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THEOSOPHY WORLD ----------------------------------- January, 2001

An Internet Magazine Dedicated to the Theosophical Philosophy
And its Practical Application in the Modern World

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"Religion and Religions," by B.P. Wadia
"Update from the Blavatsky Archives," by Daniel Caldwell
"The Power of Silence," by Willy Schmit
"Theosophy and the Invisible and Visible Universe,"
    by G. de Purucker
"The Dragon," by Allen J Stover
"Katherine Tingley: Teacher of Occultism," by Leoline L. Wright
"The Dream of Mordag," by Victor Endersby
"The Place of Devotion in the Life of Discipleship,"
    by A. Trevor Barker
"Reverence for Our Tie to Nature," by Boris de Zirkoff


> Occult philosophy divulges few of its most important vital
> mysteries. It drops them like precious pearls, one by one, far
> and wide apart, and only when forced to do so by the
> evolutionary tidal wave that carries humanity on, slowly,
> silently, but steadily toward the dawn of the Sixth-Race
> mankind. For once out of the safe custody of their legitimate
> heirs and keepers, those mysteries cease to be occult; they
> fall into the public domain and have to run the risk of
> becoming in the hands of the public domain and have to run the
> risk of becoming in the hands of the selfish -- of the CAINS
> of the human race -- curses more often than blessings.
> -- H.P. Blavatsky, THE SECRET DOCTRINE, I, 558.


by B.P. Wadia

[From THUS HAVE I HEARD, pages 218-21.]

In every organized religion, the most striking phenomenon is the
gap in the life of its votaries, between their beliefs and their
deeds. Every Christian admits Jesus to be his Savior but how
many endeavor to follow the Way taught in the Sermon on the
Mount? Would there be rivalry and competition if all Christians
tried to overcome their covetousness for money on the economic
plane, for prestige and prominence on the social, or their pride
and possessiveness on the political and national? Similarly,
every Hindu believes in the immanence of Deity and the solidarity
of man. How many act up to the great teaching that the Mleccha
has the Light of Krishna within him? Would there be the degrading
practice of untouchability if all Hindus understood and applied
the truth of the Upanishad that the same Self shines in all,
albeit It does not shine forth equally in all? Even they in whom
the shining forth is meager yet carry the Light of all lights and
therefore are deserving of respect and affection.

The most vital need of humanity today is to seek the way of
return to Religion. The foundation of the Temple of Religion is
the brotherhood of all, the service of all. The priest repeats
the teachings, quoting what he calls, his Holy Writ; but in his
personal interpretation, he murders the doctrine by disregarding
its principle of universality. The man of real Faith cannot
accept this priestly way. That man intuitively feels Divine
Presence in all space, Divine Motion in all evolution, Divine
Intelligence operating everywhere, God being omniscient. This
forces him to conclude that true Religion is different from that
religion which the Mandir, the Synagogue, the Church, and the
Masjid represent.

Religious creeds beget sectarian charities, sectarian educational
and social institutions, leading to sectarian exclusiveness,
rivalry, and hatred. The extent of evil which creedal dogmatic
religions perpetrate is not fully recognized. Very little
thought is paid to religious sectarianism as an enemy to secular
humanism. False loyalties are more potent for evil than rank

Where does sectarianism and false loyalties come from? They come
from man himself. His personal feelings usurp, in priestly
fashion, the control of his mind. This results in irreligious
tendencies: creedalism in belief, unbrotherliness ness in social
behavior, nationalistic patriotism inimical to internationalism.
The GITA recommends the rendering of universal service joined to
inquiry, search, and humility, for then only will the Sages
communicate the truth "knowing which thou shalt never again fall
into error."

Intellectually it is not very difficult to perceive that Deity is
immanent and human solidarity is a fact. In addition, it is not
hard for the mind to recognize the truth that the One shines in
the many and that therefore there is order, rhythm, and law in
the diversity and manifoldness not only in the human kingdom but
also in the whole of nature. Such mental perception is not
sufficient for the Inner Life. We have to learn to FEEL the
reality of that perception. If mental recognition alone does not
suffice, feelings also fail that are not vitalized and energized.
Feelings that are not enlivened and enlightened by the higher
mind also fail.

The outstanding practical questions for the leading of the life
of true religion are: (1) how shall I extricate my mind from its
thralldom to personal feelings, and (2) how shall I train the
mind to elevate my feelings to manifest divine virtues in human

The mind must be freed from personal feelings, especially of
pride and self-regard. This freedom requires the process of
transmutation. This is not the killing out of feelings but
transmuting them. The mind flourishes in the world by the force
of passion -- the personal mind is the passionate mind; it must
seek and secure the Light of the Soul, the Dispassionate Thinker.
That higher mind brings to the transmuted personality the
supernal power of the Paramitas, the Divine Virtues. The person
acquires the power to FEEL divinely or spiritually by the
activating of devotion that has been latent.

To learn to feel as we learn to think, rightly and righteously,
is a duty each person owes to his own soul. We must avoid the
way of becoming unfeeling. We also must avoid falling prey to
the lower type of devotion or BHAKTI, so common among the
emotion-fraught minds of the religiously inclined.

For one who really desires to practice the dual truth of
brotherhood and service, the following instruction of Mahayana
Buddhism will prove most useful both for mind and for heart:

> Live in the eternal. For this, thou hast to live and breathe in
> all, as all that thou perceivest breathes in thee; to feel
> thyself abiding in all things, all things in SELF.
> Thou shalt not let thy senses make a playground of thy mind.
> Thou shalt not separate thy being from BEING and the rest, but
> merge the Ocean in the drop, the drop within the Ocean.
> So shalt thou be in full accord with all that lives; bear love to
> men as though they were thy brother pupils, disciples of one
> Teacher, the sons of one sweet mother.
> Of teachers, there are many; the MASTER-SOUL is one, Alaya, the
> Universal Soul. Live in that MASTER as ITS ray in thee. Live in
> thy fellows as they live in IT.


by Daniel Caldwell

The Blavatsky Archives ( continues
to publish rare source material on Madame Blavatsky and the
Mahatmas. At the end of December 2000, there are more than 227
documents on the website. Hundreds of other items are being
processed for publication in 2001.

Some of the more important recently published items are as

*** "Blavatsky and the Theosophists" by Vera P. Zhelihovsky.
Newly translated from the Russian by G.T. [This article in
Russian originally appeared in "Odesskiy Vestnik," No.123, June
5, 1884, pp.1-3 and was reprinted in "Rebus," No. 28, July 15,
1884, pp. 263-265 and No. 29, July 22, 1884, pp. 273-275. ]

*** "Madame H.P. Blavatsky As I Knew Her" by N. D.
Khandalvala. Contains a number of HPB's letters. [Reprinted
from "The Theosophist" (Adyar, Madras, India), June 1929, pp.
213-222 and July 1929, pp. 309-318.]

*** "Helena Petrovna Blavatsky" by Vera Petrovna de Zhelihovsky
(H.P.B.'s sister). A 44-page biographical sketch of HPB.
[Reprinted from "Lucifer" (London), Nov. 15, 1894 - April 15,

*** "Henry Kiddle and the Mahatma; or, H. K. versus K.H.: An
Important Chapter in the History of the Psychical Phenomena of
the Nineteenth Century." by William Emmette Coleman. [An
extremely rare, lengthy "hostile" article on Madame Blavatsky and
the "Kiddle Incident" which was published in "The Carrier Dove,"
a San Francisco spiritualistic magazine, in 1890 and 1891.]

*** "Mrs. Holloway and the Mahatmas: Published and Unpublished
Mahatma Letters to and about Mrs. Laura C. Holloway." Collected
and arranged by Daniel H. Caldwell. Contains more than a dozen
"never before" published Mahatma Letters from the Masters K.H.
and M. The letters were written in 1884.

The Blavatsky Archives also contains never before published
articles and letters of H.P.B.

Also visit our "HPB Photo Gallery" at:

The collection of Blavatsky material is an ongoing process. We
invite submissions and documents from Blavatsky students and


By Willy Schmit

[This comes from a talk given at the convention of the
Theosophical Society, Rotterdam, The Netherlands, on September
10, 1994. It first appeared in the fall 1994 issue of the former

The Chinese artist who painted his landscapes with falls and
rivers, rocks, trees, flowers, and animals -- perhaps with a tiny
human figure to give a stronger impression of the landscape --
would probably be surprised when hearing the theme of this
Convention, "Man in a Just and Orderly Universe." To him, every
stone, every tree, every entity was ensouled, without exception.

We have to be reminded of our solidarity with nature. It is
difficult to realize we do not play the only important role.

Cycles have their course. There are periods of spiritual
flourishing alternating with periods of spiritual barrenness.
Therefore, it is no chance that in the last century an endeavor
was made to let flow the spiritual fountain once more. The molds
of mind had to be broken down. It is difficult to visualize how
strong the efforts must have been to bring about this spiritual

Centuries of misunderstood religious teachings had merged into a
period of rigid materialism. The worldview had become
increasingly restricted. We think of Descartes with his
mechanical conception of nature. He saw a radical difference
between matter and spirit (or consciousness). To him there was
only one certainty. He thought and therefore he existed. In
this way, he is responsible for the influence of this wholly
erroneous conception held by scientists.

Kant and later Schopenhauer opposed this Cartesian division of
things in matter and spirit. Schopenhauer said there is neither
matter nor spirit. The tendency of attraction in a stone is just
as inexplicable as thinking in the human brain. If matter can
fall to the ground and "nobody knows why," then it can also think
and "nobody knows why." As soon as we cross the border of the
purely mathematical, we are confronted with phenomena that are
just as mysterious for our senses as WILL and THOUGHT in man.
Where is then that MATTER, he asks, of which you all pretend to
know so much "and from which, being so well-acquainted with it"
you derived all your explanations? That which can be realized
fully by our reason and senses is superficial. It can never
reach the real, inner substance of things.

If you consider that a form of SPIRIT is in a human head, then
you must ascribe the same to a stone. If like electricity, your
dead and wholly passive matter can attract, repulse, and send out
sparks, then just like the brain, it can think. In short, each
particle of so-called spirit we can substitute for an equivalent
of matter, and each particle of matter by spirit.

