[Cover photo: Helena Petrovna Blavatsky, about 1875-1876.]
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“If, for generations we have ‘shut out the world from the Knowledge of our Knowledge,’ it is on account of its absolute unfitness; and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at the End of this cycle retire into solitude and our kingdom of silence once more ... We have offered to exhume the primeval strata of man’s being, his basic nature, and lay bare the wonderful complications of his inner Self - something never to be achieved by physiology or even psychology in its ultimate expression - and demonstrate it scientifically. It matters not to them, if the excavation, be so deep, the rocks so rough and sharp, that in diving into that to them, fathomless ocean, most of us perish in the dangerous exploration; for it is we who were the divers and the pioneers, and the men of science have but to reap where we have sown. It is our mission to plunge and bring the pearl of Truth to the surface; theirs - to clean and set them into scientific jewels. And, if they refuse to touch the ill-shapen oyster-shell, insisting that there is [not], nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before human-kind. For countless generations hath the adept builded a fane of imperishable rocks, a giant’s Tower of INFINITE THOUGHT, wherein the Titan dwelt, and will yet, if need be dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to co-operate with him and help in his turn enlighten superstitious man. And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail.” - From a Letter of Master K.H. received by A. P. Sinnett, July 8,1881, at Bombay. The Mahatma Letters, pp. 50-51. 
Three-quarters of a century after the death of H. P. Blavatsky, the main trends of thought in today’s world exhibit very close similarity to certain ideas expressed by her throughout the length and breadth of her writings. It would be interesting to speculate as to what might be her attitude today, if she suddenly came back and appraised the situation.
The vast sphere of scientific thought has undergone a momentous change, and we hear from the Halls of Science some of the very ideas and propositions which were at first expressed in The Secret Doctrine. The illusory nature of matter, the infinite divisibility of the atom, the fundamental identity of substance and energy, the growing evidence that the breaking up of material systems may be simultaneous with the building up of other systems in the endless reaches of the Universe, the gradual emergence of a world of forces and quasi-immaterial structures underlying the world of ordinary matter, and the solidly established opinion among scientists that the net-work of forces and vibratory rates is somehow or other far more important than the temporary material forms through which these forces manifest - all of these are but the scientific formulation of very ancient occult teachings the recognition of which was predicted in the voluminous writings of H.P.B.
The tremendous impact made by the widespread dissemination of Oriental philosophical thought throughout the Occident has brought about serious doubts of the validity of Christian theological conceptions. After a period of fermentation and opposition, many of these Oriental ideas - universal as to their intrinsic nature - have taken firm root in the minds of thoughtful people, including some of the leaders of the Church. Unexpected discoveries, just as was specifically predicted by the Masters, brought to light facts and ideas which have shaken the foundations of entrenched dogmas, as exemplified by the so-called Dead Sea Scrolls and the vast Gnostic literature uncovered at Chenoboskion in Egypt. Today, seventy-five years after H.P.B.’s passing, the Christian Church is in process of complete reconstruction, and the ponderous structure of Roman Catholicism, as known through the centuries of European civilization, is rapidly breaking up from within itself. It is indeed most likely that, as pointed out by H.P.B., the twentieth century may well be the last of the so-called “Christian” era, as the theological edifice will not outlive it.
The world of psychology, which until very recent times was rather a system of sublimated physiology at its best, is undergoing a basic reconstruction and its leading minds are recognizing more and more the value of certain types of Oriental Yoga, and the presence in man of hidden and heretofore unsuspected powers residing in a stratum almost unrelated to his mere physical makeup. Thus the third object of The Theosophical Society is gradually coming to the fore in the very midst of scientific thought.
In the sphere of human inter-relations, social structures and national as well as international viewpoints, the outward fermentation and frequent violence are but unfortunate, yet  understandable, reactions of lower human elements to the growing recognition of the universal fraternal solidarity of the entire human race, out of which recognition there will arise in due time a totally new civilization of a global nature in which the supreme worth of every human being will be one of the fundamental facts. To call this condition Universal Brotherhood is basically true, but insufficient as a term, because the word “brotherhood” has come to mean an emotional attitude often devoid of any reasoned philosophy of life. We have to understand the fundamental oneness of all that s, the basic unity of all life, visible and invisible, and build on this foundation a mutual relation of the people which will outlaw wars and other violent actions, simply because they will have been recognized as contrary to the nature of things.
