[Cover photo: William Quan Judge, April 13, 1851-March 21, 1896. Bust modeled by August Lindstrom and unveiled at the Convention of the Theosophical Society in America, held at New York, April 26-27, 1896. (Originally published is The Theosophical Forum, April, 1949.)]
Published every Three Months. Sponsored
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.
"... Human beings have experimented at one time or another with everything concerning the human nature. The dangers to the soul's welfare of psychic invasion and capitulation of one's self-direction to another's will, were long ago made utterly clear ... Even though the individual psychic incidents of other lifetimes have long been forgotten, the warning remains, and rightly so.
"Throughout long ages it has been the purpose of the ego, first, to establish his center as a thinking, self-directing, human being; secondly, to achieve and maintain an integration of his developing set of vehicles as they become more complicated and more refined. These fundamental aims are impeded whenever an individual surrenders voluntarily his self-direction. If this surrender is unvoluntary, if it is a usurpation of one man's will by another without consent, such an act can only be considered as spiritual law-breaking. However expediently it may be described, hypnotism appropriates a man's free will and the volitional control of his sensory organism without resistance on his part. Since he is not conscious of what is taking place, the action becomes in fact a lawless invasion of private domain. In the realm of ethics, hypnotism used for exploitation must be classified with other forms of enslavement. In addition to this, it is a law of nature that once our set of vehicles is made to perform a certain act, the same performance can be repeated with greater ease each time. Therefore, if one subjects himself to the commands of another, a pattern is started which can occur more readily with each repetition. The ego's control necessarily weakens with the continuance of such a practice, which if carried to extreme lengths, would be tantamount to a relinquishing of the ego's main purpose at this human state. This is indeed a profoundly serious matter ..." - James S. Perkins, in The American Theosophist, March, 1956. 
In the secret heart of all human life there is a Divine Urge which ever cries out for new and fuller realizations.
It is what the great French philosopher Bergson called the elan vital, the vital leap forward, the hungering quest of the human heart for life, for life more abundant.
That passion for life is the clamant need of every age without exception. It demands expression, and its demand is imperious; it must be satisfied, come what may. Denied one form of expression, it seeks another. Thwarted along one line, it breaks out in another. History is but the manifestation of one or another form of this passion for life, behind which beats the Divine Urge of all Being.
If there is no response to it from the civilization of the time, or from the religion of the time, or from the social order prevailing at the moment, that civilization, or that religion, or that social order goes under, sometimes suddenly, and sometimes in gradual stages.
If worthy leadership is not forthcoming, sufficiently in touch with the masses of the people and with the idealism of the time, the insatiable passion for life will turn back to lower forms, and search for satisfaction in outbursts of violence and brutality.
Only that civilization which can lead that passion for life onward and upward can establish its claim to the future and to all the endless possibilities of that future.
In the present era, in which we are both observers and actors, it is not enough to provide for the needs of any part of mankind, of any group of men, caste or class. Human life, if it is to be led to the heights of all achievement possible for men, must be led, guided, saved as a whole, not in fragments.
The only civilization which can possibly endure is the civilization which embraces in its beneficent influence every child of the human race. To the extent to which any nation or group of nations exhibits the festering sore of racial antagonism and animosity, to that extent it is doomed, and will have to yield its place in the Sun to others whose bonds of common humanhood and whose universal sympathies establish their claim to the future, in an era of a Federated Humanity.
The world-wide conflict which surrounds us on all sides is essentially a change in human consciousness, and the outward form which it assumes is but a feeble and utterly inadequate manifestation of a great inner awakening, an awakening great enough, universal enough, to be attended by torturing pangs, the breaking of a mental and psychological prison-house, wherein human consciousness can no longer find an adequate home.
And when this conflict is over, at least in its more immediate results, we will inevitably find that the human race will have moved a considerable distance along the road which leads to Global Consciousness, and to all ultimate integration of all the peoples into a Federated Humanity.
In the midst of this world-conflict of ideas, the golden opportunity for Theosophists consists precisely in the fact of the presence in the world of a crisis in human thought. Times of plenty  send human souls to sleep. Times of trial, stress, mental agony, awaken the slumbering energies of the soul, stir its sleeping spiritual potencies. And that is where the Ancient Wisdom comes into the picture, with its many teachings which contain the answer to the riddle of existence.
The passion for life craves for expansion, and all Truth does likewise. It is of the very essence of Truth to universalize itself. It is a leaven which insists upon leavening the whole. It acknowledges no barriers and respects no boundaries.
