[Cover photo: Dr. Gottfried de Purucker (January 15,
1874 - September 27, 1942).
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To Observe the Hundredth Anniversary of Dr. Gottfried de Purucker's birth, a Special Issue of "Theosophia" has been prepared which, we hope, will be of lasting benefit and help to all students.
"... One turn of the key, and no more, was given in "Isis." Much more is explained in these volumes. In those days the writer hardly knew the language in which the work was written, and the disclosure of many things, freely spoken about now, was forbidden. In Century the Twentieth some disciple more informed, and far better fitted, may be sent by the Masters of Wisdom to give final and irrefutable proofs that there exists a Science called Gupta-Vidya; and that, like the once-mysterious sources of the Nile, the source of all religions and philosophies now known to the world has been for many ages forgotten and lost to men, but is at last found.
"Such a work as this has to be introduced with no simple Preface, but with a volume rather; one that would give facts, not mere disquisitions, since the Secret Doctrine is not a treatise, or a series of vague theories, but contains all that can be given out to the world in this century." - H.P. Blavatsky, The Secret Doctrine, Vol. 1, p. xxxviii. 
Hobart Lorentz Gottfried de Purucker was born at Suffern, Rockland Co., N.Y., January 15, 1874. His father, Gustaf Adolf H.E.F. von Purucker of Bavarian and Franconian ancestry, as an ordained minister, was for some years chaplain of the American Church in Geneva, Switzerland, and later served in the same capacity in Rome and in Strassburg. His mother was Juliana Smyth of Anglo-Irish descent, who was born in Philadelphia, Pa., and belonged to a New England family of distinction.
Gottfried was one of seven children and received somewhat severe training in his youth. In 1881-82, when his father was a young clergyman in Texarkana, Texas, he barely survived typhoid fever; and though declared dead by his physician on one occasion, he slowly recovered. Later the family lived for a time in St. Joseph, Mo., and in Rome, N.Y., and Gottfried was expected to follow his father's footsteps in the service of the Church. After they moved to Geneva, he studied in various schools including the College de Geneve, and was taught Greek and Hebrew by his father. He specialized under private tutors in ancient and modern languages such as Latin, Anglo-Saxon, Sanskrit, Italian, and Spanish. French and German were spoken in the family. In 1888 he translated the entire Greek New Testament as a Christmas gift for his father, and a couple of years later made a translation of Genesis from the Hebrew.
At eighteen, he returned to the U.S.A. where, after a few months sojourn in New York State, he settled for several years in California, spending some time for experience on different ranches, among these Old Fort El Tejon, near Tojon Pass in the Tehachapi Mountains. He then moved to San Diego, where in 1892 lie joined the "Point Loma Lodge" of The Theosophical Society (chartered in April, 1888) then under the national jurisdiction of William Quan Judge, and at nineteen conducted therein a class in The Secret Doctrine. In 1894 lie met Mr. Judge in San Diego while the latter was on a lecture tour of the Pacific Coast. A year later, Gottfried returned to Geneva to live for a time with his people. It was in that city that he first met Katherine Tingley, on September 2, 1896. She was on her first world tour as successor to William Quan Judge, who had died March 21, 1896. During this brief meeting, he was able to provide her with specific information about land available for purchase on the Point Loma Promontory, near San Diego, and drew for her a pencil sketch of the area, thus enabling her to secure for her intended "White City in the Golden Land of the West" acreage which she had felt was there but which her agent in San Diego was unable to locate.
In the years 1897-98, Dr. de Purucker traveled extensively in South America, and in 1899 returned to Geneva via New York.
He then spent several years in Paris where he was for a while associated with Ralph Lane (later Sir Norman Angell, M.P.) on the editorial staff of the Paris Daily Messenger, an old and famous continental paper published in English, founded by Galignani in 1814 and originally known as Galignani's Messenger. A year after his father's death in 1902 he came back to the U.S.A. and after some weeks of travel took up permanent residence on August 4, 1903, at the International Theosophical Headquarters, Point Loma, California. 
During the years 1903-1929, the period between his arrival at Point Loma and the death of Katherine Tingley, Dr. de Purucker was engaged in many and varied activities, acting as Private Secretary to Katherine Tingley in the early years, as member of her Cabinet in later years, and as Editor of The Theosophical Path after its initial publication in 1911. He supervised the publishing of successive editions of H.P. Blavatsky's works, and utilized to full advantage his great scholarship in this field of endeavor. He engaged in many administrative activities under the direction of Katherine Tingley, and soon became one of the most trusted members of her staff. He accompanied her on her world tour of 1903-1904, and on her European tours of 1908, 1912 and 1926. A great deal of his work was done in the quiet of his office and on the whole he lived a somewhat retired life, and was never married.
When Katherine Tingley died on July 11, 1929, while on a trip to Europe, Gottfried de Purucker succeeded her as Leader of the Point Loma Theosophical Society. He inaugurated many new activities for the expansion of the work, one of which was a world-wide Theosophical Fraternization Movement, with the object of bringing all Theosophical groups into closer friendly relationship one with the other.
In 1931, lie went on a lecture tour in the United States and Europe; in 1932-33, he established for a year a temporary Headquarters at Oakley House, Bromley Common, Kent, England; and in 1937 made another short trip to Europe.
Soon after taking over the administration of the Society, Dr. de Purucker started publication of The Theosophical Forum, the first issue appearing in September, 1929, in this manner reviving the name of a small organ inaugurated many years previously by W. Q. Judge. In 1936, The Theosophical Path was combined with The Forum.
Through the years of his administration, Dr. de Purucker delivered a great number of public lectures, mostly in the Temple of Peace at Point Loma, and conducted members' and private meetings for the deeper study of the Esoteric Philosophy. Some of his works have been compiled from these lectures, while others were dictated by him as independent texts.
In June, 1942, Dr. de Purucker moved the Headquarters to a new location near Covina, California, and died soon after very suddenly on September 27, 1942.
Dr. do Purucker's literary output throughout his lifetime was very considerable in extent and unique in character. His profound knowledge of the recondite teachings of the Esoteric Philosophy, his great mastery of H.P.B.'s writings, and the results of his own scholastic studies, especially of the Classics and the literature pertaining to the origins of Christianity and its early Mystical Schools, as well as his linguistic achievements, combined, one and all, in making him an outstanding expounder of the Occult Doctrines. This he did in complete harmony with the original installments of that doctrine given by H.P.B. and her own Teachers, elucidating and clarifying many obscure points of the teachings, opening up new vistas and disclosing still deeper levels of the Wisdom-Religion. He had a special aptitude for answering questions in a manner which disclosed the qualities of a born teacher attempting to lead the student to a greater grasp of the subject by arousing his own intuition and reasoning capacities.
Dr. de Purucker's writings, in their chronological order, are listed elsewhere in this issue. 
[Address given on March 22, 1942, at a meeting of the Headquarters Lodge at Point Loma. Originally published in The Theosophical Forum, April, 1926. Not included in any of the works.]
"Narada is here, there, and everywhere; and yet, none of the Puranas gives the true characteristics of this great enemy of physical procreation. Whatever those characteristics may be in Hindu Esotericism, Narada - who is called in Cis-Himalayan Occultism Pesh-Hun, the 'Messenger,' or the Greek Angelos - is the sole, confidant and executor of the universal decrees of Karma and Adi-Buddha: a kind of active and ever-incarnating logos, who leads and guides human affairs from the beginning to the end of the Kalpa.
"'Pesh-Hun' is a general not a special Hindu possession. He is the mysterious guiding intelligent power, which gives the impulse to, and regulates the impetus of cycles, Kalpas and universal events. He is Karma's visible adjuster on a general scale; the inspirer and the leader of the greatest heroes of this Manvantara. In the exoteric works he is referred to by some very uncomplimentary names; such as 'Kali-Karaka,' strife-maker, 'Kapi-vaktra,' monkey-faced, and even 'Pisuna,' the spy, though elsewhere he is called Deva-Brahma." - The Secret Doctrine, Vol. II, page 48.
Narada as the Hindus call him, Pesh-Hun as the Tibetans call him, is in the world. That agent of destiny whom Christians I suppose would call the agent of the vengeance of the Lord, is abroad in every land. His karmic work is proceeding: reaping in order that future crops may be sown. Terrible agent of what the Christians would call divine vengeance, and yet Narada or Pesh-Hun is man's greatest friend for the men who will recognize him. His work is not that of fate, it is that of destiny, which man himself weaves. If he is a disturber of man's ways in order that the mandates of divine justice shall be carried out, he is also the bringer of peace, and the restorer of harmony. To use a beautiful Jewish phrase, it is, ultimately speaking, Narada or Pesh-Hun who "will wipe away all tears."
... H.P.B. speaks of Narada, as the Hindus call him, or Pesh-Hun as she calls his name from Atlantean times (he is known by other names in other ages and lands), but she says very little about him indeed for the simple reason that his functions in nature are so difficult to explain to a world which is utterly unaccustomed to the spiritual and intellectual teachings of Theosophy, that she just pointed to certain facts and left the matter there ...
