[Cover photo: Helena Petrovna Blavatsky, August 11, 1831 - May 8, 1891.]
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"Neither the true Christianity of Jesus, the great socialist and Adept, the divine man who was transformed into an anthropomorphic God, nor the sciences (which being in their transition period are, as Haeckel would say, rather protistae than definite sciences), nor the philosophies of today, which seem to play at blindman's buff with each other, breaking each other's noses, will allow the Occident to attain its full efflorescence if it turns its back upon the ancient wisdom of bygone centuries. Happiness cannot exist where truth is absent. Erected upon the shifting sands of human fictions and hypotheses, happiness is merely a house of cards tumbling down at the first puff; it cannot exist in reality, as long as Egotism reigns supreme in civilized societies. As long as intellectual progress refuses to hold a subordinate position to ethical progress, and that egotism will not give way to the Altruism preached by Gautama and the true historical Jesus (the Jesus of the pagan sanctuary, not the Christ of the Churches), happiness for all the members of humanity will remain a Utopia. As the Theosophists are the only ones up to now to preach this sublime altruism (even if two-thirds of the Theosophical Society may have failed in this duty), and that only some of them, alone in the midst of a defiant and sneering mob, sacrifice themselves, body and soul, honor and possessions, and are ready to live misunderstood and derided, if only they succeed in sowing the good seed of a harvest which will not be theirs to reap, those who are interested in the destiny of the wretched people should It least abstain from vilifying them.
"There is but one way of ever ameliorating human life and it is through love of one's fellow man for his own sake and not for one's personal gratification. The greatest theosophist - he who loves divine truth under all its forms -I s the one who works for and with the poor." - H.P. Blavatsky, Translated from her French article "Fausses Conceptions," Le Lotus, Paris, No. 6, September, 1887. 
The greatest vindication of the teachings of Esoteric Philosophy, and of the character of H.P. Blavatsky who brought them forth in our present historical era, consists in the fact that modern Science, in all its fields of research, provides with every day that passes more and more confirmations of these ancient teachings - a fact that should be given special attention by students everywhere.
The universal trend in present-day Science is towards the recognition of postulates and principles of thought, as well as procedures of Nature, which have been declared by all exponents of the Ancient Wisdom as being of primary importance in the structure of the Universe. Hence it can be truthfully said that modern Science is moving with giant steps in the direction of a junction with age-old Occultism, and this quite irrespective of the fact that the terminologies of Science and Occultism differ to a considerable extent. It is necessary to go beyond mere terms, and grasp the ideas underlying both.
The intuitive feeling of the all-encompassing Oneness of things is nowhere better illustrated than in the present efforts of Dr. Albert Einstein, and also Dr. Max Born, of the University of Edinburgh, Scotland, and his collaborator, Dr. H. S. Green, to work out uniform mathematical laws applicable to the entire Universe, whether cosmic or infinitesimal, whether macroscopic or subatomic.
The outer limits of our knowledge are defined by the Theory of Relativity, and the inner limits by Max Planck's Quantum Theory. The former has outlined our concepts of space, time, gravitation, and the probable facts which are too remote and too overwhelming in their magnitude to be perceived. The Quantum Theory, on the other hand, has been instrumental in delineating our conception of the atom the basic constituents of both matter and energy, and all that is too small to be accurately perceived by our senses or our apparatus.
"The purpose and aim of what Einstein calls a Unified Field Theory is to build a bridge between these two separate theories, as they rest at present upon entirely different and totally unrelated foundations. Einstein hopes to outline a single edifice of physical laws which will include both the phenomena of the atomic world and those of the galactic spaces. His belief in the harmony of nature and the uniformity of its structure impels him to work along these lines of research. As observed by him some years ago, "the idea that there are two structures of space independent of each other, the metric-gravitational and the electromagnetic, is intolerable to the theoretical spirit." It is equally intolerable to the student of the Esoteric Philosophy, who teaches the underlying unity of all manifestations of life, and the essential integration of all substances and forces in the Universe within the inconceivable framework of an all-pervading Oneness.
To quote a remarkable passage from the recently published book The Universe and Dr. Einstein, by Lincoln Barnett (Wm. Sloane, N.Y., $2.50):
"... as Relativity showed that energy has mass and mass is congealed energy, the Unified Field Theory will regard matter simply as a concentration of field. From its perspective the entire universe will he revealed as an elemental field in which each star, each atom, each wandering comet and slow-wheeling galaxy and flying electron is seen to be but a ripple or tumescence in the underlying space-time unity. And so a profound simplicity will supplant the surface complexity of nature; the distinction between gravitational and electromagnetic force, between matter and field, between electric charge and field will be forever lost; and matter, gravitation, and electromagnetic force will all thus resolve into configurations of the four-dimensional continuum which is the universe.
"Completion of the Unified Field Theory will climax the long march of science towards unification of concepts. For  within its framework all man's perceptions of the world and all his abstract intuitions of reality - matter, energy, force, space, time - merge finally into one. It touches the 'grand aim of all science,' which, as Einstein defines it, is 'to cover the greatest number of empirical facts by logical deduction from the smallest possible number of hypotheses or axioms.' The urge to consolidate premises, to unify concepts, to penetrate the variety and particularity of the manifest world to the undifferentiated unity that lies beyond is not only the leaven of science; it is the loftiest passion of the human intellect. The philosopher and mystic, as well as the scientist, have always thought through their various disciplines of introspection to arrive at a knowledge of the ultimate immutable essence that undergirds the mutable illusory world. More than twenty-three hundred years ago Plato declared, 'The true lover of knowledge is always striving after being ... He will not rest at those multitudinous phenomena whose existence is appearance only.'" (pp. 107-109.)
