[Cover photo: Alpine Lake, Switzerland.]
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by an International Group of Theosophists.
None of the organized Theosophical Societies, as such, are responsible for any ideas expressed in this magazine, unless contained in an official document. The Editor is responsible for unsigned articles only.
"All of us who are responsible now have to learn to think of the work without reference to ourselves, without any feeling of possession as to place, office, responsibility or duty. We have each our responsibilities which we must discharge as best we can, but each one of us is only a trustee for the passing moment. Our trust is to make that moment beautiful, as alive, as creative, as serviceable to our fellow-beings as we can. Each has to cut his own stone, and shape it according to his own idea of what it should be and put it in its place so as to fit in with others. His duty is then done.
"If we want to make ourselves agents for, whatever developments are in the plan - only those who are in the heights can know for certain how things should develop - we need to have a spirit of absolute impersonality, even with regard to our own ideas. They may be of value, but we must not be attached to them in a way which prevents us from receiving a new truth or may be a fresh aspect of the same eternal truths.
"... Let us not forget that wherever we find Truth, wherever we find something that appeals to the innermost in ourselves, there we have Theosophy, the Divine Wisdom. There is no such thing as Theosophy somewhere, and Truth elsewhere. Theosophy is Truth, and whenever we come across a statement of truth, from whatever quarter it may come, in whatever script or language it may be written, to whatever time it may belong, it is just part of the Wisdom. We need to have that open integral approach to the whole problem of Truth. There is no labeled Theosophy. As we walk through life, all the truth we encounter is Theosophy; we may meet it in every corner, if we have the eyes to perceive." - N. Sri Ram, The Theosophist, December 1953.
"If man neglects the things of the Spirit and puts aside the full armor of God, he will seal the doom of future generations." - Sir Stafford Cripps. 
When we take a bird's-eye-view of the many vicissitudes through which the modern Theosophical Movement has passed, and consider carefully the probable causes of the intellectual and emotional tensions which have arisen in it from time to time, it is not difficult to come to the conclusion that most of them have had their inception in a mistaken sense of Loyalty.
It is to be earnestly hoped that no reader will read into this statement a disparaging attitude towards Loyalty as a feeling, or an attempt to discredit it as a concept. There are few concepts as noble as Loyalty, when it is conceived and felt for Ideals, Ideas, or Principles of thought and conduct, or for individuals as impersonal channels for certain truths. There are, on the other hand, few concepts which can be as easily degraded as the one of Loyalty, when it is allowed to become a fanatical attachment to a person, however exalted and noble. Loyalty to Ideals and Principles of Truth in the abstract is in reality Loyalty to our own Higher Self, which is the source of these Ideals. Loyalty to a person is akin to a sense of gratitude for help received through him or her, as a temporary channel of a truth. Gratitude is a divine quality of which most people do not have an overdose in our troubled times. But gratitude and loyalty stressed to the point where our emotions dictate to us an attitude of exclusiveness, whereby the object of our loyalty is made to appear in our imagination as the one and only channel of Truth, or as superior in every way to all others - that type of mistaken loyalty is usually the cause of much human antagonism, disharmony, fanaticism and consequent unhappiness for all concerned.
A mistaken sense of loyalty to a person, even when the latter is a genuine channel of true inspiration for the student, invariably results in a complete disregard of inherent human weaknesses in that person. Any well-grounded and perfectly inoffensive criticism of that person, which in other circumstances would hardly be noticed, is misinterpreted as a willful attack upon the individual, and a doubt as to his or her integrity. Our emotions have become entangled with the personal attributes of that individual, and we have lost the sense of proportion and the ability to look dispassionately upon things and circumstances. We have given rise to a fanatical attitude which allows no deviation from our line of thinking and feeling, and distorts everything in our line of sight. A virtue has become a vice.
True Loyalty is always for Ideals and Principles. When it is directed to an individual, it is a sense of loyalty to the noblest, spiritual part of him, the center wherein resides his own inner Selfhood, essentially at one with these Ideals. Far be it from us to disparage the feelings which make loyal souls indulge in actions of kindness, helpfulness and sympathy towards those individuals to whom they feel great loyalty. But we must ever bear in mind the sad fact that our  loyalties are all tinged with earthly alloy, and only too often blind us to many facts in the lesser nature of those who mean to us so much, and rightly so. We must for ever guard against this subtle poison.