Who is Narada, who is this Pesh-Hun? In the first place he is a Rishi. He is also a Prajapati. You know what these names mean. Prajapati means a parent of offspring, does not say what kind of offspring, maybe mind-born children, it may be children born of the body, for Prajapati means either or both. He is also a Manu when his functions concerning the human races alone are involved. He is a Dhyani-Chohan or what the Christians would call an Archangel. Of course this reference does not mean much today because the Christians themselves today hardly know what they mean by the term. But I  am giving a few names in different systems of thought. In Greek and Latin mythology he would be a god or perhaps one of the highest of the Daimones, cosmic spirits. Put it this way: Narada is a Dhyani-Chohan, also Prajapati because of certain functions he performs, also a Rishi or great spiritual teacher because of certain functions he performs. Also a Manu because of the intimate connexion with the destinies of the human race. That is why these three names are used, each name being appropriate to different sections of his activity. He is a Dhyani-Chohan of the highest or the next to the highest class. I am not now referring merely to the three great classes of Dhyani-Chohans higher than the humans. I am referring to classes in a different category. Every possibility of Dhyani-Chohanic type considered, Narada belongs to the next to the highest type.
What are the functions of Narada? Typically those of carrying out karmic destiny. There you have a key to all his activities. What the Lipikas have written down, Narada as an individual agent or as all individuality, as an Archangel, sees is carried out. He is the agent of karmic destiny. The consequence is, just because destiny to us humans is often so unpleasant due to our own faults and failings in the past, Narada has been given very uncomplimentary titles by those who have seen his work in the world and in the world of men and who do not like it. When they do like it, when it is something that humans like, he is given very complimentary titles: the Benefactor, the Kindly Helper, the Warrior for Mankind, the bringer about of all the good things in destiny. But when as an impartial, impersonal agent of karmic destiny he brings about trouble on the human race, then he is given very uncomplimentary names by men, as for instance he is called Kali-Kara, the Strife-Producer, because in the course of human destiny it is his work to bring about war and peace ...
Now can you see why H.P.B. has side-stepped this very function, duty, character of Narada? It is a ticklish thing because in the Occident we do not want to believe that the world is conducted by cosmic and spiritual laws, nor in the Occident do we want to believe that the horrible things that happen to us are infallibly and inevitably our own self-earned destiny. We prefer: it is his fault. That is the way we pass the buck, and yet show me anything that happens to you as far as you can see that is not the result of your own action. There is the law.
So the functions of Narada are to act as the agent of karman. How does he do this? Being a Dhyani-Chohan he cannot come amongst us and work as a human being does, because he belongs to a much higher kingdom, among the very highest of the three Dhyani-Chohanic kingdoms. He is an impersonal, impartial agent of destiny. His duty is to see that the world is protected, that karmic law, destiny, be carried out irrespective of consequences; for it is the only way to reestablish law, order, equilibrium, justice, and ultimate wisdom and peace. Otherwise there would be Nature, piling up a vast accumulation of unexpended karman which sometime or in time might flood the human race and utterly destroy it. No wonder H.P.B. side-stepped this question.
How does Narada therefore, work? Sometimes he overshadows men of the proper psychological, spiritual, intellectual, and even physical temperament and works through them. These men are called by H.P.B. - Men of Destiny. They may not in themselves be even good men, which is another reason why Narada is often spoken of in uncomplimentary terms; but they may be good men, these  Men of Destiny. But they are used as instruments and tools to carry out, to bring to pass, certain things that are lying in the womb of time and must come out, and there must be a guiding spiritual power to see that the performing of these events shall take place without the complete wrecking of mankind. This is Narada's work: a protector of mankind and also an avenger.
The Occidental for centuries has been trained in a religious and philosophical system which is since early mediaeval times so utterly contrary to the facts of Nature that we have lost touch with how the world is ruled and governed. It is governed by spiritual and highly intellectual powers. For instance our own globe is, globe D of our chain. Not a thing takes place by chance, by hap, by hazard or by fortuity. Everything that takes place on this globe or in the Solar System or in the Sun or in the galaxy takes place according to law; and it takes place according to law because the agents of law, the agents of karman, are there to hold it firm, to prevent as it were the earthquake or the tidal wave or the cyclone, from going crazy and destroying indiscriminately. Do you see what I am trying to say? Destiny is held firmly in the hands of the gods; or as the early Christians phrased it in their own phrasing, a phrasing which has lost sense today, the world is ruled by God Almighty through the hierarchy of angels, which is our Theosophical teaching taught in the Christian form. These Angels carry out the decrees of destiny, and you even have remnants in Christian teaching today of this old Theosophy of early Christianity, as for instance when they speak of the Angel of Death or the Angel of Destiny or the Angel of Disease - or turning to the New Testament, the Four Angels of the Apocalypse. You might ask what are they now? War, disease or pestilence, starvation, and death ...
Now it is Narada who is in charge of these karmic productions of destiny -No wonder he is called Kali-Kara, the Strife-Producer. He does not produce it out of nothing, out of a diabolic wish to injure mankind. He is simply the agent of karmic destiny bringing about for instance, the breaking up of old crystallized conditions which are becoming a spiritual opiate for mankind, or stopping things that are threatening to injure mankind. You see, a teaching like this also could be dangerous if it fell into the minds of irresponsible or weak men who would twist it to personal and selfish uses. Such men have no conception of the profundities and intricacies of theosophic truths, which are the archaic Wisdom-Religion of mankind; and through this ignorance even the uninstructed public could imagine that a Theosophist in speaking thus is saying something that he should not say.
Once more let me ask what or who is Narada? Narada is not only the agent of karmic destiny but is mankind's savior. the bringer about of man's evolutionary progress, the bringer about of change tending upwards to nobler things, and likewise paradoxically enough the bringer about or restorer of spiritual and intellectual stability. Because there can be no stability when an accumulated reservoir of karman is waiting and threatening to burst the dam and cause devastation, destruction indiscriminately.
Take into your minds some of the consequences of these thoughts. They will make you charitable, less inclined to hate and misjudge other human beings. You take Napoleon for instance, or Julius Caesar or Alexander - three men who, if you judge them in the balance of ordinary human justice, are three evil-doers because they were all upsetters, all destroyers of convention and of established  things. But the world lived through them, and yet who were they? Average men, each one with a peculiar cast, psychological and other, which Narada could work through to bring about the karmic changes. Do you get it? In other words Narada is a kind of Siva, destroyer and regenerator, but his destructions are always beneficial, he is always on the side of liberty, absolute justice to all irrespective of anything, and on the side of progress. If there is one thing that Narada abhors it is cruelty, cruelty of any kind, cruelty to friend or cruelty to foe. You immediately put yourself under the watchful eye of Narada if you indulge in anything that is sub-human ...
It is a peculiar thing that if you will study the history of mankind you will find that the great plays of Narada, the great activities of Narada, are always accompanied by or followed very closely by a great manifestation of moral and religious life. The great religions are always established at the time of the greatest human turnovers. Narada's work both of them. Narada prepares the ground, guides the loosening of karmic destiny, and as it were beckons with his hand to the gods of teaching to come in along the pathway he opens.
Some may wonder if Narada is the same as the Silent Watcher. No, the Silent Watcher is above all. You may perhaps at least figuratively say that Narada is the Siva-aspect of the Silent Watcher. Narada is a kind of Logos for this globe throughout the entire kalpa. And what is the function of the Logoi, greater or smaller, higher or lower? Each one to guide all its children into the future of glorious achievement.
I can only hint at certain things. Let me point out one thing which I don't know that Occidentals will understand very well. Suppose there were a great religion in the world which had lost the original inspiration, the theosophic inspiration of its Master, of its Founder, and it had become ecclesiastical and theological instead of continuing to be living and vital, a mighty and spiritually controlling power in the life of its followers. Suppose this religion - one of the noblest motors of human thought and conduct - had become mere formalism and rites, and there were even disputes whether the teaching of the Founder was really meant to be taken as we have received it. What does Narada do? Narada breaks that shell, releases the imprisoned spirit once again. Of course there is lots of trouble. Men on religious points are almost fanatic; you break up their crystallized beliefs, they can even become almost demons at times. But Narada has a bigger work in view than the merely conventional feelings of numbers of these coryphaei and their millions of followers. Narada in such instance works to release and restore to its pristine power and influence the imprisoned and perhaps forgotten spirit of the Founder. Do you see? It way be done quickly in a crash, in a disaster. Or it may he done through years and years of slow expansion and breaking of the old shell. Narada works in various ways always according to destiny and always in the kindest way that he can work, because he is a regenerator and a builder. That is the most important. Here you have an example. Religion had become a danger in a case like that. It had become a drug. People were going to sleep. The souls of men were so, somnolent, so negative, as dominant factors in human life, that men actually were no longer truly ensouled by their souls. They were little more than bodies, blindly following merely conventional practices. But Narada re-ensouls these men. Their souls awaken. They begin to think and to question. They want the spirit. They burst the shell; overthrow the forms. And you have a great religious revival or regeneration in a case like that. 
But of course it is a painful process. The coryphaei don't like it. Millions of their followers don't like it. Their quiet, comfortable, snug beliefs are overthrown. They don't know that they are exchanging old soiled clothing for the garments of life, of spirit, exchanging the body for the spirit. They have not realized it yet. It is only after Time, the magic agent, has softened the woes of adversity, of the bursting shell, and has brought even those who are hurt to see and to say: "Why, it is the very best thing to happen. Now we understand the Master's teaching. Now religion has become a vital moving thing in my heart. It guides my life. It is something to believe in and to live by. Do you see? The work of Narada! But during the time, what did Narada do? He was a Kali-Kara, Strife-Producer, he had to break the shell.