Today, seventy-five years after the days of H.P.B. and her mighty pen, many of the subjects she wrote about are discussed daily throughout the world. To mention them at random: Reincarnation, Atlantis, clairvoyance, telepathy, inhabited planets in other systems of worlds, astral projections, submerged continents, unity of all religions, immense antiquity of the human race (not “immense” enough, however, when compared with Theosophical ideas!), lost, but recoverable, knowledge in both science and art possessed by certain ancient civilizations, a mystical interpretation of Sacred Scriptures, their terms, parables and ideas, as well as many other thoughts which are becoming more and more current with every day.
All of the above points to a fundamental change of “climate” in the world of thought, and the impact of the Theosophical Movement is clearly seen as one of the most potent causes for this change. It should be clearly understood, however, that the Theosophical Movement is meant, not the Theosophical Society alone. And by Movement we mean the sum total of workers imbued with a certain trend of occult and mystical ideas who have been and are active throughout the world, whether within or without any particular organization; and we mean also those greater and perfected men who stand back of this outward Movement and project, when the time is ripe, currents of ideas which find receptive minds everywhere. It is to them that we owe all the spiritual Movements throughout history, even though their outward work is done by such as can serve best as their agents and messengers in any given period of civilization.
In the light of this worldwide shift of human consciousness, and its vast expansion into spheres largely untapped heretofore, it behooves all of us, as students of the age-old Esoteric Philosophy, to cleanse our minds and hearts of all remnants of superstition, of all entrenched doubts and denials, and of all dogmatic attitudes which sap our vitality at times and prevent us from arising in our strength, and proclaiming far and wide the noble message left in our care by the Pioneers of the Movement. If the change of today is as great as we have attempted to point out, what then might it not be in the next seventy-five years!
Sursum corda! ... Lift up your hearts ... and forge ahead! 
[Seventy-five years ago, H. P. Blavatsky sent her last message to the American Theosophists which was read at the Fifth Annual Convention of the Theosophical Society in America, held at Boston, Mass., April 26-27, 1891. Its warnings and its guide-posts are as valid today as when they were first uttered, and deserve most careful thought on the part of Theosophists of the present era.]
To THE BOSTON CONVENTION, T. S., 1891.
For the third time since my return to Europe in 1885, I am able to send to my brethren in Theosophy and fellow citizens of the United States a delegate from England to attend the annual Theosophical Convention and speak by word of mouth my greeting and warm congratulations. Suffering in body as I am continually, the only consolation that remains to me is to hear of the progress of the Holy Cause to which my health and strength have been given; but to which, now that these are going, I can offer only my passionate devotion and never-weakening good wishes for its success and welfare. The news therefore that comes from America, mail after mail, telling of new Branches and of well-considered and patiently worked-out plans for the advancement of Theosophy cheers and gladdens me with its evidence of growth, more than words can tell. Fellow Theosophists, I am proud of your noble work in the New World; Sisters and Brothers of America, I thank and I bless you for your unremitting labours for the common cause so dear to us all.
