection and analogy. That all other principles are comprehended in this first principle, not with interval and multitude, but as parts in the whole, and number in the monad. That it is not a certain principle like each of the rest; for of these, one is the principle of beauty, another of truth, and another of something else, but it is simply principle. Nor is it simply the principle of beings but it is the principle of principles: it being necessary that the characteristic property of principle after the same manner as other things, should not begin from multitude, but should be collected into one monad as a summit, and which is the principle of principles. 

5. I believe, therefore, that such things as are produced by the first good in consequence of being connascent with it, do not recede from essential goodness, since they are immovable and unchanged, and are eternally established in the same blessedness. All other natures, however, being produced by the one good, and many goodnesses, since they fall off from essential goodness, and are not immovably established in the nature of divine goodness, possess on this account the good according to participation. 

6. I believe that as all things considered as subsisting  causally in this immense principle,  are transcendently more excellent than they are when considered as effects proceeding  from him; this principle is very properly said to be all things,  prior to all;  priority denoting  exempt transcendency. Just as number may be considered as subsisting occultly in the monad, and the circle in the centre; this occult being the same in each with causal subsistence. 

7. I believe that the most proper mode of venerating this great principle of principles is  to extend in silence the ineffable parturitions of the soul to its ineffable co - sensation; and  that if it be at all lawful to celebrate it, it is to be celebrated as a thrice unknown darkness,  as the God of all Gods , and the unity of all unities, as more ineffable than all silence, and  more occult than all essence, as holy among the holies, and concealed in its first progeny,  the intelligible Gods. 

8. I believe that self - subsistent natures are the immediate offspring of this principle, if it be lawful thus to denominate things which ought rather to be called ineffable unfoldings into light from the ineffable. 

9. I believe that incorporeal forms or ideas resident in a divine intellect, are the paradigms or models of every thing which has a perpetual subsistence according to nature. That these ideas subsist primarily in the highest intellects, secondarily in souls, and ultimately in sensible natures; and that they subsist in each, characterised by the essential properties of the beings in which they are contained. That they possess a paternal, producing, guardian, connecting, perfective and uniting power. That in divine beings they possess a power fabricative and gnostic; in nature a power fabricative but not gnostic: and in human souls in their present condition through a degradation of intellect, a power gnostic, but not fabricative. 

10. I believe that this world, depending on its divine artificer, who is himself an intelligible world, replete with the archetypal ideas of all things, is perpetually flowing, and perpetually advancing to being, and, compared with its paradigm, has  no stability, or reality of being. That considered, however, as animated by a divine soul, and as being the receptacle of divinities from whom bodies are suspended, it is justly called by Plato, a blessed God. 

11. I believe that the great body of this world, which subsists in a perpetual dispersion of  temporal extension, may be properly called a whole, with a total subsistence , or a  whole of wholes, on account of the perpetuity of its duration, though this is nothing more than a flowing  eternity. That the other wholes which it contains are the celestial spheres, the sphere of æther, the whole of air considered as one great orb, the whole earth, and the whole sea.  That these spheres are parts with a total subsistence, and through this subsistence are perpetual. 

12. I believe that all the parts of the universe, are unable to participate of the providence of divinity in a similar manner, but some of its parts enjoy this eternally, and others temporally; some in a primary and others in a secondary degree; for the universe being a perfect whole, must have a first, a middle, and a last part. But its first parts, as having the most excellent subsistence, must always exist according to nature; and its last parts must sometimes exist according to, and sometimes contrary to nature. Hence the celestial  bodies, which are the first parts of the universe, perpetually subsist according to nature, both the whole spheres, and the multitude co-ordinate to these wholes; and the only alteration which they experience is a mutation of figure, and variation of light at different  periods; but in the sublunary region, while the spheres of the elements remain on account  of their subsistence, as wholes, always according to nature; the parts of the wholes have  sometimes a natural, and sometimes an unnatural subsistence: for thus alone can the  circle of generation unfold all the variety which it contains. The different periods therefore in which these mutations happen, are with great propriety called by Plato, periods of fertility and sterility : for in these periods a fertility or sterility of men, animals,  and plants, takes place; so that in fertile periods mankind will be both more numerous,  and upon the whole superior in mental and bodily endowments to the men of a barren  period. And a similar reasoning must be extended to irrational animals and plants. The most dreadful consequence, likewise, attending a barren period with respect to mankind is this, that in such a period they have no scientific theology, and deny the existence of the immediate progeny of the ineffable cause of all things. 