And that is the work of the Logos too, whichever Logos you mean, the Logos of our globe or of our chain or of the Solar system. But mark you, distinguish between the work of Narada and evil men. Evil men may be used by Narada for karmic purposes, and that is done constantly, just as Narada will use good men. And be careful lest you set yourselves up as judges. But the distinction between the work of a bad man who is not guided by Narada and Narada's work is this: that the bad man is always working for himself, egoistic selfishness, the root of all evil; whereas the work of Narada, no matter what the channel, is always for the world, even though his human instruments imagine they are working for their own ends. You may not always see it but it is there. For instance, when Narada smashes a great organization by regenerating it, the bursting of the shell and the tortures suffered by those involved is torture for them, and they think it is hell. But actually it is not, it is a salvation, and they grow to know it after awhile; but the process is to them a hell. So we have to be very, very careful in judgment, very charitable and understanding.
Now can you see why H.P.B. rather side-stepped all this matter of Narada and who he is and what he does? It is really extremely difficult even to attempt to explain Narada's work in the world.
Narada's functions therefore are so essentially spiritual and intellectual as well as psychic, that a preliminary study of the Wisdom-Religion is almost essential to prepare people to receive understandingly just who Narada is and what his functions in the world are. The main point to grasp first is that our universe is governed by law and by order emanating from intelligent and spiritual sources, and consequently that everything that happens in that universe is within that sway of law and under the sway of that order, and in consequence there is no chance, which is to Theosophists a word utterly devoid of all substantial meaning; and therefore that whatever happens has been caused - Karman. The first thing this teaches us is to stop sitting in the judgment-seat upon other men. It teaches us to stop arrogating to ourselves the all-capacity to condemn others. Judge not that ye be not judged. But keep it in mind that Narada so works, call him an Angel of Destiny, an Archangel of Destiny, or a Dhyani-Chohan whose work in the world is just that, guiding mankind and the other kingdoms too, guiding mankind's steps through tribulation and suffering from their own folly, towards freedom and wisdom and love, with his immensely strong hand of the friend, upwards and onwards through suffering and pain, through joy and peace, through war and disturbance, through attainment and progress, upwards and onwards forever ... 
Boldly stated, it is perfectly correct that man, not any one man, but the human kingdom, i.e., the class of human monads, are the parents so to speak of the monads below them. In fact, every such hierarchical class leads every class beneath it, and is in fact not only the inspirer of that lower class, but emits or emanates or throws off the lower class during the unfolding process, and this occurs especially on the downward part of the rounds.
Thus a cosmos is brought into being in the same manner, the highest plane unrolling the next lower, and so forth down to the bottom of that hierarchy from the original cosmic plane, and then upwards again. So it is with every Kingdom or Class of Monads, the human included. Most of H.P.B.'s teaching has been concerning the Fourth Round, with only relatively few sidelights on preceding rounds. Thus in this Fourth Round the Human Kingdom preceded the mammals, which came into being shortly after man had developed the animal stage. Please remember next in order that it is the monads that explain the evolutionary processes of these kingdoms, and that the bodies are merely the results of the urges or impulses originating in the evolving monads. It is the monads which make the classes of monads or the kingdoms which evolve. The bodies are merely their vehicles. Please keep this strongly in mind.
On the other hand, it is equally true that every individual monad, which means of course every class of monads in the larger scale, must pass through every plane of nature, and every other kingdom, in order to gain universal experience. It is the monads that do this passing through the different kingdoms; and these two rules, the one just described above, and the one I am now referring to, occur even today in the human kingdom, as evidenced by embryology. The human germ is cast off by a human being, and yet that human germ, before it can grow into another human being, must pass through every kingdom, the Mineral Kingdom as a germ, the Vegetable Kingdom, the Animal Kingdom, and then by evolution as a child in the Human Kingdom. The monad is behind the growing embryo, developing its body to become human.
Keep this fact of embryology in mind, and you will have a key to the other statement, that all monads must pass through all the kingdoms; and as this embryological illustration shows, even a human being or monad enters incarnation in any life through the lower kingdoms, as just described, indeed from the elemental to the human inclusive. The difficulty here of course is to puzzle out these two processes or procedures; but this can be done by keeping in mind constantly that it is the monads which are the Ariadne's thread, and not merely the bodies.
On the moon, for instance, the human kingdom, or what is now on earth the human kingdom, was then the higher part of the beast kingdom there, and the very lowest part of the then moon human kingdom.
The elemental begins its long evolutionary pilgrimage by emanating from the bosom of the Divine its godhood, its own monadship in other words, already in itself, but it must attain self conscious realization of this divine monad ship. This comes through the "descent" or "fall" through all the lower kingdoms of nature already existing from manvantaras. Thus the monad passes slowly through every kingdom according to the Qabbalistic saying: the  stone, i.e., the monad in the stone becomes a plant; the plant a beast; the beast a man, the man a god. The reference here is not to bodies, but evolving, ascending, developing monads.
So with our own human monads during the first Round on this globe, and in fact on this chain, the highest and lowest, to wit the Dhyani-Chohans and the elementals, were the first to appear, and they gradually laid the foundations, giving bodies for the other intermediate classes to manifest themselves. At the end of the first Round the procedure changes in the respect that beginning with the second Round and thereafter the kingdoms have been established as foundations, and each class thereafter imbodies in its own kingdom. Thus we have both procedures working in a sense, at least for a time, simultaneously and co-ordinately, rising upwards through the kingdoms; and yet each higher kingdom preceding the kingdom beneath it, or guiding the kingdom beneath it, and throwing off as it evolves the kingdom beneath it ...
During the second Round, recapitulation begins an every globe of the chain and for every class. Taking one kingdom: beginning with the second Round, it is a brief recapitulation of its monad's descent through all the lower kingdoms, until they attain their own monadic kingdom or status, our human kingdom. Thereafter they continue in the human kingdom because they have not yet evolved to become the lowest Dhyani-Chohanic kingdom; but continuing in their own human kingdom in this recapitulation, they throw off and help the lower kingdom beneath them. Indeed, as stated above, every kingdom does just this.
Thus, during the fourth Round on globe D, our human kingdom - leaving aside the sishtas here in order not to complicate things - the incoming monads of the human kingdom have a very brief recapitulation of their monad's descent through the lower kingdoms, but rapidly as the human infant does in the womb. But once this recapitulation is ended, and they have attained their own kingdom, then they begin to evolve as human monads on this fourth globe during this fourth Round; and they lead all the other lower kingdoms, helping these lower kingdoms, and throwing out from themselves molds as it were, or germs which are passing through their bodies. If these germs are viable, i.e., fit to live and evolve, they continue as a new branch of the lower kingdom. I am thinking of the mammals as a instance. Man in his kingdom was in this fourth Round before the mammals from his own rapidly changing types of bodies, before man or the human kingdom attained the distinct human form that now he has. There were many early mammals which died out because they proved themselves unfit to continue. These mammals monads will have to wait till the next chain imbodiment. But once the human animal form was established for its own period of evolution, then the human bodies became more or less continuous. But during the 6th and 7th Root-Races ahead of us, the mammal form will change into something else, I mean of human beings ...
2) The astral molds left behind man are not merely astral pictures in the Astral Light. They are more than pictures. They are, as it were, forms, living entities, vegetating in the Astral Light until they are awakened by animal monads finding them fit vehicles to begin evolution in the lowest part of the human kingdom. If you have never seen or understood an astral mold, I fear it is very difficult to explain just what these astral molds are. They are more than astral pictures, more than mere impressions. They are in fact just what they  are called, "astral molds", and I cannot think of a better term. It is these astral molds, abandoned in the Astral Light by humans who have finished with them, which remain for ages before they disintegrate and become, if needed, the vehicles or astral bodies of the monads of the highest animal kingdom, which then seize or possess these human astral molds which thus give them the pattern to follow after the human kingdom, and become as it were the humanized animals of the animal kingdom, to develop into true human beings at a later age.
3) It is, however, not quite true to call the human stock, "the most primitive stock on this planet", because the kingdoms of the Dhyani-Chohans are higher than the human; what is meant is that the human stock is more primitive, during the fourth Round, than the mammals are during the fourth Round on this globe.
4) The globes are not the principles of a chain, but they have a close correspondence, interestingly enough, and this is merely because nature works analogically, having her one set of laws throughout all her being. Indeed, each single globe of any chain is an entity in itself, having its seven principles; and here the analogy of the globes in a human constitution is again seen. Our earth, for instance, globe 4 in our chain, following H.P.B.'s seven-globe chain, has its seven principles. Furthermore, the gross body of our earth which we know, which is the sthula sarira of our globe, following analogy again, has its own corresponding seven principles; and this is alluded to by the Master in The Mahatma Letters [p. 94.].
We should not consider the seven classes of evolving life-waves on each globe as being the principles of that globe. The evolving life-waves pass through the globes much as the life-atoms pass through the physical body of a man. They are not the seven principles of man's physical body, although indeed seven classes of life-atoms can and do pass through every human being's constitution. Therefore again I say, the seven classes of life-waves or monads are not the principles of any globe. They are merely entities passing through the globes and evolving on the globes, as the life-atoms on the seven planes of a human constitution pass through those seven planes.