Let me remind you all once more that such work is now more than ever needed. The period which we have now reached in the cycle that will close between 1897-8 is, and will continue to be, one of great conflict and continued strain. If the T. S. can hold through it, good; if not, while Theosophy will remain unscathed, the Society will perish - perchance most ingloriously - and the World will suffer. I fervently hope that I may not see such a disaster in my present body. The critical nature of the stage on which we have entered is as well known to the forces that fight against us as to those that fight on our side. No opportunity will be lost of sowing dissension, of taking advantage of mistaken and false moves, of instilling doubt, of augmenting difficulties, of breathing suspicions, so that by any and every means the unity of the Society may be broken and the ranks of our Fellows thinned and thrown into disarray. Never has it been more necessary for the members of the T. S. to lay to heart the old parable of the bundle of sticks than it is at the present time; divided, they will inevitably be broken, one by one; united, there is no force on earth able to destroy our Brotherhood. Now I have marked with pain a tendency among you, as among the Theosophists in Europe and India , to quarrel over trifles, and to allow your very devotion to the cause of Theosophy to lead you into disunion. Believe me, that apart from such natural tendency, owing to the inherent imperfections of Human Nature, advantage is often taken by our ever-watchful enemies of your noblest qualities to betray and to mislead you. Sceptics will laugh at this statement, and even some of you  may put small faith in the actual existence of the terrible forces of these mental, hence subjective and invisible, yet withal living and potent, influences around all of us. But there they are, and I know of more than one among you who have felt them, and have actually been forced to acknowledge these extraneous mental pressures. On those of you who are unselfishly and sincerely devoted to the Cause, they will produce little, if any, impression. On some others, those who place their personal pride higher than their duty to the T. S., higher even than their pledge to their divine SELF, the effect is generally disastrous. Self-watchfulness is never more necessary than when a personal wish to lead, and wounded vanity, dress themselves in the peacock’s feathers of devotion and altruistic work; but at the present crisis of the Society a lack of self-control and watchfulness may become fatal in every case. But these diabolical attempts of our powerful enemies - the irreconcilable foes of the truths now being given out and practically asserted - may be frustrated. If every Fellow in the Society were content to be an impersonal force for good, careless of praise or blame so long as he subserved the purposes of the Brotherhood, the progress made would astonish the World and place the Ark of the T. S. out of danger. Take for your motto in conduct during the coming year, “Peace with all who love Truth in sincerity,” and the Convention of 1892 will bear eloquent witness to the strength that is born of unity.
Your position as the fore-runners of the sixth sub-race of the fifth root-race has its own special perils as well as its special advantages. Psychism, with all its allurements and all its dangers, is necessarily developing among you, and you must beware lest the Psychic outruns the Manasic and Spiritual development. Psychic capacities held perfectly under control, checked and directed by the Manasic principle, are valuable aids in development. But these capacities running riot, controlling instead of controlled, using instead of being used, lead the Student into the most dangerous delusions and the certainty of moral destruction. Watch therefore carefully this development, inevitable in your race and evolution-period, so that it may finally work for good and not for evil; and receive in advance, the sincere and potent blessings of Those whose goodwill will never fail you, if you do not fail yourselves.
Here in England I am glad to be able to report to you that steady and rapid progress is being made. Annie Besant will give you details of our work, and will tell you of the growing strength and influence of our Society; the reports which she bears from the European and British Sections speak for themselves in their record of activities. The English character, difficult to reach, but solid and tenacious when once aroused, adds to our Society a valuable factor, and there are being laid in England strong and firm foundations for the T. S. of the twentieth century. Here, as with you, attempts are being successfully made to bring to bear the influence of Hindu on English thought, and many of your Hindu brethren are now writing for Lucifer short and clear papers on Indian philosophies. As it is one of the tasks of the T. S. to draw together the East and the West, so that each may supply the qualities lacking in the other and develop more fraternal feelings among  nations so various, this literary intercourse will, I hope, prove of the utmost service in Aryanising Western thought.
The mention of Lucifer reminds me that the now assured position of that magazine is very largely due to the help rendered at a critical moment by the American Fellows. As my one absolutely unfettered medium of communication with Theosophists all over the World, its continuance was of grave importance to the whole Society. In its pages, month by month, I give such public teaching as is possible on Theosophical doctrines, and so carryon the most important of our Theosophical work. The magazine now just covers its expenses, and if Lodges and individual Fellows would help in increasing its circulation, it would become more widely useful than it is at the present time. Therefore, while thanking from the bottom of my heart all those who so generously helped to place the magazine on a solid foundation, I should be glad to see a larger increase in the number of regular subscribers, for I regard these as my pupils, among which I shall find some who will show the capacity for receiving further instruction.