Schopenhauer was acquainted with the Eastern philosophy. When he
says: "There is no matter, there is no spirit," he indicates that
matter and spirit are one. Matter is crystallized spirit.
Spirit is etherealized matter. In other words, the one cannot
exist without the other.

On the subject of Silence, we think first of THE VOICE OF THE
SILENCE, derived from the same source as the Stanzas of Dzyan in
THE SECRET DOCTRINE. The book could be named "The Voice in the
Spiritual Sound," for continued study will reveal that silence
does not exist. In THE SECRET DOCTRINE we read:

> Where was silence? Where were the ears to sense it? No, there
> was neither Silence, nor Sound; naught save ceaseless eternal
> breath (Motion) which knows itself not.

When we speak of the Power of Silence, we are thinking of OUR
silence, be it the silence of our inner being and the silence of
the outer senses or the silence of Nature, which we perceive only
at certain places. There is also the sound of the planets,
singing on their course. That sound must be tremendous, though
WE cannot hear it.

In our literature, a "fifth" element is mentioned, of which the
characteristic is sound. Besides Fire, Air, Earth, and Water,
Akasha is the first element. (Keep in mind that the elements we
speak of are not only the elements of our earth. That is only
one aspect. What is meant is the noumenon, the "spirit" of the
elements. In other spheres they will manifest in quite a
different way.)


> You will have to bear in mind (a) that we recognize but ONE
> element in Nature (whether spiritual or physical) outside which
> there can be no Nature since it is NATURE itself and which as the
> Akasha pervades our solar system, every atom being part of itself
> pervades throughout SPACE, and IS space in fact, which pulsates
> as in profound sleep during the Pralayas, and is the universal
> Proteus, the ever active Nature during the Manvantaras; (b) that
> consequently spirit and matter are ONE, being but a
> differentiation of states, not of ESSENCES...

This fifth element is AKASHA. The word is from the Sanskrit
AKAS, meaning shining. Akasha is described in THE SECRET
DOCTRINE as follows:

> Akasha is the Universal Soul, the Matrix of the Universe, the
> "Mysterium Magnum" from which all that exists is born by
> separation of DIFFERENTIATION. It is the cause of existence. It
> fills all the infinite Space; IS SPACE ITSELF in one sense, or
> both its SIXTH and SEVENTH principles.

Gautama the Buddha considered only two things as eternal, Akasha
and Nirvana. Akasha with Southern Buddhism is the Root of
everything, from which everything in the universe came forth,
obeying to the law of motion, which is inherent to it.

These few words about a profound subject as Akasha can only
provide an introduction. The main thought is that there is
EVERLASTING MOTION in the whole cosmos, caused by all the
entities therein. EVERY entity, from sun to atom, is moving

Consider another thought. These countless hosts of beings
together build up "nature." They bring about sound and motion,
space, vibration, and color.

If we were asked to give a short definition of Theosophy, we
could answer: "Theosophy is no theory about Life. It is Life
itself." How clear, how profound is in this connection the
statement about Deity in THE KEY TO THEOSOPHY:

> Our Deity is the eternal, incessantly EVOLVING, not CREATING,
> builder of the universe, that universe itself unfolding out of
> its own essence, not being MADE.

Yes, there is the power of Silence. We say power because silence
means harmony, equilibrium, and homogeneity. Mme. Blavatsky
speaks of Silence as ALAYA, the "World soul, of which the essence
is LOVE." It is homogenous sympathy, which is Harmony, or the
Music of the Spheres. Alaya is another world for Akasha.

Man has to find again this feeling of oneness with everything in
nature. Then the problems of humanity will be seen in a wider
context. They will get their real place and dimensions. The
inner background of our experiences during our life on earth will
be understood. There will be peace in our inner being, because
we thus follow the example of the majestic, silent processes of

Aurobindo, the wise one of India, says about silence:

> It is on the Silence behind the cosmos that all the movement of
> the universe is supported. It is from the Silence that the peace
> comes. When the peace deepens and deepens, it becomes
> increasingly the Silence.

He further says:

> It is not easy to get into the Silence. That is only possible by
> throwing out all mental-vital activities. It is easier to let
> the Silence descend into you, i.e., to open yourself and let it
> descend.

In THE WIND OF THE SPIRIT, G. de Purucker reminds us of the
silent processes in nature.

> It is not the crises, when things seem to crash, which govern the
> great functions of life, human and cosmic. It is not the
> horrific noise of the thunder or the crash of its bolt. Those
> slow, to us men, always quiet, unending silent processes build.
> They build when we wake, build when we sleep, and build all the
> time. Even in the human race, they carry it through folly after
> folly after folly into the future.

Let us keep our thoughts on these words.


By G. de Purucker

G. de Purucker was the head of the Theosophical Society from
1929 until his death in 1942. (When the original Theosophical
Society split in the 1890's, one part had the International
Headquarters at Adyar, India. The other part soon moved its
International Headquarters to Point Loma, California. Purucker
was the head of the Point Loma Theosophical Society.)

On September 23, 1937, while on a lecture tour of Europe,
Purucker gave a talk on Radio AVRO, in Hilversum, The
Netherlands. The 17 minute, 22 second talk, in English, was
recorded, and is available online. It is a 3055K mp3 file which
can be downloaded from:

Jan H. Venema, President of The Netherlands Section of The
Theosophical Society, summarized the talk in Dutch. The 2
minute, 30 second talk is available as a 244K mp3 file at:

Purucker had given a talk at the radio station during two previous
visits to Europe. The first talk was arranged by Hendrik
Oosterink, President of the Bussum Lodge. It was on Sunday,
September 20, 1931. [See THE THEOSOPHICAL FORUM, November 15, 1931
issue, pages 65-66.] The second talk was 4:00-4:30 PM Sunday June
11, 1933. [See THE THEOSOPHICAL FORUM, May 15, 1933 issue, page
326.] Jan Venema helped translate both talks.

For those who may want to listen to the online recordings, there
are two things to keep in mind. (1) The files must be downloaded
from the website to one's computer before they can be played.
(2) One needs to have a mp3 player installed to listen to the
files. One good player is at:

But there are many others that will work equally well.

-- Eldon Tucker


[The following transcript of the talk comes from THE THEOSOPHICAL
FORUM, December 1937, pages 404-11.]

Brothers of Holland and Brothers and Fellow-thinkers in other
European countries:

It is with a sense of deep happiness that, during the course of
my present European tour, I find myself once more sitting before
the transmitting instrument of the splendid radio-station in
Hilversum, Holland, speaking to an audience comprising perhaps
many hundreds of thousands, and certainly many thousands who take
an interest in hearing the thoughts of a Theosophical

I shall endeavor to speak to you this evening, at least briefly,
on one important aspect of Theosophy -- which is the Ancient
God-Wisdom of mankind, and which we may likewise call a
philosophy complete, rich, and helpful, solving life's problems,
and giving hope to the discouraged and heartbroken, and which we
may therefore in very truth call a PHILOSOPHY OF LIFE for all
men. For prince and for peasant, for rich and for poor, for the
happy and for the discouraged, to all and to each, Theosophy has
something to say of immense and lasting value.

Now, the particular aspect I shall briefly discuss this evening
is what we may call the existence of inner and outer worlds, or
systems of worlds, in the Universe, thus involving some of the
most important problems of our life as men, and of our
post-mortem existence when we have, as Shakespeare puts it,
"shuffled off this mortal coil."

All the great religions have at least something to say about
inner and outer worlds, of worlds visible and invisible, and of
their relation to our existence here on this earth as human
beings; but very few of these religions or religious philosophies
go into any detail of just what the invisible worlds are, and
into equally little detail as to the relation of mankind to them
after that majestic but solemn event which we human beings call
the death of man's body. The reason is that the teaching
concerning these inner and invisible worlds especially was always
held very secret and occult, as being a part of the doctrines of
the initiatory schools; and the same remark applies to the
teachings regarding man's destiny after death. Christianity in
especial, although a noble system of ethics when we consider only
the words of the Master Jesus, Christianity in especial, I
repeat, is almost silent on these vastly interesting and highly
important topics; and the reason is that very soon after the
passing of the Christian Master, the teachings he gave to his
disciples in secret were forgotten, or not faithfully passed on
by them to the generations, two or three of them, which followed
the era of Jesus the Christ himself.

The Theosophist claims that no one who understands the teaching
concerning the interaction and interblending of the inner and
invisible worlds with the visible world, can ever afterwards for
a moment doubt that these invisible worlds exist, for the
teachings of Theosophy on this point appeal strongly to the
intellect, strongly move the higher emotions or sentiments of the
heart, and thus make a quiet and subtle appeal to man's entire
being, which appeal is infinitely persuasive.

Furthermore, anyone conversant with the most recent scientific
teachings concerning the existence in the Universe of many
octaves of invisible radiation, as given forth by such men as
Eddington in England, Bohr in Denmark, Planck in Germany, de
Sitter probably in Holland, and many others will realize that
scientific teaching is daily approaching more and more closely in
its most subtle and far-reaching researches and deductions to the
frontiers of even the occult teaching of the
Religion-Philosophy-Science, which we today call Theosophy.

It becomes a matter of simple analysis and deduction by the
thoughtful mind of modern man, that this vast range of invisible
radiating energies and substances which infill our entire visible
Universe, and which modern science refers to under the general
name of radiation -- it becomes obvious, I say, that these
invisible forces, substances, elements, or what not, are just as
real, just as actual, just as powerful, in their workings and
interblending, as are the forces and substances and elements of
the visible world in which we physically live and move and have
our physical being. In fact, Theosophy teaches that our visible
Universe around is but the outer veil or garment of this vast
interacting and interblending body of cosmic energies and forces,
most of them utterly invisible to us because our eyes have not
been trained by evolution to perceive their existence; and as our
entire Universe is one, is unitary, and is in fact a vast
organism, we see from this great fact of ancient occult truth and
of modern discovery that our visible Universe itself is but one
phase, one side, one aspect, one portion, one part, of the cosmic
Organism which we synthesize under the term, the visible and
invisible Universe.