"... A monad means an indivisible center of life-consciousness-substance, a spiritual ego. Therefore man, in addition to being a stream of consciousness as he is as a constitution, has within him a Divinity, a buddha or Christ, a Manasaputra, a human being, an astral entity; and he is housed in the human beast - the astral-vital-physical body. All these collectively constitute man's constitution. Hence I have so often said to you: Remember in all your studies, never forget it, that man is a composite entity, which means an entity formed of other entities, other beings ... All through any one such constitution there is the sutratman or thread-self from the inmost of the inmost, the core of the core, the heart of the Universe - through all these different monads, from the highest till it touches the physical brain of man. Thus man is both legion and unit. - G.de P., Studies in Occult Philosophy, p. 200. 
During my twenty years of secretarial work with Dr. de Purucker, fifteen of them as his private secretary, I was deeply impressed by his wide sweep of compassionate consciousness which, with all his brilliant and immense knowledge, never made those of us who worked with him or studied under him feel small or stupid or inadequate. He had the faculty of encouraging us and bringing out the best in us. Not only was he proficient in the realm of Occultism - where, in spontaneous discussion, "The Secret Doctrine" was an open book to him - but he was skilled even in mundane affairs and able to meet people on their own level.
As well as being an acknowledged spiritual teacher, he was a superb instructor. He always took infinite pains to illustrate a point of teaching so that the least of us could comprehend. His mind was strictly disciplined; one felt he could move through it freely (as one feels when reading H.P.B.). He was of course utterly faithful to the esoteric tradition as it has been transmitted through the centuries; and we owe to him many enlightening explanations of difficult passages in the teaching.
The farther away in years we move from his presence among us, the greater seems to become our debt to him. Perhaps the greatest was his encouraging us to think for ourselves and to the keys that Theosophy gives us in order to discern truth from distortions of it - to recognize the genuine from the false. As young students, we felt he acted as a sort of Manasaputra, enabling us to light our own minds. We are grateful to him! - Elsie Benjamin, Private Secretary to Dr. de Purucker, now at Worthing Sussex, England.
As G. de Purucker would have attained his hundredth birthday anniversary On Jan. 15, 1974, we can point out in all fairness to him that the statements made by the Masters and H.P.B. to the effect that neither would they come, nor would they send anyone to work openly in the world after the close of the last century, do not apply to him. He was already here. And it is doubtful whether anyone can find a statement to the effect that any such as he were to be recalled. Nor was it ever indicated that the Masters would stand in the way of any who were able to do so, to work for Humanity as he did.
So while all of the hubbub was going on, he went about his work teaching, teaching and teaching. His work was chiefly in the field of elaborating and explaining some of the more recondite of the teachings brought by the Masters and H.P.B. The result is that we have a priceless legacy from him which must be shared with others, for his work holds many master-keys to an understanding of The Mahatma Letters and The Secret Doctrine.
G. de P. labored constantly to establish a fraternization movement that would take in all Theosophists, and he was adamant on the principle that such a fraternization must be founded upon genuine Theosophy. A wise and far-reaching program, and one which is going forward to this day.
To those who worked with him, he was not only a Teacher in his own right, but he was a respected and deeply loved friend. - L. Gordon Plummer, San Diego, Calif. 
These thoughts are recorded on September 27, 1973, exactly forty-one years since G. de P. died of a heart-attack at Covina, California, while taking his morning constitutional. His passing summoned me to assume the administrative duties of Chairman of the Cabinet, to which post he had, much to my surprise, appointed me a few months before.
My personal acquaintance with G. de P. began on August 4, 1903, when he arrived at Point Loma, a young man of twenty-nine - tall, with high forehead, as handsome as the statue of a Greek god, with exquisite manners and profound erudition - obviously a person of distinction. He was greeted by Katherine Tingley and the Headquarters Staff.
G. de P. was linked with Point Loma much earlier in a most important weaving of the webs of destiny. In 1896, when K.T. and her party were in Geneva, Switzerland, on a crusade of American Theosophists around the world, that were distressed to learn by cable from their agent in San Diego, a Mr. Rambo, that there was no private property available for purchase on Point Loma, where K.T. intended to establish her Headquarters. G. de P., then living with his family in Geneva, was invited to K.T.'s hotel and informed of the upsetting news. Forthwith, G. de P. drew a rough map of San Diego and vicinity, where he had lived for a time, and pointed out that, while the U.S. Government did own the southern portion of the peninsula, there was private property available for purchase north of the Government reservation. With this authentic information, the future site of the International Headquarters of the Point Loma Theosophical Society was obtained, and a rich era in the history of the Movement was inaugurated.
The fruits of G. de P.'s teaching taught me to know him - at least to the extent of my own capacity to understand. His superb administration of the T.S. brought added conviction. The reading of The Mahatma Letters to A. P. Sinnett was a revelation to me of the higher intelligence of obviously superior men; and G. de P. exhibited similar characteristics.
On March 30, 1930, G. de P. publically inaugurated the Fraternization Movement among Theosophists of all societies or unaffiliated. This gesture completely captured my mind and heart and imagination; because it was to me so absolutely sound and right and Theosophical. Recognizing in himself the ability to teach, he nevertheless completely rejected claims to any temporal authority. The Movement as a whole lost an awesome opportunity to fulfill its potential by its unwillingness (and probably its inability) to accept G. de P. as a spiritual Teacher. In the language of the Arabian proverb: "He who knows, and knows that he knows, is wise. Follow him."
It is not too late to seek the intellectual and spiritual guidance which G. de P. offered and gave. It is still available in his writings. - Iverson L. Harris, Chairman of the Cabinet, Point Loma Theosophical Society.
On January 15th of this year our combined thoughts join in memory of our beloved G. de P., who was born one hundred years ago, on this date.
He was a great soul with a magnificent intellect: a teacher who taught the Ancient Wisdom with perfect understanding and a keen awareness of the students' need to have the teachings presented in a way that could be most easily understood. 
Characteristic of his writing and teaching is repetition and analogy, which is the mark of a great teacher. Everything we learn stems from repetition of thought and deed through many incarnations. This is the road by which perfection is finally attained.
G. de P., the man, was a strong, noble character; kind and compassionate. Because of his thorough understanding of human nature, he was sympathetic towards the weaknesses of others. His capacity for appreciation of some thoughtful gesture extended him was touching.
To be in close contact with such a teacher is a rich, soul-satisfying experience, and indeed consciousness expanding. This contact once made can never be broken. What a beautiful thought! Because of this, G. de P. is always with us in spirit. So it is with grateful hearts that we pay homage to a thoroughly true Theosophist and Teacher.
Our gift to G. de P. should be to follow the path which he pointed out to the very best of our ability. - Eunice Ingraham, Point Loma, California.
"Ego sum Servus Servorum Dei." It was with these words that G. de Purucker often closed his lectures when he was in Holland, adding a few thoughts on the real meaning of the last word. A "servant of the servants," as he called himself, understood as yet only by the few, referred to the representatives of the Hierarchy of Light, to the "Guardian Wall" around humanity, the spiritual brotherhood behind the movements that have been leading the real evolution of mankind.
We met him first when, as a young boy and secretary of the Boys' Brotherhood Club, we welcomed him and Katherine Tingley in the north of Holland. We may have felt the spiritual force of a man with a capacious mind and marvelous memory, but, still looking on the outward plane, we saw his high forehead and were impressed by his voice, deep and melodious. Afterwards, growing older and wiser, we understood more of the words "Servus Servorum," having had the privilege of translating his lectures. Gradually we began to understand more of the work of a real representative of the Hierarchy of Light. Here was a man who had that "something" which does not belong to this world. Indeed, there was the human side, the love and compassion felt at once by those coming in contact with him; there was that typical sense of humor of one who always sees the relativity of things. At other times there was the inspiring presence of a man who had perceived the light behind the outward plane and had the power to radiate it in unforgettable words, a man who lived what he taught, wholly reliable, wholly inviolable.
Years before World War II he gave us his advice and told us what was our task in the coming events and terrors that might have to be faced. When the clouds of destruction and misery rolled over Europe, we realized that he possessed "inside information." After he had left our country, we had the feeling that actually he had never gone. A brooding spiritual influence remained and remains until today. It can probably be felt also by those who study his writings which bring lasting inspiration. The "bards of the gods" may disappear on the outward plane, their songs of wisdom, love and compassion always sound on the terrestrial plane. - Jan H. Venema, The Hague, Holland. 
Something about a teacher - one who has made an impression on you perhaps from your tender years - stays with you. All students share in some degree this experience. Leaving school and the teacher's physical presence does not erase his memory or the force of his example; later even his dying does not take away the feeling of his abiding presence - a kind of protective 'atmosphere' affecting your thought and behavior.
It is that way with G. de P. Since 1912 in a real way he has been "with us"; and his influence almost surely will grow with passing decades. And this, I believe, will be so because he was a true teacher, one who inspired, one who awakened within his students their own inner light. From him one learned, and what one learned he did not have to unlearn. His whole life was given to teaching, and in a strange way he seemed only 'complete' when teaching.