And now I have said all. I am not sufficiently strong to write a more lengthy message, and there is the less need for me to do so as my friend and trusted messenger Annie Besant, she who is my right arm here, will be able to explain to you my wishes more fully and better than I can write them. After all, every wish and thought I can utter are summed up in this one sentence, the never-dormant wish of my heart, “Be Theosophists, work for Theosophy!” Theosophy first, and Theosophy last; for its practical realization alone can save the Western world from that selfish and unbrotherly feeling that now divides race from race, one nation from the other; and from that hatred of class and social strifes that are the curse and disgrace of so-called Christian peoples. Theosophy alone can save it from sinking entirely into that mere luxurious materialism in which it will decay and putrefy as civilizations have done. In your hands, brothers, is placed in trust the welfare of the coming century; and great as is the trust, so great is also the responsibility. My own span of life may not be long, and if any of you have learned aught from my teachings, or have gained by my help a glimpse of the True Light, I ask you in return, to strengthen the Cause by the triumph of which that True Light, made still brighter and more glorious through your individual and collective efforts, will lighten the World, and thus to let me see, before I part with this worn-out body, the stability of the Society secured.
May the blessings of the past and present great Teachers rest upon you. From myself accept collectively the assurance of my true, never-wavering fraternal feelings, and the sincere, heartfelt thanks for the work done by all the workers.
From their servant to the last,
* * *
[Additional message from H.P.B. read at the same session of the Convention at the conclusion of the above Letter.]
REGENT’S PARK, LONDON, 15:4:1891.
I have purposely omitted any mention of my oldest friend and fellow-worker, W. Q. Judge, in my general address to you, because I think that his unflagging and self-sacrificing efforts for the building up of Theosophy in America deserve special mention.
Had it not been for W. Q. judge, Theosophy would not be where it is today in the United States . It is he who has mainly built up the movement among you, and he who has proved in a thousand ways his entire loyalty to the best interests of Theosophy and the Society.
Mutual admiration should play no part in a Theosophical Convention, but honour should be given where honour is due, and I gladly take this opportunity of stating in public, by the mouth of my friend and colleague, Annie Besant, my deep appreciation of the work of your General Secretary, and of publicly tendering him my most sincere thanks and deeply felt gratitude, in the name of Theosophy, for the noble work he is doing and has done.
[From The Irish Theosophist, Vol. III, April, 1895.]
Comrades, - This moot question, as to whether Masters (Mahatmas) descend upon or manifest upon this material plane, is at present acting as a kind of ferment in many minds. And I would, in many cases, let it continue to ferment in order that students may, as is beneficial, reach their own conclusions.
Yet there are members of the T. S. who are undergoing much searching of soul upon this point, a point which, it appears to me, has been raised artificially and before its time. And it was not improbably raised for controversial and destructive purposes. This probably appears to me as very great, for the reason that members who have spoken to me upon the subject have in every case gone on to say that decision upon points now in controversy hung upon the answer. 
But we shall never arrive at truths relating to spiritual evolution by seeking for them as controversial weapons. The cause of search, the spirit in which any search is undertaken and the thing really looked for (whether truth, or mere argumentative success), will infallibly colour the result, as Mind colours all it looks upon. It is not with the Mind, but with the Intuition that spiritual truths are discerned. Mind reports what Intuition has seen, in cases such as this.