What man has ever seen an atom? What man has ever seen an
electron? What man has ever seen electricity? What man has ever
seen radiation per se, or indeed felt or heard or smelt or tasted
these? All we know of this vast range of octaves of radiation
visible and invisible, is what our senses report to us of them,
and no more; and all that our senses tell of their existence is
but their effects, the effects of their actions PRODUCED ON THE
PHYSICAL WORLD, and which our very imperfect senses report to our

The Ancient Wisdom, the God-Wisdom today called Theosophy, and
all the great Seers and Sages of ancient times, I mean the great
Ones, taught the same identic truths with regard to the invisible
worlds, although of course these truths have been expressed among
different peoples and in different ages by means of different
languages and in different forms of speech; and what our greatest
modern scientists are now discovering and telling us of are but
the same old invisible and inner forces and energies and
substances and powers explained to us in the different languages
of these modern scientists themselves. In other words, modern
science is but rediscovering the inner worlds which have been
known to the great and wise of the human race since immemorial
time in the past. Man possesses inner powers or faculties which,
alas, all too often he ignores, or, indeed, he is utterly
ignorant of the existence of these inner faculties and powers.
By means of these faculties and powers, when they are properly
trained, man's brain and other organs in his body become
sensitized to receive radiations which to the UNTRAINED receiving
apparatus by the proper organs in the human body are not cognized
or recognized, and therefore are, as we say, "unknown."

From the foregoing observations, it is easy for us to discern and
make the deduction that the larger part of the endless life of
man is passed or lived IN INVISIBLE THINGS, in the invisible
worlds which mankind sometimes with vague perception speaks of as
the worlds of thought, intuition, or as sensitiveness,
instinctual perceptions of verities, etc., etc. Furthermore, and
following this same line of thought, it should be obvious to
every thinking man, that our sojourn in this visible world, as
for instance our present incarnation on earth, is but like the
passing of a day-night, or the passing of a night and a portion
of a day, in one single part or portion or aspect of the cosmic
organism; and this one portion we call our visible Universe. The
greatest mistake ever made by man is to imagine, as all men in
the Occident today mostly do imagine, that the invisible worlds
and forces and powers and substances, etc., are different from
and other than those powers and substances and forces which
compose and build the world visible and perceptible to our five
senses. Such reasoning is at best childish, and at its worst
dogmatic foolishness, and is utterly contrary to all the
teachings of the Occultism of the Theosophical philosophy, and in
our day is becoming with increasing force a violation of even
common sense.

Thus we see that that organic unit, that monadic entity, which we
may briefly although perhaps somewhat imperfectly call the ego or
spiritual soul of man, is as much at home in the invisible worlds
as it is in the visible, and in fact is more at home in the
invisible worlds, because the higher and more ethereal of these
invisible worlds are really spiritual, and the higher essence of
the human ego or monadic essence is of spiritual character and
substance. See you not, then, what happens to men after death?
This monadic essence, this monad, this human ego, simply casts
off its tenement or vehicle of flesh and astral substance which
we call our body, and after a short time is thereupon free for
its experiences in the worlds invisible; and of these worlds
invisible there are ranges upon ranges ascending from the least
ethereal to the most spiritual; and it depends upon the character
of the disembodied ego as to which one of these many ethereal
worlds it will find its rest in after death. The man of noble
life, of high spiritual and intellectual aspirations and
fidelity, ascends to the higher realms or invisible worlds, and
rests in peace and bliss therein, until the ego feels the urge to
return to incarnation in the lower spheres, finally reaching our
earth of gross elements and chemical substances; whereas the man
of grosser instincts, of few or imperfect spiritual and
intellectual powers, finds his post-mortem or after-death states
in the less ethereal worlds, closer to this physical world; but
nevertheless in a state of relative peace and happiness; while
the grossest and worst man, after a short period of unpleasant
experiences in what we Theosophists call the astral light, which
is the surrounding ether of the earth, either has a period of
complete unconsciousness because he has no spiritual and
intellectual life of any importance fitting him for residence in
the higher spheres, or he returns to embodiment very quickly.

The thoughtful man will at once see that these Theosophical
teachings are but inevitable deductions of reason and logic from
the premises already briefly stated in the opening part of my
address, and which premises, as I there pointed out, are becoming
with every year more and more confirmed by the latest discoveries
of modern science in the different kinds of radiation and
radioactivity, and therefore in the different sorts of radiating
substances and energies which compose and build the inner and
outer Universe. Hence, the most fatal mistake that a man hunting
for Truth can possibly make, and a mistake which violates all the
latest teachings of modern science and of ancient religion and
philosophy, is to suppose that our physical world is different
from or superior to the inner and invisible worlds, for in
essence they are all one and cannot be separated, our physical
world being but one phase, one octave, one gamut, so to say, of
the radiating activity.

It is often said by those who do not understand anything of
Theosophy or who have received distorted and utterly erroneous
information about it, that it is an enemy of the different great
religions of the world; but nothing could be more foolish than
this utterly wrong idea. Indeed, Theosophy when properly
understood is the greatest friend and supporter of true Religion,
meaning here Religion per se, and not any merely theological
dogmas that this or that or some other church during the course
of ages may have adopted from the theological imaginations of
men, good, bad, or indifferent. Theosophy is the greatest friend
of Religion per se, because itself is Religion per se, not any
one religion, but Religion per se; thus likewise it supports the
grand archaic philosophies found in the noblest literatures of
the human race, not of any one school of thought, but of all
schools of thought; for Theosophy really is the source whence
these schools originated, and therefore unifies them all, because
it is Philosophy per se, not any one philosophy of this man or of
that man, but all that department of human thinking and
understanding which in various men produces that branch of human
intellectual activity which men call philosophy. Just as it is
in the case of religion which I have just spoken of, so it is in
the case of philosophy.

Furthermore, no Theosophist is ever dogmatic or proclaims our
majestic system of Religion-Philosophy-Science as something which
must be accepted against the intellect or the tenderest feelings
of the human heart; for one of our teachings is that no man
should accept anything which is contrary to his conscience,
contrary to his highest intellectual penetration, or contrary to
the intuitive discernment of his noblest and tenderest feelings.
Thus it is that in Theosophy we have neither dogma nor creed,
neither church nor organization teaching a dogmatic system of
thought, for the Theosophical Society, as the vehicle of the
Theosophical Religion-Philosophy-Science, is a voluntary
association of earnest men and women who study our God-Wisdom,
and who accept of it what each one is capable of understanding.
Thus we are a brotherhood of souls, and there are in consequence
amongst us, Christian Theosophists, Buddhist Theosophists, Hindu
Theosophists, Taoist Theosophists, or Theosophists who accept
none of the great religions and philosophies of mankind; and
perhaps this last class is the most numerous.

Every one of the Founders, without exception, of the greatest
religions and philosophies -- and I repeat the word, the GREATEST
of them, not the small schools which come and go with the
changing times -- every one of these greatest men who are the
Fine Flowers of the human race, has been an initiate in the
School of the Mysteries. This School is timeless in origin, and
has its greatest Masters or Teachers; and thus is explained the
statement I made some time ago, that Theosophy is the Mother or
the source whence these greatest religions or philosophies
sprang, because each one was started by some great-souled and
grand initiate of this School of the Mysteries, and therefore
their teachings are fundamentally the same, though expressed in
different ways to fit the needs of the mankinds of the different

What philosophy of life for every man can be more sublime or
grander therefore than this, teaching us the purpose of our life
on earth, teaching us whence we came out of the invisible into
the visible, and teaching us whither we journey after that solemn
but very beautiful event which men call death, and which is but a
passing into the invisible worlds for a sojourn there, longer or
shorter according to the karma or merit or demerit of the one who
passes on? Truly Theosophy therefore may be called the most
complete, i.e., the fullest and most satisfying, of all known
systems of human thinking, without any exception whatsoever,
because, first, it is neither dogmatic nor creedal; second,
because it appeals to our instincts, to our intuitions, to our
religious and philosophic and scientific sense; because it
offends no one on account of the widely generous platform from
which its teachings are given; and because, furthermore, and in
one phrase, it is founded on the laws of the Universe, and on
nothing else. When I say the laws of the Universe, I mean what I
have said before in the beginning of my address to you this
evening, that is to say the laws of the invisible and of the
visible Universe; for indeed the visible is but the invisible as
we human beings cognize and recognize the invisible by means of
our five senses.

Brothers of Holland, and Brothers and Friends of other European
countries who may be hearing my voice today, I beg of you all not
to take anything that I have said in this short address unless it
appeal to your highest faculties of conscience, intellect, and
ethical sense; but if anything I have said to you today appeals
to you as being good and true and worthy, then hold to it and
undertake a study of the Theosophical doctrines if only for your
own satisfaction. Have the courage therefore of the convictions
of your intellect and of the intuitions of your heart, and I
promise you that you will enter into a wonderland of loftiest
thought, familiar to the titan intellects and religious and
philosophical sages of all the ages; and thus you will become
familiar with their great minds, and you will walk hand in hand
with these great men of the past, and indeed one may say with
others who will come forth into human life but who wait in the
womb of the future for their appearance amongst us.

Theosophy may be found explained in our Theosophical books, and
in the various lodges and centers and groups of the Theosophical
Society with General Offices at Point Loma, California, which
Society I have the high responsibility of leading at the present
time; and I lead with that true humility of the heart, and with
the raising of my soul to the divine within me, for this
responsibility is of a spiritual and intellectual and ethical
kind, and is a heavy one.

I wish to add a few words of thanks to the noble Theosophical
coworkers, thousands in number, who are making Theosophy and its
teachings known in Holland and in other European countries; for
their work is very beautiful and unselfish, and often calls for a
good deal of self-sacrifice and self-abnegation, for from it they
gain not one thing of this world's goods, but gain the sublime
reward of the spiritual feeling of great happiness in passing on
to others free, joyfully, and really beautifully, the blessings
of feeling and thought that they themselves have received and
will in future days receive in larger degree from their study in
and work for our sublime God-Wisdom.