Statements of this kind, coming from the scientific circles of today, are irrefutable proof of the fact that scientific thinkers are tuning in to the spiritual thought-frequencies broadcast by the noblest Sages and Seers of mankind from immemorial antiquity.
The "undifferentiated unity that lies beyond," spoken of by the author of the passage quoted, is that "Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE," Postulated by H.P. Blavatsky in The Secret Doctrine (I, 14), "on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude."
What the Sages of old and the Occultists of today have tried to express in metaphysical language, modern scientists are attempting to express in the language of mathematical symbolism. One symbolism is as good as another, when it comes to expressing underlying non-physical facts of Nature, the true character of which can be perceived only by the awakened spiritual vision of initiate. What matters in these speculations is the trend of the scientist's thought, and the dawning realization which gives rise to the trend of thought. And that trend is in the direction of Unity, therefore in the direction of a spiritual conception of life. Speaking at the unveiling of the greatest telescope in the world, the 200-inch reflector on Mount Palomar, California, Dr. Raymond Fosdick, president of the Rockefeller Foundation, said: "In the last analysis, the mind which encompasses the universe is more marvelous than the universe which encompasses the mind. It is this desire [for knowledge] that gives life its meaning and purpose, and clothes it with dignity. In the face of these supreme mysteries and against this majestic background of space and time, the petty squabbling of nations on this small planet is not only irrelevant but contemptible. Adrift in a cosmos, whose shores he cannot even imagine, man spends his energies in fighting with his fellow man over issues which a single look through the telescope would show to be utterly inconsequential. ... Any attempt to fix boundaries beyond which intellectual adventure should not be allowed to go would return us to an animal existence. The search for truth is the noblest expression of the human spirit."
In the estimation of Dr. Lee A. Du Bridge, president of the California Institute of Technology, "each new advance raises more questions." Dr. Max Mason, head of the Observatory Council, felt that man "with his clumsy fingers has fumbled over the keyboard of a vast organ. We have called forth only a few shy notes, but they are so piercing that we tremble at the thought of glorious harmonies to come." While Dr. Vannevar Bush, head of the Carnegie Institution, put it this way:
"It is a great truth of science that every ending is a beginning, that each question answered leads to a new problem. Yes, man's will strives to encompass even the fabulous reaches beyond the stars."
Universality of conceptions, fearlessness of change, ever onward-moving impulses to know and to become, and a sense of genuine humility before the indescribable vastness of the Universal structure - are not these some of the keynotes of both the true scientist, and the true philosopher?
And while we are on the subject, a little suggestion may not be out of place. Many students are asking the  question: "What can I do to build a resistance against the impinging influences so prevalent in the world of today: the fears, the uncertainties, the hysterias, all the emotional currents of the lower mind, which jar and perplex us and often bring us to a state of frustration and despair?" One answer is: "Take a good book on up-to-date astronomy, and be sure the book has a number of photographs taken by the famous observatories of the world, which illustrate the descriptive material. A careful reading of such a book, and a few moments' meditation upon the pictures of the heavens, will reduce all your fears and anxieties and uncertainties to their rightful size - the size of pin-pricks or even less, and make them all appear in their true nature, that of mental and emotional delusions, created by the uncontrolled imagination of the lower mind when temporarily severed from the inspiration of the Higher Self.
We recommend in this connection, Astronomy, by Robert H. Baker, Ph.D. (N.Y., D., van Nostrand Co.), and the Harvard Books on Astronomy, by various scientists, under the editorial supervision of Harlow Shapley (Phila., The Blakiston Co.) A visit to a Planetarium would also be in order. The one erected in the city of Los Angeles, and made possible by the generosity of Col. Griffith, was built for the specific purpose, as expressed by him, that people "would look up instead of down" - a profound and simple thought well worth our consideration.
Evidence is being gathered in various parts of the earth, by a number of observers, to the effect that "dark stars," which give no visible light, emit radio signals. This has again been reported, this time from Canberra, Australia, by John J. Dedman, minister in charge of the Council for Scientific and Industrial Research.
These mysterious radio beams are similar to the radio noises that seem to come from the sun. But they come from points in space where there are no visible stars. The exact point of origin of these signals appears to be in the constellation Cygnus (Swan). They strongly suggest the possibility of a new type of star whose emission is limited to radio frequencies. Similar work is going on in France, England, and the United States. Dark stars have been inferred for quite some time, because of the peculiar motions of some visible stars.