One who is a false teacher, deluding others and deluded himself, thrives on the adulation of his disciples and students, gloats on their worshipful attitude towards him, and misuses their loyalty for the personal objectives of attaining power over others and seeming security for himself. The true teacher, while grateful to the student for his sense of loyalty and his support, invariably points out the way to a higher Loyalty - Loyalty to the Inner God of the student himself, and builds within his consciousness a reliance upon that inner strength, discouraging all attempts of the student to lean on him as a person, or to look upon him as greater than the Supreme Source of Light within the student's own breast.
Leaners can never become chelas in the occult work. And the paramount worth of all true teachers, guides, custodians and messengers lies in the fact that they point out the road which, if followed faithfully and patiently, will lead the student to 'become an independent, strong, dynamic and forceful character, aware of his own spiritual nature, standing firmly on his own divine ground, able and willing to give of his own strength to others who need as yet the helpful hand of fellowship, and the sustaining power of sympathetic understanding, as they climb on their own path towards the same goal.
As a matter of fact, the genuineness of a teacher or guide may be appraised by his attitude towards this entire subject of Loyalty. A false teacher gives rise to exclusiveness in the heart of the student, prevents him from broadening his sense of loyalty, restricts him to a narrow circle of perceptions, and encourages every manifestation of personal adulation and purely personal adherence. This is the road which leads to the formation of a sect. It is the path of emotionalism, fanaticism, sectarianism and ultimate misery resulting from unavoidable disappointment and loss of faith.
The genuine teacher or guide builds in the consciousness of the student a sense of universality, encourages his dedication to the widest and broadest ideals possible for him to conceive, fosters in the student independent research in the depths of his consciousness, upholds his efforts to become self-reliant and strong, and invariably prefers to be looked upon as a channel for certain truths, and an agent for a work that has to be done, not as an exclusive and unique instrument through whom flows a supernal truth never to be equaled. He throws the student upon his own resources, evokes from within his heart of hearts the latent powers of his Inner Self, and awakens in him the assurance that he will himself enter in due course of time through the mystic Gates of Gold.
The disciples of a true teacher are leaders themselves; they are definitely not followers. They are characters of sterling worth, and not leaners. Their gratitude and Loyalty is first to their own Inner Self, and then to the one who has deserved their gratitude by right of service rendered. 
These three, meditation, concentration, will, have engaged the attention of Theosophists perhaps more than any other three subjects. A canvass of opinions would probably show that the majority of our reading and thinking members would rather hear these subjects discussed and read definite directions about them than any others in the entire field. They say they must meditate, they declare a wish for concentration, they would like a powerful will, and they sigh for strict directions, readable by the most foolish theosophist. It is a western cry for a curriculum, a course, a staked path, a line and rule by inches and links. Yet the path has long been outlined and described, so that any one could read the directions whose mind had not been half-ruined by modern false education, and memory rotted by the superficial methods of a superficial literature and a wholly vain modern life.
Let us divide Meditation into two sorts. First is the meditation practiced at a set time, or an occasional one, whether by design or from physiological idiosyncrasy. Second is the meditation of an entire lifetime, that single thread of intention, intentness, and desire running through the years stretching between the cradle and the grave. For the first in Patanjali's Aphorisms will be found all needful rules and particularity. If these are studied and not forgotten, then practice must give results. How many of those who reiterate the call for instruction on this head have read that book, only to turn it down and never again consider it? Far too many.
The mysterious subtle thread of a life meditation is that which is practiced every hour by philosopher, mystic, saint, criminal, artist, artisan, and merchant. It is pursued in respect to that on which the heart is set; it rarely languishes; at times the meditating one greedily running after money, fame, and power looks up briefly and sighs for a better life during a brief interval, but the passing flash of a dollar or a sovereign recalls him to his modern senses, and the old meditation begins again. Since all theosophists are here in the social whirl I refer to, they can every one take these words to themselves as they please. Very certainly, if their life meditation is fixed low down near the ground, the results flowing to them from it will be strong, very lasting, and related to the low level on which they work. Their semi-occasional meditations will give precisely semi-occasional results in the long string of recurring births.