What is needed today more than anything else is faith in this aggressive universalism of Truth. It is our only escape from smallness, bitterness, querulousness and stagnation.
The passion for life demands for its Apostles men and women who feel its urge, who can interpret its message and lay bare its imperatives. Among free men, new leaders always arise to meet the challenge of great emergencies. These are the men who deny the don'ts and the can'ts of conservative years, who go out and dare the impossible.
The demand of the hour is not for national leaders, and denominational leaders. The demand is for leaders of a higher order altogether. Men and women who have done with the labels of sect or party. Men and women who are possessed by the aggressive universalism of Truth and are prepared to "damn the consequences."
The role of the Theosophical Movement in which we are workers is to keep in the forefront of the great spiritual and intellectual change that is taking place the world over. That trust imposed on us as a result of our own inner challenge, can be successfully defeated and thwarted by ourselves alone. We have to be on a constant lookout for crystallizations, dogmatism, self-righteousness, self-sufficiency in our ranks, and to welcome all new ideas, better methods, untried and promising ventures to spread the teachings and present ideas. No lasting good can ever be accomplished without enthusiasm, and wherever methods and forms have outgrown their usefulness, new ones must be attempted, to catch the restless power of the Vital Divine Urge!
- A SCULPTOR'S APPRECIATION
William Quan Judge, the head of both esoteric and exoteric branches of the Theosophical Society in America, died on March 21st. August Lindstrom, a sculptor, who had never seen Mr. Judge in life, made a cast of the dead man's head, from which he modeled the bust unveiled at Madison Square Garden during the recent convention of Theosophists. Yesterday Mr. Lindstrom said: "While making the death mask I was struck by the shape of Mr. Judge's head, which was utterly unlike anything I had ever seen. Most of the heads of remarkable men show the development of one faculty, or perhaps, of several, and to the neglect of other faculties. I saw at once that Mr. Judge's head evidenced a high and uniform development of all faculties, well-balanced throughout. This is the (Continued on page 15.)  W.Q.J. - A Sculptor's Appreciation (Continued from page 4.) remarkable combination I found: A tremendous power, with an equal development of gentleness; thorough practicability and adaptability conjoined to a highly idealistic nature, and a giant intellect hand in hand with selflessness and modesty.
"There are only two heads that I know of in history that compare with his - Michael Angelo's and Savonarola's. The back of Angelo's head is almost identical with that of Mr. Judge's. There is a difference however, in the forehead.
"In addition to the death mask, I had six photographs to assist me in modeling the bust. A comparison of these photographs is a study. One taken at the age of twenty placed by the side of one taken a year or two ago, when he was about forty-seven years old, makes such a contrast that no one would believe they were the same person. It shows by his great will power this man overcame all his youthful tendencies, with the result of completely changing the form of his skull. I make bold to say that another such highly developed head is not to be found between Maine and California. He had only time to plan his work when carried off in his prime by death. Had he lived to the age of seventy, his influence would have been felt by the whole nation.
"I consider the nose as giving the best index to his character of any feature. His nose was his most distinguished feature, and shows great power and at the same time complete control over every thought and act, and although strong, it is of delicate and sensitive type. His mouth showed tenderness and firmness, present in equal proportion. His cheek bones also gave evidence of will strength. His hair was soft and showed refinement and gentleness. Taken altogether there was harmonious development, with no defects present, and careful examination of his head from every aspect proves that he was a great and noble man. If such a man as he would devote his life to the Theosophical Society, I think it must have a great mission, and I shall ask to be admitted as a member."
[The bust of Mr. Judge was unveiled by Genevieve Kluge, a little girl of about five years of age. It is not definitely known, however, what became of it in later years, and its present whereabouts are unknown. - Editor, Theosophia.]
[This article was originally printed in Jenness Miller Illustrated Monthly, a New York publication. The approximate time of its appearance was 1893. It has not been possible so far to ascertain the exact date of publication, as most existing files of the magazine are incomplete.]
Is hypnotism understood? What is the attitude of the Theosophical Society to hypnotism?