In connection with this, students will be interested in being reminded of the following prophetic passage which appears in a letter written by Master K.H. to A.P. Sinnett, and received by the latter at Simla in October, 1882 (Mahatma Letters, pp. 169-170). To Sinnett's question numbered (14) - "Could any other planets besides those known to modern astronomy (I do not mean mere planetoids) be discovered by physical instruments if properly directed?" - the Master replied:
"They must be. Not all of the Intra-Mercurial planets, nor yet those in the orbit of Neptune are yet discovered, though they are strongly suspected. We know that such exist and where they exist; and that there are innumerable planets 'burnt out' they say - in obscuration we say - planets in formation and not yet luminous, etc. But then 'we know' is of little use to science, when the Spiritualists will not admit our knowledge. Edison's tasimeter adjusted to its utmost of sensitiveness and attached to a large telescope may be of great use when perfected. When so attached the "tasimeter" will afford the possibility not only to measure the heat of the remotest of visible stars, but to detect by their invisible radiations stars that are unseen and otherwise undetectable, hence planets also. The discoverer, an F.T.S., a good deal protected by M. thinks that if, at any point in a blank space of heavens - a space that appears blank even through a telescope of the highest power - the tasimeter indicates an accession of temperature and does so invariably, this will be a regular proof that the instrument is in range with the stellar body either non-luminous or so distant as to be beyond the reach of telescopic vision. His tasimeter, he says, 'is affected by a wider range of etheric undulations than the eye can take cognizance of.' Science will hear sounds from certain planets before she sees them. This is a prophecy. Unfortunately I am not a Planet, - not even a 'planetary.' Otherwise I would advise  you to get a tasimeter from him and thus avoid me the trouble of writing to you. I would manage then to find myself 'in range' with you."
With the present-day scientific instruments based on electronic research, and immensely more sensitive than anything devised in Edison's time, before the discovery of the electron, such possibilities as those pointed out in the above passage become probabilities, if not actual scientific facts, which they probably will be before long, thus vindicating one more prophecy on the part of advanced occultists.
From the quotation just alluded to, it appears that Edison, at that time a Fellow of the Theosophical Society, had received some special "protection" and help from another adept of Occult Science, the direct Teacher of H.P. Blavatsky, signing himself with the initial M. When we consider the fact that a similar protection and help were given to Sir William Crookes, also an F.T.S., and Councillor of its London Lodge, it is easy to see that modern Science through these and possibly others among its outstanding exponents, has had the help and assistance from very exalted quarters, even if it knows nothing about it.
Dr. Robert Bell, Vice-President, International Cancer Research Society:
"It is impossible to arrive at any satisfactory conclusion in regard to cancer in man by experimenting on animals. The vivisection of dogs never has, and cannot possibly in any degree prove of the remotest value to those investigating the nature and treatment of cancer. The only method of research that has yielded satisfactory results has been associated with clinical observation, and I am convinced that experiments upon animals have been the means of barring the way to progress."
Prof. Lawson Tait, M.D., F.R.C.S., one of the most distinguished surgeons of the day:
"Like every member of my profession, I was brought up in the belief that by vivisection had been obtained every important fact in physiology, and that many of our most valued means of saving life and diminishing suffering had resulted from experiments on the lower animals. I now know that nothing of the sort is true concerning the art of surgery; and not only do I not believe that vivisection has helped the surgeon one bit, but I know that it has often led him astray."
Prof. Henry J. Bigelow, Professor of Surgery, Harvard University:
"There will come a time when the world will look back to modern vivisection in the name of science as they do now to the burning at the stake in the name of religion."
Dr. George Wilson, M.D., L.L.D.:
"I am prepared to contend that the maiming and slaughter of animal life with which these bacteriological methods of research and experimentation have been inseparably associated, cannot be proved to have saved one human life, or lessened the load of human suffering."
Dr. Hans Zimmerman, Executive Secretary, National Medical Society:
"Experimenting with animals to discover treatments for human beings is of no value. The body chemistry of an animal is different from that of a human being. The metabolism of a dog, for instance, is higher than that of a human being. There is a greater amount of hydrochloric acid in a dog, which makes it possible for a dog to digest bones; so that experimenting with animals to discover treatments for humans is of no value because of the difference in body chemistry between them and human beings."
(Quotations taken front Reports of Animal Allies, Inc., 1301 No. Harper Ave., Hollywood 46, Calif.) 
It occurred to me the other day that it might be a good idea to display in Theosophical Libraries a sign reading:
Theosophical teachings have a tremendous potential power often unsuspected by the casual reader. Because of the nature of these teachings which relate to the reality of man's inner being no one who accepts their basic ideas is ever the same afterwards. Even if newcomers to Theosophy do not continue long with their studies, they seldom forget the concepts of unity, reincarnation and karma. From then on they regard all human beings as reincarnating entities whose lives are determined by karma engendered in this or in past lives. They may fall into the error of applying these doctrines to the personality - the familiar 'who-was-I-in-my-past-incarnation?' attitude, not realizing that this little 'I' was never in existence before and never will be again. Nevertheless, even such a slight interest in these basic truths often results in desirable and constructive changes in the attitude toward life.
For those who, coming into Theosophy, recognize it immediately as familiar ground and who then and there sign on for the duration of the war, 'a longer and greater one than any' as Whitman reminds us, the power of Theosophy works thereafter through their lives like a self-renewing ferment which decomposes and converts all baser elements into a fine wine. Such rarer souls are the world's assurance of the fundamental truth of Theosophy. I remember as though it were yesterday the sudden death of such a one some twelve years ago. He was a Theosophist, well-known to the public as the financial editor of a daily newspaper; his writings had wide circulation across the continent and attracted deep interest, not only because of his competency as a financial writer, but also because in all his editorials there was evidence of a great and compassionate heart. A Week or so after his death a man came into the local Theosophical Library and said that he knew nothing whatever about Theosophy but that he had come there to find out 'just what it was in Theosophy that made - the kind of man he was.' In Theosophists of that character, the high voltage power of theosophy flows smoothly, easily, well controlled; they are the riders of the steed of personality; masters, and not slaves of the lower mind and passions. Compassion for all mankind is their dominating motive; they are sane, balanced, tolerant, patient, and are wise with a wisdom that is not of this earth. The power of Theosophy working in them brings warmth and light to others - and their lives are beacons set on a hill.