"But, then," says another, "what of concentration? We must have it. We wish it; we lack it." Is it a piece of goods that you can buy it, do you think, or something that will come to you just for the wishing? Hardly. In the way we divided meditation into two great sorts, so we can divide concentration. One is the use of an already acquired power on a fixed occasion, the other the deep and constant practice of a power that has been  made a possession. Concentration is not memory, since the latter is known to act without our concentrating on anything, and we know that centuries ago the old thinkers very justly called memory a phantasy. But by reason of a peculiarity of the human mind the associative part of memory is waked up the very instant concentration is attempted. It is this that makes students weary and at last drives them away from the pursuit of concentration. A man sits down to concentrate on the highest idea he can formulate, and like a flash troops of recollections of all sorts of affairs, old thoughts and impressions come before his mind, driving away the great object he first selected, and concentration is at an end.
This trouble is only to be corrected by practice, by assiduity, by continuance. No strange and complicated directions are needed. All we have to do is to try and to keep on trying.
The subject of the Will has not been treated of much in theosophical works, old or new. Patanjali does not go into it at all. It seems to be inferred by him through his aphorisms. Will is universal, and belongs to not only man and animals, but also to every other natural kingdom. The good and bad man alike have will, the child and the aged, the wise and the lunatic. It is therefore a power devoid in itself of moral quality. That quality must be added by man.
So the truth must be that will acts according to desire, or, as the older thinkers used to put it, "behind will stands desire." This is why the child, the savage, the lunatic, and the wicked man so often exhibits a stronger will than others. The wicked man has intensified his desires, and with that his will. The lunatic has but few desires, and draws all his will force into these, the savage is free from convention, from the various ideas, laws, rules, and suppositions to which the civilized person is subject, and has nothing to distract his will. So to make our will strong we must have fewer desires. Let those be high, pure, and altruistic; they will give us strong will.
No mere practice will develop will per se, for it exists forever, fully developed in itself. But practice will develop in us the power to call on that will which is ours. Will and Desire lie at the doors of Meditation and Concentration. If we desire truth with the same intensity that we had formerly wished for success, money, or gratification, we will speedily acquire meditation and possess concentration. If we do all our acts, small and great, every moment, for the sake of the whole human race, as representing the Supreme Self, then every cell and fibre of the body and inner man will be turned in one direction, resulting in perfect concentration. This is expressed in the New Testament in the statement that if the eye is single the whole body will be full of light, and in the Bhagavad-Gita it is still more clearly and comprehensively given through the different chapters. In one it is beautifully put as the lighting up in us of the Supreme One, who then becomes visible. Let us meditate on that which is in us as the Highest Self, concentrate upon it, and will to work for it as dwelling in every human heart. 
Perhaps it is now while we are in a state of transition, when old leaders have gone out of sight and the new ones have not yet taken their place in the van, that we ought to consider what we are in ourselves. Some questions we ought to ask ourselves about this movement: where its foundations were laid? what the links are? where is the fountain of force? what are the doors? You answer the first and you say "America," or you say "India." But if that old doctrine of emanations be true it was not on earth but in the heavenworld where our minds immortal are linked together. There it was born and well born, and grew downwards into earth, and all our hopes and efforts and achievements here but vaguely reflect what was true and perfect in intent above, a compact of many hearts to save the generations wandering to their doom. Wiser, stronger, mightier then we were those who shielded us in the first years; who went about among us renewing memory, whispering in our hearts the message of the meaning of life, recalling the immemorial endeavor of the spirit for freedom, knowledge, mastery. But it is our movement and not the movement of the Masters only. It is our work we are carrying on; our own primal will we are trying to give effects to. Well may the kingly sages depart from bodies which were torment and pain to them. They took them on for our sakes, and we may wave there a grateful farewell below and think of the spheres invisible as so much richer by their presence, more to be longed for, more to be attained. I think indeed they are nearer heart and mind there than here. What is real in us can lose no brotherhood with such as they through death. Still flash the lights from soul to soul in ceaseless radiance, in endless begetting of energy, thought and will, in endless return of joy and love and hope. I would rather hear one word of theirs in my heart than a thousand in my ears. I would rather think of my guide and captain as embodied in the flame than in the clay. Although we may gaze on the grave, kindly face living no more, there can be no cessation of the magic influence, the breath of fire, which flowed aforetime from the soul to us. We feel in our profoundest hearts that he whom they call dead is living, is alive for evermore.