It is thought by some that magnetism and hypnotism are identical; for many have said this new force or power is only the old practice of Mesmer revived in this century, after long years of contempt, and labeled with a new name, which will permit doctors to take it up. This is not, however, altogether true. Dr. Charcot, of Paris, and his followers, may be credited with the revival of hypnotism; for, in consequence of their investigations, it has been accepted by the medical profession. I have seen the prominent doctors of the Atlantic coast change their views on this subject in twenty-five years. Dr. Hammond and others laughed at the credulity of those who believed that the phenomena, now so well known among hypnotizers, ever took place; today they write articles and admit the fact previously denied.
Many years ago, Dr. Esdaile, a surgeon of the British army, conducted a hospital in India, and there performed many difficult operations by using magnetism as an anaesthetic, even instructing native assistants to use it on patients in his stead. His book, long ago published, gives all the facts. There is plenty of testimony in all countries to the reality of the mesmeric and hypnotic states and powers.
The great question which arose after the proofs about hypnotism were in, was a very different one from any which has previously been brought forward. As soon as the process was described and admitted, experiments proceeded with rapidity, and the great subject of "suggestion" was laid bare. It was found that the hypnotized person could be made to do many strange things after recovering from the hypnotic state, provided the suggestion had been made to him when he was in the state. The subject was told to murder Dr. A or B; to steal a pocket-book. He was then taken out of the hypnotic state, and, at the appointed time, would take the suggested weapon - a paper knife or harmless thing - and go through all the required actions, or would actually steal the object he was told to steal. If this power could be used by a doctor in an experiment, it was argued, that an actual murder might be planned and executed through a hypnotized person. Hence it was dangerous. Crime is possible of perpetration with impunity by the real culprit. Dr. Charcot gave an article to an important New York magazine in which he admitted the probabilities of suggestion to patients, but denied that there was danger from suggested crime, and yet also said there ought to be laws against indiscriminate hypnotization. In the latter conclusion, most of the Theosophical Society's members fully concur, but they also think that there is, and will be, danger from crime suggested to hypnotic subjects. Not in the immediate present, but in the future.  This is because hypnotism is not understood nor its dangers appreciated by the medical profession; still less do they credit the public with a correct knowledge on the subject.
The very best hypnotizers know very well that there are points at which the hypnotized subject escapes their influence, continues in the hypnotic state, and remains under some influence not known to the operator nor distinguishable by the subject. Here is one danger - the danger of ignorance and of a blind guide's leading one equally blind. Such writers as Braid, Binet and others are only statisticians. They simply give facts and methods, all being equally in the dark as to causes and possibilities. Again, the operators in the fore-front of hypnotic fame know, too, as Dr. Charcot has said, there is a danger that hysteria will be developed where it never existed, and a long train of other evils. This is why he demands the suppression of indiscriminate operating. But the real rock of offense is this, and well known to theosophical students, that as the force and power of hypnotism are better known, it will be seen that whatever the influence is, the process going on in hypnotism is the contracting of the cells of the body and brain from the periphery to the centre. This process is actually a phenomenon of the death state, and is the opposite of the mesmeric effect; and this point is not known to the medical profession, nor will it be as they now proceed, because post mortem examinations never reveal the action of a living cell. Magnetism by human influence starts from within and proceeds to the outer surface, thus exhibiting a phenomenon of life the very opposite of hypnotic. And the use of magnetism is not objectionable, yet it should be limited in practice to competent members of the medical profession. The more studious and careful members of the Theosophical Society, then, are against the use of hypnotism. In all its anaesthetic phases it can be duplicated by mesmerism without any bad effects. Dr. Esdaile has abundantly shown this. Laws ought to be passed making it a misdemeanor to have a public or private hypnotic seance. And these laws should be aimed at even those doctors who, under the plea of science, put subjects into absurd and undignified positions. Such practices are not necessary, and are deliberately against the desire of the waking will and judgment of the subject. They only exhibit the operator's power and add nothing to knowledge that cannot be otherwise obtained.
But even with the remarkable cases recorded by Binet and others in France, the laws governing man's inner constitution, and which especially govern in hypnotism after a certain point, are not perceived by the learned writers. Some give only facts - either facts about strange recurrence of states, and others like Dr. James of this country assume that there is a hidden self who does these queer tricks with the mortal shape. Theosophists know that the extraordinary alterations in mind or mental power, the strange "recurrence of states" and the apparently distinct division or separation of intelligence in a single human subject are all explained by the ancient eastern method of reducing the inner powers of man into seven classes, in each of which the 'hidden self - the Ego - can and does act independently, the body  being only a gross instrument or field for the action of the real man.