Modest, quiet, retiring, he was yet strong in action when action was required. As one looks back over the years with him one is impressed by a quality of conservatism - in the true meaning of the word - which characterized his work. He was unwasteful of his energies. How often smilingly he would admonish: the King of France with a thousand men marched up the hill - and down again! When nothing was to be gained but much lost by a gesture, a deed, a splurge of any kind - abstain. Ah, to abstain is the greatest art! In his case it gave him added energy to direct with wisdom the destiny of his society, and to teach.
The impartial and earnest student must come to the conclusion that the record G. de P. left of exposition and clarification of the Esoteric Philosophy can be ignored only to his own great loss. Another twenty-five years will show whether the disciple H.P.B. spoke of in the Introductory of The Secret Doctrine was here, and spoke, and taught. - Emmett Small, San Diego, Calif.
My first impression of G. de P. was when as a beginner-student of Theosophy - I happened to read one of his articles. I felt as if his words radiated something that reached me, entered into me, and filled my heart and mind; it powerfully raised my consciousness and set my higher thinking in motion; it illumined me and gave my life a new meaning.
That impression became stronger yet when I was lucky enough to meet G. de P. in person. Even today, forty years later, I can clearly picture to myself how he slowly walked hither and yon before those listening to him and presented Theosophy in his own special manner, calm and quieting.
In 1937, Emmi Haerter and myself had an unforgettable experience. We knew that G. de P. was in Holland, and we felt eager to go there and listen to him, as he had such a masterly way of embodying difficult teachings in words that were easily understood. But we could not attempt to do so at that time. We were informed, however, that G. de P. would speak on the radio. On that day we were sitting together, busily comparing with the original our German translation of the chapter on "Visible and Invisible Worlds" from G. de P.'s Esoteric Tradition, and waiting for his talk to begin. Suddenly we heard him start in his melodious and rich-sounding voice: "I will speak to you today about Visible and Invisible Worlds ... Deeply impressed, we looked at each other in utter silence. Such was G. de P. with his striking capacities and his deep warmth of heart. - Mary Linne and Emmi Haerter, Unteriengenhardt, Germany. 
In the outward, G. de P. was a man of the world, an aristocrat, an intellectual, a professor - inwardly a mystic, a seer, a sage, of uttermost sensitivity paired with humility, compassion and humour.
I can still hear him say (in the Temple) with pathos in his deep voice: "Oh the stony human hearts! - Remember justice above all!"
It is not easy to know if G. de P. himself was fully aware to what degree he was a challenge as a spiritual mentor and teacher to his students in general, considering how difficult was the task of handling a dedicated group of people from the four corners of the earth, with all their sincere devotion, obstinate personalities, idiosyncrasies and passions - by no means a host of angels. But, as a true Teacher, he found his opportunities in the appeal to and stirring of man's higher nature, which responded in inner growth and expanding consciousness, so conspicuous in his disciples. I believe we will all agree that G. de P. succeeded to an eminent degree, considering the material he had to work with, and for this we should be eternally grateful. - Maja Synge, Halsingborg, Sweden.
The privilege of having been a resident at the Theosophical Headquarters, when Dr. de Purucker was the Leader, I consider as my greatest opportunity and good karman in this life.
The imprint of a true Teacher creates an atmosphere of higher ideal and principles. It gives us inspiration to raise our consciousness to those higher vibrations that the Teacher receives from the Powers that he serves.
From the Temple platform G. de P. gave guidelines for us to follow. He taught us to use spiritual judgment in all of our dealings; to value things according to their real worth; and at all times to be true to our Inner Self.
One of G. de P.'s favorite quotes from the Masters was: "Ingratitude is not among our vices." These words we, students of Theosophy, should always re-member.
Dr. de Purucker was a Leader, a Teacher and a Scholar of the highest type. His work as an author will always stand as a shining monument in years to come. His name will not be forgotten. - Alice Eek, Long Beach, Calif.
Work and study with Dr. de Purucker (1929-1942) was an ever expanding experience; and the years that followed have not diminished the power then engendered. Our hearts and minds were illumined by those Universal Ideas (in the Platonic sense,) from which the noble philosophy of the Ancient Wisdom flows. To the extent that we were responsive, there was no room for dogma, for that would mean crystallization, rigidity of thought, and a stifling of that exhaustless source of wisdom by which our intuitions are nourished.
We endeavored to hold "in the back of our minds" an awareness of those Great Ideas - in the performance of our smallest duties, in our relationships with our fellow men, in all the- vicissitudes of life - as in so doing, right action would spontaneously follow. It was G. de P.'s teaching that this was the safest, wisest and most fruitful type of meditation. I believe he would wish no greater tribute from us than our trying to practice this essential discipline. - Helen Todd, San Clemente, Calif. 
Dr. de Purucker - G. de P. to his contemporaries and most of his students was invariably Professor to me, because, included in all that he was, and predominantly so, he was an incomparable teacher - a Spiritual Teacher.
His profound knowledge of World Religions and specifically of that aspect today called Theosophy; his understanding of human nature and its needs, and his facile use of an extensive vocabulary of the English language, worked magic for the earnest student, in that vital interchange of manasic life atoms which is the basis of true teaching and learning. Thus Dr. de Purucker quickened our dormant minds, inspired us, nourished our intuition and expanded our conceptions of truth. By his use of pertinent words - sometimes two or three to describe an idea - we were able to create our own perspectives. Stressing the ethical, fundamental in Theosophy, Dr. de Purucker challenged us to become exemplars of the noblest conceptions of human endeavor.
Any who heard the cogent summations he made after lectures by his students in the Temple on Point Loma, or who read his books, will appreciate these qualities of an exceptional Teacher. - Irene R. Ponsonby, Los Angeles, California.
In the early twenties, I first noticed G. de P. among the Cabinet members who welcomed K.T. after a European tour. As children, we saw G. de P. only occasionally in Point Loma. What impressed me most in those days was - in the open-air Greek Theatre drama, the Eumenides - G. de P., as a shining sun-god, stepping forth from the side temple to bid Hermes to escort Orestes to Athena's shrine. Later in Europe I often had the privilege - together with my husband - of listening to G. de P.'s inspiring speeches, where he was our Teacher, speaking with authority and endless love. For the way in which he has enriched our lives we will be ever grateful. - Lucie Molyn nee Goud, Heemstede, Holland.
What a heritage of the immemorial Wisdom-teaching was given to the world by Dr. de Purucker! My association with him was unique, in that I was privileged to set up for printing at the Theosophical University Press every one of his articles and books. This took place both before the period of his administration of the Theosophical Society as well as during the time that the Society's headquarters was maintained at Point Loma, California. What splendid contribution was his in carrying on the esoteric philosophy for the Theosophical Movement, in the same manner that it was presented to the western world by the great ones who initiated the founding of the Theosophical Society. - Geoffrey A. Barborka, Ojai, Calif. 
I first came to know Dr. de Purucker when he invited me to be his housekeeper soon after he became head of the Theosophical Society at Point Loma, California. To be in daily contact with him was to experience many facets of this remarkable man. I was impressed by his extraordinary neatness and orderliness in every detail. I shall never forget his thoughtfulness for all who worked for him; his keen sense of humor, his gentle tenderness for those who were passing through dark times, for he lived in his own life the philosophy he gave so generously. Looking back, I see him, the teacher, the scholar, the true and understanding friend. He gave with all he had in devotion and dedication to the high office he held so nobly. It was indeed a privilege to be associated for so many years with G. de P. - Ila Barborka, Ojai, Calif.
All who have heard G. de P. speak, or read his works, will remember him as a scholarly metaphysician. To Theosophists he will always be something far more: one who by purity of body, mind and motive had drawn closer, day to day, to the heart of the divine universe of which he loved to speak. Being himself splendid and good, he recognized the splendor and goodness in others. The god in him spoke to the god in you which, however hidden, answered. We say that he is gone, but somehow I do not feel that this is so. Always will I see him, with a smile of compassion on his face, standing on Point Loma by the sea. - George Cardinal LeGros, Joplin, Missouri.
It must have been a great privilege to know and study with Dr. de Purucker, but even for those who did not have that privilege, he left behind him an impressive literary output and a group of dedicated students to carry on his work. Many who attended his lectures say, that when listening to him, ideas that had hitherto seemed obscure became much clearer, for he was an inspiring teacher. It has been truly said that the "Path runs uphill all the way" and sometimes those reading of the trials and difficulties facing one attempting to tread it, may be excused for holding back. Dr. de Purucker's teachings had just the opposite effect, for not only did he inspire his students with his own courage and determination, but be urged all who wanted to help in the age-old struggle between the dark forces and those of light at least to guide their steps in the right directions.
In 1975 we will observe the centenary of the Theosophical Society, when we should rededicate ourselves to keeping alive and vital the teachings of the Masters, given to the world at such cost by their chosen instrument H.P. Blavatsky.
In 1974 we observe the centenary of the birth of Dr. de Purucker who gave his life to carrying on this work and who is becoming more and more known as another light on the way. That "love is the cement of the universe" is one of the fundamental ideas of his philosophy and one which we shall always remember when thinking of him. - Mollie Griffith, Victoria, Canada. 
