THEOSOPHIA
A Living Philosophy For Humanity

Volume XXII
No. 4 (106) - Spring 1966

[Cover photo: Portrait in oil of H. P. Blavatsky by Hermann Schmiechen. This is the second portrait painted by the artist in 1885. It is now in the Hall of the Indian Section, T.S., at Benares.]

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THEOSOPHIA
A Living Philosophy for Humanity

Published every Three Months. Sponsored by an International Group of Theosophists.
Objectives: To uphold and promote the Original Principles of the modern Theosophical Movement, and to disseminate the teachings of the Esoteric Philosophy as set forth by H.P. Blavatsky and her Teachers.
Editor: Boris de Zirkoff.
Subscriptions: $2.00 a year (four issues); single copy 50 cents. Send all subscriptions, renewals and correspondence to: 615 South Oxford Avenue, Los Angeles 5, California. Make checks and money orders payable to "Theosophia."

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.

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EDITORIAL NOTICE

May 8, 1966, marks the seventy-fifth anniversary of H.P.B.’s passing. In commemoration of this, our present issue is devoted to her and to the work she came to do. Much has been accomplished since her day, yet much remains to be done. Let us rally under her banner, and, in united effort, forge ahead into new and unconquered fields of spiritual endeavor! - Ed. Theosophia.

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THOUGHTS TO REMEMBER …

“... The present volumes have been written to small purpose if they have not shown, 1, that Jesus, the Christ-God, is a myth concocted two centuries after the real Hebrew Jesus died; 2, that, therefore, he never had any authority to give Peter, or anyone else, plenary power and that besides, the apostolic succession is a gross and palpable fraud … The whole thing, therefore, is an imposition alike upon priest and penitent. But putting all these points aside for the moment, it suffices to ask these pretended agents of the three gods of the Trinity, how they reconcile it with the most rudimental notions of equity, that if the power to pardon sinners for sinning has been given them, they did not also receive the ability by miracle to obliterate the wrongs done against person or property. Let them restore life to the murdered ;·honor to the dishonored; property to those who have been wronged, and force the scales of human and divine justice to recover their equilibrium. Then we may talk of their divine commission to bind and loose. Let them say, if they can do this ... But all is silent; no answer, no reply, and still the inexorable unerring Law of Compensation proceeds on its unswerving path ... it ignores all creeds, shows no preferences, but its sunlight and its thunderbolts fall alike on heathen and Christian. No absolution can shield the latter when guilty, no anathema hurt the former when innocent.” - Isis Unveiled , Vol. II, pp. 544-4. [3]

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“YOURS TILL DEATH AND AFTER, H.P.B.”
William Quan Judge, F.T.S.

[Originally published in Lucifer, Vol. VIII, June, 1891.]

Such has been the manner in which our beloved teacher and friend always concluded her letters to me. And now, though we are all of us committing to paper some account of that departed friend and teacher, I feel ever near and ever potent the magic of that resistless power, as of a mighty rushing river, which those who wholly trusted her always came to understand. Fortunate indeed is that Karma which, for all the years since I first met her, in 1875, has kept me faithful to the friend who, masquerading under the outer mortal garment known as H. P. Blavatsky, was ever faithful to me, ever kind, ever the teacher and the guide.

In 1874, in the City of New York, I first met H. P. B. in this life. By her request, sent through Colonel H. S. Olcott, the call was made in her rooms in Irving Place, when then, as afterwards, through the remainder of her stormy career, she was surrounded by the anxious, the intellectual, the bohemian, the rich and the poor. It was her eye that attracted me, the eye of one whom I must have known in lives long passed away. She looked at me in recognition at that first hour, and never since has that look changed. Not as a questioner of philosophies did I come before her, not as one groping in the dark for lights that schools and fanciful theories had obscured, but as one who, wandering many periods through the corridors of life, was seeking the friends who could show where the designs for the work had been hidden. And true to the call she responded, revealing the plans once again, and speaking no words to explain, simply pointed them out and went on with the task. It was as if but the evening before we had parted, leaving yet to be done some detail of a task taken up with one common end; it was teacher and pupil, elder brother and younger, both bent on the one single end, but she with the power and the knowledge that belong but to lions and sages. So, friends from the first, I felt safe. Others I know have looked with suspicion on an appearance they could not fathom, and though it is true they adduce many proofs which, hugged to the breast, would damn sages and gods, yet it is only through blindness they failed to see the lion’s glance, the diamond heart of H. P. B.

The entire space of this whole magazine would not suffice to enable me to record the phenomena she performed for me through all these years, nor would I wish to put them down. As she so often said, they prove nothing but only lead some souls to doubt and others to despair. And again, I do not think they were done just for me, but only that in those early days she was laying down the lines of force all over the land and I, so fortunate, was at the centre of the energy and saw the play of forces in visible phenomena. The explanation has been offered by some too anxious friends that the earlier phenomena were mistakes in judgment, attempted to be rectified in later years [4] by confining their area and limiting their number, but until some one shall produce in the writing of H. P. B. her concurrence with that view, I shall hold to her own explanation made in advance and never changed. That I have given above. For many it is easier to take refuge behind a charge of bad judgment than to understand the strange and powerful laws which control in matters such as these.

Amid all the turmoil of her life, above the din produced by those who charged her with deceit and fraud and others who defended, while month after month, and year after year, witnessed men and women entering the theosophical movement only to leave it soon with malignant phrases for H. P. B., there stands a fact we all might imitate - devotion absolute to her Master. “It was He,” she writes, “who told me to devote myself to this, and I will never disobey, and never turn back.”

In 1888 she wrote to me privately: -

“Well, my only friend, you ought to know better. Look into my life and try to realize it - in its outer course at least, as the rest is hidden. I am under the curse of ever writing, as the wandering Jew was under that of being ever on the move, never stopping one moment to rest. Three ordinary healthy persons could hardly do what I have to do. I live an artificial life; I am an automaton running full steam until the power of generating steam stops, and then - good-bye … Night before last I was shown a bird’s eye view of the Theosophical Societies. I saw a few earnest reliable Theosophists in a death struggle with the world in general, with other - nominal but ambitious - Theosophists. The former are greater in numbers than you may think, and they prevailed, as you in America will prevail, if you only remain staunch to the Master’s programme and true to yourselves. And last night I saw ... and now I feel strong - such as I am in my body - and ready to fight for Theosophy and the few true ones to my last breath. The defending forces have to be judiciously - so scanty they are - distributed over the globe, wherever Theosophy is struggling against the powers of darkness.”

Such she ever was; devoted to Theosophy and the Society organized to carry out a programme embracing the world in its scope. Willing in the service of the cause to offer up hope, money, reputation, life itself, provided the Society might be saved from every hurt, whether small or great. And thus bound body, heart and soul to this entity called the Theosophical Society, bound to protect it at all hazards, in face of every loss, she often incurred the resentment of many who became her friends but would not always care for the infant organization as she had sworn to do. And when they acted as if opposed to the Society, her instant opposition seemed to them to nullify professions of friendship. Thus she had but few friends, for it required a keen insight, untinged with personal feeling, to see even a small part of the real H. P. Blavatsky.