But many of us who come into Theosophy - so many - do not realize that the power of Theosophy can arouse all the latent faculties within ourselves for good and evil alike. We disregard all warnings until suddenly the blinding flash from a short circuit within our being either destroys us or leaves us hurt and crippled by the wayside. Many with unthinking enthusiasm try to absorb everything within a few short months. Some suffer early minor attacks of mental indigestion and take time out to recover their way. Others refuse to recognize warning signals and plunge ahead.
At this stage we often forget the wise saying of the Old Testament: "He that believeth doth not make haste." We forget the ancient truth, "Wisdom follows character," that an ethical unfoldment must precede every advance in understanding, that a comprehension of the wholeness of the Theosophical pattern comes but slowly to the mind. We are intoxicated with a  new and heady liquor - and we mix our drinks sadly. Masters, chelaship, yoga, astral planes, initiations, rings, rounds and races, previous incarnations, astrology, and a score of other matters are shoveled into our overloaded psyche and whirled around as in a concrete mixer. We become more and more subjective and introspective in our attitude - what is happening to the all-important 'me' is the only thing that matters - we have no concern for the triviality of Compassion for others. If this centripetal direction is not changed, delusions of grandeur begin to occur - 'when I was talking to the Master last night' ... 'I took my fifth Initiation last Thursday.' We may visualize ourselves as members of a small, select group, an occult aristocracy, far beyond the limitations of ordinary mortals; we may even imagine ourselves to be the sole representatives of 'true' Theosophy!
Sometimes we strive to become 'pure' and plunging to extremes, try to live on a daily diet of a rose-leaf and a noggin of morning dew. Our forced and over-fertilized 'spirituality' blossoms forth as the irritating weed of Pollyannism. Back of our minds is the hazy idea that all this has to do with 'harmony' and 'brotherhood.' We have been told that we should be 'brotherly' at all times, and in the effort to do so, we crack up under the strain of being sweet and gentle and loving and uncritical in circumstances where justice, brotherhood and divine common sense call for a metaphorical kick in the figurative pants.
We may start in to force the development of our psychic powers, but we seldom begin by studying the little classic, The Voice of the Silence, which was written for those 'ignorant of the dangers of the lower psychic nature.' We often succeed only in rupturing our psychic bodies and in becoming a greater problem than ever to our long-suffering friends and relatives. We open doors for unknown powers to play through us, until drained of energy, independence and creativity, we are cast aside as useless for further exploitation.
Over emphasis of the basic idea of the unity of all life may lead us to try 'to become at one with the All' - to pour into the tiny, cracked teacup of our personality the boundless ocean of life itself, to switch into the number one gauge conductors of our little being, the full force of a power whose slim symbol on this planet is the energy of an atom bomb. Many of us who seek the Infinite find only an Emptiness as void as the soul we bring to it. Unable to comprehend the plenum, we recoil in horror from the blankness of nothingness which our own paucity discloses.
The power of occult teachings in the life of men and women is marvelously but terribly real. It can bring consecration, unselfish devotion, compassion and lead to integration and wholeness. But it may lead to ingrowing egotism, neurosis, fixations, a split personality and even paranoia. These do not come from any outside 'Dark Powers' - they are of the dark side of our own natures. Internal conflicts are unavoidable in the effort to lead the higher life, but these can be surmounted if the steps on the 'old, old path stretching far away' are taken consecutively. Let us not attempt to turn the seventh key of Prajna 'which makes a man a god' before we have in all humility learned the lessons of the first gate, the gate of 'Dana, the key of charity and love immortal' and forget our little selves and its problems in service to our brothers.
"Treason is the act of a man who at the moment of great need thinks of himself." - Manly Palmer Hall.
"Quite often when a man thinks his mind is getting broader it is only his conscience stretching." - Marathon Times (Wisconsin, U.S.A.). 
[Under the above title, H.P.B. began writing in the fall of 1879 serial
installments of a fascinating description of India, its people and customs,
as she saw them during her travels. They were published by M.N. Katkov,
the famous journalist and statesman, in his Moskovskiya Vyedomosti (Moscow
Gazette), beginning with the issue of November 30, 1879. In 1883, the
same Series was republished in the Russkiy Vestnik (Russian Messenger),
by the same Editor. In 1885-86, a Second Series of similar stories began
to appear in the last-mentioned periodical, under the slightly altered
title of "From the Caves and Jungles of Hindusthan," and the
sub-title "Letters to the Fatherland." Of this combined material
only a small portion has been translated into English and published in
1892. The latter unfortunately is very inaccurate, fragmentary and heavily
edited, which detracts from its authenticity.