G. de P.: MAN AND LEGEND
Some men, it is said, become legends in their own time. Some men speak and the words are quickly forgotten; other men voice a message that comes not so much from them as through them, and the words blaze with light. I am among those who did not know G. de P., the man; perhaps if I had, his portrait might have grown larger than life with the passing of years, for one tends to forget the little nesses to be found in all great men just as one usually overlooks the great nesses in all little people. I have come to know G. de P. principally through his writings, though partially also through those who did have immediate contact with him in his work for the Theosophical Movement.
G. de P.'s writings, therefore, constitute for me the legend of this theosophical leader; it is a legend in the tradition of those who have, by their own efforts, become knowers. The words of such men convey beyond their immediate meaning a luminosity that reveals the startling fact that within the room of the reader's own mind there are doors and windows capable of being opened inward to the Light of Spirit. The essential Theosophist is one who does not crowd the mind-room of another with his own particular theories, ideas, visions, or perceptions; he is, rather, one who encourages another to clear the mental space of the clutter of useless and broken-down furniture of ideas in order that the illumination of the spiritual dimension of consciousness may flood the mind with new insights.
"These things, these thoughts that we study," wrote G. de P. in Fundamentals of the Esoteric Philosophy, "are serious, there is no playing with them; it means going up or going down; and you have the choice of paths daily, momentarily, instantly." Words, then, expressing noble ideas, great concepts, are not meant to confine, delimit, the understanding of the student; they are pointers on the way to truth, but each must walk the way for himself. G. de P., in company with all true Theosophists, was a pointer of the way. As he himself wrote in connection with the study of The Secret Doctrine, a work he so capably expounded, ". . . never take a single statement in it and allow your mind to mold itself around it, never let a single idea crystallize; break the molds, let in the light." The "choice of paths" is still before us; it is always present for the student of Theosophy, of occultism, of the way that leads to understanding, liberation, redemption. The choice, however, is not which leader to follow, but whether to pursue truth at whatever cost.
I am happy for this opportunity to join with others in paying tribute to G. de P. It will be for others, however, to remark upon G. de P., the man and the leader. As legend, he embodied and embodies that age-old injunction to those who would walk the paths of truth: "Let in the light." - Joy Mills, National President, The Theosophical Society in America, Wheaton, Ill.
Becoming acquainted with the writings of Dr. de Purucker, a further window was opened, and a brighter light thrown on the Theosophical teachings H.P.B. brought to us. His writings are in a "language" readily to be grasped and assimilated by both heart and mind, and my own have been nurtured by his clear expositions. 
G. de P. does not 'translate" or "interpret" H.P.B., but shows how to study to find the way of understanding from within oneself. His words have answered many of my questions and encouraged me to think for myself. He does not attempt to give full and complete answers, without further need to think and search. G. de P. gave us principles that enable us to do our own thinking in order to gain a greater understanding.
To me, G. de P. is a Teacher who stands in a direct line with the Masters of Wisdom and with H.P.B.; he points to the Heart of the universe - which is our own Self.
My gratitude is embodied in my wish that I may assimilate what he taught, so that in my turn I may hand it on to those who come my way searching for Truth. - Henrietta de Hoog, Los Angeles, California.
Since I did not know Dr. de Purucker personally, my comments must be based upon those of his writings with which I am familiar. If it be true that an author's deeper nature is revealed in what he writes, then indeed one may assume a rare inner quality in Dr. de Purucker; and one may admire the intellect through which he was able to focus this quality with such clarity and beauty.
My introduction to Dr. de Purucker came through Wind of the Spirit, which I purchased when I had been a member of The Theosophical Society for only a short time, and which I found deeply inspiring. Sometime later, to my delight and lasting benefit, a friend presented me with a copy of his Golden Precepts; I have cherished this little volume through the years and never fail to be rewarded when I dip into it. Being especially interested in the Letters of the Mahatmas, I have found Dr. de Purucker's "Studies in The Mahatma Letters" from Transactions of Point Loma Lodge particularly illuminating and useful. Man in Evolution, the volumes on The Esoteric Tradition, the Dialogues - to name a few other of his works - all constitute outstanding contributions to Theosophical literature.
It seems to me wholly fitting that special tribute should be paid to the memory of this man who left behind so much of lasting benefit for generations to come and who, while he lived, so obviously inspired unique respect and affection among those who knew him. I am happy to add my own words of appreciation. - Virginia Hanson, Editor, The American Theosophist, Wheaton, Ill.
What a treasure was given in the writings of G. de P. The truth of the age-old teachings shines brighter with the clarity of his presentation. The brilliance of his mind, his high ideals, and devotion to truth gleam on every page. But most important to me is his understanding of man's search for the Path of light, which is given so beautifully in the little book, Golden Precepts. We know that for him love is, indeed, the "cement of the universe," the great truth behind it all. - Francis Ziegenmeyer, Los Angeles, Calif. 
To my regret, I never met Dr. von Purucker personally, and so was able to acquaint myself with him only through his writings. In them one feels that every sentence reflects a living, spoken word, and one senses the power and the spiritual meaning which he knew how to transmit to those listening to him, over and above the merely intellectual meaning of the words. He was one of the "Greats" in the second phase of the Theosophical Movement: the spiritual world was his home; and he invariably emphasized the fundamental truths of Theosophy rather than subsidiary details of the occult world-conception. It was symbolic that he should have concluded his earthly life-work, on September 20th, 1942, with the words Aham asmi Parabrahman, which point to one of the most wonderful passages in The Secret Doctrine where the Commentary to sloka 4 of Stanza V says:
"Lift thy head, oh Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?"
"I sense one Flame, oh Gurudeva, I see countless undetached sparks shining in it ..."
Those present on that occasion must have felt what was actually taking place for him, as Dr. von Purucker ended with the words of The Light of Asia: "The dewdrop slips into the Shining Sea" and added: Consummatum est. - Dr. Norbert Lauppert, General Secretary, The Theosophical Society in Austria.
Although the privilege of meeting Dr. Gottfried de Purucker has never been mine, his teachings have inspired my life and deeply influenced the course of it. And so I join with earliest students everywhere to observe the one-hundredth Anniversary of his birth, to honor this noble man, and to add my words of gratitude to their phrases of appreciation that credit the work done by this eminent Theosophist. Let me acclaim with them the brilliant promulgation of the Ancient Wisdom by this born Teacher, and voice together our devotion to that Great Cause which he has served so well for the upliftment of our human-hood. And yet, this heartfelt eloquence upon our lips would be but an empty tribute and a sacrilege - unless we hold within the very fabric of our being those Golden Precepts that he taught so well and live the every-dayness of our life in deeds of Brotherhood, Compassion, Justice, Selflessness, Impersonal Love - in deeds that are a fact. Only then does our living testimony do homage to this revered Teacher, Theosophist and Man. - Vonda Urban, Chicago, Ill.
The Self links man to the Unutterable Mystery, and through humble self-effacement, much suffering, and compassionate love growing in the human heart, man slowly awakens and makes present that Mystery. This presence calls forth the unitive vision in and about the beholder, manifesting and giving the wholeness of life to all.
Presence of Self-flowering in the human heart is a rare and wondrous thing; its vision, a life-giving to all. The essence of Dr. de Purucker’s life and teaching was a life-giving, a pointing to the Self within, and beyond to the Unutterable Mystery. - Kenneth Small, San Diego, California. 
"And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine. For he taught them as one having authority, and not as the scribes." [Matt. vii, 28-29.)
These concluding words of the Sermon on the Mount have two wonderful messages and express clearly what G. de P. means to me. In the first place it is very comforting and encouraging to realize that from time to time Teachers appear with their astonishing doctrines. And, in the second place, isn't it marvelous that, evidently, there is some inner center in the human constitution which recognizes this authority. Such an authority is not imposed from outside, but an awakening of that inner center "where Truth abides in fullness." To me G. de P. is such a Teacher; never imposing, but always appealing to that inner center, activating it as it were. I always regret that I never met such a man, though in his books there is all the inspiration we need. In Man in Evolution, G. de P. says: "Everyone should read The Secret Doctrine. He who does not is really not keeping up with the times; and this will become very greatly more evident than it is now as time passes." It is my firm conviction that these words are equally true for G. de P.'s own literary works. - Arien Smit, Flushing, Holland.
Judging by his own definition of the phrase "the Ensouled Man," G. de P. was one himself. He "kept the link unbroken" in showing us the nobility of the Path. He portrayed it as a Path of true joy, because everything we have put aside as illusory has its counterpart in a grander concept of being. This quickening of our efforts and lightening of the burdens of selfhood shine out as pure impersonality: a goal he always reminded us to strive for.
He demonstrated what true clairvoyance is in our unnurtured potential to see clearly into the hearts of our fellow men. The more universal a man becomes, the less powerful is the hold upon him of all crippling thoughts and actions. The practical application of Theosophy is the only true freedom and release the beginner student must count on.
"Our life in the world is only a dream," wrote Li Po. G.deP.'s writings give this feeling, but with one difference. G. de P. was one at home in the Universe, not just a spectator. Each passing moment is a vital link by which we may enlighten this dream with full God-Consciousness. I would imagine, from the sterling precepts in Wind of the Spirit, G. de P. must have been as strong as flint. He must have been like the blind barrister in a play I once read: "having a capacity for rage - but never at the Universe." And when he used his "flint" it must always have been to aid along the "Ensouling of Man." - Dara Eklund, Studio City, Calif.