But was her object merely to form a Society whose strength should lie in numbers? Not so. She worked under directors who, operating from behind the scene, knew that the Theosophical Society was, and was to be, the nucleus from which help might spread to all the people of the day, without thanks and without acknowledgment. Once, in London, I asked her what was the chance [5] of drawing the people into the Society in view of the enormous disproportion between the number of members and the millions of Europe and America who neither knew of nor cared for it. Leaning back in her chair, in which she was sitting before her writing desk, she said: -

“When you consider and remember those days in 1875 and after, in which you could not find any people interested in your thoughts, and now look at the wide-spreading influence of theosophical ideas - however labeled - it is not so bad. We are not working merely that people may call themselves Theosophists, but that the doctrines we cherish may affect and leaven the whole mind of this century. This alone can be accomplished by a small earnest band of workers, who work for no human reward, no earthly recognition, but who, supported and sustained by a belief in that Universal Brotherhood of which our Masters are a part, work steadily, faithfully, in understanding and putting forth for consideration the doctrines of life and duty that have come down to us from immemorial time. Falter not so long as a few devoted ones will work to keep the nucleus existing. You were not directed to found and realise a Universal Brotherhood, but to form the nucleus for one; for it is only when the nucleus is formed that the accumulations can begin that will end in future years, however far, in the formation of that body which we have in view.”

H. P. B. had a lion heart, and on the work traced out for her she had the lion’s grasp; let us, her friends, companions and disciples, sustain ourselves in carrying out the designs laid down on the trestle-board, by the memory of her devotion and the consciousness that behind her task there stood, and still remain, those Elder Brothers who, above the clatter and the din of our battle, ever see the end and direct the forces distributed in array for the salvation of “that great orphan - Humanity.”

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“Deeply sensible of the Titanic struggle that is now in progress between materialism and the spiritual aspirations of mankind, our constant endeavor has been to gather into our several chapters, like weapons into armories, every fact and argument that can be used to aid the latter in defeating the former. Sickly and deformed child as it now is, the materialism of Today is born of the brutal Yesterday. Unless its growth is arrested, it may become our master. It is the bastard progeny of the French Revolution and its reaction against ages of religious bigotry and repression. To prevent the crushing of these spiritual aspirations, the blighting of these hopes, and the deadening of that intuition which teaches us of a God and a hereafter, we must show our false theologies in their naked deformity, and distinguish between divine religion and human dogmas. Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY.” - Isis Unveiled , Vol. I, p. xlv.[6]

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THE NEW CYCLE
H. P. Blavatsky

[We publish below a faithful English translation of certain passages from H.P.B.’s powerful article originally written in French and printed in the first issue of La Revue Theosophique of Paris, March 21, 1889. Today, three-quarters of a century later, we witness all around us the signposts and developments of precisely that which she had in mind when writing this important pronouncement. We call for close attention to her words on the part of all readers. - Editor, Theosophia.]

The principal aim of our organization, which we are laboring to make a real brotherhood, is fully expressed in the motto of The Theosophical Society and all of its official organs: “There is no religion higher than Truth.” As an impersonal Society, we must seize the truth wherever we find it, without permitting ourselves more partiality for one belief than for another. This leads directly to a very logical conclusion: if we acclaim and receive with open arms all sincere truth-seekers, there can be no place in our ranks for the vehement sectarian, the bigot or the hypocrite, enclosed in Chinese Walls of dogma, each stone beating the words: “No admission!” What place indeed could such fanatics occupy amongst us, fanatics whose religion forbids all inquiry and does not admit any argument possible, when the mother-idea, the very root whence springs the beautiful plant we call Theosophy is known to be - absolute and unfettered liberty to investigate all the mysteries of Nature, human or divine.

With this exception, the Society invites everyone to participate in its activities and discoveries. Whoever feels his heart beat in unison with the great heart of humanity; whoever feels his interests are one with those of every being poorer and less fortunate than himself; every man or woman who is ready to hold out a helping hand to those who suffer; whoever understands the true meaning of the word “Egoism,” is a Theosophist by birth and right. He can always be sure of finding sympathetic souls in our midst. Our Society is actually a sort of miniature humanity where, as in the human species at large, one can always find one’s counterpart.

If we are told that in our Society the atheist elbows the deist, and the materialist elbows the idealist, we would reply: What does it matter? Be an individual a materialist, i.e., one who would find in matter an infinite potency for creation or rather for the evolution of all terrestrial life; or be he a Spiritualist, endowed with a spiritual perception which the former does not have - in what way does this prevent the one or the other from being a good Theosophist? Moreover, the worshippers of a personal god or a divine Substance are much more materialistic than the Pantheists who reject the idea of a carnalized god, but who perceive the divine essence in every atom. Everyone knows that Buddhism does not recognize either one god or many gods. Yet the Arhat, for whom every atom of dust is as much replete with Svabhavat (plastic substance, eternal and intelligent, though impersonal) as he is [7] himself, and who strives to assimilate that Svabhavat by identifying himself with the All, in order to attain Nirvana, must travel the same painful road of renunciation, of good works and of altruism, and must lead the same saintly life, though less egotistical in its motive, as the beatified Christian. What matters the passing form, if the goal to be attained is the same eternal essence, whether that essence manifests itself to human perception as substance, as an immaterial breath, or as nothing! Let us admit the PRESENCE, whether called personal God or universal substance, and recognize a cause if we all see its effects. But these effects being the same for the atheist-Buddhist and for the deist-Christian, and the cause being invisible and inscrutable for the one as for the other, why waste our time in running after a shadow that cannot be grasped? When all is said, the greatest of materialists, as well as the most transcendental of philosophers, admit the omnipresence of an impalpable Proteus, omnipotent in its ubiquity throughout all the kingdoms of nature, including man; Proteus indivisible in its essence, and eluding form, yet appearing under all and every form; who is here and there and everywhere and nowhere; is All and Nothing; ubiquitous yet One; universal Essence binding, bounding, containing everything, contained in all. Where is the theologian who could go any farther? It is sufficient to recognize these truths, to be a Theosophist, for this recognition is tantamount to admitting that not only humanity - composed as it is of thousands of races - but everything that lives and vegetates, in short, everything that is, is made of the same essence and substance, is animated by the same spirit, and that, consequently, everything in nature, whether physical or moral, is bound in solidarity.

We have already said elsewhere, in The Theosophist, that “born in the United States of America the Theosophical Society was constituted on the model of its Mother Land .” The latter, as we know, has omitted the name of God from its Constitution, for fear, said the Fathers of the Republic, that the word might one day become the pretext for a State religion; for they desired to grant absolute equality to all religions under the law, so that each form would support the State, which in its turn would protect them all.

The Theosophical Society was founded on that excellent model ... Thus, every Branch, like every member, being free to profess whatever religion and to study whatever philosophy or science it prefers, provided all remain united in the tie of Solidarity or Brotherhood, our Society can truly call itself a “Republic of Conscience.”