He has earned his rest, a deep rest, if indeed such as he cease from labor. As for us, we may go our ways assured that the links are unbroken. What did you think the links were? That you knew some one who knew the Masters? Such a presence and such a Companion would indeed be an aid, a link. But I think wherever there is belief in our transcendent being, in justice, our spiritual unity and destiny, wherever there is brotherhood, there are unseen ties, links, shining cords, influx from the unbroken communication with the divine. So much we have in our own natures, not enough to perfect us in the mysteries, but always enough to light our path, to show us our next step, to give us strength for duty. We should not always look outside for aid, remembering that some time we must be able to stand alone. Let us not deny our own deeper being, our obscured glory. That we accepted  these truths, even as intuitions which we were unable intellectually to justify, is proof that there is that within us which has been initiate in the past, which lives in and knows what in the shadowy world is but a hope. There is part of ourselves whose progress we do not comprehend. There are deeds done in unremembered dream, and a deeper meditation in the further unrecorded silences of slumber. Downward from sphere to sphere the Immortal works its way into the flesh, and the soul has adventures in dream whose resultant wisdom is not lost because memory is lacking here. Yet enough has been said to give us the hint, the clue to trace backwards the streams of force to their fount. We wake in some dawn and there is morning also in our hearts, a love, a fiery vigor, a magnetic sweetness in the blood. Could we track to its source this invigorating power, we might perhaps find that as we fell asleep some olden memory had awakened in the Soul, or the Master had called it forth, or it was transformed by the wizard power of Self and went forth to seek the Holy Place. Whether we have here a guide, or whether we have not, one thing is certain, that behind and within the "Father worketh hitherto." A warrior fights for us. Our thoughts tip the arrows of his quiver. He wings them with flame and impels them with the Holy Breath. They will not fail if we think clear. What matters it if in the mist we do not see where they strike. Still they are of avail. After a time the mists will arise and show a clear field; the shining powers will salute us as victors.
I have no doubt about our future; no doubt but that we will have a guide and an unbroken succession of guides. But I think their task would be easier, our way be less clouded with dejection and doubt, if we placed our trust in no hierarchy of beings, however August, but in the Law of which they are ministers. Their power, though mighty, ebbs and flows with contracting and expanding nature. They, like us, are but children in the dense infinitudes. Something like this, I think, the Wise Ones would wish each one of us to speak: "O Brotherhood of Light, though I long to be with you, though it sustains me to think you are behind me, though your aid made sure my path, still, if the Law does not permit you to act for me today, I trust in the One whose love a fiery breath never ceases; I fall back on it with exultation; I rely upon it joyfully." Was it not to point to that greater life that the elder brothers sent forth their messengers, to tell us that it is on this we ought to rely, to point us to grander thrones than they are seated on? It is well to be prepared to face any chance with equal mind; to meet the darkness with gay and defiant thought as to salute the Light with reverence and love and joy. But I have it in my heart that we are not deserted. As the cycles wend their upward way the heroic figures of the dawn reappear. Some have passed before us; others in the same spirit and power will follow: for the new day a rearisen sun and morning stars to herald it. When it comes let it find us, not drowsy after our night in time, but awake, prepared and ready to go forth from the house of sleep, to stretch hands to the light, to live and labor in joy, having the Gods for our guides and friends.
To some who look around our "One World" today there is revealed a rather dismal situation. DISTURBED is one word popularly used to describe it.