A GLIMPSE OF G. DE PURUCKER
In studying Dr. G. de Purucker's writings one cannot help but find the inner theme of his philosophy. It is not solely a mental perception of the universe, but is also a spiritual awareness that he evidences.
In studying his writings on philosophy one can discern an unblemished image of a man of great spiritual stature. He sees far beyond the transitory situations and turmoils in life. He sees all of life as a part of a mighty living conscious force, trying to unfold, unify, and create a balance in the whole of creation. 
The smallest particle is a part of the Whole, and the Whole mirrors itself in the particle. All the changes in life, birth, death, reincarnation, war, peace, pain or pleasure, the struggles for freedom are all part of the changes brought about by the Cosmic consciousness to balance and create the order which projects the sense of unity in all. This is the Oneness which all must eventually experience. It is in this aggregate of all beings and all things as they are in themselves that a wholeness, and unity is discovered. This discovery is Truth.
One can only inadequately describe the vision of this man whose image transcends all personalities and mortal limitations. Thus is portrayed his image as it is seen in the boundless areas of the spiritual quest.
The underlying theme of all of his writings seems to point to the fact that the whole universe is a manifestation of a composite organic consciousness - or God's consciousness. Not a single atom, or person, or plant, or creature, or system of evolution that is not enclosed in this organism of Cosmic consciousness. It appears that the whole of Cosmic physiology expresses and functions as one force through the whole of creation. That everything from the infinitesimal of manifestation to that of the greatest magnitude is directed by this unifying force which embraces all.
Therefore, our existence is a part of that profound unity, and one must always strive to be aware of our consciousness in that All. All are but parts of one tremendous Whole. This is a Truth that Dr. de Purucker was aware of and emphasized. - Henry A. Smith, M.D., Past President, The Theosophical Society in America, Ojai, California.
H.P.B. was the first to assume the Mantle of responsibility worn by those who represent the Golden Chain of Teachers; called Guru-parampara, thus becoming the first in the line of the theosophical spiritual succession. Next William Q. Judge was called to fulfill this duty; then Katherine Tingley and G. de Purucker in the Point Loma esoteric successorship. Today there is no single successor to them in the outer world - at least to our knowledge. It is inevitable, then, that the modern student may often feel a desolation stealing slowly but inexorably over him - a loneliness not known to those who had the privilege of knowing and studying under a Teacher as G. de Purucker or any of the others.
Yet we must not allow this to deter us from realizing that perhaps this generation of students has been born to an even more difficult and challenging task than were the earlier students ... that of keeping the Golden Chain of Teachings UNBROKEN AND UNSULLIED for future generations of students, and this through and by their own individual effort. Unsupported by a spiritual Leader, we must learn to work as though they were here - for indeed they are, unseen, yes, but not unaware of any effort made in the name of Universal Brotherhood and their work.
Let the few who feel called upon to do so, fight to retain the purity of the Teachings given to a hungry humanity at such personal cost to the Teachers. Let us go forth under the Light of their inspiration and not falter beneath the yoke of aloneness. Let us rely upon our own inner Divinity and thus help to justify the self-sacrifice of such a one as G. de. Purucker. - Lina Psaltis, Tarzana, Calif. 
I never had the privilege of meeting Dr. Purucker personally, but I heard him lecture on many occasions. As a student of comparative religious myself, I was always impressed by his erudition and the simplicity of his presentation. In the question and answer periods which followed many of his lectures, he was always patient and understanding and never patronizing. He was a wise and gentle teacher. I have often thought that the Tibetan doctrine of tulku might well apply to him. He was a man of great conviction, courage and hope. How much the world needs these qualities in its leadership today. How greatly each of us needs to dedicate himself, as did Dr. de Purucker, to the eternal quest for truth, come whence it may and cost what it will. - The Rt. Rev. Francis Eric Bloy, Bishop, The Episcopal Diocese of Los Angeles.
The Path leading to the Mysteries
The aspirant or candidate for the Archaic Wisdom is always told: There is a way by which to gain truth. There is a way by which man may gain wisdom. Yet any knock except the right knock is unheard. In a paradoxical sense one must practice before one may receive the full light of knowledge. The knock itself is, first, living the life. One must come with peace in his heart, and with a yearning for light so strong that no impediments or obstacles will daunt the courageous soul. One must come to the outer portal ready to brave the scorn of the world - the blind, foolish, ignorant, world, which laughs and scorns because it knows not better, much as children laugh when they hear a truth which they do not understand. [The Esoteric Tradition, 1070.]
On the Messianic Cycle
We have in our esoteric calculations what we call the Messianic Cycle, a cycle 2160 years long. This is just one half of the 4320 - 4-3-2 , the key-figures of our esoteric reckoning. Every 2160 years the sun enters a new sign of the zodiac. Twelve times 2160 completes the grand year, the annus magnus, of some 25,920 years long. And - and this is very interesting - we are now let us say within a few years of 2010 years since the Master Jesus was born; and the Messiah of the present Messianic Cycle was the power, the influence, working through H.P.B. [Studies, etc., 1). 427.] 
Sambhala is the esoteric name given to what may popularly be called the Central Lodge, the Great Lodge. It refers more particularly to the Lodge's geographical position on the Earth. It is a district in the central or central western part of Tibet. No human being can ever enter that promised land, that holy land, unless he be called. It is surrounded by an akasic veil of invisibility, and an army of airplanes might fly over it and see it not. All the armies of all the nations on earth might pass it by and not know that it existed. It is the home of the greatest of the Masters, and the residence of that particular Maha-Chohan who is the head of our own Order ... It is quite an extensive tract of country. It may interest you to know also that in it are gathered some of the most valuable records of the human race - not only literary records, but what are ordinarily called archeological, historical, what not. There, surrounded by the greatest and most evolved human beings, the Silent Watcher of the Earth has his invisible abode. [Dialogues, I, 146-7.]
On the Negroes
I have heard it stated that the Negroes are a degenerate Atlantean racelet, and that they are soon to die out. This is ... erroneous. The Negroes form one of the very few exceptions amongst us today of baby races, imperfect in mental and physical development (but not in spiritual development) - somewhat more so than we are, because of their youth, not because of great age.
In some scores of thousands of years the Negroes will begin to take a prominent place amongst the civilized peoples of the world, but they will then no longer be Negroes as we understand Negroes today; because an enormous amount of miscegenation or intermarriage will have taken place ... A man is a man because of what is in him, not because of the color of his skin. Think of the geniuses who have appeared in all parts of the world. Homer, with his black eyes and black hair and dark skin was a genius. Are we not entitled to believe that credit should be given to worth wherever that worth is found? ... [Studies, etc., pp. 44-45.]
On the nature of the Moon
... the kama-rupa of a man is sevenfold; so also is every principle, cosmic or human. The moon-chain as a whole is a kama-rupic entity and every globe of the moon-chain is a kama-rupic entity. In other words each moon - each globe of the earth-chain having its corresponding moon of the moon-chain - each moon is a kama-rupa to its corresponding earth-chain globe. The seven kama-rupic globes of the moon-chain are on the four Cosmic Planes on which our earth-chain is ... The reason why we see the kama-rupa of Globe D of the moon-chain is that our Globe D of our earth-chain is on a sub-plane higher than Globe D of the moon-chain, and similarly all the globes of the earth-chain are each one on a sub-plane of their respective Cosmic Planes higher than the corresponding globes of the moon-chain. Each one of the principles, as said, whether of a man or a globe, is sevenfold. [Studies, 607-08.] 
Hades is the Underworld - everything beneath the human stage. The word is applied more particularly to those invisible realms or kingdoms of Nature which are more material than what we call the human stage. Death opens the doors; and therefore, as I have told you before, the mysteries of initiation are relative to and deal particularly with death and its mysteries. Initiation is death for the time being. You die as a man. And if in this part of yourself which goes through these experiences you are not sufficiently strong to meet successfully the tests that will face you, you fail. And one undergoing initiation is fortunate if he can rise when the trial is over, having failed, a living man and a sane one.
I cannot tell you how serious and dangerous a thing initiation is. It is no wonder that the Masters of Wisdom and Compassion never undertake any initiation unless they are very well assured, through the tests in daily life of the one whom they have watched and studied, perhaps for several lives, that he is capable and ready and prepared. [Dialogues, I, 21-7.]
... H.P.B. has finished her very short devachanic period and is working consciously. She is not incarnated in the West, but she is in a physical body and I am not authorized to say here whether that body is a child's body growing through natural processes, or whether it is an adult body into which she passed.
It is quite possible for an Adept or for a Chela with the help of an Adept to leave his own body to die, and to pass into another adult body, which in certain circumstances is waiting and ready for it. You can draw your own conclusions. [Dialogues, II, 163; dated June 25, 1930.]
On the Interior of the Earth
The interior of the Earth is not hollow. There are indeed great hollows or caves, but so there are on the outer surface of the Earth. The core of the Earth is under the entire control of the lowest or third Kingdom of the Elementals. I don't know that I can describe this state of things to you. In any case the Earth is not a hollow sphere. The interior of the Earth is material, but it is material in a state of which we on the surface of the Earth have little or perhaps no idea. This interior is not liquid, and it is not gaseous, and yet it partakes of the nature of both. I don't know anything in ordinary human experience that would give me the words with which to describe it.