Though free to pursue whatever intellectual occupation pleases him the best, each member of our Society must, however, furnish some reason for belonging thereto, which amounts to saying that each member must contribute his part, small though it be, in mental or other labor for the benefit of all. If one does not work for others one has no right to be called a Theosophist. All must strive for freedom of human thought, for the elimination of selfish and sectarian superstitions, and for the discovery of all the truths that are within the reach of the human mind. That object cannot be attained more certainly than by the cultivation of unity in intellectual labors. No honest [8] worker, no earnest seeker can remain empty handed, and there is hardly a man or woman, busy as they may think themselves to be, incapable of laying their tribute, moral or pecuniary, on the altar of truth. The duty of Branch and Section Presidents will be henceforth to see to it that the Theosophical beehive is kept free from those drones which keep merely buzzing ...

We are face to face with all the glorious possibilities of the future. This is again the hour of the great cyclic return of the rising tide of mystical thought in Europe . On every side we are surrounded by the ocean of universal science - the science of life eternal - bearing on its waves the forgotten and submerged treasures of vanished generations, treasures still unknown to the modern civilized races. The strong current which rises from the watery depths, from the depths where lie the prehistoric learning and arts swallowed up with the antediluvian Giants - demigods, though but mere outlines of mortal men - that current strikes us in the face and murmurs: “That which has been still exists; that which has been forgotten, buried for aeons in the depths of the Jurassic strata, may reappear to view once more. Prepare yourselves.”

Happy are those who can interpret the language of the elements. But where are they bound for whom the word element has no other meaning than that given to it by physics or materialistic chemistry? Will it be towards well-known shores that the surge of the great waters will bear them, when they have lost their footing in the deluge which is approaching? Will it be towards the peaks of a new Ararat that they will find themselves carried, towards the heights of light and sunshine, where there is a ledge on which to place the feet in safety, or perchance is it to a fathomless abyss that will swallow them as soon as they try to struggle against the irresistible billows of an unknown element?

We must prepare and study truth under every aspect, endeavoring to ignore nothing, if we do not wish to fall into the abyss of the unknown when the hour shall strike. It is useless to leave it to chance and to await the intellectual and psychic crisis which is preparing, with indifference, if not with crass disbelief, saying that at the worst the rising tide will carry us naturally towards the shore; for it is very likely that the tidal wave will cast up nothing but a corpse. The strife will be terrible in any case between brutal materialism and blind fanaticism on the one hand, and philosophy and mysticism on the other - mysticism, that veil of more or less translucency which hides the eternal Truth.

But it is not materialism which will gain the upper hand. Every fanatic whose ideas isolate him from the universal axiom, “There is no religion higher than Truth” will see himself by that very fact rejected, like an unworthy stone from the new Archway called Humanity. Tossed by the waves, driven by the winds, reeling in that element which is so terrible because unknown, he will soon find himself engulfed ...

Yes, it must be so and it cannot be otherwise, when the artificial and chilly flame of modem materialism is extinguished for lack of fuel. Those [9] who cannot become used to the idea of a spiritual Ego, a living soul and an eternal Spirit within their material shell (which owes its illusory existence to those principles); those for whom the great hope of an existence beyond the grave is a vexation, merely the symbol of an unknown quantity, or else the subject of a belief sui generis, the result of theological and mediumistic hallucinations - these will do well to prepare for the worst disappointment the future could possibly have in store for them. For from the depths of the dark, muddy waters of materiality which, on every side, hide from them the horizons of the great Beyond, a mystic force is rising during these last years of the century. At most it is but the first gentle rustling, but it is a superhuman rustling - “supernatural” only for the superstitious and the ignorant. The spirit of truth is passing now over the face of the dark waters, and in parting them, is compelling them to disgorge their spiritual treasures. This spirit is a force that can neither be hindered nor stopped. Those who recognize it and feel that this is the supreme moment of their salvation will be uplifted by it and carried beyond the illusions of the great astral serpent. The joy they will experience will be so poignant and intense, that if they were not mentally isolated from their bodies of flesh, the beatitude would pierce them like sharp steel. It is not pleasure that they will experience, but a bliss which is a foretaste of the knowledge of the gods, the knowledge of good and evil, and of the fruits of the tree of life.

But although the man of today may be a fanatic, a skeptic, or a mystic, he must become thoroughly convinced that it is useless for him to struggle against the two moral forces today unleashed and in supreme contest. He is at the mercy of these two adversaries, and no intermediary force is capable of protecting him. It is but a question of choice, whether to let himself be carried along without a struggle on the wave of mystical evolution, or to writhe against the reaction of moral and psychic evolution, and so find himself engulfed in the Maelstrom of the new tide. At the present time, the whole world, with its centers of high intelligence and human culture, its focal points of political, artistic, literary, and commercial life, is in a turmoil; everything is shaking and crumbling in its movement towards reform. It is useless to remain blind, it is useless to hope that anyone can remain neutral between the two contending forces; one has to choose either the one or the other, or be crushed between them. The man who imagines that he has chosen freedom, but who, nevertheless, remains submerged in that boiling caldron, foaming with foul matter called social life, most terribly betrays his own divine Self, a betrayal which will blind that Self in the course of a long series of future incarnations. All of you who hesitate on the path of Theosophy and the occult sciences, who are trembling on the golden threshold of truth - the only one within your grasp, for all the others have failed you one after another - squarely face the great Reality which is offered you. It is to mystics only that these words are addressed, for them alone have they any importance; for those who have already made their choice they are vain and useless. But you, Occultists, Kabbalists and Theosophists, you well know that a Word, [10] old as the world, though new to you, has been sounded at the beginning of this cycle, and the potentiality of which, unperceived by others, lies hidden in the sum of the digits of the year 1889; you well know that a note has just been struck which has never been heard by mankind of this era; and that a new Idea is revealed, ripened by the forces of evolution. This Idea differs from everything that has been produced in the nineteenth century; it is identical; however, with the thought that has been the dominant tone and the keynote of every century, especially the last - absolute freedom of thought for humanity.

Why try to strangle and suppress what cannot be destroyed? Why struggle when there is no other choice than allowing yourselves to be raised on the crest of the spiritual wave to the very heavens, beyond the stars and the universes, or to be engulfed in the yawning abyss of an ocean of matter? Vain are your efforts to sound the unfathomable, to reach the ultimate of this wonderful matter so glorified in our century; for its roots grow in the spirit and in the Absolute; they do not exist, though they are eternally. This constant contact with flesh, blood and bones, the illusion of differentiated matter, does nothing but blind you; and the more you penetrate into the region of the impalpable atoms of chemistry, the more you will be convinced that they exist only in your imagination. Do you truly expect to find therein every Truth and every reality of existence? For Death is at everyone’s door, waiting to close it behind a beloved soul that escapes from its prison, upon the soul which alone has made the body a reality; how can eternal love associate itself with the molecules of matter which change and disappear? ...