This disturbance is showing itself internationally in threatened, when not in actual bloody warfare. On some national scenes we observe the makings for internal revolution, while within the secular and religious units which compose the warp and weft of these nations there is distrust. In the families which make up these units within the national picture we hear bitter disagreements. And finally, the individual himself too often discovers marked disturbances in his own personality pattern.
Many of these disturbances, whether national or personal are not particularly disrupting, because they are signs of normal and healthy growth. Old habits are being replaced by new and stronger and clearer ones, and there is an orderly progression of destruction of old forms for the regeneration of new ones.
But some of the disturbances are negative and retrogressive, and when these occur we have war, revolution, breakdowns and actual insanity.
To describe this general situation we have been overstuffed with ten-syllable words which are bandied about and which fill our printed pages, giving us the psychological diagnosis for this, and the physiological symptomology for that; the political analysis of this, and the true religious basis for that. And we have been solemnly instructed by legislation, press and preacher concerning TOLERANCE - that bulwark in terms of an attitude of mind which permits the existence of beliefs and ideas different from our own.
Have we perhaps forgotten, that tolerance can be a most bigoted form of self-righteousness?
The thinking pattern of the tolerant person too often goes like this: "I can afford to be tolerant, because, really, you know, I have the truth of this matter. And since I have it all straight in my own mind it will appear better if I am known to be tolerant in these situations."
Another familiar pattern is: "I have been saved. My future through all eternity is assured. It doesn't matter what I have done in the past, nor even too much what I may happen to do yet before I die. I have confessed my belief in the power of the blood of Jesus, and His atonement for me, so I am saved; and for the most part, because of my act, my household and all those in it are also saved. I can afford to tolerate anything. I can even tolerate martyrdom, or suicide, if necessary, for some forms of murder can be justified for the one who has been saved. I believe all this."
There is a point that needs to be considered here as a possible stumbling block to mental security. "I believe." The one who believes does not have real knowledge, and sooner or later his own inner growth will challenge his belief, if that belief is in a fixed pattern because he will not he able to fit his pattern into the  changing scene of accumulated facts, and he will find himself standing on the dangerous precipice of disbelief in all that he has heretofore held to be fixed and sure.
And then there is the self-assured man in his family situation. He thinks: "I can afford to be tolerant. I am the center and the head of my household. Everyone depends upon me, and I shall not permit any element to enter which shall disturb the peace. I know my duty and my rights, and I have the tolerance to exercise them properly."
How sure is such a one that his own self-assumed self-assurance and presumed know-how, imposed willy-nilly upon his household is not the cause for inner and outer disturbances in the personality patterns of the members of his family? Is he willing to assume responsibility for the disturbed mind that may result from this?
The self estimate of a philosopher could go this way: "What have I to fear? My way of thinking is satisfactory to me because it meets all my needs, and I do what I can to help others who come my way. If I advise them and they do not heed it, what is that to me? I have done my duty, and my own basic philosophy must be sound because I can look upon the disturbances of others and it touches me not at all. I have reached a point where I stand aside and am unaffected. I have found my own retreat."
Is he so sure that when the bastion of his own personal self-interest is assaulted that he will remain thus unaffected? Has not our idea of tolerance included the premise that for all there is a sure "retreat"? For those who need consultation there is the Priest, the Psychiatrist, the Party Programme, the Organizational Director, and for the self-sufficient philosopher, his integrated and sound philosophy, we have thought. Have we felt that there could be no ultimate failure since all had been provided for? That all is Good? That all is God? That all is as it should be? So what has happened? Why is there all this DISTURBANCE which we see when we look?
How many have traveled the path of self-sufficiency, or the reliance upon God, and still have come to this point of disturbance, which spells destruction of existing patterns of thought without a suitable basis for a new structure? How many still lie asleep in the lap of God, blindly reeling around the spirals of time? For how many are the gods, or forces of Nature to be propitiated for fear evil might befall? How many face the spectre of insanity, and ask, "What is the Justice that permits this to happen?" How many ask, "Is there any one who KNOWS?"