At any rate, if you will remember that there are three Kingdoms of Elementals of which the third is the lowest and the nearest to the mineral world, you may get some adumbration of the state of the Earth's interior. Perhaps it might be correct to say that the heart or core of the Earth is concreted electricity ... it is this concrete "electrical" core which contains, or is the locus of, the great bands or bonds of attraction which hold us to the other planets and to the Sun. [Dialogues, II, 325-26.] 
There are many characteristics and distinguishing marks, if we analyze the chela in his life ... I think if I were asked what it is in and of a man which makes him a chela, I think I should ponder quite a long time, and then I believe I should give this answer: A growing indifference to himself, and an increasing interest in all that is. There we have the path of morals, of ethics, of wisdom; and we have the Life: a man who has completely lost interest in himself, has no pleasure in evil-doing, because all evil-doing is selfish, for personal, selfish ends. It is just as simple as that. Not my will, as the great Syrian Chela and Master said, but Thine, his inner god's, a Ray of the spirit of the Universe, the law of infinite love and compassion and harmony and pity and wisdom and peace. Man, when he thus loses interest in himself, grows progressively greater. It is a strange and interesting paradox. By expanding, his interests enlarge instead of being constricted around his own core of being; he breaks the bonds and expands. His former and present self becomes uninteresting. The world, all mankind, the Universe, he loses himself in, and becomes it; and there is the secret of all initiations, from the greatest to the least. Indeed, no man can pass through an initiation until he can do this in some degree. He cannot simply because he cannot lose himself. He cannot enter into other things. He is all 'I.' The Universe is 'I' and 'thou,' I, and the world - the duality. He never can forget himself and be the other, for his whole understanding, his whole compass of thought and feeling is I. Do you catch the thought? That is all there is to it. The chela is he who is becoming uninterested in himself and accordingly more interested in others, in the world. That is why there are three grades of training. Experience of ages has shown that three are required - training, study, and a growing lack of interest in yourself. And then comes the fourth stage, when you really feel that all other men's interests are infinitely more important than your own. The greatest Buddha, the greatest teacher, the greatest man or woman, is he who is uninterested in himself and loses himself in what we call others. That is chelaship. It is a reversion of feeling, to embrace the Universe and recognize it. The I' is no longer 'I,' it is All. And yet how difficult it is for Occidentals to understand that we are all one, and yet for ever individuals ...
I will add this: I for one have no patience with those who segregate themselves from others and go out, away from others, and think that they are holier than others. That is not chelaship. You can starve till your bones stick through your skin, and you can burn yourself and torture yourself until the body, wracked with pain, dies; and you are no more a chela than a snap of the fingers, because all your searching is upon yourself; you become an imbodiment of self-seeking egoism. That is not the way to attain chelaship. Chelaship is an inner being, an utter self-forgetfulness in its greater reaches, it is an inner change and forgetting yourself; and in proportion as you do it, so much farther will you be on the chela-path, because of an ever-enlarging consciousness and love. [Studies, 227-29.] 
On the Sun and Comets
What is a Sun? A sun is an entity, the body of a god. Its body is composed of solar atoms. These atoms are of various sizes and of various capacities, and exist in various degrees of evolution, just as do the atoms of a human body. When the human body dies, it is either burnt or it decays or it is broken up in some other way. The atoms then pursue their transmigrations, their peregrinations, through the various kingdoms of Nature as these kingdoms exist in the solar system. These atoms are also of various evolutionary degrees of advancement - high, low, and intermediate.
Similar are the atoms which compose the physical body of the Sun. When the Sun at the end of the solar Manvantara reaches its time to go into Pralaya, it dies. It is ensouled by a being, a quasi-divine entity. At the instant of the beginning of the Solar Pralaya the body of the Sun vanishes like that [snaps fingers) and it is gone; the reason being that the inner controlling life and entity is withdrawn. Like the last throb of the heart in a human being, so is the 'golden cord' snapped; and there being nothing remaining in the body of the Sun to hold its atoms in coherent form, they are immediately dissipated, and thus the Sun vanishes instantly, quicker than the wink of an eye. The Sun was, and is now gone; but the atoms composing it, of many kinds, of many degrees of development, immediately begin their peregrinations through the kingdoms of cosmic space.
Now, some of these atoms are just ready to begin a life of their own, so to say, more or less away from the rigid control of the ensouling entity that is the god of the Sun. These particular atoms, this class of atoms, I say, wander through space for aeons and aeons and aeons, until the time again strikes for the soul of the Sun that was, the god of it in other words, to re imbody itself, to form thus a new solar system. Then these atom-entities are reattracted, are attracted back, to the magnetic center which this reimbodying Sun forms or makes, and are drawn to this center from the deeps of interstellar space.
Such an atom - one of the kind I have spoken of as ready to pursue its own life-path - or aggregate of atoms first appears in the spacial deeps as a nebula. It is beginning then its descent into materialized existence or body. This nebula takes on various forms and finally begins to whirl and so continues until it becomes more or less materialized or compacted. It gathers to itself atoms of similar type of a lower degree, which strengthen the material character of its body. It then begins to wander and becomes a comet. It is attracted magnetically, electro-magnetically, psycho-magnetically, spiritually, to the center where the reimbodied or reimbodying Sun is; and as the aeons pass, this comet settles from an erratic orbit around this Sun, this new Sun - the old Sun that was which is now a Sun again - until finally the comet acquires an elliptic orbit like a planet. It is now settled for life around the new Sun, its former parent, of which it formerly was a part of the body; and thus settles in life as a planet. [Dialogues, I, 13-15.] 
You remember the Master K.H. in The Mahatma Letters to A. P. Sinnett speaks of what he calls a continent above our heads as he expresses it - simple, graphic language said to spiritual children in an attempt to give them a hint, which alas, they did not take or understand. H.P.B. in her own letters to A. P. Sinnett speaks of Saturn and his rings, and uses a very open statement (really anyone who runs can read it), that Saturn is the only half-frank planet of our solar system. Look at this open door: t he only half-frank planet. We may deduce immediately that it is the only planet of our solar system which on this plane, let us call it the plane of visibility to our eyes, shows a portion of the meteoric continent, as the Master describes it rather oddly, surrounding Saturn. I will go this far. Every planet in the Solar System is surrounded with such a meteoric continent or shell or container. The word continent here is most graphic. It does not mean a landmass as the word is used in human geography. It is a noun used in the distinct Latin sense, to contain, to hold, to inclose hence the meteoric continent the Master speaks of is the containing meteoric shell surrounding the earth, especially thick in the region of its equator. Saturn shows us this equatorial meteoric continental thickening, and we call it Saturn's rings. Now have you got something from that! [Dialogues, I, 97.]
Why the sky is blue
Now to return to the matter of the earth's atmosphere, which is continually dilating and expanding ... What causes these contractions and dilatations of the earth's atmosphere? Mainly the periodic, vital pulsations in the earth itself. But these pulsations are intimately connected every instant of time ... with all the other bodies of the solar system. All things contribute to all things ... Now these contractions, or pressures as the modern scientific phraseology has it, of the atmosphere, and these dilatations ... are mainly caused by the actual meteoric continent surrounding our globe like a thick shell ... our eye-sight has been evolved by Nature, or, if you like, evolved by Karman, so that we can look right through this meteoric mass surrounding our earth like a shell; and all we see of it is what we call the blue of the sky. That is the real explanation of the blue of the sky. [Studies, 294.]
The open Portal of Initiation
... Thus the ancient initiation-ceremonies or rites symbolized or portrayed actual spiritual facts, and in their higher degrees or stages actually were, and indeed still are, the open portal by which the trained and fully prepared neophyte might enter, at least temporarily, into the Heart of the Universe, into the Light of the World, and bring back with him an unimpaired memory of what the greatest of Adventures had taught him. [The Esoteric Tradition, 1079.] 
The Mysteries of Antiquity. Pamphlet of the School of Antiquity.
Point Loma: Theos. Publishing Co., 1901,.
AGAIN IN PRINT!
After many years, this important two-volume work is again available, in an unabridged verbatim edition. In the considered view of many students, this is the most important work from the pen of Dr. de Purucker. Its 1109 pages are fully indexed.
Among the many subjects, the following ones stand out: What Theosophy is and what it is not. - How did the Animals originate from Man? - Where are the Invisible Worlds and who inhabits them? - Did the Buddha have a Secret Doctrine? - The Galaxy, its nature and life-periods - How Man is born and reborn - The Astral Light: its nature, illusions and dangers - Tests of a true Teacher - The Atlantean Race - When did Jesus really live? - H.P. Blavatsky, the Messenger for the new Messianic Age - The Esoteric Schools
Price: cloth, $13.50; paper, $9.00
JUST OFF THE PRESS
This is another milestone in the publication of a Uniform Edition of H.P.B.'s literary heritage. Special mention should be made of the following essays in this Volume: The Roots of Ritualism in Church and Masonry - The New Cycle - On Pseudo-Theosophy - The Beacon of the Unknown (French and English texts). - Force of Prejudice. - Our Three, Objects. - Memory in the Dying. - Notes on the Gospel according to John. - Alchemy in the Nineteenth Century (French and English texts). - The Qabbalah.
Chronological Survey, Biographical Sketches, Illustrations, copious
Index, xxxvi + 632 pages, cloth bound.