“But you, friends and readers, you who aspire to something more than the life of the squirrel everlastingly turning the same wheel; you who are pot content with the seething of the caldron whose turmoil results in nothing; you who do not mistake the deaf echoes, as old as the world, for the divine voice of truth; prepare yourselves for a future of which but few in your midst have dared to dream, unless they have already entered upon the path. For you have chosen a path that, although thorny at the start, soon widens out and leads you to the divine truth. You are free to doubt while still at the beginning of the way, you are free to decline to accept on hearsay what is taught respecting the source and the cause of that truth, but you are always able to hear what its voice is telling you, and you can always study the effects of the creative force coming from the depths of the unknown. The arid soil upon which the present generation of men is moving, at the close of this age of spiritual dearth and of purely material surfeit, has need of a divine omen above its horizon, a rainbow, as symbol of hope. For of all the past centuries our nineteenth has been the most criminal. It is criminal in its frightful selfishness, in its skepticism which grimaces at the very idea of anything beyond the material; in its idiotic indifference to all that does not pertain to the personal self, more than any of the previous centuries of ignorant barbarism and intellectual darkness. Our century must be saved from [11] itself before its last hour strikes. For all those, who see the sterility and folly of an existence blinded by materialism and ferociously indifferent to the fate of the neighbour, this is the moment to act; now is the time for them to devote all their energies, all their courage and all their efforts to a great intellectual reform. This reform can only be accomplished by Theosophy, and, let us add, by Occultism or the wisdom of the Orient. The paths that lead to it are many; but the wisdom is one. Artistic souls envision it, those who suffer dream of it, the pure in heart know it. Those who work for others cannot remain blinded to its reality, though they may not always recognize it by its name. Only light and empty minds, egotistical and vain drones, confused by their own buzzing, will remain ignorant of the supreme ideal. They will continue to exist until life becomes a grievous burden to them.

It must be distinctly remembered, however: these pages are not written for the masses. They are neither an appeal for reforms, nor an effort to win over to our views the fortunate in life; they are addressed solely to those who are constitutionally able to comprehend them, to those who suffer, to those who hunger and thirst after some Reality in this world of Chinese Shadows. As for those, why should they not show themselves courageous enough to abandon their world of frivolous occupations, their pleasures above all and even their personal interests, except when those interests form part of their duties to their families or others? No one is so busy or so poor that he cannot create a noble ideal and follow it. Why then hesitate in clearing a path towards this ideal, through all obstacles, over every stumbling block, every petty hindrance of social life, in order to march straight forward until the goal is reached? Those who would make this effort would soon find that the “strait gate” and the “thorny path” lead to the broad valleys of limitless horizon, to that state where there is no more death, because one feels oneself re-becoming a god! It is true that the first conditions required to reach it are an absolute disinterestedness, a boundless devotion to the welfare of others, and a complete indifference to the world and its opinions. In order to make the first step on that ideal path, the motive must be absolutely pure; not an unworthy thought must attract the eyes from the end in view, not a doubt or hesitation shackle the feel. There do exist men and women thoroughly qualified for this, whose only aim is to dwell under the Aegis of their Divine Nature. Let them, at least, take courage to live the life and not conceal it from the eyes of others! No one else’s opinion should be considered superior to the voice of one’s own conscience. Let that conscience, therefore, developed to its highest degree, guide us in all the ordinary acts of life. As to the conduct of our inner life, let us concentrate our entire attention on the ideal we have set ourselves, and look beyond, without paying the slightest attention to the mud upon our feet ...

Those who are capable of making this effort are true Theosophists; all others are but members, more or less indifferent, and very often useless. [12]

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THE TASK AHEAD
Boris de Zirkoff

The writings of H. P. Blavatsky and of the Adept-Brothers whose direct agent she was, are the foundation upon which the modern Theosophical Movement rests. They embody in today’s languages the essence of the Trans-Himalayan Esoteric Knowledge which is the fountainhead of all genuine Occultism on this earth.

The important historical Series now widely known under the title of the Collected Writings of H. P. Blavatsky has currently reached an advanced stage, but is as yet far from completion. A survey of what has been done, and what is yet to be accomplished, may be of value here.

As is generally known throughout the Theosophical Movement, ten volumes of the Series have been published to date, covering H.P.B.’s writings from 1874 to the middle of 1889. Volumes V, VI, VII, VIII, IX and X have been available for some time and are in print. Volumes I, II, III and IV have been out of print for many years, mainly owing to the fact that their stock was destroyed in the London “blitz.”

Volume One has just appeared once more in print, greatly enlarged and completely revised. It covers the period of 1874-1878 and is indispensable source-material for the origins of the modern Theosophical Movement.

Volume II has also been fully revised, and Volumes III and IV are in process of being re-edited and improved; but it is uncertain when they can be published.

Of the material contained in Volumes I through X, only a few items were published previously as separate books, namely a number of Occult Tales which appeared in collected form in 1892 under the title of Nightmare Tales; and the Transactions of the Blavatsky Lodge (now in Vol. X).

Material from H.P.B.’s indefatigable pen produced in the period from 1889 to the time of her death seventy-five years ago, in May, 1891, and certain writings published posthumously, as well as a number of Essays written earlier but whose actual date cannot be definitely ascertained, will fill another Four Volumes. Of these, Vol. XI is entirely completed and ready to be set up when opportunity arises; Vol. XII is almost ready; and Volumes XIII and XIV are outlined and partially compiled, but still require a great deal of work.

The Key to Theosophy, and The Voice of the Silence, both originally published in 1889, naturally belong together and will eventually form one Volume of the Collected Writings.

The same applies to the complete English translation of H.P.B.’s Russian Serial Stories: From the Caves and Jungles of Hindostan; The Enigmatical Tribes of the Blue Hills; The Durbar in Lahore; and miscellaneous short Essays published in two Russian periodicals. These writings, so voluminous as to fill two large volumes, do not have to be numbered unless this is found to be desirable; these two volumes may simply bear their respective titles. Work on the text of this material has now been completed, and [13] only a small number of technical terms, mostly from Oriental vernaculars, await checking.

We now come to H.P.B.’s first great work, Isis Unveiled, whose impact upon the reading public does not seem to have worn off even today, as every new edition of it sells out in record time. An entirely new edition of Isis Unveiled has now been prepared as an integral part of the Collected Writings. The overwhelming majority of quotations have been checked with the originals, and all required corrections made. Alterations suggested by H.P.B. herself have been incorporated. Faulty Hebrew and Greek scripts have been revised. No changes whatsoever have been made in H.P.B.’s own wording. An entirely new Index has been prepared, which, due to its size, may require a separate small volume, as is the case with The Secret Doctrine. A special Essay has been prepared outlining the facts about how Isis Unveiled was written and what H.P.B. herself and others had to say about it.

In regard to The Secret Doctrine, considered to be H.P.B.’s magnum opus, some of the points mentioned in connection with Isis Unveiled apply as well. Although the text of the two original volumes of that work were edited with a good deal more care by the Keightleys in London, than was the case with H.P.B.’s first great work in New York, a considerable number of errors did creep in; these, in spite of many editions published since, have been only partially corrected and require some attention, checking and verifying various passages quoted and references given throughout the work. The work to be done is not as extensive as in the case of Isis Unveiled, but is nevertheless time consuming.