May we stop and consider for a moment that all of this may mean that the Force of Life itself is at work, pulsating through time and space, bringing to bear new elements not yet accounted for by any human mind or system of thought save by those Incarnations of Light who have from time to time come among us bringing always the same story, known as the Ancient Wisdom - all telling of a WAY, eternal and KNOWN? Call it not be the stirring of this inner force that causes us to ask what can the difference be between BELIEF and KNOWLEDGE? And if there is a  difference - "Where do we go from here?"
Look, and see! The threads of thinking that have woven the thought patterns around which the lives, private or politic, have been built, are DISTURBED, and the boasted self-sufficiency hasn't been quite sufficient.
To the extent and kind of disturbance and disruption of the fixed patterns we can diagnose for ourselves the ills surrounding us, all the way from a rash (called, perhaps, a psychosomatic symptom) to the dropping of an atom bomb (called defense).
And all, for what? To have, to regain if lost, and to hold if possible, rigidly to definite pre-determined patterns, set up and maintained because any disturbance to the pattern brings uncertainty and fear.
Fear of what? Fear that the security for the present and future, for this life, and for whatever life is hereafter, upon which our whole structure of thinking and acting has been based, may have a loophole in it, and that what we thought could not possibly be shaken from its foundations, has been shaken, and the foundation itself revealed to have been no more than someone else's castle, wall, and moat, built to keep out any questionable, or real factors of the ever expanding universe which could not be comprehended by those within the walls.
And some have made of themselves voluntary prisoners within the stockade. And now their retreat is threatened because the chains of the drawbridge have rusted, the bridge is let down, and the water in the moat is fast drying away. The fortress is no longer suitable for defense, because the attack we fear no longer comes from the outside, but from the inside. (The source of force and power expanding from within, outwards.)
And some few have asked another kind of question. "What good is ground or air defense against a silent observer from outer space?"
But lest we underestimate the power of this fear which has the soul of men in its grasp, we should remember that it is not only the lowly, uninformed and humble that may come into its sphere, but even more so the man who has from the rostrum, consultation room or pulpit helped to persuade the minds of men that the destiny of man is in any power other than his own, to shape and to guide.
When realization finally dawns upon such people, they may be driven into a kind of madness. They must admit that what was thought, even mistakenly, and taught, even sincerely, has helped to bring other humans into a state of disturbance, fear, and desperation. And when within them stirs that spark of divinity which knows that they must turn and steadfastly undo the wrong for which they are responsible, or sell their soul to the forces of materialism, they become desperate until the decision is made and the work begun - one way or the other.
Asylums are full of those who have sold out, but some of the most dangerous ones are still at large. They have undertaken a path of destruction, caring not who or what falls before them, just so the hot surge of power burns in their veins. They are bent upon self-destruction, the fast way, or the slow way, consciously or  unconsciously, and they don't care whom they take with them - the more the merrier.
Is it that we are afraid to face the implications and responsibilities involved in a pattern of "one world" - really? How then shall we face the implications of not only one world, not only one universe, but "universes, constantly manifesting and disappearing?" And how shall we come to know our place in this over-all scheme of things, so long as we back away from facing the implications? What if there are outer planets with bigger and better space craft, and more know-how than we have? Do we know that those "beings" from "other worlds" want to destroy us?
Can we afford to waste any more time and energy throwing bricks at each other, when that activity has already put us far behind in the evolution of worlds?
There's all awful lot of SPACE. Who are we? Are we creatures of mud? Are we created in the image of a God who can be defined in any terms, therefore less than the great universal force of life and light? Or are we part and parcel of that force - Spiritual Beings, uncreate and free, the real essence of ourselves being "THAT"? Shall we not throw off this shameful paralysis of fear, by an act of WILL and find out these things? "The Kingdom of Heaven is within you," one teacher has said. And from The Voice of the Silence comes the instruction, "Look within, Thou art Buddha."