This theory divides him into seven planes of action, in each of which the Ego or hidden self can have a consciousness operating in a manner peculiarly appropriate to that plane, and also partaking of the consciousness and experience of the planes above it but not below. And each of these layers or fields for consciousness is further divided into other sub-fields, in every one of which there may be a separate experience and action, or all may be combined. Now in the cases taken up by Dr. James, the peculiarity noted was that when the subject acted as No. 1, she had no recollection of a state called No. 2. No explanation of this was offered, only the fact being recorded. It is explained by the localization of the consciousness of the Ego in one or the other of the sub-fields of action of the first of the great class of seven.
The failure to recollect from one to the other was due to the fact that the Ego was forced into that particular field, and was thus unable do carry recollection with it. Hence it was entirely automatic in its action on that plane. This effect was due almost entirely to the specific contractile action of the hypnotic process, which, as said above, is essentially a contraction of the cells from outside to the centre. This will always prevent the Ego from educating itself to remember from state to state and field to field the experience of each, which education is however possible in the mesmerized or magnetized state, and of course in the normal waking life.
The cases where the subject escapes from the operator's control are all explicable under the same theosophic theory; that is, those are instances in which the Ego retreats from the first plane or field of consciousness made up of seven divisions or sub-fields to the next one of the whole class of seven, instead of entering one of the sub-divisions of the first. And, as the medical practitioners do not know of nor admit the reality of the higher inner sub-divisions, they are not acquainted with the means for reaching the Ego when it has escaped further from them into a field of consciousness where they are in ignorance of causes and conditions; that is to say, the hypnotizers are not examining the real field of operation of the force, but are looking at some of its phenomena merely.
These phenomena are exhibited in the body or outer shell while the psycho-physiological process, going on within, and causing the visible phenomena, is hidden from their view.
We wish to express our sincere thanks to all those who have responded so generously to our recent notice concerning our Promotion Fund. Their help is greatly appreciated. This Fund is used exclusively for the needs of the magazine, and helps us to meet the expenses of publication, postage, etc., for which actual subscription-money is not sufficient. Our goal has been for some time to build a Fund of about $500 on which we could rely in case of any emergency, or sudden rise in the costs of production. We have not reached that goal, but are on our way. - Editor, Theosophia. 
You ask me, Comrades, how we may best assist our fellows, not in material fashion, but along lines of theosophic thought. I have given much attention to this subject. All of us who truly fulfil our pledges to humanity find ourselves placed soon or late where we are obliged to consider it with care. By "pledges" I do not alone refer to spoken vows or promises to any person or body of persons, but also (and chiefly) to the asseverations made within our own hearts and natures. What we thus promise within ourselves, what we aspire to there, finds there a witness, a recorder, an accusing or approving tribunal. This inner nature is judge. This it is which "obliges" us to weigh all questions arising within ourselves, thus demonstrating the existence of that spiritual law which is said to "contain within itself its own executioners." All that we do or think or refrain from has there its first and deepest effect.
Now, as students, you should know that there is in all things a natural or sequential development, according to which experience unfolds itself in a series of conditions no less regular than those of the flowers. The law of growth is everywhere one and the same. This matter of helping others is no exception; it too has its pre-natal stages. From one to other of these we pass, and must pass, if our experience be vital in the least; if we be growing, involving and evolving at all. The endeavour to observe these stages is at all times necessary. It is the means to that self-knowledge which is the parent of brotherly thought and action.
When first we asseverate within ourselves the wish to help the world, we are prone to go about with offers of help. We look at our fellows with a view to their salvation. Watchful we, to detect every need, every failure; is not our service a panacea for all these? Do not our fellows slip that we may help them rise?
Ah no, Comrades! Not we, but the Law. Are we alone that Law? Has it no other agents? Earth, air and all the seen and unseen elements; are they not full of these? The Dark, more full than all? So we meet with rebuffs. Or our service fails. Or that service results in the deeper bewilderment of our brothers, and we are shocked into the recognition that we are not saviours in the least. We have outrun the Law. Eagerness, over-anxiety to be doing, or personal habit have led us into situations not yet ripe for us, places all too remote, as yet, for any objective tread or touch. We precipitate crises; we stimulate unwise confidences; we startle unready natures into throes of untimely thought. Tangled events, confused issues, atrophied impulses, the jar of living nerve-lines everywhere proclaim our prentice hand. Despondent, we recoil, no more to involve ourselves in the strife of action.