It is almost needless to say that the edition of The Secret Doctrine to be an integral part of the Collected Writings , must be the two volume original edition, without the admixture of the miscellaneous material published in 1897 under the totally misleading title of “Secret Doctrine, Vol. III.” This material rightfully belongs among the scattered fragments of writing which, for one reason or another, she did not include in her magnum opus.

An exhaustive Index to The Secret Doctrine should be produced in a separate volume, together with all the Bibliographical data available.

Finally we come to H.P.B.’s innumerable Letters written throughout her lifetime to hundreds of individuals all over the world. A systematic collection of such Letters was started a number of years ago, and has now attained very considerable proportions. All known Letters, whether published or unpublished, have been arranged chronologically, at least approximately so, as many of them are undated and can be classified only by their context or references to them in other source-material. It is estimated that this combined material will fill three separate volumes. The text of H.P.B.’s Letters requires many Editorial Notes and Comments, in order to make some of them intelligible, owing to the many names of little known people and various events mentioned in them.

It is taken for granted that such a collection cannot claim to be complete and final, because more of H.P.B.’s Letters will be discovered as years go by, as is the case with the [14] correspondence of most historically known individuals. Thus it is quite possible that a further volume of Letters may become necessary in the future.

All Letters written by H.P.B. in French and in Russian have been carefully translated into English, whenever the originals were accessible. The French text will also be published.

While the actual compiling and editorial work connected with this overall effort may be limited, relatively speaking, to only a few people, the actual publication of the individual volumes of this Series depends upon the world-wide co-operation and interest of all students of Theosophy, upon their financial generosity and their eagerness to secure the volumes as they come off the press. The printing of the various volumes, as they become ready, is not backed by any endowment fund or income wholly devoted to the end in view, much as this would be desirable.

The Series embodying the sum total of H.P.B.’s literary heritage to humanity can be brought to a successful conclusion only with the wholehearted collaboration of all students the world over who are anxious to, and vitally interested in, supporting this effort by all means available, until we can be collectively assured that H.P.B.’s epochal writings are available in their entirety, nm only to individual students here and there, but to Institutions of Learning and Public Libraries which are even today increasingly interested in obtaining the Collected Writings of H. P. Blavatsky.

*

AN ABRIDGEMENT OF THE SECRET DOCTRINE

There are many thoughtful people who do not have time for a deep study of THE SECRET DOCTRINE but who would like to know something of the important matters contained in it. An abridged version has been compiled to supply this need. This book is the product of a team of scholars from many parts of the theosophical world. It can be regarded as an introduction to the complete work, but it is not a substitute for it. The Abridgement contains the basic principles in the actual words of Mme. Blavatsky from the 1888 edition of THE SECRET DOCTRINE. A biography of H.P.B. and a bibliography of her works are included.
This Abridgement is edited by Miss Elizabeth Preston and Christmas Humphreys. It will be published on May 8, 1966, the 75th Anniversary of Madame Blavatsky’s death.
PRICE: £1. 17s. 6d. Postage 3s extra.
Order from: THE THEOSOPHICAL BOOKSHOP, 68 Great Russell Street, London W.C. 1, England. [15]

*

THE LION-HEARTED
Montague A. Machell

“THERE IS NO RELIGION HIGHER THAN TRUTH”

The vaster the vision, the deeper the anguish.

The despairs and disillusionments of World Helpers a little in advance of their time are familiar to all of us. In every age much of society has opposed them and been willing to speak no good of them. In the case of World Teachers, dedicated to changing the trend and pattern of existing society - “crucifixion is too good!” cries that society.

To stand on the peaks of Time, casting her gaze into the far past of undreamed splendor, and letting it follow a slow spiritual decline to the unthinkable degradations of current patterns of living, then daring to declare the ascent destined to be made by that society, is the part played by a rare, heroic Lion-Hearted lover of Humanity.

H. P. Blavatsky played this role, inspired and illumined by the guidance and instructions of the Lodge - those Masters of Compassion pledged to the fulfilling of the Pattern of Spiritual Unfoldment that Theosophy declares to be the destiny of this Humanity of ours. To suggest the sublime motivation of her accepted martyrdom, she declared: “There is no religion higher than Truth,” implementing her declaration by launching a Movement, the heart of which is a nucleus of Universal Brotherhood without distinction of race, creed, cast or color. She did this with eyes wide open, and with a depth of esoteric understanding of human nature and human destiny that made society’s inevitable reaction to her sublime fortitude terrifyingly clear.

She herself wrote: “With few exceptions, no man of the world, no materialist, will ever believe in the existence of such adepts, or even in the possibility of such spiritual or psychic development. ‘The (ancient) fool hath said in his heart, There is no God’; the modern fool says ‘There are no adepts on earth, they are figments of your diseased fancy’.”

How profound and timeless an awareness of the ancient Wisdom-Religion’s Program of Unfoldment of this humanity must have been hers, to have manifested such divine compassion for what she called “the Great Orphan, Humanity”! She devoted long years of thankless and agonizing living to the inauguration of a New Order of Ages, wherein the upward trend of the cycle might become perceptible to a small handful of dedicated members.

With the release that death brought her, the implementing of that upward turn towards a veritable New Order of Ages was put in the hands of her loyal supporters.

In these critical hours of the turning tide in human destiny, a life is in their hands - a life that embodied the will and purpose of the Lodge. Each day, each hour is steeped in the splendor of that Lion-Hearted servant of the Masters. The daily thought and act of that small Brotherhood to whom this ancient Truth was intrusted is rendered radiant with the promise each is pledged to fulfill. [16]

To fail the Lion-Hearted, to fail the Lodge were to violate this sanctuary of Truth, to desecrate the Vision, from a vast and momentous antiquity, which H. P. Blavatsky left in our keeping.

Today, Life is more sublime, Faith more vast, Achievement more limitless, because in you and me the Pledge that we keep drenches the heart of us with her splendor :.. - TRUTH’ S diamond-fire the Lion-Hearted kindled here on earth!

*

THE EXOTERIC AND ESOTERIC H.P.B.
Gottfried de Purucker

[Excerpts from a talk given in 1931 by the late Leader of the Point Loma Theosophical Society.]

... H. P. B. came because it was time for her to come. She was one of the series of Teachers which human history shows us to come at certain stated periods throughout the ages, one Teacher after the other, and always when the time is right and ripe, and never by chance. She was one of the links in what the ancient Greek Initiates called the Living Chain of Hermes, the Golden Chain, in connexion with the passing on of mystic and esoteric light and truth, and she came in regular serial succession to the Teachers who had preceded her, each one of them sent forth from the great association of Sages and Seers, variously called the Mahatmans, the Elder Brothers of mankind, and by other names. These Teachers, these Leaders and Guides of mankind, come and teach according to law, esoteric and natural law, when the time calls for their coming; otherwise how logically explain their serial existence?