My reflections and cogitations about the absence of a "personal" soul in Ananda were suddenly interrupted in a wholly unexpected manner. We were driving between two rows of buildings with balconies hanging almost half way over the road, when over our very heads things suddenly began to fall with thuds on the cloth top of the carriage and began racing around, fidgeting and chattering: with a shrieking noise which rose above the multitudinous sounds emanating from our own vehicle, we were attacked, or perhaps only greeted in their own fashion, by an entire troop of large and small monkeys. They clung to the sides of the carriage, peeped into the openings, climbed one over the other and on our heads and shoulders. Their appearance was so sudden that I hardly realized what was going on. All together they pounced on a little basket containing food which unfortunately stood wide open on a bench. In the twinkling of an eye the bottle with cold coffee was broken, Mulji bathed in the black liquid, the box of tea torn to shreds, the tea itself scattered all over the carriage and the pavement, while the Colonel sat crowned with a nice patty and my dress was all smeared with jam.
There were some ten to fifteen of them and from the very moment of their appearance such a typically pungent smell pervaded the carriage that I almost suffocated. The monkeys touched no one; evidently they were merely hunting
for food; in any case our driver had hardly time to stop his horses while turning a corner, before the whole troop had disappeared as fast as they had come. ... Two Brahmanas with shaven heads who had attempted to jump to the rescue of our carriage, seeing their "gods" retreating, quietly returned to their respective places on the steps of the pagoda.
In order to reach the place of rest prepared for us we had to drive almost the whole length of the town. Muttra, lit by the brilliant morning sun, the rays of which hid centuries of soot and the filth of old houses, appeared to us most picturesque. The town is situated fan-like on the western, steep shore of the Jumna, and has spread over the high foothills receding into the distance like green waves. Sri-Krishna,* (* Sri - literally "bliss" - one of the names of Lakshmi, the consort of Vishnu. At present, however, this name has become an adjective, an epithet, and is synonymous with holiness. Thus we have Sri-Muttra, Sri-Krishna, etc., i.e., blessed or holy Muttra, blessed Krishna, etc.) Avatara of Vishnu, proved his artistic taste when  he first chose Muttra as the place of his birth and later made this locality the arena of his mystically amorous adventures with the gopies - shepherdesses, the overwhelming number of which being probably the cause of his getting blue. To what extent this hypothesis is true, I am not prepared to say, but this was the spirit of the explanation given by the Babu upon witnessing the awe-inspired dread of Mulji before the huge idol of the god-shepherd painted dark green from head to foot, from his cheeks to his reed-pipe. Later on we will look into the philological and ethnographical causes of his blue color.
We crossed the river on a bridge made of flat-bottomed barges, a construction which is for some reason or other especially praised by comparison with others. The sacred river, competitor of the Ganges, was filled to the brim with Hindus of both sexes purifying themselves of their sins, as is their early morning custom. On the steep shore, marble steps lead to the water, each landing being ornamented by a miniature temple in honor of one of the shepherdesses.
The whole town is cris-crossed with narrow streets of uneven stone steps, ascending and descending like the streets of Malta, up and down which it is hardly possible to ride even on a mule. However, the elephants, also sacred, with their heavy pillar-like legs, move easily over them going to visit each other from one pagoda to the next. It appears that meeting each other trunk to trunk and realizing the impossibility of continuing one uphill and the other down, without one of them having to turn around, the elephants resort to the following trick. After exchanging a few words accompanied by flapping of the ears and embraces with the trunk, and ascertaining their mutual friendship, the smaller of the two leans against the wall and the larger one lies down on the ground and tries to become as inconspicuous as possible. Then the first one lifts a leg and cautiously, without haste, climbs over his friend with ease and grace. Sometimes this elephant stumbles and falls, though the trunk of the elephant lying down, raised in the form of a question mark throughout the entire hazardous operation, is always really to help with all its might his smaller and weaker brother. The respect and helpfulness given to each other by the elephants have become proverbial and are a standing reproach to the people.* (* It is remarkable that the elephants, creatures with great ambition and easily offended, never fight each other when living in the towns, though they often destroy one another in their native habitat. It is also remarkable that while they show each other signs of mutual respect, they never become friends but frequently choose as objects of their passionate and fiery attachment dogs, donkeys and other smaller animals. One such elephant becoming attached to a donkey took it under his protective care. The elephant was free and belonged to a pagoda, while the donkey was hired out for work. Once an English soldier, who had hired it, mounted it and began to hit its sides with his heavy boots. The elephant stood at the gate of the stable where his friend lived and, observing the abuse of his favorite, took hold of the British warrior with his trunk and gave him such a shaking that the latter, upon freeing himself, wanted, in his rage, to shoot the elephant on the spot. He was persuaded not to do it because the other elephants standing near would sooner or later certainly kill him, so astounding is the esprit de corps of the elephants. Interested in what he had heard, he forgave the elephant and as a peace offering gave him a piece of sugar cane. The elephant stood over it for awhile, thought a bit and then, taking the luscious morsel, went straight to the donkey and, with his trunk, put it into the mouth of the abused creature, then turned around and went his way "without looking at me, like a man who had been offended," said the soldier who related the circumstance to us himself.)