The duration of this period of depression is governed by the reality of our wish to serve. Its fervour rallies us. We regain the base overpassed by our  reaction; we examine the cause of our failure. The sincere light shows Law as being competent to designate its agents. Standing then upon our own base, we watch for a sign by which we shall know our own. Sometimes that watch is long. We are tried most by our highest aspirations, and often the answer made to him who asks only to serve is that mystic answer - "Wait!" Later on he learns that he serves most who most waits upon the Will, the Law. Other times we fail to recognize opportunities of service; we see them not at all, or too late. Again the aspiring heart falls back to earth. But the heart of love is a winged thing; it has its home in the pure ether. Earth cannot stay it; it must again try the strength of its wings. It needs not to wait over-long. Some sign is seen and interpreted aright. From the ocean of life some airy form arises and beckons us. An interior prompting fills us with its urgency, or someone asks our aid. The tide of service comes pouring in. Then, when the eager hands knock at our hearts, from those hearts will arise a pure aspiration for wisdom in service.
This much-needed wisdom is slowly and painfully acquired. We learn through and by our mistakes, seen in the light of dawning self-knowledge. Yet there may be a royal road to it, if any who have learned through their own want of wisdom can point out to another the stumbling-blocks in the path of devotion to mankind.
The great source of our inadequacy is this: we think it all-important that we should be wise givers of counsel to our friends. We should read aright the omens of their present and disentangle for their wearied eyes the labyrinths of Life. This were to be god-like! This were perfected sight indeed! It is a fallacy. Hope of its present attainment, an error. We cannot clearly read the simplest life line of our own. We are of import to Great Nature only by reason of our incompetence. She needs us, just as we are, in all our weakness, to work out the purposes of soul amid coil and counter coil. Our imperfections are her means of advance.
What is all important is that we should help our friends to find their own wisdom. From us, not wisdom, but self-effacement is required. Yet this is in very fact the highest wisdom.
For look at this. If we give definite advice, that will inevitably be the tincture of our own minds, the essence of our personal experience or belief. Our conclusions on another's difficulty are formed upon half-presented facts; effects, these, whose cause lies many a life - many an age, it may be - behind the fitful gleam of the present hour. They appear now on planes other than that in which they had their source; they wear an altered garb; human intellect cannot discern their underlying nature. The most reverent touch is still too rough for this strange potential fact, mighty for good as for evil in the life of our brother. Refrain! Fear to disturb the balance in which a soul trembles towards its destiny. Desire thou naught but the fulfilment of Law.
I said that definite advice or plan is the fruit of our own experience. But the questioning soul which comes to us is not improbably a stranger to the whole of that experience. Our advice will have no reality. It will evoke no  interior response. Respect, or love of us, or many another impulse to action, may cause our advice to be followed. The result will be that false faith which breeds fear. Action taken without one's own hearty interior assent can only breed discord. The hidden will has never moved at all.
The subject bristles with difficulty. What then can we do?
This, as I think. By observation or by question to find out the ideals of our questioner and advise constancy to those at any cost. "Be your best; Be your highest! I trust you!" Observers of that duality which presents choice after choice to the human soul as it oscillates from this pole to that, we may side ever with the higher side of our fellow-nature. We may endeavour to broaden all ideals by comparison. Nearness to universality and unity is a good test. If our brother cannot formulate his ideal to himself, we can hold up one after another before his mind and see which thrills him to response; love will find out the way. It uplifts the banner of the mightiest ideal and gazes with its brother upon that. Or we may have glimpsed his higher nature. Dissevering that nature from the lower attributes, from the mirage of self, we call hold the mirror up to it and bid him see his worthier self, bid him fix his gaze there. He will, if we look too. "Be at each moment the highest self of which you are capable and hold yourself there." It is a blessed office, this, of reflecting to our brothers the image of their noblest possibilities. We are too often but dim mirrors; feeble reflectors of their virtues, magnifiers of their defects. We turn a microscopic eye upon the more salient details of character, and loss of proportion results. False lights ourselves, we deflect the rays of the Self; the divine rays are beaten back, seeking other spheres than ours. Open the fixed mind to them and the rays pass, dissolving our poor limited forms, waxing glorious in that self-creative power which is the appanage of the living Light alone. That Light whose movement is the Law, is the only wise maker of plans. Yet it plans nothing. It provides action, reaction and circulation; mankind calls these down now as a blessing, now as curse.