... Grand and sublime ethics were the basis of what this noble Messenger of the Masters, our H. P. B., taught. She showed us that ethics, that morals, are based on the very structure and laws of Nature herself, that ethics and morals are no mere human convention, that right is eternally right no matter how men may argue about the details, and that wrong is eternally wrong. Right is harmony, and wrong is disharmony. Harmony is Nature’s heart of love and music and peace, for it is equilibrium; and disharmony is discord, lack of peace, unmusical discords in Nature and throughout human life; for all Nature is ensouled just as man is, and this doctrine of ethics is one of the noblest of the teachings which she brought. She taught us - and listen, my Brothers, to this - she taught us of our inseparable oneness, of our unity, with the·heart of Being, so that death, that grizzly phantom of the Occident, no longer exists as a fearsome object for the Theosophist, because the genuine Theosophist who understands his philosophy looks upon death as the grandest Adventure that it is possible for a human being to undertake, a sublime and magnificent initiation into other worlds, into a nobler, a grander, and a greater life.

One of a serial succession of [17] Teachers, she came in the rhythmical order of the laws which control our planet. She came indeed at the beginning of one Messianic Cycle of 2160 years and at the end of the preceding cycle of the same term. She was the Messenger for her age, that is, for the age to come - the one who was to sound a new keynote, which yet, mystically speaking, is as old as the ages, and in a certain very true but little known sense, she was an Avatara - an Avatara of a certain type or kind, for there are different kinds of Avataras. This is one truth concerning H. P. B. that we must he careful and watchful as regards teaching it to the world, for the world has no conception of the many recondite meanings of the Avatara-doctrine. Every Teacher who comes to teach man comprises not only his or her body and an unusually received psychological apparatus, but is likewise at times infilled with the holy fire of a greater Soul, and therefore is de facto an Avatara of a kind. Just as Jesus called the Christ was an Avatara of one kind for his age, so was she, our beloved H. P. B., an Avatara of another kind for her age ...

Two thousand one hundred and sixty years before H. P. B.’s birth the particular Messianic Cycle began which, as its centuries followed one the other, plunged European countries into the darkness of the Middle Ages. Today, more or less 2160 years afterwards, a new cycle opened when she was born, a rising cycle which should bring light, peace, knowledge, wisdom, to men; and it is the duty of us Theosophists, members of the Theosophical Movement … it is our duty, as Brother-Theosophists, as common members of the Theosophical Movement, to see to it that the Message which she brought to us, and gave into our hands as a holy charge, shall be kept pure and unadulterated, and shall be passed on to our descendants of succeeding generations just as we have received it. “As I have received it, thus must I pass it on, not otherwise. Iti maya srutam: Thus have I heard.”

I think that the greatest tribute that our hearts and minds can give to our beloved H. P. B ., is to know her exactly as she was, exactly as she was in truth, not merely according to what anybody says about her. The best way to see her as she was, is to study her, and her books which indeed are she. Then you will know the real H. P. B., for you will use the test of your intelligence and of your heart, to judge her by what she herself was and by what she produced, not by what someone else may say about her. Let us carryon the torch of light that she gave into our hands ...

There is a psychological wonder, a mystery, in H. P. B., for H. P. B. was a mystery. Since she came and taught, what do we find our greatest modern scientific researchers and thinkers telling us today? Adumbrations of many of the doctrines that she taught: doctrines, so far as these scientific researchers are concerned, which are based upon deductions made from the researches into physical nature that those scientists are following. Before the scientists found the facts, she taught these facts, and she taught them in the face of ridicule and scorn and opposition from the Church on the one hand and from Science on the other hand, and from the established privileges and prerogatives of all kinds - social, religious, philosophical, [18] scientific, what not - which surrounded her.

In her there was strength, spiritual strength, for she set men’s souls aflame; in her there was intellectual power, for she taught men to think and to have a new vision; and in her also there was psychological power, for she smashed the mayavic psychological wall which man in his folly had builded around his consciousness.

Now reflect upon what all this means. Could you have done it? Would you have had the courage to dare it? Could you, single-handed, face the world in a similar manner today? There is a cause and a reason for the work that she wrought. We today see the effects, we know the historical phenomenon of her life and work; but what was the noumenal cause? It was the living spiritual and intellectual fires within her. It was the esoteric side of H. P. Blavatsky which enabled her to do what she did ...

Take into consideration the facts in H. P. B.’s life. Don’t let your minds be swayed by the tales that have been told about her. Think them over for yourself, because thoughtful reflexion is one of the first duties of a Theosophist, and then draw your own conclusions. Indeed, the stories that have been told about H. P. B. interest us simply as a psychological phenomenon of the weakness of human thinking. They also interest us, not because they accurately describe H. P. B., for they don’t, but simply because they describe the incapacities of the men and women who try to explain her. You might as well try to put the ocean into a teacup as to encompass the character, the constitution, of H. P. B. in the yarns professing to be biographical that have been written about her. At the best they contain certain facts gathered in random fashion from her own family - who understood her perhaps less than her Theosophical friends did, and who said so - gathered together and strung along a certain thread of narrative. Is the reading of such tales the pathway to understanding one who did what she did?

H. P. B. was of course a woman in body, remember that; and invigorating and inflaming this body with its brain-mind was the inner divine Sun, the ‘inner Buddha,’ the living ‘Christ within’ as the mystical Christians of today say. But between this divine fire and the receptive and mystically-trained and educated brain of the woman, there was a psychological apparatus, commonly spoken of in Western parlance as the ‘human soul,’ which in the case of her - for she was an Initiate of the Order of the Buddhas of Compassion and Peace - could at times step aside and allow the entrance into the vacancy thus left of a ‘human soul’ loftier by far than even hers.

Thus was she an Avatara of her kind. It was this Buddhic Splendor which thus infilled the vacancy that she so gladly left for use, which in large part wrought the works of wonder that H. P. B. wrought. You may remember that in her writings she often makes a distinction between what she calls ‘H. P. B.’ and ‘H. P. Blavatsky.’ ‘H. P. Blavatsky’ was the woman, the chela, the woman-chela, the aspiring, learning, splendid, noble, courageous chela. But ‘H. P. B.’ was the Master’s mind speaking through her. Body and spirit, one entity; then the intermediate psychological apparatus, commonly called the ‘soul,’ [19] temporarily removable at will. In fact - and let me tell you the truth - when our H. P. B. was sent as the Messenger, that psychological apparatus in large part remained behind. Think! This fact accounts for the so-called contrarieties and contradictions of her character that the people who attempted to write about her saw - and saw very plainly, because they could not help seeing - but which they did not understand, and by which they often misjudged her and misunderstood her. But when the holy flame had infilled this vacancy, then there was H. P. B. the Teacher, the Sage, the Seer, the Teacher of great natural scientific truths which modem science today is but beginning to show to be true, the Teacher of a great hope to mankind, the giver of a Vision to men, the framer and former of a new Philosophy-Religion-Science for men ...