It would appear sufficient that the student should accept the idea of the existence and functions of the Mahatma in evolution as a bright hope, a light in the darkness, a beacon upon the hills of the hereafter. Whether They do or do not descend upon this plane would seem to be of small moment to him, as he, assuredly - were he of the student nature in the least, were he ever so little of a seeker after truth - would not expect their aid to extend to matters purely of this material plane, at all. This is to some extent true. And being a half-truth, it is used to colour the personal conclusions of some minds, and to lend to incomplete expositions a weight not properly their own. Yet the question is raised before its due time, in my opinion, and for this opinion I have the following reason, to wit: Almost all Theosophists are content with the ideal of the existence of Great Souls who help the upward course of the race, and I find them caring but little about the exact plane from, to or by which that help comes. Students who are striving to live the life, to help themselves and others, mystics seeking deeper and ever deeper, ever more inwardly, for the hidden Self, are very rarely scholiasts or precisians. The Mahatma is. Intuition has revealed thus much to Mind. The humble seeker bends his head, reaches upward and inward, aspires, loves and believes. What to him are planes? He knows that he is helped, and knows no strife to verify the exact point in Mother Space from which that god-like aid descends to fill his brimming soul. He hears that the Mahatma may be that help and yet be also a living man, and in the fact - if fact it be - he sees now proof of great Nature’s mysteries. Withdraw the fact - he feels no sense of loss; you have withdrawn from him a body, not a soul, and it is Soul he seeks, and would penetrate, even to those hidden deeps where the All-Soul merges into the One-Spirit.
Thus the mystic who seeks alone. But all mystics do not seek thus. Others there are who received the initial impulse from without, rather than from within; some soul in casement other than their own passed on to them the vibratory music of the spheres, causing them thus to tremble into consciousness of their interior world. This office was filled - for many of us - by a Soul whom we name H. P. B.
It will be evident that those who have followed such a messenger, whether as followers, as students, as pupils or as observers, will be more or less affected, according as her office as witness and messenger is clear or obscure to their eyes. And H. P. B. did most clearly assert, both in print and in private letters, that the “Masters” were also “living men.” The present denial of that statement has its origin, as has so much else, in a more or less  organized effort to destroy H. P. B. as messenger. Let us, therefore, keep this fact well in view. I have myself seen letters from India which put the statement very clearly as follows: “these high beings do not ever descend to this plane.” The pupils of modern India are also repeating the statement in writing and otherwise, and it does absolutely contradict the teaching of H. P. B., which teaching I accept.
It is necessary to put this point very plainly, for the reason that it explains why I shall not put forward any statements by H. P. B. at all. Nor shall I quote from eastern literature. This has been done before; moreover, translations may be questioned. Long ago I pledged myself to speak only to you of what I knew; that is to say, of things discoverable within my own consciousness; coupled with an explanation of their bearing the method or mode of their existence, as this came before my mind.
Now I believe that the Mahatma is possible; that He is necessary in evolution; that He exists; that He may or may not be using a human body amongst men. It is, to my mind, quite true that the Mahatma, as such, does not descend upon this plane; but you must lay stress upon those words “as such.” Atma, spirit, does not directly function upon this plane. What does that mean? It means that when you are dealing with the things of Spirit you are not dealing with this material plane, nor yet when you are dealing with the Intuition, nor when you deal with Mind, nor even when you deal with nerve fluid. None of these things are of this physical plane. Take a sentence attributed to a Master: “Buddhi does not act upon this plane, where the acting agent is Manas.” This is simply that the action of Intuition - any grade of its action - is not of the material plane, and that the Intuition acts through the Mind, which again is not of this plane, but is an acting agent for this plane, just as Intuition is an acting agent for spiritual truths. The Mahatma, or great Spirit, touches from afar the fire-soul of man, and truths are born into the womb of the hidden, mystic brain. Whether the Mahatma is or is not inhabiting a human body in full and conscious volition, this mode of action above described is the same. You and I deal with one another after the same fashion, though so far less potent for good. Mental intercourse, spiritual perceptions, the widening experience of love or art or duty are none of them attributes of the material body; they are seen by the Mind, they are verified by mental experience, they are not of the earth, earthy. On the physical plane, as such, they are not observable. Occultism also teems with examples of bodiless entities, disembodied entities, minds of a kind, all invisible to us, yet all eyes, as it were, to see our surroundings and our physical selves. Is it not, then, clear that, in very truth, the Mahatma as such descends not to this material plane?
This does not mean, however, that the Mahatma may not be using a human body. I take it that the conscious and perfected soul may use and does use some particular body, or several bodies in as many different places. It is a question of degrees. The Spirit acts through Intuition, and that through Mind, and that again through body by means of a reflecting mirror, or brain.  Just as the Breath may or may not have condensed itself into a planet or world, formed and visible, so the Maha-Atma may or may not have adopted a human form.