There are, of course, cases where actual wrong may be proposed, and in such elementary situations we can but point out, not so much the error, as the want of wisdom. The terms "right" and "wrong" have been so misused as dogmatic whips wherewith to flog people into the acceptance of creeds or personal ideas, that today their use irritates most minds, as with a hint of would-be authority. This revolt has its root in the soul's sense of its own freedom. It knows right and wrong to be relative terms of an existence only partially true. But Wisdom always IS. The appeal to that implies no self-righteousness.
When we have thus done all we can, we must stand aside. We cannot participate in the unwise deed. There are hours when silence is the only aid. In these we can remember that the weight of past Karma was too strong for our brother, and has set him the hard task of learning through the want of wisdom. We can look forward to meeting him at the next turning, stronger perhaps, while we are weaker, more apt to bear our burdens than we to bear his today; wise in that dread, yet calm, self-knowledge born of pain, pain,  ever more pain. "The karmic root of all is one and runs deeper than you know. Never judge human nature on its lowest levels, and you never know all the facts." So spoke one who too often speaks in vain. We are too careful for our own attitude. Desirers we, of perfection - for ourselves. Painful anxiety, ours, to be ourselves just and right. The spontaneous generosity which springs to the brother's aid is lost sight of in the cautious balancing of our own wise persons across the sea of sin. Would we discover any other's need by the torch of our own self-righteousness? Where were then Loyalty? Where Faith? These high virtues thrive not upon the husks of material proof. Does not the Christ light say, as of old, to the sinner: "To thee much shall be forgiven, because thou hast loved much." Let us prate less of abstract perfection, abstain from so much "good advice," and give brotherly feeling, human love of the strong, quiet sort to our beleaguered fellows. Justice, do we say? Man never had it in his power to deal abstract, pure justice to man. Our only justice is compassion, and not that personal judgment born of our knowledge of how we would act in some given case. There are souls of rectitude which scorn to defend themselves to doubting friends; strong lips on which the seal of silence is set; great ones too high to bend to self-defence before petty self-proclaimed tribunals. And there are also sinners so strong that their reaction from sin is like the birth pains of a new star. Wisdom comes from the abandonment of the self, and Love is her guide. Before the vast spectacle of nature in her death grapple, of the soul of the world weeping as the great human orphan struggles to become; of universal mind straining to be born again as mind divinely human, the thinker bows his humble head beneath the prayer:
"O Light of all lights which are in the boundless Light, have mercy upon us also and purify us!"
If, on the other hand, we attempt to advise as from our own minds, it must be clear that we either approve of disapprove a given course; both ways our advice is coloured by our own view. We fall into the trap set by our own natures. Wrong for me may be right for you. As we are dealing with others, not with ourselves, we can only help them to find out what aspect of truth is most visible to their minds at the time, and then hold up their hands as was done for the prophet of old. All this talk of influencing others appears to me nauseating, contemptible. If we have influence, let us use it on ourselves. He helps most who influences not at all. Resist the appeal to vanity, and our fellows seek our light because their trust is in us. Well they know those who have never used or betrayed them, even to themselves. Well they know that comrade true to the evolutionary trust, who, without assumed authority as without self-seeking, ever refers them back to the law of their own soul. Of such a one the vulgar will say that he (or she) strives to "influence," but clean minds recognize the presence of that impersonal power which is the greatest force in nature. We can only exercise it fragmentarily now, but its smallest portion may feed a multitude. The world may vivisect those faithful ones whose simplicity of service makes naught of all its plans, the incense of grateful hearts may die away, but the deep "Well done, thou good and faithful  servant," from the inner altar of their worship is all the reward they understand. The true, the universal lover, will, at all hazards, prevent in himself the expression of that haughty form of separateness which gives the deathblow to compassion by saying, in the presence of wrong: "I could not do that." We err. In the very same position we would do the same thing, for that situation includes the mental and physical make up, the entire Karma of that other person. Every determining factor would be the same. There were no possible escape from the same action were we the same actor. Do we thank heaven we are not the same? It imports more that our fellows shall have good cause to thank high heaven that we are other.