Muttra is a regular zoo. There are more animals in it than men, though the population reaches 300,000 in the months of the pilgrimage. All the streets are literally clogged with "sacred" bulls and elephants. The roofs of the houses and the temples are covered with "sacred" monkeys, and over one's head soar, like clouds darkening God's light, "sacred" peacocks and parrots. All live in freedom, belong to no one, but on the contrary rule like masters not only the property of  the town, but the townsmen themselves. The ill-fated bazaar merchants are forced to carry their food in tightly closed baskets which they open halfway and with the greatest precaution for the benefit of the buyers; otherwise the monkeys, constantly hanging around the gates of the bazaar and accustomed to levy an assessment on every carriage - which explains their attack on us - will carry off everything and in addition will tear out the hair of anyone who defends his wares too energetically. The elephants alone behave themselves with great dignity and honor. They never snatch anything and will modestly stand next to a stall with sweets, patiently waiting until they are treated. In Muttra there were some 30,000 monkeys in 1880, some 5,000 bulls and several hundred elephants. The smell was such that all through my day's stay in the sacred town I did not once remove the perfumed handkerchief from my nose. Saintliness surrounded us on all sides. Saintliness was wafted at us from every corner and assaulted our noses so that by evening we "whites" had swollen noses from sneezing. Holy sannyasins stood on their heads at every crossroad; sacred bulls spread a soft carpet of their own production over the unpaved streets; while from the roofs, sacred monkeys threw at us stolen fruits and vegetables now fully digested by their insatiable stomachs. ... By evening I ceased reproaching the Babu for his atheism. I fully understood his hatred of the "gods" and sympathized with him.
Apart from its saintliness Muttra is one of the most interesting and ancient cities in India. In the days of the observant Megasthenes, the Greeks took home recollections of many sacred Vaishnava cities. Thus, quoting the ambassador of Seleucus, Arrianus mentions Muttra* (*Written Mathura; I am following the phonetical rules.) (Methora) and Kleisobora (?), calling them the chief towns of the Surasenas. It is probable that Megasthenes meant by Kleisobora Kailaspur, as both Muttra and this town were built by the descendants of Surasena, the grandfather of Krishna. Later, the Greek writer speaks of Buduas and of Kradeuas as being the progenitors of this tribe of Surasenas, the foremost in the country at that time. Megasthenes following the Greek habit of distorting words, probably refers to the Buddha and Krosht-deva, the progenitors of the tribe of Yadu, the Induvansa or "lunar" race. According to the genealogical tree officially examined, verified and certified by the administration of the Raja of Udaipur, these two names actually head the list of the descendants of Buddha** (** The adjective Buddha (all-wise) should not be confused with Gautama the Buddha, the well-known reformer and founder of Buddhism, who acquired that title in his advanced age. There were in India many Buddhas before the time of Prince Gautama.) and Ella (the earth), one of whom was Krishna, and they are often mentioned in the Puranas. As far back as the time of the flowering of Krishna (according to the Brahmanas some 5,000 years ago, and according to the Orientalists some 1200 years B.C.) Muttra was an ancient city.
Now, however, there remains of this erstwhile strongly fortified city merely three half-destroyed gates, and some ruins of a former mighty fortress. The monkeys have completed the destruction begun by the Afghans, and even the mosque of Aurangzeb, with its four towers made of light blue tiles, has become crooked from neglect. At present there is no place for Mohammedans at Muttra. Even American missionaries, not easily dislodged from the nests of idol-worshipers, dodged the monkeys and the bulls and took to their heels long ago. Dark azure Krishnas and their menagerie, with attendant Brahmanas, remained all-powerful masters. 
"There is too much of hate and greed and too little love and humility in the world of today.
"To save itself from self-destruction, mankind must increase its production of love and must decrease its production of hate. Unfortunately, we know little how to do it."
Opening with these timely remarks Professor Pitirim A. Sorokin announces in the press the establishment under his direction of a unique Research Center not yet attempted elsewhere in the world of learning.
It appears that the well-known University of Harvard has recently instituted a Research Center to "War on Hate." I must confess that the choice of this expression is not a very happy one. The idea of warring against anything is reminiscent of the belief, still too much in evidence, in "Armed Peace," which, as we all know from past experience, never works in the long run. However, this is one occasion when quibbling with words will lead us nowhere, for after examining the ambitious program this new institution intends to cover, one feels that its findings may well result in real benefit to the human race.
Its program, already under way, is more or less as follows:
1. - A study of the great altruists of history, of "good neighbors" and of Christian saints.
2. - Historical and experimental study of the techniques of altruism. The techniques of Yoga, of Zen-Buddhism, of the founders of great monastic orders and the moral educators of humanity, up to the techniques of modern psychology, psychiatry and education.
3. - Experimental studies of the most efficient techniques of transmutation of antagonistic relationships into friendly; of conflict into cooperation; of selfishness into unselfishness.
4. - A study of altruistic creativity (love); its nature, forms, and factors from mathematical, physical, biological, psychological, sociological and philosophical-religious standpoints.
This, indeed, is a very ambitious program of study. It is perhaps the first attempt in the Western world to put man under the triple lens of Science-Religion-Philosophy. In the study of Yoga they will no doubt investigate the techniques of the Bhakti, Karma and particularly the Raja-Yoga schools, and in so doing they will dig into Patanjali's Yoga-Sutras and its Commentaries, to find in them to their amazement the most complete treatise on Psychology up to the science of the spirit. If they really intend to go into the techniques of Zen-Buddhism and Yoga, they soon will discover that the Truth, the Light and the Way have existed in the world from time immemorial, and that those who wished to attain liberation, and surrendered their personal selves to the Higher Self, became the beacon lights of the world still shining as ever before. But after these findings become clear, there will still remain the paramount question, the great problem to be solved: Why with so much truth and light shed upon it through the centuries, humanity, as a whole, remains in such a chaotic state? Why are hate, fear, envy, jealousy and ignorance the keynotes of our present civilization? Why this mad rush for material possessions? Why all this tremendous appeal to the things of the senses? True psychology may supply a great many of the answers to these riddles, and it is at this point that Patanjali's treatise may become a must in our centers of learning.