There is a reason for this adoption and a very simple, because a very natural one, having to do with evolution. The Elder Brothers turn and help. But how? Not all men are to be reached by purely psychical and spiritual methods, making of the world a vast forcing-house and developing a race of irresponsible mediums. The self-evolved and self-initiated (though really naught is done by self alone), require to be met at a certain point with instruction in the orderly training of the bodies and the minds they use. It is clear that, if we omit from the chain of human development which stretches from man to the Archangels or Chohans, one stage of development which we may call a perfected soul using a body and acting upon and for men with that body, we miss out one of the links of that chain. It is as if we missed out Buddhi acting through Manas; as if we omitted Manas and said that Buddhi must act through body or not at all; or that Mind, having freed itself from the trammels of bodily necessities and limitations, must become Atma without passing through the fire-mist of the electric Intuition which alone receives from Spirit the light of the world.
There is a further reason. A perfect body is at once a reflector and a dynamo. The fully conscious soul inhabits it, and observes through its medium all the currents affecting the race. In even the most perfect body there is, locked up in its molecules, that force which represents the karmic tendency of that race. Upon the mirror of the body these forces and currents are reflected, and the Great Soul is “in touch” with the men of the race. He does not identify himself with his body, not in the least; but it is to him as a harp upon which the cyclic forces play and by means of which he is able to verify the notes which move the human beings of that race and period. It is a difficult idea to put clearly, but you can all the better work it out for yourselves. Body - a house to dwell in - is at first useful to the evolving soul itself; later on body becomes, to the fully evolved soul, a thing useful to the evolution of other souls, a medium by and through which to act upon and aid them. While there are men living in bodies, they will be accessible to psycho-physiological force; they cannot neglect it, it is one of the steps; hence the need, on the part of a Great Soul intending to meet and help them as a certain given point, for a storehouse or dynamo.
All the same, that Maha-Atma is not itself acting upon this plane or descending upon this plane. It is like a general who acts through the private soldier by means of a graded series of officers. It is also true that the highest office of the Mahatma lies upon the spiritual plane and is not experienced by the disciple when in the body. True, too, that a man may live with or near a Mahatma - say as a servant, being a man of a type and order as yet quite unevolved - and never come in contact with the Mahatma as such at all. This servant may be, so to say, one of the necessities of the situation, as much as food, or clothes, or a shelter may be so. Undoubtedly there are Mahatmas  who need none of these things; they are appendages to certain conditions of life, which conditions are, in their turn, necessary to that situation which I have called being “in touch” with mankind. For to touch Maha-Atma you must be Maha-Atma. You only touch, in the Mahatma, those planes which you have developed within yourself.
We think at once too much and too little of body. The soul needs no body. Some birds need no nests. Yet the body and the nest are alike necessary to a certain set of conditions. Those whose most interior need it is to help the evolution of mankind, atoms of that One-Spirit-Soul which evolves all things, require a vehicle of action, a means of communication, of a certain kind, because at certain stages of progress some given evolutionary link is necessary, and the free, perfect, conscious Soul, acting through a series of vehicles of which body is one, is just that specified link. Of course these bodies would be very perfect engines and of a higher order of “matter” than that which we take up in our present bodies. And it is one of the duties of the Great Souls, one of the many duties which arise along the pathway of evolution, to evolve just such perfect atoms of “physical” matter by becoming their indwelling force or evolver; which atoms are taken up again and again by the building forces, ever at work to provide forms composed of a higher order of matter for the higher orders of men as they evolve.
For “body” is a term for a congeries of forces; the human body is the highest achievement of the building forces, and by the means of a perfect body these builders themselves may be guided (by the perfect and conscious Soul indwelling) to a still higher development of their building powers. These powers, too, must evolve; building higher and still higher forms for the evolving races to inhabit. Do not forget that Soul owes a duty to matter; that these physical atoms, so-called, are not really physical at all and are Lives, and that the sublime and perfect Maha-Atma owes a duty to all that is, for all is Himself and He is, not body or soul or even spirit, but That Self; That thou art.