Again, strenuous opposition often forces the questioner in the contrary direction. And too often people ask our opinion to have their own confirmed. Failing that, it is sweet to find, in our opposition, a spur or a justification, it may be, of their course. The Maya of Nature is endless. It happens again that some who come to us for help, apparently, really man the lifeboat of the Law sent for our succor. They may bring to a focus some long-delayed choice of our own. They may throw, as it were, a search-light upon our position, revealing us to ourselves. "What men prize most is a privilege, even if it be that of chief mourner at a funeral." To most of us, a privilege means the exclusion of others. He who foregoes the privilege of adviser-in-chief to his fellows begins to learn a deeper wisdom of self-control that leads to wider helpfulness in fields of hidden space. Yet do not say that we can help but little. Sympathy is a vast force, and we develop by its exercise. Not the gush of puling sentiment, nor the blaze of emotion, but the quiet charity which is an occult power, that broad attractive current binding souls apparently dissevered. We touch the bond; they thrill response to its widespread harmonies.
I cannot make you more definite reply, yet you will feel helped, I venture to believe, because, while no definite path has been pointed out, a direction has been indicated where many paths do lie and are to be found. Each path must be freely chosen by him who is to tread it. Hence the wise guide will only indicate their direction.
There is more to it, though. Inasmuch as even two or three are thus met in the name of the universal Law of Brotherhood, or Identity of Souls, and self has faded from sight, a very real guidance can and does arise from the inner selves of all. It arises from those spiritual spheres whose beings are selfless. Attracted by the harmonious aspirations quivering through the unseen light, they half incline, they listen, they recognize the voice of soul, they help the inner selves of men through the minds and hearts. Watch, then, for these, the descending gods.
Not men and women seek our aid, but souls. The soul, deeply buried in matter, seeks itself through the universe. Deep within us lies that soundless Aum which the Mahatma - the soul made perfect - salutes in every human being. It lies so deeply hid and knocks. Material brain is occupied. The heart of desire cannot hear. Vainly the Voice resounds; the Aum knocks on, unheard by sinning man. But his brother may hear! On us Nature may have imposed  that signal trust; we may have that gift to hear, to recognize the Aum in other lives. Then we may make reply. How? By returning trust for suspicion; silence for deeds of wrong; we may uphold to our brother the image of his creator and god. Ours it is to cause hatred to cease by love, to win for that distraught and warring comrade a moment of stillness, in which the inner Voice may be heard. When we return patience for anger, that fettered soul within his body vibrates to the universal harmony. Like a miner imprisoned within a ruined mine, it hears the signal of the rescuing party coming nearer; nearer still. It feels the hope of escape, of breaking down the walls; that light approaches from without, borne in a brother's hand, to free the inner light, itself. It leaps in its stony prison. The man feels, he hears, he obeys; the soul-light floods out to know itself, to know the worlds which are but its greatest expression. Is it not an August service, thus to assist the purposes of soul?
Only the Teacher can know whether the soul has done well or ill. The
Voice is all the guide the soul can have. It will bring it to the broad
places in the end.
This saying attributed to Jesus, while quite true in the esoteric philosophical sense, can be interpreted in a manner which will come within the knowledge of most observing and reflective people, once their attention has been drawn to it, and will start some very pertinent questions in the mind, with regard to our daily lives and what we are accomplishing.
It is quite a frequent occurrence that we do or say something and immediately afterwards we wonder what made us do or say it, because it was not the result of mental or volitional action. Those who have experienced such happenings frequently, and in relation to circumstances through which something remarkable has followed, could, without any great stretch of imagination, get sufficient evidence to bring proof of the following idea, and a feeling of certainty that it is a correct explanation and reason. Expressed succinctly, it is that there are two actual persons in every integrated human: one which reacts by means of the present composite personality, with its acquired mental and other connections and experiences; and the other, the human entity, which is the coherent and digested total of all its previous lives since self-consciousness dawned in the unitary center of its Being. When circumstances are favorable and there is no obstruction, this latter is en rapport with the mind and heart center of the individual and can flash a view or an awareness of such REALITY as may be possible at the moment. This is usually termed "Intuition" and attributed to "Spiritual" sources, but true Spiritual power and insight are far beyond the human stage and state.
This latter is often positively  denied, partly because of the paucity of knowledge of the human constitution and of the idealistic teachings we have received; but if we realize that our minds and our mentality are very young and of relatively imperfect quality, surely it would follow that SPIRIT is greatly in advance of MIND.
The amount and quality of such awareness is "Intuition," because it is "from within," but it really would be more correct to call it sublimated "Instinct," because instinct is the automatic reaction to requirements due to age-long experiences under like circumstances, until such reactions had become "habit," and as such pertain to mundane affairs.