Now you have it: the body, the woman, the gentlewoman, well-trained, well-bred, ill-educated; the divine flame within her that occasionally seized her brain as it were - and then she spoke like a pythoness, like a prophetess, like an oracle at Delphi; and similarly so at other times, when she was infilled, as the Avatara, with the holy flame of one of the Great Ones. Then she was the Sage and Seer, and wrote her books, foreshadowing in these books what later has come to pass, and pointing out to men the dangers of a belief divorced from ethical rules.

Let us recognize H. P. B. for what she was; and mind you, my friends, mind you this thought: We who have studied H. P. B. love her, are faithful to her in heart and mind, yet we shall set our faces like flint, like stone, against any attempt to worship her, to make a new Jesus out of her. You know what the Great Ones have told us: More than anything else do we desire a Brotherhood among men, a Brotherhood which will save mankind from the catastrophes which are facing it, brought about by mankind’s own folly. The catastrophes, the cataclysms, moral and even physical, which are even now facing us, will surely come upon us unless men change their habits of thought and, in consequence, their acts, their conduct. We shall set our faces like a stone against any attempt to introduce a new religion among men, which our Great Teachers have already pointed out to be, and which is, one of the greatest curses and banes afflicting mankind at the present time: belief in an outside Savior instead of fidelity to the divine spirit within. For there within indeed lie all truth, all harmony, all wisdom, all love, all peace. The inner god within each one of you as an individual is of the very heart of the heart of the Universe, and concerning that heart of the Universe, each one of you is It.

H. P. B. was indeed a mystery, but while she was a mystery, this does not mean a ‘mystery’ in the sense in which this word is commonly used in the Occident. I mean a mystery in the sense of the ancient Greeks, when they spoke of the ancient Mysteries and the ancient Mystery-Schools - something which is hid, but can be known, something that is occult and holy, but which can be communicated.

H. P. B. can be understood; and when we understand her, we love her the more; the more we understand [20] her, the greater grows our love, our veneration, for her. Let it never happen, therefore, that we Theosophists become so false to the trust which she gave to us that we shall turn our backs to the Mystic East, towards which she always pointed, and worship the Avatara. Let us be faithful to our trust. We can love, we can venerate, we can copy the example of magnificent courage and sublime hope that she gave to us. We can try to become like unto this great Woman, and unto many others like her who have appeared in the past, who will appear in the future, others far greater than she, but let us never set her on a pinnacle as was done, alas! alas! in the case of one of the Teachers in the early years of Christianity.

No greater tribute could we render to our beloved H. P. B. than by continuing faithfully, and in our love of her, the work which she so grandly begun.

*

H. P. BLAVATSKY AND THE ATOMIC AGE
W. Emmett Small

With the confluence of certain planets, marking a moment in time and space heavy with destiny, the Earth stood poised for a breath before entering on May 11, 1941 - the Atomic Age. One hundred and ten years before, H. P. Blavatsky had been born.

What is the stark challenge of this time in which, with ever increasing and fateful pressures, we live within the penumbra of total destruction? And what has H. P. Blavatsky to do with it? The challenge is to learn to survive as a human family, that is, friendly and understandingly - there is really no other way - while recognizing around us forces and powers which at the press of a button can blast the nations of this globe into darkness or a lingering mockery of human mutilation, disease, and corruption. The challenge is in accepting the whole problem as it affects the tomorrows of future generations, not merely the immediate todays; in seeing the whole man, who when he quits this world, endures somewhere, not merely the entity of a few strutting decades; in recognizing civilization not as divided into ethnic areas to be pitted against each other, to be edged, juggled, pushed, or blasted out of a corner of this world, but as a global civilization composed of groups, in turn made up of individuals, with equal rights for survival and opportunity for flowering into maturity. The challenge is not only in controlling our mental energies but in directing them toward constructive use of the power at hand.* (* Twenty-one years have passed since the first atomic bomb was dropped. Three major powers now have nuclear weapons. Other countries may soon add their names to the nuclear roster. Those in the know have presented us with some cold-blooded statistics. Nuclear war would wipe out 135 million from this country, 200,000 million from that. There would be no victor. It would end not only in national suicide, but in international suicide, for no country, no population, can be fully protected. There is also the ever-present possibility of error or accident. Collision of the U.S. B-52 and its jet tanker last January 17 in refueling over Palomares, Spain, is an instance. What now are the everyday thoughts of that country or that village when suddenly out of their blue skies radioactive material descends on them? Can you wonder at their concern, their questioning consternation?

I wonder, is it sufficiently reassuring to adopt the attitude of Winston Churchill, as conveyed by his remark quoted by Stewart Alsop in The Saturday Evening Post: “I sometimes have the awed thought that when everyone can kill everyone else, no one will want to kill anyone at all”? There are always the madmen; there are always the accidents. When power is universally distributed, does that make it any the more safe? Perhaps, to some degree, but one cannot be certain.)

And the answer? H. P. Blavatsky gave it. Was it a parliament of the world, a United Nations? No, useful and perhaps necessary as such world-forums may be. The answer goes to the root of things. It is Ideas. Not [21] new-hatched schemes, but old eternal ideas, fresh with the reviving force of renewal in them, because they are ideas rooted in the very structure, essence and workings of the universe.

And what are they? First and fundamentally, that the whole human race, from the aspect of soul and spirit, are emanations, seeds, flowerings from One Immutable Principle, Source of atom and galaxy and all the beings within the endless fields of space. Why should we war, why should we seek to destroy, when we recognize this root-idea of our essential unity as children of a Universal Parent? Are not then all the races of the world, all the families of our far-flung continents, excepting none, united and equal in the sense of soul-spirit beings, learning and growing in this classroom globe of Earth?

Word-spinning, a dreamer’s dream, you say; wake up to the harsh facts of what actually exists around you! Well, we have had time to wake up, and the galling, maddening facts are still unsolved, and never to be solved until we do begin to view individuals as the branches of one great ever-living Tree of Life - the Yggdrasill, sons and daughters of one parent. Eloquently H. P. Blavatsky points to the two great laws of Karma and Reincarnation, which, with the fundamental idea of the essential unity of the human race, provide the mental stimulus and give the accurate perspective to encourage men to live, first honestly and rightly with themselves, then understandingly and compassionately with others.

Karma, inescapable action and reaction, is the law which unerringly adjusts effect to cause; it applies everywhere, in worlds physical, mental, psychological, spiritual. If people could really believe that they will reap what they sow (and not something else) they would recognize that they possess the mental steering apparatus to direct wisely the powers and forces within them and around them. But people do not want to accept responsibility. For that reason they reject the idea of Karma. It isn’t that they can point to its being illogic. They want the Aswattha, of all civilizations - to escape the consequences of their actions. And they will find extraordinary ways to seek to fool themselves, adopting most subtle ruses to achieve [22] this self-blindfolding. Love of God, they will say, sets a man free from all mistakes of the past, and all results of the mistakes of the past. By “the grace of God” you eliminate the effects of what you have done. Life is wonderful! Be happy! Leave it to God! Can anything be more unreasoning, at best more purely sentimental? Can anything actually be more immoral? Let selfishness and greed and ambition lead you to calumny, to theft, to murder - only repent and leave the effects to God, while you ready yourself for yet another move downward of indulgence or crime! Thus wars, thus atrocities, thus the vilest of crimes can not only be forgiven, but their consequences checked and negated! We see the tragic harvest of this illogical belief around us everywhere. We pamper ourselves for the immediate relief, for the immediate release from self-made pressures; we put off to the “future” what courage could solve today - and then we join the chorus which chants that civilization trembles at the cliff-edge!