There comes a time in the life of many a man when he acquires the wisdom necessary to perceive and properly value the Duality of human nature: its potential splendor, its too prevalent squalor; its lofty nobility, its whining indignity; its light and its shadows; its mortal delusions, its unearthly REALITY.
If the vision be clear enough and the aspiration of a sincere constancy, the man will find himself compelled to make a choice between splendor and squalor, nobility and indignity, light and darkness, delusion and reality - all of which amounts to a choice between the God Man and the Animal Man. 
For him who makes this choice out of the secret depths of his Divine Consciousness, it becomes irrevocable. There is no turning back, this is a holy compact with God. The neophyte, having elected to be henceforth God-Man, will from this moment on reject and cast out the quests, yearnings and traffickings of the Animal Man. Not until he has made this choice in his heart of hearts, irrevocably and loyally, is he fit to be “called.” The “call,” in whatever form it may come, is born of his acceptance of the Challenge to Choose. Rarely indeed is it that, never having made a choice, a man is capable of answering the “Call” understandingly and effectively, and, alas, of the many “called,” few have “ Chosen.”
The “Call” is more from within than from without. Indeed, it might be said that the Moment of Choice is the first answer to a half-heard, slowly-increasing “Call” from within. Nor can it be too forcibly reiterated that this is a “choice” - completely voluntary, sans threat, persuasion, propaganda of any kind. It may be said to represent the Birthday of the Self, on which that inner maturity achieves the Power of Choice. (“When I became a man I put away childish things.”) For one who has attained Manhood of the Spirit, materialistic mud-pie-making is hardly comme il faut! Such a man is about his Father’s business.
With the making of the “Choice” a new life begins. It is not, and cannot be, a mere re-arrangement of the old life, since the “Choice” is one of Spirituality in place of Materiality. This means that out of the depths of his mind and heart the neophyte has discovered and begun to experience the unearthly nobility of the SELF, and knows that all living must be carried out on this plane, and on no other.
The new plane of consciousness will not, by any means, maintain, his loyalty to it. He must do this. Over and over again, the cyclic pattern repeating itself, he will have days when the SELF whispers almost inaudibly, like a voice from afar. Over and over again, drawing himself erect, lifting his eyes to the hills, he will affirm “I am THINE!” Despite shadows, emptiness, loneliness and insecurity, he must remind himself that the cyclic path to which his personality is condemned touches not the SELF at all. Its manifestation, ITS abiding “HERENESS” never changes. Only mortal cycles of Vision and Obstruction alternate in the personality, creating the illusion of nearness or aloofness. That irrevocable Choice is his perpetual assurance that, having delivered his life up to the SELF, IT and he are perennially one. With his own utter dedication he grapples IT to him with hoops of steel.
As the union grows ever more perfect, the native radiance of the SELF dispels the inner darkness, so that living blooms into a revelation of radiant splendor in which, more and more, divine manhood stamps his days with unsuspected valor, unsuspected eagerness to answer the CALL of THE ONE. Having “Chosen,” he is “called,” again and again, to gloriously and joyously fulfill his chosen destiny of Service to all mankind. Many are called; a few have chosen!
Have you or I any way of knowing how many of our fellows stand on the threshold of “choice,” so delicately poised that a mere breath - be it of  material desire or spiritual aspiration - may throw them back or urge them upward? Have we seriously weighed those words, “No man is an island,” with their reminder that, all being parts of the WHOLE, the thoughts and deeds of every part affect the WHOLE?
The Choice we make of the God-Man enriches infinitely the Climate of Fulfillment for God-Men everywhere. Each of us carries his psychic world with him. Each enriches or depletes that world for all. To be sure, my salvation, my enlightenment, my attainment, as a purely personal phenomenon, is altogether negligible. But ... one brave thought - for all, one daring aspiration, for all, is immeasurably potent, even destiny-making, for our fellows. For the sake of those on the brink of Choice, let us then choose forthrightly, fearlessly, SELFLESSLY!