Please receive, dear Brothers and Friends, my heart's best wishes
for peace and riches, both inner and outer, which are so greatly
needed in these anxious and troubled times. I am your servant to
give all that I can and that you will receive, and I am happy to
use a beautiful phrase, truly occult and Theosophical in its
inner meaning, which is known even to the Christian Church: I am
happy to call myself SERVUS SERVORUM DEI -- the servant of the
servants of God -- of the Divine!


By Allen J Stover

[From THE THEOSOPHICAL FORUM, December 1946, pages 577-83.]

> Seven times and seven score times on high
> All hail the golden wings unfurled
> The Druid of the Circled Sky --
> The Flame-bright Dragon of the World!
> -- Kenneth Morris

Symbols are an introduction to wordless thought, and form a
language of analogy by which we may explore the inwardness of the
universe. Each symbol has its inherent meaning, but it is a
general meaning, and acquires a specific or limited significance
only through association and use. It is sometimes said that a
symbol has many interpretations; but this is because we are
accustomed to look at everything from our word-bound mentality,
and so fail to see the universal application of the symbol as an
interpretation of nature's laws.

The mystical concept of the dragon is one of the oldest known to
man. It was common to China, Japan, Tibet, Europe, and the
Americas; and temples of the dragon as emblem of the Sun, life,
and wisdom, once covered the globe. To this the mysterious
monoliths of Stonehenge and Carnac, the Pyramid Temples in
America, and many similar remains, bear silent witness.

Lao-tze thus described water: "Water is the weakest and softest
of all things, yet it overcomes the strongest and the hardest.
It penetrates everywhere, subtly, without noise, without effort."
It becomes typical of the spirit that is able to pass out into
all other existences of the world and resume its own form in man;
and associated with the power of fluidity, the dragon becomes the
symbol of the infinite.

In its essence, the dragon in China, America, and Wales signified
the divine spirit of the waters; and the waters were themselves
the fluid aspect of any principle of nature. The dragon and
water myth illustrates the relationship between spirit and matter
in nature; it is the Yang of Chinese philosophy as opposed to the
Yin; and as there are many grades of matter ranging from the
physical to the divine, Chinese mythology divides the dragons
into classes according to their nature and habitat.

It was not always so, for as explained in THE SECRET DOCTRINE (I,
408), the genii or four Maharajas of the cardinal points known to
the Chinese as:

> the Black warrior, White Tiger, Vermilion Bird, and Azure Dragon
> [are] called in the Secret Book the "Four Hidden Dragons of
> Wisdom" and the "Celestial Nagas." Now, as shown, the
> seven-headed or septenary DRAGON-LOGOS had been in course of time
> split up, so to speak, into FOUR heptanomic parts or twenty-eight
> portions.

The archaic dragons and serpents of antiquity were all
seven-headed and typified the seven principles throughout man and
nature. Later this symbol was broken up into separate classes,
into good and evil dragons, and, in Europe during the Middle
Ages, into an emblem of evil only.

In Central America, the Dragon is represented as two-poled,
having a head at each end. When separated, the dragon becomes
dual as are the good and evil serpents of the caduceus, or
sometimes a dragon is opposed by a serpent.

In its earthy aspect, the dragon is the fiery essence in
underground water, which attracts the divining rod. It is the OD
of Baron Reichenbach, in his researches into the astral light.

In the air, it is the lightning of the storm cloud and the
fertilizing power of the rain; in the hurricane, it is the noise
and whirling vortex of the winds; for on every plane there is
some aspect of the dragon power.

In the Orient, folklore, art, and poetry have woven a garment of
fancy about the ancient myth, which, delightful as it is,
obscures the deeper significance of the symbol. Yet, while it
conceals it preserves truths that might otherwise be lost.

Like the Sphinx of Egypt, and like man himself, the dragon is
composite, and represents the several kingdoms of nature. In
China, the Imperial five-clawed dragon has the scales of a fish,
the neck of a lizard, the paws of a tiger, the claws of an eagle,
and the horns of a deer. In all, there are nine attributes to
this strange creature, which as the embodiment of Yang, the
spiritual principle, continually seeks to subdue the ninefold Yin
inherent in matter.

According to Chinese Mythology, there are three classes of
dragons. The lowest were the Li Lung or earth dragons, whose
realm was the waters of the earth. The second class were the
Chen Lung or spiritual dragons associated with storms and clouds.
The highest class were the Tien Lung, the celestial or heavenly
dragons who guarded the mansions of the gods, and were adopted as
an emblem by the Chinese Emperors.

The domain of the Li Lung or earth dragon was the sea, the
underground waters of the earth and the streams, lakes, and
waterfalls on the surface. It was this earth dragon, living
underground, that was supposed to guard precious metals and to
cause earthquakes. It is also referred to as the golden dragon,
and is the variety associated with the fossil bones of the
dinosaurs. The Chinese say that these bones are strong in the
principle of Yang, and so expel the evil Yin that is afflicting
the body.

The second class of dragons, the Chen Lung, whose home is in the
air, shows itself in the lightning and in the fertilizing and
vivifying power of rain. Above these are the Tien Lung, which
reside in the sky, guarding the mansions of the gods. Only those
in the Imperial service use the Tien Lung symbol. It may be
recognized by the horns and the five-clawed feet.

The figure ordinarily used in decoration has three claws, and is
divided into a number of minor divisions by custom and fancy.

It is a strange fact that in both the Gobi Desert of China and
the Badlands of the Dakotas in the United States, the native
tribes gathered the bones of fossil dinosaurs and prepared them
for medicine. In each case, they supposed they were gathering
the remains of dragons, the Li Lung in China, the unk-ta-he in
Dakota. In America the earth dragon is known to the Dakota
Indians as the unk-ta-he (a word which defies analysis). This
mythical being is the god of the water, and is said to fly
through the air as a fiery meteor. He is the one whom tradition
credits with bringing the first land forth from the water; and it
is he also who conducts the soul of the deceased from the village
of souls, down the river of life to the earth, where the soul
reembodies as a man. The unk-ta-he lived in rivers and lakes.
It also lived in underground waters, and is represented in
picture writing as horned and composite in structure.

The Algonquins also had their fire dragon or light-thrower, which
they believed flew from one deep lake or river to another.

In Southern California, there are many stories of Taquitz, the
fiery monster supposed to live in the waters within Mount San
Jacinto, and to fly through the sky as a low-flying meteor. To
it, the Indians credit the strange sounds sometimes heard within
the mountain.

The Great Dragon of Quirigua, in Guatemala, is a marvelously
carved ovoid stone weighing twenty tons. It is placed North and
South and has two mouths. In the northern mouth a beautifully
carved divinity is seated, in the southern is a long-nosed demon
of the underworld; while about the circumference are twelve eyes.
The stone is covered with an intricate design which, without
representing any definite form, suggests the potentiality of all
life in a strange blending of human, reptilian, and avian
elements. As a whole, it symbolized the primordial earth, the
spiritual earth from which the earth emanated, upon which it

W.H. Holmes of the National Museum says of this stone, "It
conveys vividly the impression of a living thing -- a dragon
out-dragoning all the composite monsters of the Orient. So
virile are the forms, so tense the coiling, so strong the
impression of life, that a thrill almost of apprehension steals
over one, for there is a distinct suggestion that the bulging
imprisoned inner monster might break its bonds, uncoil its
length, and slide away into the deep shadows of the forest
immediately at hand." (Smithsonian report for 1906: The Great
Dragon of Quirigua, Guatemala.) As to its symbolism Mr. Holmes
asks, "May it not be, as some have surmised, that this image
impersonates the Earth Monster, The World God, and that from the
wide-open jaws, facing the ceremonial plaza, issued the divinity
of the world of man, that through the glyph-hidden jaws of the
southern end peered the grotesque demon of the underworld?"

Whatever the date of the carving may be, the tradition followed
is very old, and in occult significance, this image may well be
the chief of dragon symbols.

Among the Aztecs, the earth was said to have emanated from the
primordial Cicpactyl or earth dragon, which was also the first
sign of their zodiac, and the first day of their calendar. The
first day of creation, was called "I Cicpactyl."

The Mayas had the same system with Imix replacing Cicpactyl as
the name of the primordial or spiritual earth. In their codices,
Imix is shown as a dragon associated with waterfalls, and with
the color green as indicating beginning or newness.

Truly, China, America, and the Land of the Druid all fall under
the domain of the dragon, and it is by comparing the myths as
found in these countries that we can better understand the
development of the symbol.

The earliest Chinese account is the symbolic story of a dragon
horse rising from the river Lo, and bringing the TRIGRAMS to Fu
Hsi in the year 2853 B.C.

The eastern dragon is not the gruesome monster of medieval
superstition, but the genius of goodness itself. He is the
spirit of change, therefore of life itself. In Theosophical
language he is the Wind of the Spirit, again rising from the
depths to renew and revitalize the life of the world.

> He may become the size of a silk worm, or enlarge to fill the
> space of heaven and earth.
> -- Kakuzo

In Japan, four classes of dragons are recognized and are said to
represent the four dragons that rule the four seas that surround
the earth. The myth has traveled a long way from its source when
such a perversion of the symbol can arise as the notorious Black
Dragon Society of recent years.

Ernest Ingersoll believes that the four classes of Nagas of India
correspond to the Chinese division, and that this with the
Mahayana conception of Buddhism, did much to shape Chinese
Symbolism during the Han dynasty.

The four classes of Nagas are as follows:

1. Heavenly Nagas, who uphold and guard the heavenly palace,

2. Divine Nagas, who cause clouds to rise and rain to fall,

3. Earthly Nagas who clear out and drain rivers, and

4. Hidden Nagas, who are the guardians of treasure.

The last two classes appear to be combined in the later Chinese

One of the most familiar designs in the Orient is that of two
dragons contending for a flaming pearl, which is sometimes
explained as two forces, positive and negative, producing rolling
thunder during the formation of a storm. There is a much deeper
explanation than the physical one.