There is far more involved in these intuitional and instinctual responses than we can trace at present because we cannot "see" into the inner realm in which the numerous "forces" circulate, and perceive the karmic conditions which exist. There is no action or circumstance of a simple or original nature, in the sense of a First Cause, except that every moment is the cause of subsequent events, so that what may appear to physical sight, and also on any one of the etheric planes, is conditioned by the past. Yet there is at any given moment and on any plane THE REALITY behind, and if some contact should be made with IT, then its integration would be through the personal experience and attributes, plus the degree of insight it may have developed or the extent to which it could react. Education, culture, logical reasoning, and many other factors enter into the receptivity and interpretation.
Observing all such occurrences, brings conviction and awareness of the two distinct entities, which often synchronize for useful contacts on the physical plane. A further fact of importance which is within the experience of most older people and many executives, is the difficulty of gauging the qualities and probable abilities of others; for in later years, looking back, it is found that many of those we thought of little worth or account, ultimately turned out to be useful and valuable members of the community, while those for whom we had an attachment and a warm liking, seemed to have achieved nothing of importance. The reason for these mistakes is most probably that of different vibrational polarities, and of sympathies and antagonisms, or the lack of an understanding experience. The very fact that we do make such mistakes so frequently tends to confirm the case for the double personality, as against the apparent complete unification of the human as we perceive him. A further evidence is that children generally, until about six years old, are spontaneous in their actions and reactions, and do not show the character and attributes which subsequently develop, but which are decidedly associated with the present life evolutionary experience, and usually, with very little practical idealism.
The religious instruction nearly everyone has received in youth, and which is generally continued during adulthood, is not of the kind which can satisfy a logical mind, nor the innate sense of Truth, however little it may have been developed. The minds of young and old in the New Era are more alert, and demand reasonable explanations, rather than  authorative and dogmatic statements, which are illogical and cannot be proved or satisfactorily illustrated. The entities are the product of almost innumerable past lives, and their experiences, although not fully "digested," yet have left their mark or impression, which must necessarily qualify the interpretations of present contacts or teachings. If it should be generally recognized that the two personalities are inseparably linked, but have each a field or sphere of present activity, it would not only simplify current life but
would enable those sufficiently developed to rely and act upon the ideas or impressions received, with confidence in their general correctness, utility, and beneficence, yet with due regard to fitness and proportion. Overemphasis, action out of time and place, and self-assertion are dangerous; they not only cause reactions which may be impossible to adjust, but they have deleterious effects on the character of the one so acting. A calm detachment prepares the way for an influx of the REAL to manifest. 
THE COLLECTED WRITINGS OF H. P. BLAVATSKY
Our friends and subscribers in many parts of the world will be interested to know that future volumes of the Collected Writings will be published by the Theosophical Publishing House, at the International Headquarters of The Theosophical Society, Adyar, India. This arrangement has been arrived at as a result of a suggestion made by N. Sri Ram, President of the Society, who very generously offered the use of the facilities of their large and experienced printing establishment - the Vasanta Press - to assure the serial publication of H.P.B.'s Collected Writings, and the ultimate completion of this historic venture. This decision on his part bespeaks an enlightened policy and a further enrichment of the thought-life of all those who look to Adyar for their Theosophical orientation.
In his Presidential Address to the 80th International Convention, held in Adyar in December 1955, N. Sri Ram publicly announced this decision, and said that "we have all shared the feeling that the publication of these volumes . . . is work of the greatest interest to Theosophists, which may well claim whatever facilities or help we might find it possible to give."
In accordance with the above-mentioned decision, the manuscript of Volume VII has already been dispatched to Adyar, and is now in the hands of the Manager of the Theosophical Publishing House, Mr. K.S. Krishnamurti. Manuscripts will continue to be prepared at this end of the line, as heretofore, and the Compiler of this Series will check on the final proofs.
Mr. N. Sri Ram's offer comes as a fitting culmination to many years of valuable collaboration between the Officials of The Theosophical Society, Adyar, and the Compiler. It augurs well for the ultimate success of the entire venture, and contributes greatly towards an earlier completion of the task at hand. Since the business arrangements will now be in the hands of a well-established and deservedly renowned Publishing House, tracing its lineage to the early years of the Theosophical Movement, the actual preparation of further MSS. can proceed more rapidly.
All our friends and subscribers who have purchased previous volumes of the Collected Writings will be notified in due course of time regarding the price of the next volume and how to secure copies of it. - Editor, Theosophia.