They will find in it what the mind and the emotions really are, how their integrated mechanism works in the average individual, and why they act ordinarily as masters instead of servants. Further, a study of man's origin,  composition and evolution, as outlined in Theosophy, may supply the final answer to the problem: "Why human beings click the way they do at present?"
If the work of this institution is carried on in a dispassionate and thorough manner, its findings may serve our ailing humanity well, by incorporating a good many new ideas as basic training in education, and curtailing the psychological poison afloat today. Of course morality cannot be legislated, but just as there is a Food and Drug Act to protect the people from the misuse of harmful drugs and decayed foods, another Act might come into effect to restrain the spread of mental and emotional poisons.
At first I felt tempted to write Dr. Sorokin suggesting the inclusion of H.P. Blavatsky's and other theosophical works into his researches, but remembering the fact that instead of one Theosophical Society there are a number of disjointed fragments, themselves victims of the very psychological diseases whose cause he is trying to discover, I refrained. Dr. Sorokin, by strange coincidence, is, like H.P.B., Russian-born, and it is more than possible that he is familiar with her work. This is a noble work he is attempting to do. Let us hope he succeeds where others have failed.
The work of this Research Center at Harvard will cover from the very outset one of the main objectives of the Theosophical Society, namely "the study of ancient and modern religion, science and philosophy." And as there is a definite objective behind it, that is, the uplifting of the race, it may well cover also another, namely "to form an active brotherhood among men," and, incidentally, through the techniques of Yoga, Zen-Buddhism and Psychology, "to investigate the powers innate in man." What does this mean? Another effort being made from behind the curtains by the same hands which directed H.P.B.? Has the impulse given to the T.S. died out? Or is it that our deliberate fragmentation and the running after personalities and phenomenalism has rendered us useless to be of real service to humanity? Have we too replaced the oil lamp of the temple for a more dazzling and glittering electric light, which needs neither oil nor trimming?
"CREDO" as formulated by Giuseppe Mazzini (1805-1872):
"We believe that every man ought to be a temple of the living God; that the altar upon which he ought to sacrifice to God is the earth, his field of trial and of labour; that the incense of his sacrifice is the task accomplished by him; that his prayer is love; his power (love realized) association. We believe no more in that narrow dualism which has established an absurd antagonism between Heaven and earth, between God and His creation. We believe that the earth is a stepping-stone towards Heaven; that it represents a line in the immense poem of the universe; a note in the everlasting harmony of the Divine Idea; and that on accordance of our works with this harmony must depend the elevation of our actual being, and our hope of progress in that transformation of life which we call death. We believe in the sacredness of individual conscience; in the right of every man to the utmost self-development compatible with the equal right of his fellows." - Light, London, Vol. 1X, No. 428, March 16, 1889, p. 129. 
The American people are highly affirmative of efficiency in industry, in the scientific laboratory and in administrative systems. Yet they are not so conscious of the necessity for efficiency in the laboratory of the mind. Systematic thinking produces systematic living, responsible for harmony among people.
People in this advanced era respect efficiency first, before age or wisdom or authority or helplessness. They obey authority, but unless the authority is based on true capability, they will secretly feel only scorn for those in command.
Efficiency does not need to be accompanied by competitive selfishness, although it too often is. We need the stimulating challenge of an ever-illusive perfection. We grow through creativeness and production. We need to express our ideas into objective forms.
The American people are primarily aware of efficiency in action, in physical accomplishment. They are more impressed by the end-result accomplished by efficiency, than they are in the whole skillfully evolved pattern. A man who wins a fifty-yard-dash will be lauded to the skies; but how many people realize that a well written poem requires efficient, disciplined thinking?
The creation of music requires knowledge and perfect use of tonal law, besides the physical stamina required to objectify it. Science discovers law, art uses it. The link between science and art is imagination, which is the ability to picture a thing before it is actual to the senses.
Too often now-a-days people discourage their children from imagining, yet children are the result of the imagination of their parents. Man himself is a product of the image or thought of the Supreme Creator. His physical growth continues until he fulfills the picture concealed within his genes. Everything we attain is first imagined. In our youth we imagine our maturity. We imagine our marriage partner, we picture our children, our home, and all of our achievements. Even our spiritual and moral perfectings must first be imagined. In this statement are included our scientists. In fact, it is easily conceived that they had a fairly good picture of the Palomar Observatory, a long time before it was built - which is highly unscientific! To quote a passage from A.J. Davis in his work The Penetralia:
"The true office of imagination is to probe the meta-physics of creation; to give substance to shadows; to discriminate between this and that, and luxuriate in the presence of finely drawn distinctions; to shape essences otherwise bodiless; to give solidarity and representation to invisible thought; to symbolize the quality of an act; to individualize and give immortality to an adjective; to explore mystic fields, and break the forbidden seals of man's life-book; to sing of the good and the true, of the pure and the free, in words, at once sweetly human and majestically divine; lastly, imagination is destined to officiate evermore in transforming the stony facts of sleepless science into bread of life, in moulding the surface-truths of dignified philosophy into every conceivable form of beauty, glory, sublimity and magnificence, and deeper still, to discover in all things the presence of truth, in each man a thought of God, in every form - the. beautiful." The partner of imagination is logic. Imagination is the creator, and logic is the safeguard and custodian who determines whether the ideas born of imagination are capable of fulfillment.