According to tradition, the Tien Lung, which means literally
Heaven Dragon, carries a pearl under its chin. This pearl is
white or red with a golden aura, and has four three-forked flames
rising from it. Suspended from the pearl is a comma-shaped
pendant, dark in color, which probably represents the Yin portion
of the Yang and Yin monad, separated yet still pendent from the
radiant pearl, even as man is pendent from his spiritual nature.
There are variations and simplifications of the design, and
sometimes the pendant is omitted.

These strange comma-like objects, carved out of shell or bone,
have been found in the mounds of the Ohio Mound Builders, and
while no one knows their use or significance, one might suppose
them linked in some way with the dragon myth, as it is in the

The precious pearl figures in many designs. Often two dragons
are shown rushing through swirling clouds towards a pearl that
floats between them.

An eighteenth century vase is:

> decorated with nine dragons swirling through scrolled clouds
> enveloping parts of their serpentine bodies, in pursuit of jewels
> of omnipotence which appear in the midst of clouds as revolving
> discs emitting branched rays of effulgence.
> -- Ernest Ingersoll

A popular explanation of the dual dragon contending for the pearl
is that of bad luck and good luck trying to secure the prize.

Whether we speak of the Nagas of India, the unk-ta-he, Imix,
Feathered Serpent or others of America, or the various dragons of
China or the Druid lands: there is an esoteric current running
through all these. They have too much in common not to have had
a common source.

In all countries the dragon, because it is the symbol of embodied
spiritual qualities, has been used as a title for great initiates
and adepts, who are spoken of as Dragons of Wisdom, and as Nagas
or Serpents. The Sun itself is often called the Cosmic Dragon in
occult literature.

The sphinx, combining lion, eagle, man, and bull, signifies the
four-fold nature of man and the universe according to a monadic
classification. The seven-headed dragon or serpent symbolizes
the seven principles in man and nature, while the dual or
two-headed dragon suggests the dual nature everywhere existing.

G. de Purucker describes the Dragon as

> the Demiurge, the establisher or former of our planet and of all
> that pertains thereto; neither good nor bad, but its
> differentiated aspects in Nature make it assume one or the other
> character.

And he adds:

> Summarizing, therefore, the Dragon and the Serpent, whether high
> or low, were types of various events in cosmic or world history,
> or again of various good qualities whether in the World or in
> man, for either one can at different times signify Spiritual
> Immortality or Wisdom, or Reembodiment, which last in this sense
> is equivalent to Regeneration.


By Leoline L. Wright

[From THE THEOSOPHICAL FORUM, July 1947, pages 385-91. Note that
the writings of Katherine Tingley can be found at the following

The life and work of Katherine Tingley present such a diversity
of brilliant facets that it seems impossible to fix upon one that
will give a truly comprehensive picture. To the world-at-large
she will be principally remembered first as an educator, then as
an originator of uniquely beautiful Shakespearean drama, and the
creator of Point Loma, where she appeared so often in another of
her characteristic roles as an international hostess.

Yet in looking back after mature reflection it may seem that even
these varied and rich achievements were, in a sense, 'by the
way.' For to those who became her permanent pupils she will I
believe be remembered most enduringly by her power to discover
and develop the spiritual potentialities of those who accepted
her as a Teacher.

Now what does a Theosophist mean by Occultism? The word OCCULT
means of course concealed or invisible. Hence, an occultist is
one who is able to perceive the hidden or invisible aspects of
nature and of man. Occultism then is the science by a knowledge
of which one masters these hidden aspects of life and puts them
to work.

There was nothing either phenomenal or miraculous, in the popular
meaning of those words, about the work of Katherine Tingley. She
herself most often defined Occultism as "the art of living." Her
methods might be technically described in her own celebrated
phrase, "self-directed evolution"

No more creative idea has ever been presented to humanity than
all that these words, SELF-DIRECTED EVOLUTION, imply. Even
without Theosophy, they are full of power. But when backed by
the teachings of the Wisdom Religion they have an actual potency
of spiritual transmutation upon character and destiny.

At the Theosophical Headquarters at Point Loma, one was given not
only this viewpoint. Madame Tingley also thoroughly understood
how to surround her students with conditions that made the
practice of self-directed evolution both workable and inspiring.
Here perhaps was the highest achievement of her work -- the
creation of an environment in which it became possible for the
individual student to realize and embody lastingly the highest in

The wider meaning of the application of Occultism to life, in
relation that is to social and world problems, must also be
stressed. Katherine Tingley's outlook was unswervingly
international. For years, representatives of some seventeen
nationalities were living at Point Loma, not only as pupils in
her Raja Yoga School, but also among her adult students. Those
of each nationality were encouraged to make contributions of
their particular cultural gifts to the common life. Many were
teachers in the School. It was one of her aims to demonstrate
how easily -- given a real community of spiritual interests --
national differences could be blended into a practical and living

The social and economic meaning of life at Point Loma to the
thousands of visitors who flowed through the grounds from all
over the world was illustrated in many ways. One example will
help to confirm the significance of her system to outsiders. It
happened shortly after the end of the First World War when Europe
was groaning under the travail of reconstruction.

A Belgian archeologist, well known at that time but whose name I
unfortunately cannot recall, was visiting in San Diego.
Evidently, he had never heard of Katherine Tingley or Point Loma.
But happening to see an advertisement of a program of Greek
dancing as presented under her direction by her Raja Yoga Players
at her own Isis Theater -- and being himself a devotee of this
classical art -- he attended the performance twice. Later, he
went out to the Point Loma Headquarters in search of information,
where the members of the staff in charge of visitors received

Almost the first thing he said was that he had never seen such
superb Greek dancing. "And," he added, "I can judge because I am
something of an expert myself. I have seen and studied all the
different schools, including that of Isadora Duncan, but Madame
Tingley's Raja Yoga Players are far ahead of them all."

He was of course taken to see the Greek Theater designed by
Madame Tingley and the first of its kind to be built in America.
He admired its matchless setting and its wonderful acoustics, saw
also the beautiful Temple of Peace, and heard an account of the
way of life there at the International Headquarters. His
questions were intelligent and exhaustive. Repeatedly, as the
way of life with its objectives was explained to him he would
exclaim: "But it is wonderful! Here you have long solved all the
problems that now confront us in Europe. When I get home I am
going to make public these methods and solutions that you have
brought to such perfection here." I remember that he bought a
number of Theosophical books to take home to aid him in his

I fear that when he did make his report it was smiled at
pityingly as too Utopian; for aside from the magnificent work
being done then as always by our Theosophical lodges all over
Europe, the world kept right on making the same, if not worse

Katherine Tingley's Raja Yoga School, which was so dear to her
heart, with its unique system of child development, is too
important a part of her work to be treated here. But it too
belonged essentially to her work as a Teacher of Occultism.
Those who were trained in the School and remained faithful to her
teachings are today the most valuable workers for the great cause
of Theosophy.

One other reference to her public career is of the deepest
interest -- her prophetic insight into those basic dangers that,
even at the close of the First World War were preparing so
fruitfully for the Second. Many, as I recall, often
thoughtlessly condemned her for her championship of a fallen
Germany. In most of her public speeches during that so-called
reconstruction period, she urged a compassionate and
understanding attitude towards the German people and their
problems. She labored, by her writings and her talks all over
the United States and Europe for the cause of Brotherhood and
Peace. Had she been listened to by the powers that be, and had
her call to humanity been acted upon, how different might the
course of contemporary history have been. This is one of the
most striking examples of her vision as a great Occultist.


Katherine Tingley's message, notwithstanding its worldwide
applications, was intensely personal. That is, it spoke
intimately to the individual in relation to all the problems of
his familiar daily life. Though she spoke and wrote always of
occult laws with their applications and fulfillment, it was
emphatically to prove the beauty and necessity of normal and
healthy living.

Her teachings have been enshrined in two ways. First and most
important, it was enshrined in the hearts and lives of those who
sincerely followed them. Secondly, in was enshrined in her
books, in which are recorded the essentials of all that she
taught. Two in especial should be studied by all who aspire to
the Theosophical ideal of perfected living: THE WINE OF LIFE and

She published several other books, but of them all, these two are
easily the popular favorites. For both are peculiarly alive with
her luminous optimism, the result of her power to look through
the dark material husks into the radiant soul of things.


This book is a testament of beauty. Such themes as immortality,
the divinity in Nature and Man, and the sacredness of marriage,
parenthood, and the home are illumined with the insight of a poet
and the wisdom of a sage.

There was something almost magical about the lucidity and balance
of Katherine Tingley's literary style. I recall how seldom
typographical errors occurred in the press proofs of her books.
This I feel sure was owing to the lucidity and perfect rhythm of
her sentences. It was impossible for a good typographer not to
FEEL them into perfect reproduction.

She also had a remarkable power to express the essence of an idea
in a beautiful or telling phrase. A striking example of this
occurred one time when I was working at the Theosophical
Bookstore in San Diego. An intelligent young sailor who was
reading our literature came into the store one day and
enthusiastically demanded: "Can you please condense for me into a
single sentence the purpose of life as Theosophy teaches it?" I
felt sure I could do this, particularly as I had been lecturing
on Theosophy for a long time. But after considerable mental
effort, the best I could do was to condense the answer into two
paragraphs, telling the sailor that I at least was simply not
able to do it. The next Sunday in her lecture in the Temple of
Peace at Point Loma Katherine Tingley said, "The purpose of life
is to raise the mortal into immortality."


The majority of her students will be inclined to agree, I think,
that THEOSOPHY: THE PATH OF THE MYSTIC is Katherine Tingley's
greatest book. In many ways, it ranks alongside THE VOICE OF THE
SILENCE expressing for the beginner the same truths in a more
human and practicable form. For that is the great characteristic
of her teaching, its luminous practical simplicity.