13. I believe that as the divinities are eternally good and profitable, but are never noxious, and ever subsist in the same uniform mode of being, we are conjoined with them through similitude when we are virtuous, but separated from them through dissimilitude when we are vicious. That while we live according to virtue we partake of the Gods, but cause them to be our enemies when we become evil: not that they are angry (for anger is a passion, and they are impassive,) but because guilt prevents us from receiving the illuminations of the Gods, and subjects us to the power of dæmons of fateful justice. Hence, I believe, that if we obtain pardon of our guilt through prayers and sacrifices, we neither appease the Gods, nor ca use any mutation to take place in them; but by methods of this kind, and by our conversion to a divine nature, we apply a remedy to our vices, and again become partakers of the goodness of the Gods. So that it is the same thing to assert, that divinity is turned from the evil, as to say that the sun is concealed from those who are deprived of sight. 

 

image thanks to https://www.thoughtco.com/plato-important-philosophers-120328 
https://www.uraniatrust.org/index.php/articles/philosophy/platonic-philosophy-1 

Part 2 

On Studying the Secret Doctrine

Blavatsky’s magnum opus, the Secret Doctrine, is an epic three-volume, two thousand page work that explains the creation of the universe, the solar system and the evolution of life on earth. The first two volumes (sub-titled Cosmogenesis and Anthropogenesis respectively) are each divided into three sections: the first deals with the main theme of cosmic and human evolution, the second with comparative religious symbolism, and the third is devoted to a wide variety of scientific topics. The third volume deals with eastern and western esoteric history and contains Blavatsky's Esoteric Instructions.

Obviously, one could start reading this work cold from page one and proceed sequentially. Even though the chapters aren’t always tightly sequential, the sections are complementary and so you would get a kind of overall, progressive, panoramic view of the story of the universe. The only problem is that the text is often extremely difficult. The esoteric concepts are very complex and the erudition is such that one would ideally have to have the knowledge of a Mircea Eliade and a Fritjof Capra combined to be comfortable with it. Being familiar with world mythology, Hinduism, Buddhism, the Vishnu Purana, the Zohar, the Timaeus, the Egyptian Book of the Dead, the Hermetica, and Gnosticism would be helpful.

Another way of approaching the work is to start with easier works and gradually progress to reading the full text. Below are some suggested introductory texts to make the journey easier:

Basic Introduction

Blavatsky - The Key to Theosophy (1889)

Basic general notions are covered, the sevenfold principle, karma, reincarnation.

https://www.theosociety.org/pasadena/key/key-hp.htm

The Ocean of Theosophy, William Q. Judge (1893)

This one’s a little more comprehensive, with a chapter on spiritual evolution.

https://www.theosociety.org/pasadena/ocean/oce-hp.htm

Earlier Literature

Blavatsky - Isis Unveiled 2 vols. (1879 )

Why not start with her first great work? Metaphysical and spiritual evolution concepts in a more basic form. Lots of interesting details that you find nowhere else. 

https://universaltheosophy.com/mca/exploring-isis-unveiled/

Esoteric Buddhism by A.P. Sinnett  1883

The major concepts of chain, rounds and races were first significantly presented in this work.The source material of this revolutionary work was later released as The Mahatma Letters to A.P. Sinnett in 1923 by A. Trevor Barker.

http://blavatskyarchives.com/sinnettesotericbuddhismbook.htm

Laura Holloway & Mohini Chatterji – Man, Fragments of a Forgotten History (1885)

This work elaborates on Esoteric Buddhism with some original elements.

http://www.theosophical.ca/books/ManFragmentsOfAForgottenHistory_MChatterjiLCHolloway.pdf#

Highly recommended

Blavatsky - Secret Doctrine Commentary: Transactions of the Blavatsky Lodge of the Theosophical Society 1890, 1891.