And outside? It isn't so bad, is it? Beauty surrounds us. The birds still sing. Flowers still bloom. There is strength in the surge of the sea. There is inspiration in the towering peaks of the mountains. There is gracefulness in the swaying of a tree in the wind. There is warmth in the sunlight. The shifting sands of the desert bare the seeds of flowers which carpet the great expanses with vibrant color. Humans share these common things of earth with us, and some are willing to strive with us for a larger comprehension of the unseen but not unfelt flow of spiritual life of which all this manifestation is but a physical evidence. "As above, so below!"
The first step which might help to free us from paralyzing apprehensions is to LOOK and SEE - for ourselves!
"There are numerous men of great skill; there are others of great erudition; there are others of great genius, and some of great courage; but the rarest are men of great character. Such men stand at peace and remain undisturbed amid the vibration and kaleidoscopic movement of humanity.
Knowledge and Peace are the attributes of such men.
OF THE WORLD
Humanity is passing now through the greatest crisis in its evolution since the catastrophy of Atlantis threw it down into the depths of a new age.
During the last centuries the human mind has to such a degree penetrated the laws of the external universe and explored and utilized the resources thereof, that man should be technically able to change this world into a paradise. Yet the many regrettable events of recent times clearly indicate that the opposite is true. Instead of becoming a paradise, our world appears rather on the road toward a condition which would bear all the characteristics of hell. During the lifetime of only one generation the increase of brutality, malice, greed, fear, misery and suffering was so rapid and so tremendous that history does not show a parallel in its records.
Since the human race does not consist of mindless creatures, it is only natural that a great number of men and women should he aware of the deplorable conditions which prevail in our individual, social and international life. They should be trying to find new and workable ways and means through which a renewal of the world might be accomplished. Many are the seekers, changers, reformers who often knock on false doors. The present crisis caused to spring into existence a vast number of ideologies, parties, economical and political "isms" and they all pretend to possess the only true cure for all the illnesses of our world. Yet if we observe the selfishness, short-sightedness of propagators, and see the monstrous results of their activity, we can easily realize that none of them can offer a genuine solution for this great problem.
If we want to bring about a renewal of the world, and we can all agree that such a renewal is highly necessary, it seems appropriate to ask two questions: What is wrong? - How can we remedy it? Whoever is able to answer truly and practically these questions has given the key to all the present problems of the world.
It is not easy to define what is wrong. The average reformer would, of course, name a number of wrong things; the government, the economic system, business, etc. Admitting that many of our institutions are imperfect, let us go a little further and ask, why this is the case. Why is government bad? Because of the individuals who constitute it. Why is an economic system deficient? Obviously because of deficient individuals who work on it. Further inquiry leads us to believe that THE HEART OF EVERY HUMAN PROBLEM IS MAN HIMSELF!
If this statement be true it cannot be very difficult to answer the second question. Can we help the situation and how can we renew the world? The answer may be that the renewal of the world can be accomplished only through the renewal of our own hearts and minds. 
We have to realize first of all that we are the world; we are creators, effectors and coordinators of the world around us. Anthropomorphic religion and mechanomorphic pseudo-science have been long trying to deprive man of his true title of creator. Today it is imperative for us to become aware of the immensely powerful creativeness of our inner nature. The outer world is neither the creation of an arbitrary power nor the result of a blind power; it is our own construction. Therefore, it is obvious that if we change ourselves, we change our power of apprehension, thereby changing the universe confronting us. If we want to reform, to renew, we have to start with ourselves, THERE IS NO OTHER WAY!
The average man of our western civilization lives on and from a world of visible facts. He thinks he is living life to the full in the mad rush for distractions and physical enjoyment. He does not retire into the quiet solitude of his soul and listen for the whisper of that great eternal Self that manifests in the still small voice within. It is obvious that no purposive life call be lived in such a fashion, and it is also obvious that by so mistaking the outer illusion for reality we destroy our relationship to the Universe and to our fellow beings. Consciously or unconsciously most men and women in our civilization live a life based on the belief that life as a whole has no purpose and leads nowhere.