Another incident that occurred one day when I was serving in the
Theosophical Bookstore illustrates this commonsense appeal of her
writings to 'the man in the street' In the display window of the
bookstore was an elevated stand where lay open always one of our
books to attract the passerby. One morning when it happened to
be THE PATH OF THE MYSTIC lying open there, I saw a burly, rather
coarse looking man studying the pages intently. He walked away
finally, not much to my surprise. But I was pleasantly taken
aback when he returned later, looked at the book again, and
entering the store said he would like to buy a copy. On a closer
view I saw a rather hard-faced and forthright character but with
a hint of kindliness in the firm corners of his lips. There was
an air of rugged simplicity about him that interested me and I
asked him if he would tell me what it was especially that had
captured his interest in the book.

"Certainly, Madame," he replied earnestly. "I am a sheriff from
the north on business here in San Diego and I was struck with
these words in the book." He found me the page and I read them:

> The wrong way is miscalled the 'easy way.' In reality, it is the
> hard way. The path of self-conquest, if only we travel as we can
> and as we should -- that is the 'easy way.'

"You see, lady," he went on, "that's what we're always trying to
make these criminals see -- that the wrong way is the hard way,
and the right way is the easy way. So I wanted a copy of this

He remained for a few moments chatting. He knew a great deal
about Katherine Tingley's work for the men behind the bars. Also
he was well acquainted with her magazine THE NEW WAY which she
published especially for the prisoners and circulated free of
charge in the prisons and jails of California and adjacent

This incident has always remained in my memory, lighting up as it
so clearly does the practical humanity of her appeal to the
so-called common man.

Turning the pregnant pages of this book the reader will be struck
with the basic keynote of the great Leader's message -- a great
AWAKENING CALL to the spiritual soul in man. This golden
challenge rang through all she said and did in the thirty-three
years of her spiritual Leadership of the Theosophical Society.

The following passages from THEOSOPHY: THE PATH OF THE MYSTIC
sound in characteristic fashion this spiritual summons:

> Fear nothing, for every renewed effort raises all former failures
> into lessons, all sins into experiences. Understand me when I
> say that in the light of renewed effort the Karma of all your
> past alters; it no longer threatens; it passes from the plane of
> penalty before the soul's eye, up to that of tuition . . .
> So, fear nothing for yourself. You are behind the shield of your
> reborn endeavor, though you have failed a hundred times.
> ...
> Dare to be yourself -- your greater Self! Dare to leap forward
> and be something you never before knew it was in you to be. Dare
> to move out and upward in the strength of your soul and find
> something new in your makeup . . . "The more one dares, the
> more he shall obtain."
> -- From an address delivered to a native audience at Bombay,
> India, during the First Theosophical Crusade around the World
> (1896-97).
> O ye men and women! Sons of the same Universal Mother as
> ourselves! Ye who were born as we were born, who must die as we
> must die, and whose souls like ours belong to the Eternal: I call
> upon you to arise from your dreamy state and to see within
> yourselves that a new and brighter day has dawned for the human
> race.
> This need not remain an age of darkness, nor need you wait until
> another age arrives before you can work at your best. This is
> only an age of darkness to those who cannot see the Light. The
> Light itself has never faded and never will. It is yours if you
> will turn to it, live in it; yours today, this hour even, if you
> will hear what is said with ears that understand.
> Arise then, fear nothing. Taking that which is your own and all
> men's, abide with it in peace for evermore.


By Victor Endersby

[CHRONICLES ON THE PATH, Part III. This 18-part series appeared
in THEOSOPHICAL NOTES from September 1951 through November 1954.]

Mordag, the merchant, followed the Wisdom circumspectly, not
speaking of it where laughter might arise; separating the
Principles carefully from the established usages of profit;
allowing not his gifts to cut into his commerce; congratulating
himself that this was an enlightened age in which a man need not
lose the world in order to cultivate his soul.

The time came when it was rumored about that the Assemblies had
drawn too many worshipers from the temples, and that the priests
sought the ear of the King against them. This king was
heavy-handed and of quick temper. The priests were adept in
pricking the vanities of the great. Mordag was therefore
disturbed, and for many days was not seen at the Assemblies. He
reasoned to himself that if peril were toward, the power and
wealth of a man like himself had best be preserved against a day
of reestablishment in more favorable times. Thus, as the trouble
grew, he busied himself in concealing the traces of his
adherence; but at a banquet, one night was accused, less than
half in jest, of frequenting the Assemblies himself. Seeking
hastily to turn this danger aside, he bethought himself of

"There may be madmen among them, but there are also fair women
among them!"

In the approving laugh that went up over this establishment of a
seemly reason for being seen in such company, Mordag's fears were
ameliorated; but he did not enjoy the banquet, for the taste of
that answer remained in his mouth.

Upon the next day, MacMorhan the Preceptor appeared in Mordag's
doorway. He stood wearily; his clothing was torn and there was
blood on the path behind him. By this, Mordag knew that the
wrath of the King had indeed fallen, and was sorely frightened,
as MacMorhan looked into his eyes with a silent question. On the
screen of Mordag's brain arose pictures of Mordag disgraced,
perhaps hanged; of Mordag's treasures seized by the State; of
Mordag's children ragged in the grounds of the common schools,
laughed at. Pinned between those visions and the calm eyes of
MacMorhan, Mordag quivered in anguish; but the cup of choice
passed from his lips, for MacMorhan turned away, saying no word.

As he reached the gate, lance-heads crested the ridge, and
shortly MacMorhan, like a tall oak before the woodsman's ax,
unfearing, and unresisting, was ridden down in the road by the
King's men, before the eyes of Mordag, sick in his doorway. For
a long time Mordag gazed at the crumpled rags that were the
remaining manifestation of the wisdom and benevolence of
MacMorhan, and plucked at his lips. Recovering at last, he
busied himself with secret disposal of the body of the Preceptor
and with setting foundation of justification under the edifice of
his non-doing.

"What gain," he reasoned, "in two dying where one would suffice;
and what hope for revival, some day, of the Wisdom, if Preceptor
and sustainer alike are vanished?"

Tossing upon his couch that night, Mordag at last reached
complacence; but upon entering the corridors of sleep he found
himself in a land strange and dark, wherein were rolling hills
covered with pines whose summits were lost in wet darkness
overhead. Slowly the mist gathered on the leaves; slowly dripped
on the wet clay where no grass grew. Around about, there was
silence and the labyrinth of trunks giving no direction.

Wearily, wearily, Mordag struggled and slid, by no light save the
torch held high in his trembling hand. Wearily his mind fumbled
to recover the meaning, the half-remembered meaning, of a land
over-shadowed by trees under which no grass could grow. Worn
beyond endurance, he slipped and fell; the torch, flung far,
vanished. Mordag sat up amid the dark and drip, waiting the
dawn; but after a timeless age, knew that in that place was never
any dawn; no light forevermore save what a man carried in his
hand; and the light was out.

Then Mordag, flinging his arms wide and his covering to the four
walls, won back from this nightmare to the blessed morning dawn,
and sobbed in joy and relief. Unknown to him, there lay under
the rosy light reflected from his walls, darkness illimitable,
and all encompassing.

For the Soul of Mordag had stood, invisible beside MacMorhan, to
ask a question, and the dream that was no dream was the departing
message of the Soul of Mordag.


by A. Trevor Barker

[From THE HILL OF DISCERNMENT, Theosophical University Press,
1941, pages 229-34 This was the closing address at the European
Convention of the Theosophical Society, London, August 2-3,

We come to the last moments of these happy two days together, and
I offer you my sincere regrets for your sake that Brother
Oosterink is unable to be here to speak to you tonight; but the
subject that you would have heard him discuss I shall try to say
a few words upon: "The Place of Devotion in the Life of

(Oosterink is the Chairman of the Committee of National
Presidents of the European Sections of the Theosophical Society.)

This subject immediately calls to my mind that most inspiring
passage in THE SECRET DOCTRINE, concerning the origin of devotion
in human hearts; and if you will refer to it in the first volume
(page 210), you will find the interesting statement that devotion
actually arose in human breasts because of the age-old and
eternal memory that we all have, that we owe our spiritual origin
to those Lords of Wisdom who actually infused into us the spark
of self-consciousness.

If we carry that thought forward when we think of the inspired
doctrine of the lighting up of Manas by the Manasaputras in the
Third Root Race, and remember the marvelous body of doctrine
associated with that event; and reflect that all men -- savages
and educated men, high and low, and of all races -- have this
feeling, this yearning of devotion to some Being, stirring in the
depths of their consciousness, the longing to find that Teacher,
that Savior, however it may be formulated or expressed, we
realize that it all comes from that far-off, Divine event which
gave us birth to ourselves, and that we, in the higher parts of
our being, are actually those Manasaputras ourselves.

We see the true origin of devotion as welling up from the Divine
part of our own being, and yet as indissolubly associated with
our devotion to those ancient Teachers of the Race that are
symbolized for us under the name of the Great Lodge -- the
Brotherhood of living men who, Theosophy and the message of HPB
have taught us, actually exist in this world today.

The second thought that occurred to me was that wonderful and
beautifully suggestive passage in LETTERS THAT HAVE HELPED ME, so
full of beautiful thought; and I would suggest to any of you who
are perhaps less acquainted with Theosophical literature, and who
do not possess that book, immediately to obtain it You will
find the short passage on pages 66-67 about what he describes as
the Guruparampara Chain There we have another aspect of the
origin of Devotion I am going to read you the passage:

> The relation of Guru and Chela is nothing if it is not a
> spiritual one Whatever is merely outward, or formal, as the
> relation established by mere asking and acceptance, is not
> spiritual, but formal, and is that which arises between TEACHER
> and PUPIL Yet even this latter is not in any way despicable,
> because the teacher stands to his pupil, in so far forth as the
> relation permits, in the same way as the Guru to his Chela. . .
> Therefore, from earliest times, among all but the modern western
> people, the pupil gave the teacher great reverence, and the
> latter was taught from youth to look upon his preceptor as only
> second to his father and mother in dignity It was among these
> people a great sin To be disrespectful to ones teacher even in
> thought, one would do actual harm to his moral being The reason
> for this lay then, and no less today does also lie, in the fact
> that a long chain of influences extends from the highest
> spiritual guide who may belong to any man, down through vast
> numbers of spiritual chiefs, ending at last even in the mere
> teacher of our youth To restate it in modern reversion of
> thought, a chain extends up from our teacher or preceptors to the
> highest spiritual chief in whose ray or descending line one may
> happen to be It makes no difference whatever, in this occult
> relation, that neither pupil nor final guide may be aware, or
> admit, that this is the case.