THE MATHEMATICS OF THE COSMIC MIND
After many years of profound study and deep meditation upon the Principles underlying the visible and invisible structure of the Universe, in the light of the ageless teachings of the Esoteric Philosophy, our good friend and colleague, L. Gordon Plummer, has just published a unique work of absorbing interest and permanent value - The Mathematics of the Cosmic Mind: A Study in Mathematical Symbolism.
We commend this outstanding work to the careful attention of serious students of the Ancient Wisdom; in our considered judgment, no similar work exists in print in any language, and the author’s painstaking and arduous task is not going to be easily duplicated for a long time to come. Having watched the development of this work from its very inception, we can vouch for its unique spiritual worth, and for the unequaled dedication displayed by its author to the noble ideals of the Esoteric Wisdom, which have inspired his entire life.
To give a bird’s-eye view of the Contents of this work, we now quote directly from the Preface:
“The purposes of this book are:
1. To study, by the aid of Mathematics, the inner structure of the Solar System.
2. To study the Pythagorean Solids as embodying mathematically the keys to the mysteries about Man and the Universe.
3. To interpret these solids as the embodiment in geometrical form, of the basic principles underlying Cosmic Life, thus giving us a comprehensive view of the Esoteric Philosophy.
4. To demonstrate that Mathematical Symbolism is a tool that may be used to test experimentally the concept of a living universe, comprising numberless planes of consciousness as taught in Theosophy.
“Part One of this book defines and explains certain concepts basic to an understanding of Theosophy, and then develops the theme of the study,  showing the generation of the Pythagorean Solids, which are the five regular Polyhedra, from a moving circle. The relationships between the regular Polyhedra are explained, and the Lesser Maze is constructed consisting of an Octahedron enclosed within a pair of interlacing Tetrahedra, these within a Cube, which is set within a Dodecahedron, the whole enclosed within an Icosahedron.
“These figures are described in detail, and the symbolism that relates them to Man’s place within the Universe is developed.
“This portion of the book consists mainly of an exposition of the teachings of Theosophy. Those aspects are brought out that have a direct bearing on the principles of Mathematical Symbolism.
“The subjects under discussion are: the Planes of Consciousness known as the Lokas and Talas; the various Cosmical Elements known as the Tattvas and the Bhutas; and the teachings about Globe-Chains and the entities that inhabit them. The teachings about the Rounds and the Races are explained, and the further illumination shed by Mathematical Symbolism is brought to bear upon these subjects.
“The direct relationships between the Regular Polyhedra and the Solar System is explained, first as relating to the planetary time-periods, and then expanded into a consideration of the teachings about the Circulations of the Cosmos.
“Here we return to the more strictly mathematical aspect of the subject, and the Lesser Maze, as constructed in Part One, is now expanded into the Greater Maze, in which the Cube, the interlacing Tetrahedra, and the Octahedron, each of which appeared once in the Lesser Maze, are now seen to be five-fold in the Greater Maze, making a geometrical figure of great complexity, and of vast meaning.
“The climax of the study is reached at the end of Part Three when it is found that it is possible to conceive of five Icosahedra clustered about a central Icosahedron. It is shown that these are mathematical concepts, rather than actual figures, since they have no place within the Greater Maze as such, but their relationships to one another, different from the relationship that they bear to the central Icosahedron, throws a strong light upon the teaching about the relationship between our world as we know it, and certain other invisible worlds of energy and consciousness that are an essential part of the inner structure of the Solar System.
“Throughout this study there is a certain inquiry into the nature of Man, and his place within the Cosmos of which he is an integral part.”
Additional data concerning this work may be found by turning to page 16 of the present issue. 
JUST OFF THE PRESS!
This unique work of 225 pages
in which the Mathematical Basis of Nature’s
structure is related to the Consciousness of Man and the age-old teachings
of the Esoteric Philosophy, is enriched with Thirty-Eight Drawings and
some Fifteen Plates, many of which are in several colors.
PUBLISHED PRIVATELY BY THE AUTHOR.