It is up to us to deny that denial. We Theosophists are privileged to have received from the Masters of the Wisdom all the tools necessary for this task, and, if we want to be worthy of Their trust, we have to use these tools. As we know, ours is a gigantic task and we are only a few, but history has magnificently proven that a small group of devoted and determined individuals can accomplish miracles. Remember the words of the Avatara of Nazareth: "The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened," (Matt. xiii, 33.) and: "Ye are the salt of the earth; but if the salt have lost his savor, where with shall it be salted?" (Matt. v, 13.) Indeed we can do much if we only know how.
Before all, we have to KNOW the truth, the truth that will make us free. There can be no right action without true knowledge. As Cardinal Newman stated, "Surely those only can preach the truth duly, who feel it personally; those only transmit it fully from God to man, who have in the transmission made it their own." That is why (at least to me) the theosophical student is somehow more important than the theosophical worker. If more of our enthusiastic but unwise workers would have considered knowledge and insight as prerequisites for action, the history of tile Society would contain far fewer failures and mistakes.
Like the majority of western people, we too frequently try to sidestep the rigorous task of thinking for the easier pastime of sentimentalism. If we only can "feel right" with Divinity and our neighbour, we assume that all is well. But feeling is not knowledge. No feeling of brotherliness, or love, or bliss can make up for that lack of awareness which leads persons dominated by  vague impulses of so called "devotion" and "intuition." Theosophy is Wisdom, Not Some Stimulus For Comforting Emotions.
Our first concern must be for true awareness. This awareness or knowledge (Gnosis) is not a mere emotional uplift nor is it some kind utilitarian truth," rather it is an insight transcending even the highest realms of study, learning, beliefs and views. But to know in this deepest sense we have first to become completely alert and disciplined through intense study and hard mental exercises. The theosophical student, therefore, is not an outmoded, impractical type, but the only true theosophist.
Aggressive activists and pseudo-reformers are inclined to criticize such an approach to renewal and reform. They are impressed more by the quantity of activity than the quality thereof. But we know with the greatest certainty that those who labor in the cause of truth trying to increase THEIR OWN AWARENESS do not labor in vain. Through a work of this nature we contribute to collective human consciousness. Instead of trying to fight symptoms we are removing the causes of evil. We build not for now but for Eternity, and Eternity shall bear witness.
Every individual is the creator of his own world. If we renew the creator he will create a new world in his image and likeness. The growth and splendour of man's future have no limit, and consequently the external conditions of the human life can be improved greatly. But the renewal of the external world can occur only in proportion to the renewal of the inner man.
The great Source of renewal is here; indeed It is "nearer than breathing; and closer than hand and feet." We can reach It through awareness. In this awareness lies the life of happiness and the life of creative regeneration. It is the Kingdom of Heaven that we have been told to seek first so that, having found it, all other things shall he given to us. It is also the Christ-Consciousness about which it is said: "If any man be in Christ, he is a new creature; old things are passed away, behold, all things are become new." (2 Cor. v, 17.) "The power that maketh all things new" is offered to us; Let Us Be Prepared To Receive It.
"The person of tomorrow must have ability to live with himself. This assures inner strength to do what is right in material and human relationships. Its fruits are peace of mind and serenity of being." - Roger M. Keyes.
"In giving, a man receives more than he gives, and the more is in proportion to the worth of the thing given." - George MacDonald. 
H. P. BLAVATSKY Collected Writings
The present Volume is the VIth in the chronological arrangement of H.P. Blavatsky's writings, a Series started some twenty-five years ago. It is, however, the second volume to be published in the Uniform American Edition. It follows chronologically the volume published in 1950, which contained the main bulk of H. P. B.'s writings for the year 1883.
Volume VI contains many important contributions from her pen, such as her Essay on the Tibetan Teachings concerning the dissociation of the human compound constitution in the after-death states, as explained by one of the high initiates of Tibet. It also includes articles, comments and footnotes embodying teachings from the storehouse of the Trans-Himalayan Esoteric Knowledge, on such subjects as: Precipitations - Elementals - Mediumship and Chelaship - Astrology - Dynasties of Moryas and Koothoomi - Adepts and Politics - Psychometry - Buddhism before Buddha, etc., etc.
The Edition is a LIMITED one. An early order is advisable, to ensure
receiving a copy before the edition is exhausted.