That means surely that the entire world has the opportunity of
participating in this marvelous fount of the occult Universe,
whether they know it or not.

> Thus it happens that the child who holds his teacher in reverence
> and diligently applies himself accordingly with faith, does no
> violence to this intangible but mighty chain, and is benefited
> accordingly, whether he knows it or not Nor again does it
> matter that a child has a teacher who evidently gives him a bad
> system This is his Karma, and by his reverent and diligent
> attitude, he works it out, and transcends erstwhile that teacher.
> This chain of influence is called the GURUPARAMPARA CHAIN.
> The Guru is the GUIDE OR READJUSTER, and may not always combine
> the function of teacher with it.

There is a world of vital thought in that idea, and this leads me
to the next thought that naturally arises out of it: how are we
to find these Teachers -- to come in contact with them? Is it
possible for us to do so? I would venture to suggest one or two
ideas that I personally believe in If we study the evidence in
our literature, in THE MAHATMA LETTERS and in many parts of HPB's
teaching, and so on, we must come to the realization, if we are
really honest with ourselves, that these Beings have a high
probability of existence; and still we may be without what might
be called internal evidence that they do exist as living men We
may not have had the privilege of coming in contact with anybody
who is in the position of being able to say he knows because he
has experience.

What are we as individuals to do in order to gain this inner
certainty for ourselves? This brings us back to this question of
devotion Its place in our spiritual lives -- for has not the
statement been made that the Masters are a symbol collectively of
the Higher Self; and will you not find, if you turn to LIGHT ON
THE PATH, that the way to gain some understanding of what is
meant by the Masters of Wisdom, by the great Teachers of the
Race, by the Mahatmas, is to fit ourselves to be instruments in
their hands? That is the only condition wherefrom we may enter
into any kind of relationship with these Teachers.

If we can find the way to become instruments in their hands, if
we would make our voice heard, and make it possible to impress
our thoughts upon their Akasha, then we must learn that that
voice of ours will not be heard unless it is the voice of the
Higher part of our being; and therefore we have to learn to rise
up enough into the higher realms of our inner being, so that with
the voice of the Higher Self we can make our call upon the Law.
Then comes the response from "the Keepers of the Sacred Light,"
as Master K.H. phrases it in THE MAHATMA LETTERS May I read
to you the passage from Letter LXIV, page 358, where Master K.H.
deals with one of these problems?

> Ah, how long shall the mysteries of chelaship overpower and lead
> astray from the path of truth the wise and perspicacious, as much
> as the foolish and the credulous! How few of the many pilgrims
> who have to start without chart or compass on that shoreless
> Ocean of Occultism reach the wished for land Believe me,
> faithful friend, that NOTHING short of full confidence in us, in
> our good motives if not in our wisdom, in our foresight, if not
> omniscience -- which is not to be found on this earth -- can help
> one to cross over from one's land of dream and fiction to our
> Truth land, the region of stern reality and fact Otherwise the
> ocean will prove shoreless indeed; its waves will carry one no
> longer on waters of hope, but will turn every ripple into doubt
> and suspicion; and bitter shall they prove to him who starts on
> that dismal, tossing sea of the Unknown, with a prejudiced mind!

Another thought occurred to me: if we seek to become instruments
in Their hands, then once we have recognized by our own desperate
need, the need that others must have (because we all more or less
are in the same boat), our first and most obvious duty calls
forth our effort to relieve the need that we know exists in the
hearts of others This leads us to take the first step, and,
having the literature in our hands as part of our tools of work,
this course presents itself to each one of us The way is
pointed out in THE MAHATMA LETTERS very clearly, but it is
useless for us to sit still in our Lodge room and watch other
people doing the work.

Each of us has the responsibility to find that creative piece of
work which touches causes; and by that I mean that we shall
seriously consider the problem as to what any one of us can do
that will be a real, creative piece of work We can all do it in
some way or another in the circumstances in which we are placed;
and it is that kind of effort, combined with the aspiration that
I was trying to express to you in relation to the Higher Self and
its connection with the Masters: it is this kind of effort that
will bring us the internal evidence that They do exist.

Thus having become instruments -- dedicated instruments -- in
Their hands, all here who have tried the experiment will agree
and know that the greatest happiness I suppose that any
Theosophist has is when, being self-forgetful, he is able to give
to others the message of Theosophy, however haltingly or however
beautifully the ideas are expressed; for there we find an
inexhaustible stream of happiness resulting from that kind of
work in which we are all engaged Contrariwise, if through our
own fault we are not living to our highest, if we in any way
forfeit the capacity, or lose the opportunity, of acting in that
way as instruments, then the corresponding pain and suffering can
be very great.

Again I want to remind you of that passage that I have thought of
so many times in these last two days, that you will find in LIGHT
ON THE PATH, that in the life of the disciple he never knows
until the entrance to the Pathway is found at what moment he will
discover and hear the voice of the Beloved in the hearts of those
around him It seemed to me such a marvelous expression of just
that discovery that we have witnessed in these two days of the
Convention: we have heard the voice of the Beloved speaking to us
in the thoughts and words that have been so spontaneously uttered
by all who have contributed here either as speakers or by their
presence and sympathy The voice of the Spirit has sounded
through our ranks We are all deeply sensible of it.

A last thought I want to put to you I am reminded of that
wonderful story of one of the Bhikshus of the Buddha -- one of
those who was called upon to preach the doctrine, and his
situation was likened to a man who was digging a well for water
in the desert, because the Bhikshu complained that he did not get
the response from his hearers that he thought the teachings of
Buddhism should evoke from his congregation, or from what we
should call the public He had a feeling that they were not
interested; and the Buddha drew his attention to the man who was
digging the well in the desert, and asked the Bhikshu what he
would do if, having dug to a great depth, as he thought, he did
not find water He answered that he must dig deeper Being
applied to the experience of the Bhikshu, it simply meant that if
he did not get the response from the hearts of his hearers, then
he had not dug deep enough into his own spiritual nature, and
therefore he had to dig deeper and deeper, and then would come
the response from the hearts of his hearers.

Now is it not just to that great work that we Theosophists are
dedicated -- dedicated to the bringing forth of the spiritual and
higher nature in the lives of all mankind? To bring forth the
spiritual qualities in all men -- that is our great work!


By Boris de Zirkoff

[From a tape recording entitled "Awareness and Reverence," made
of a private class held on December 5, 1954. Thanks are due
Susan Leiderman. The first step in getting the talks ready for
publication is their initial transcription. Her efforts have
made the series possible.]

> Boris often wraps up his talks in a way that is magically
> uplifting. This talk was no exception! He really brings the
> essence of his thought home in an inspiring way. It is beautiful
> to notice that in the beginning, he simply sets the tone and then
> encourages the group to find something to contribute. He does it
> with such patience! He never seems to stop anyone from speaking.
> He simply lets them exhaust what they have to say. Perhaps they
> sense that they have all the space in the world to have their
> say, so no one gets out of hand. What a blessing to be a part of
> that group!
> -- Susan Leiderman, December 1, 2000


> The gathering together of threads can solve certain types of
> conflicts. We gather until we finally have a picture. There
> will be other conflicts. For a particular one, we may finally
> gather enough threads to ease the problem, if not settle it.

Good. That is an interesting simile there, about the weaving and
the gathering of threads. Exactly what is it? It is threads of
consciousness, weaving them into a pattern. That is a good idea.

> We create a habit of thought and meditation. We draw upon it to
> create that undercurrent all the time. We break through the
> habit of meditation. We do this not only at a special time, but
> constantly. The term "undercurrent" is not good. Call it an
> ABOVE current, an overtone. It is helpful for any student.

> In this case, there is a special technique to emphasize.
> Meditation should be emphasized. It is helpful to consider the
> advantage of the moment. Have an uplifting picture. That would
> help the meditation. Instead of assuming some state of mind,
> keep one idea in mind. For instance, think of the initiations
> that are going to take place soon. Try to have a picture of
> initiation, of its importance, and of the transcendental thing
> that it means for every individual to have reached that state of
> evolution. Try to follow individuals, even if we do not know
> their names. Imagine people reaching that beautiful state of
> high evolution. Then imagine groups of people undergoing
> initiation. In that way, we have a seed of meditation. At the
> beginning, at the stage we are, that seed helps the meditation.
> The meditation is easier by that idea in mind.
> This time of the year, it is desirable to have devotional books
> to read. That helps create the overtone. That helps us to
> evolve, to advance a little in the light.

Thank you. Yes, definitely so. Add a few words to this on the
picturing in our minds, in our hearts, and in our consciousness
of the qualities of perfected manhood. It is difficult to
express my thoughts. I do not mean us to meditate upon the
person of some great adept we may know of.

We should meditate upon those qualities of consciousness that
constitute an advanced human being. Call them by any name you
like. You have a perfected man. What is his courage? What is
his fearlessness? What is his sympathy? What is his love? What is
the quality of his peace and serenity? What is his encompassing
consciousness? Which of these qualities do we know that we are

Picture to ourselves these qualities developed to the nth degree.
Picture these qualities embodied in a human being, someone with
no particular name, just a human being in the abstract. Meditate
upon the ideal perfected human being, someone we hope someday to
become like. Such men exist. Such men have always existed.
They will always be in the vanguard of mankind. Fill our minds
with a picture of a perfected humanhood. This is definitely
related to the idea of initiations. It is definitely related to
the idea of becoming such a human being from the lesser stages of

Do you have any other ideas, friends?