This short work is a transcript of study classes, but the language is very clear and the difficult concepts explained with admirable simplicity, a gem.

https://www.theosociety.org/pasadena/sdcommnt/sdc-hp.htm

Theosophical Gleanings by Two Students

A collection of magazine articles from the era, a very solid summary of technical intricacies.

https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/TheosophicalGleanings_TwoStudents.pdf

Volume 3

Volume three appeared posthumously, in 1897, and was moved to volumes 12 & 14 of Blavatsky’s collected writings in the 1980s. One can consider it separate or as part of a trilogy. (Originally announced as a four-part work, volume three would correspond to parts 3 & 4).

Secret Doctrine Volume 3

http://www.translife.co.za/Theosophy/SecretDoctrine,The_HPBlavatsky.pdf

This edition has more updated references.

Blavatsky collected writings vol. 14

http://www.katinkahesselink.net/blavatsky/articles/v14/

The Myth of the "Missing" Third Volume of The Secret Doctrine Daniel H. Caldwell

http://www.blavatskyarchives.com/sdiiipt1.htm

Short Versions

Below are some solid, basic summaries:

The Peopling of the Earth. Geoffrey Barborka 

This covers volume one.

http://blavatskyarchives.com/barborkacontentspeopling.htm

The Story of Human Evolution. Geoffrey Barborka (1979)

This covers volume two.

https://questbooks.com/index.php?route=product/product&product_id=591

The Secret Doctrine: The Classic Work, Abridged and Annotated: H.P. Blavatsky, Michael Gomes: 2009

This abridges the first sections of volumes 1 & 2 and certain parts of the symbolism sections.

https://www.penguinrandomhouse.com/books/304940/the-secret-doctrine-by-hp-blavatsky/9781585427086/

O Lanoo! ~ The Secret Doctrine Unveiled Harvey Tordoff 1999

The structure of the Secret Doctrine is based on a commentary of an eastern creation poem called the stanzas of Dzyan, which is very cryptic. This work paraphrases the stanzas in easy to understand modern English.

http://www.olanoo.com/

Easier Sections

The various chapters are only loosely inter-connected, so one can tackle the work piecemeal. Below are a selection of text sections that are both relatively easy to read and quite self-contained. Overall, volume 2 is less difficult than volume 1, so reading volume 2 first can be a good approach.

At its most opulent, it was available in a 
 6-volume hardcover format. The text formatting
is more reader-friendly, which is helpful.

Introduction

https://www.theosociety.org/pasadena/sd/sd1-0-in.htm

Proem

https://www.theosociety.org/pasadena/sd/sd1-0-pr.htm

1, 1, 6 A Few Misconceptions concerning planets, rounds and man

https://www.theosociety.org/pasadena/sd/sd1-1-08.htm

 

Summing Up

https://www.theosociety.org/pasadena/sd/sd1-1-13.htm

1, 2, 3 Primordial Substance and Divine Thought

https://www.theosociety.org/pasadena/sd/sd1-2-03.htm

1, 2, 4 Chaos, Theos, Cosmos

https://www.theosociety.org/pasadena/sd/sd1-2-04.htm

1, 3, 11 On the Elements and the Atoms

https://www.theosociety.org/pasadena/sd/sd1-3-11.htm

1, 3, 15 Gods, Monads, Atoms

https://www.theosociety.org/pasadena/sd/sd1-3-15.htm

2, Preliminary Notes

https://www.theosociety.org/pasadena/sd/sd2-0-pn.htm

2, 2, 25 The Mysteries of the Hebdomad

https://www.theosociety.org/pasadena/sd/sd2-2-12.htm

General resources   

http://www.blavatskyarchives.com/hpbwritingssd.htm 

Finally, it might be useful to note that the Secret Doctrine does not fully explain the system of chains and rounds; It is necessary to study Esoteric Buddhism and other works to get the full picture. Another important addition was provided by Blavatsky with a series of answers to seven questions entitled:“Some inquiries suggested by Mr. Sinnett’s Esoteric Buddhism” (see vol. 5 of her collected writings). 

http://www.katinkahesselink.net/blavatsky/articles/v5/