But Nature’s laws - intrinsically the breathing and performance of the universe itself - cannot be thwarted. And Karma is, as H.P.B. says, the ultimate law of the universe. If we think it through, we recognize it as

“... a Power divine which moves to good ...
Do right - it recompenseth! Do one wrong -
The equal retribution must be made,
Though DHARMA tarry long.”*
(* Sir Edwin Arnold, The Light of Asia.)

And what is the companion-idea embodied in an answer to the challenge of this Atomic Age? It is Reincarnation. It is the great idea of anastasis or ever-renewed existence. You, the real you, never ceases to be. It is impossible not to be. Our place of existence now is on this Earth globe; and the method by which we persist in our growth and experience on this manifested world - atom bomb or no atom bomb - is through repeated lives on Earth achieved by a series of incarnations followed by resting periods of sleep and inner adjustment. This is reincarnation, the process of reimbodying the spiritual nature of a being into appropriate vehicles. From the unmanifested worlds - but yet a part of our Earth globe and solar system - the human being returns a human being, but with the opportunity (checked by karma) of being a better human being, with growing powers, widening expanse of consciousness, ever more conscious direction of its activities in harmony with universal law, passing with each successive reincarnation higher and higher through the classrooms of life. As H. P. Blavatsky writes:

“... for logic, consistency, profound philosophy, divine mercy and equity, this doctrine of Reincarnation has not its equal on earth. It is a belief in a perpetual progress for each incarnating Ego, or divine soul, in an evolution from the outward into the inward, from the material to the Spiritual, arriving at the end of each stage at absolute unity with the divine Principle. From strength to strength, from the beauty and perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of fresh knowledge and power in each cycle, such is the destiny of every Ego, which thus becomes its[23] own Savior in each world and incarnation.”* (* The Key to Theosophy, pp. 154-55. Haeckel, Riddle of the Universe in 1899; Bulwer-Lytton, Zanoni in 1842.)

But who is H. P. Blavatsky? Why is she not better known? Why, if her philosophy is so practical and so evidently needed, is it not accepted by millions? ... And that I leave for your own thoughts. Why indeed?

But for a final thrust and challenge this much may I suggest: that H.P.B. is not better known because Theosophists today do not recognize her for what she really was. She brought the sanest, most comprehensive, logical, intellectually appealing, spiritually uplifting philosophy the world has ever had. She did so at a critical time so that ideas of the Wisdom-Religion, the Perennial Philosophy, the Esoteric Science, would be current when the Atomic Age dawned. The Ideas are here, and in the ambient mental-spiritual atmosphere they encircle the globe - for all to seize who will.

The Nineteenth Century produced titans: Herbert Spencer wrote First Principles in 1862; Charles Darwin, The Origin of Species by Means of Natural Selection in 1859; Ernst John Henry Cardinal Newman, A Grammar of Assent in 1870; Nietzsche, Thus Spake Zarathustra in 1883; H. P. Blavatsky, The Secret Doctrine in 1888. In varying degree they shook their century: philosophy, religion, science, occultism. Take your choice! But only one figure combined them all. “To change the whole current of European thought ... is H.P.B.’s accomplishment,” wrote one reviewer.* (*V. B. N. in The Sunday Referee, London , Jan. 7, 1934 .) But she did more. She gave what alone can save the Twentieth Century from destruction. She gave the needed Ideas. To survive, the Atomic Age must adopt and live by them: “Universal Unity and Causation; Human Solidarity; the Law of Karma; Reincarnation.” No social reform or even basic amelioration can be successfully achieved and endure unless these great fundamental theosophical principles are made part of the tissue of everyday living and thought. Without them the world may go down in blood and disease and deformity. With them, the Atomic Age can flower with strength and confidence, not only in the knowledge of survival, but with the blessed assurance that unfolding time will bring ever-growing understanding and accord.

*

A WORTHWHILE SUGGESTION

One of our valued contributors suggests that in this year which marks the 75th anniversary of H.P.B.’s death, Theosophical periodicals and journals throughout the world devote some pages in each issue to a consideration of the life and work of our common Inspirer and Teacher; and that articles, both from her own pen, and from the pen of her present-day pupils, be written presenting one or another aspect of H.P.B.’s work, mission and purpose. Suggestive titles may be: “Who Was H. P. Blavatsky?” - “The Writing of The Secret Doctrine.” - “H.P.B. and the Spiritual Way.” - “The Mystery of H.P.B.’s Composite Nature.” - “Prophecies of H.P.B. and their Fulfillment.” - “H. P. Blavatsky and the Atomic Age.” - “H.P.B. and the Rebirth of Gnosticism.” [24]

*

JUST OFF THE PRESS!
H. P. BLAVATSKY COLLECTED WRITINGS

VOLUME ONE - 1874-1878
Large Octavo; 650 pages; 30 rare portraits; copious Index; bound in cloth.

Here is good news for all students of Theosophy, especially those interested in the writings of H. P. Blavatsky!
Out of print for thirty years, Volume One of her Collected Writings is now available.
Originally published in 1933 by Rider & Co.; a large portion of its stock was destroyed in the London “blitz” and the Volume became a collector’s item. Many students and numerous Libraries have expressed through the years their desire to secure a copy of it - as well as copies of Vols. II, III and IV which suffered the same fate.
This Volume is not merely a Second Edition of the earlier one. In addition to most of the material of this early Volume, on Magic, Spiritualism, Occult Phenomena, the nature and dangers of Mediumship, etc., the present Volume includes much new material from H.P.B.’s indefatigable pen.
The reader will find in it: H.P.B.’s Travel-Impressions from Hungary in 1867: her inimitable pen-and-ink notations and comments in the famous Scrapbooks now in the Adyar Archives; her quaint entries in Col. H. S. Olcott’s Diaries of 1378, in the New York days of the Movement; H.P.B.’s earliest fragments of writing, mostly in French (with translation into English), embodied in an old Sketchbook also in the Archives; a copious Appendix with Biographical sketches, prepared by the Compiler, of a large number of individuals associated with the Founders through the formative years of the Theosophical Society, and various people from whom H.P.B. quotes or to whom she refers.
The Volume contains also a detailed and fully documented biographical sketch of H.P.B.’s own life, from her birth to the year 1874 which opens the Volume. This Volume is the chief source of information wherein authoritative and reliable data may be found about H.P.B.’s family background, including Genealogical Tables of her immediate family and its collateral branches.

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