> I find it helpful to keep my eyes on distant horizons, rather
> than picturing these things, except in moments of solitude. It
> is difficult to picture these things. I find I cannot do it. I
> just adopt a deep reverential attitude toward life. This is
> helpful to meet what one has to live in. Keep a deep reverence
> for life. This is not specifically for all little things. It is
> a tremendous gratitude and feeling of reverence for the entire
> manifested universe. That gives peace and calm under any
> circumstance. It may be difficult to focus your attention on an
> ideal in the midst of confusion, but if there is a deep enough
> reverence and it is always with you as an attitude of your mind,
> it buffers you from the vicissitudes of life and living.

Will you give an illustration? Please do, even if it not out of
your life, but a theoretical illustration or observed in someone

> Suddenly, problems do not matter to you. The sense of reverence
> seems to assuage problems, if it can be constantly an attitude of
> mind. It is not anything like gratitude or sympathy. It is a
> deep reverence for the Absolute, the knowledge that there are
> laws, and a reverence to these laws. There is no feeling of any
> relation to these laws, but just knowledge. I cannot explain it.
> It is difficult.

No, that is clear enough to get what you mean.

> Understanding may come from many sources in our everyday lives.
> Many lessons can be learned from Mother Nature herself. I have
> likened life to an experience that I have going through the
> woods. I cannot be angry at a tree because it is in my path.
> The same goes for humans, frogs, snakes, and beasts. There are
> those that bother you and those that do not. You appreciate and
> are aware of some and bypass others. The same thing is true
> within modern society. We have examples showing one how to
> conduct themselves. Our civilization is like a jungle. If we
> think back, we can find examples in our own lives. People we
> meet can be in our paths too.
> Live within with the full realization that the sun, the wind or
> atmosphere, the universe -- that all things in existence are
> mine. They are not mine personally, but nonetheless mine
> personally, if you follow me. I realize I am a part of a thing
> too big for any man to take away. I realize this in spite of
> anything that happens. I personally know this to be a fact. It
> has helped keep me stand straight. That is all I am going to
> say.

That is a mouthful. As usual, you come up with something that
strikes at the heart of things. I have seen you do that before.

Your idea links up with your sense of reverence. Add to this
your idea that that sun radiates alike upon the good and bad. It
radiates upon the saint and wicked making no distinction between
the two in giving. Likewise, do the wind and rain and all the
other blessings that are part of the life-current of this
universe give without distinction. It should inspire us to be
the same in whatever we give. Each can give more than we
realize. This should inspire us to give the same to all. We may
not achieve that ideal. We may not become in this life great
embodiments of it. We can strive towards it.

Do not make a distinction between people. In their hearts, IN
EVERY CASE, there are both depths of evil and heights of great
spiritual light. If we realize that among the people that we
like least, and among the people that we fear because they are
criminals, there is the same sun in all. There is the same
spiritual sun trying to shine.

We make distinctions between people because our personality is
inadequate for these supreme ideals. Nevertheless, we have a
salutary and chastening thought. We may dwell upon the picture
of the sun shining constantly on all, making no distinctions.

> From childhood, I loved to go outside, sit by a bush, and read.
> I never paid attention to it. Now when I am in the house doing
> chores, I become annoyed and bored. I will go outside to burn
> trash. I become conscious of the bushes and the trees, of
> everything that is out there. If it is cold, I am conscious of
> that. If it is warm, I am conscious of the rays of the sun.
> That changes my complete day, just by being outside those few
> moments.

Some years ago, Katherine Tingley was alive in Point Loma. Many
years before that in her time, before I ever came there, she used
to suggest to students to rise early, about one or more hours
before the sun. The time would differ at different times of
year. She said that in the early hours the student would attune
himself to the blue light behind the sun by meditating upon its
rising. Curiously enough, astronomy speaks of our sun as a blue
star. It is one of the divisions of the various stars by the
quality of their light. There is probably a great deal more to
that than astronomy knows.

Katherine Tingley suggested that the student's mind and heart of
consciousness became attuned to that spiritual force behind the
physical emanation of the sun. She never fully explained this,
but that is probably what she meant. She suggested that people
go out quietly on the hills. There were plenty of grounds to go
out on. They were to see the sun come up. They could go either
in small groups or alone. They were told to look straight at the
sun as it came up. It was quite a sight to see that sun jump
from behind the Mexican mountains in the east, and southeast, and
a little bit northeast, according to the time of the year.

She said that it would carry right through the day and the
following night to the next sunrise hours. It would carry the
intense concentrated power of the sun and reflect it in one's
actions. The student must remain silent, must not speak aloud
for a few hours. This was particularly for those writing for our
magazine. She suggested they not speak until noon, if possible,
to not open their mouths at all, doing their writing and not
speaking to anybody. Many put it into practice.

If everybody knew of these things, there would be no surprise
about it. They would respect each other's wishes. To some,
these things meant more. To others, they did not mean much. We
all have a different quality of consciousness. To those to whom
that meant a great deal, they practiced and grew faster.

You can get in touch with Nature's spiritual vibratory forces.
It is much easier to do it in the wild. It is not excluded in
city life, because one can become abstracted from the outer world
and makes a momentary connection. Sometimes that momentary
connection is sufficient for one's daily needs. It can grow from
day to day and year to year. Most do not give it enough time.
We do not give it enough thought.

Have you any other ideas, friends?

> A brother-in-law, quite intelligent, is good at mathematics. He
> said that whenever he had an unsolvable problem he set it aside.
> He just forgets about it. It may be that when we are someplace
> else, the solution will come just like that. You do not force
> it. If you get to a stalemate, lay the problem aside.

It works. Sometimes we make our problem even more unsolvable by
trying to force a solution by the activities of our uninspired
brain-mind. Whereas when we place the problem at a distance from
us and acquire perspective, we suddenly see a solution.

We have covered much ground, in a different direction than usual.
Little needs said in winding up our discussion. I think it has
been mutually helpful.

Of the ideas expressed, there is a constructive trend towards
attunement to higher things and reverence towards life. Think it
over. Ponder it carefully, somewhat lovingly. Consider the idea
of that awareness which can be aroused in our consciousness
towards the spiritual realities of life. Now is an excellent
time for this, right through the Winter Solstice season.

The reverence for life is not an empty expression. To revere
something is not to adore it. It has nothing to do with
religious worship, adulation, or hero worship. Reverence is the
attunement of our consciousness to the spiritual pulsation of

There is a tie between Nature and us. Our realization of that
tie becomes stronger as we become aware of that spiritual
pulsation. Our realization becomes stronger the more we
recognize the vibrant force that is filling all. It courses
through every atom, every star, and us. Strictly speaking, that
tie cannot become stronger, because it IS. It cannot be made.
What becomes stronger is our realization of it. We strengthen
our realization of its nature, of its quality, and of what we can
do based on that intimate tie with Nature. We cannot create it,
fashion it, or make it. We can only recognize it and become
individuals of growing awareness that it exists.

These subjects can be but little expressed in words. The greater
part is in the silence. Some things can be said about them, yes.
There are spiritual realities and the devotional aspect of the
teachings. The realization of them lies deep in the silence of
things. You can feel them. You can experience them. You cannot
vicariously experience them for others. Often, you cannot convey
any of it to others. If they are not attuned to these ideas, it
is almost sacrilege to force these subjects upon them. They are
not ready.

The realization of the sacredness of life comes with spiritual
growth. It cannot be forced. When it has dawned upon us that
life is sacred in all manifestations, everything in Nature
changes its aspect for us. In time, we recognize even the shady,
so-called evil side of life as an aspect of imperfection.

On their way upwards, there is a stage through which monads pass.
Life to the occultist is an evolutionary procession. What is
evil for us today is a standard that was bearable for us, if not
normal, ages ago. Such an evil may be unavoidable to some
entities now. It is not to be condoned, oh no. It has to be
recognized as a stage.

That which to us is the greatest and noblest ideals will sometime
be reached. Then the ideals are passed over, left behind, and
will appear inadequate, possibly even evil. This is because we
will have gone on to greater feats on the rising Himalayas of our
consciousness. We will be able to look back upon our past ideals
as stages grown out of, stages no longer adequate.

Today's ideals of others may seem to us inadequate, imperfect,
and useless. If in their lives, something is an ideal to which
they strive, do not take it away from them. Do not break their
idols. Do not break their idols! Having these idols may be the
only thing that keeps them straight. It may be funny to you. It
may be funny to me, curious and funny. If it is an ideal in a
person's life, he or she clings to it, and it holds them
straight, or makes their life worth living, leave it to them!

It is good for them, but not good for you, oh no! Do not go down
to their level. Beckon them to come higher. Do not break their
idols. It is better for them to some day discover the emptiness
of their idols. They can come higher to where you are. Those of
us here have our many things that we still worship or adore. We
may eventually find their emptiness and come higher to still
greater levels. Today we may have ideals that are almost
unattainable, but which in time will attain and even surpass.

This philosophy builds patience, toleration, and endurance. It
breeds sympathy. It breeds understanding. It makes us realize
that nothing is small or great in the cosmic economy, that every
human being is just as worthwhile as any other. That means every
human being without exception. It is so with every atom. It is
so with every star.

You cannot take anything away from life because the whole thing
would crumble, in even taking away but one atom. You cannot take
it away because there is nowhere else to put it. It is forever
an integral part of the Boundless All. Where are you going to
take it? Everything has its own rightful place, even if we do not
see it.

Everything takes place according to law and orderliness. What
seems to be chaos may be in the greater picture but a peculiar
dissonance that sometimes forms part of a marvelous symphony.
How do we know? Do we have such a great spiritual ear that we can
say that this chaotic condition has no place? It would not be
here if it did not have a place. We do not know its meaning.
Some monads ascend to a greater knowledge through it. From the
vantage point of the Great Ones, our orderliness, goodness, and
harmony may appear as a welter of ignorant confusion. They are
not concerned with our occasional superiority of feeling and our
manifestations of self-righteousness.

As we grow, order comes out of relative confusion. A greater
order and a nobler ideal come. We pass through an everlasting
and unbreakable procession. This procession contains
incomputable hosts of living entities. They strive, yearn, and
aspire from the lesser light to the greater, from darkness
towards radiant Father-Sun.

Theosophy World: Dedicated to the Theosophical Philosophy and its Practical Application