An unrestricted imagination can run rampant and create inharmonies and unbalances. We need imagination guided by efficient reasoning. Mental alertness is acquired through study and thoughtful consideration. The efficient person knows that physical and mental work can be pleasant when it is well-ordered, that his freedom lies not in shifting his work to other men or even to machines, but rather in accomplishing any work with relaxation and rhythm, order and thus joy. If all men learned to employ these factors, they would work in harmony with all other men. 
Theosophy teaches that man is essentially a center of consciousness, and that his individual consciousness is a ray of the Cosmic Consciousness.
Cosmic Consciousness appears to be the same as the Boundless, Parabrahm. From this it would follow that the individual consciousness should be identical or at least similar with the Boundless. We are told that we are here for the purpose of evolution, unfoldment, experience, and that by self-directed effort we can progress from one stage to another. Ultimately, we are reassimilated into the Source whence we issued in the first place.
Now what is the purpose of this evolutionary process? We may assume that the individual consciousness has improved by its evolution, and that when it returns to its source the latter will be enriched thereby. Are we to conclude then that the Boundless was imperfect, or less perfect, at the beginning of the manvantaric cycle, and that it becomes more perfect at its end? One would imagine, however, that the Boundless, being without limitation in any respect, could not be less than perfect at any time.
This is a very metaphysical and abstruse subject, and can hardly be explained in a few words, seeing that it involves some of the most abstract teachings of the Esoteric Philosophy. It is also safe to assume that no finite mind can give a complete answer to the question of "Why Evolution?" With these provisos, let us consider some of the points involved in this subject.
The Boundless is not an individual, an entity, or a being. Therefore it does not evolve, is neither perfect nor imperfect, great or small, improving or static, or any other diametrically opposite attributes familiar to us human beings. The Boundless is but a term to symbolize (without in any way depicting it) the utterly indescribable, unknown, and unknowable infinity and timelessness of all that for ever IS. This incognizable totality is beyond all human attributes and distinctions. It is present at the heart or core of every evolving entity, and it would be philosophically correct to say that it is present therein in its totality, as a portion of infinity is infinity also.
No matter how high in the evolutionary scale we may go in thought, however gigantic a portion of the Universe we may take for subject of speculation, it will nevertheless be only a portion, and a very insignificant one at that, in the Infinite Reality which is its background. That portion of the Universe which we have chosen for consideration, whether it be a solar system, a galaxy of billions of solar systems, or a system of galaxies, is animated and controlled by an evolving entity or being, a divinity or god of one or another degree of relative perfection, as compared with our own stage of unfoldment. In it we live and move and have our being. From this (to us) Supreme Being we have sprung, and to its inmost consciousness we shall return after the consummation of our evolutionary pilgrimage in the lower worlds of this particular hierarchy. And when we say "return," we should understand by this word rather a full realization of the nature of the consciousness of that Supreme Being or Source, not a return in terms of geographical location, because we have never left the "body-corporate" of that Being, and never could do so, even if we wanted to.
It is true that we can progress and unfold through self-directed evolution, and reach to ever higher and higher stages of perfectibility; sometime we will doubtless become identical in knowledge, realization and scope of consciousness to the Supreme Being who is the Hierarch of the Hierarchy to which we belong. But we should not  lose sight of the fact that this Being goes through its own evolutionary development and unfoldment of consciousness on the exalted plane where it dwells, and, for all we know, may be a learner in some still greater Hierarchy, entirely beyond our comprehension.
The Boundless obviously cannot be "enriched" through our experiences in evolution, but the Hierarch to which we belong is enriched thereby, however infinitesimal may be the degree of it. Otherwise there would be no purpose in evolution.
The true purpose of that evolution is beyond our grasp at present, but it is possible to say with a considerable degree of truth that this evolutionary unfoldment results primarily in this: that every evolving entity, a ray from its Supreme Hierarch, a god-like being at its core or heart, issues forth from its Source unconscious of its divine status, and returns into that Source fully conscious, self-consciously so, of its divine nature, knowledge and possibilities. It has become self-consciously divine, and knows that it knows. This has always seemed to be just about the farthest point possible for our human speculations regarding the reason of evolution as a whole. The question does not seem to be fully answerable short of initiatory experience "behind" the "veil" of the manifested world.
In conclusion, let us try to understand that evolution, worlds, their inception, growth and decay - all that pertains to the evolutionary experiences in the worlds of manifestation, exists, while the Boundless IS. There is a vast difference between these two expressions, and the thought deserves careful consideration in connection with this entire subject.
THE THEOSOPHICAL SOCIETY: Intern'l Hdqrts., Adyar, Madras, India. C. Jinarajadasa,
President. Off. Organ of the Pres.: The Theosophist.
THE THEOSOPHICAL SOCIETY: Intern'l Hdqrts., Covina, Calif., U.S.A. Arthur
L. Conger, Leader. Off. Organ: The Theosophical Forum.
THE UNITED LODGE OF THEOSOPHISTS: selected list of centers -