A Living Philosophy For Humanity

Volume X
No. 3 (57) - Winter 1953-54

[Cover photo: Tropical Beach.]


A Living Philosophy for Humanity

Published every Three Months. Sponsored by an International Group of Theosophists.
Objectives: To uphold and promote the Original Principles of the modern Theosophical Movement, and to disseminate the teachings of the Esoteric Philosophy as set forth by H.P. Blavatsky and her Teachers.
Editor: Boris de Zirkoff.
Subscriptions: $1.50 a year (four issues); single copy 40 cents. Send all subscriptions, renewals and correspondence to: 615 South Oxford Avenue, Los Angeles 5, California. Make checks and money orders payable to "Theosophia."

None of the organized Theosophical Societies, as such, are responsible for any ideas expressed in this magazine, unless contained in an official document. The Editor is responsible for unsigned articles only.




The world is weary of words and song,
Lip-worn and faded, lifeless art;
For the flaming souls of men belong
To the torrents of fire in Earth's deep heart,
And their robes are glittering rainbow hues
Woven of starlight and fiery dews.

That soul, recalling the far-off time
When it walked the way of the stars and knew
Their mighty melodies, heard the chime
Of the clanging colors that sparkle and strew
Space with worlds and the life they hold,
Has hearing for naught but the magic of old.

And he who has come to his own again
Though he speak no word, and sing no song,
Himself is a Voice to the hearts of men:
For the silent Seer, the swift, the strong,
Has touched the radiant vesture spun
By the starry Gods for the Only One.
- Aretas [3]


Boris de Zirkoff

To keep the Vision undimmed, the purpose unshaken, and the will steady and strong - is no easy task for any student in the disturbed times we live in. Yet it is our primary task, and we cannot relax our effort for one moment.

Whatever the opening year may bring forth, and whatever circumstances may arise in our own lives, our earlier dedications and heart-resolves lay upon us the stern duty to remain faithful to the often unspoken Ideals of the Soul, and unaffected by the raging storms of emotion which attempt, from time to time, to becloud the Vision, uproot the established purpose, and weaken the will bent upon the performance of duty.

A thousand failures are like nothing if each one of them is followed by a stronger effort to achieve and succeed.

The achievement itself is not so much in the condition achieved, as rather in the constant, uninterrupted, steady becoming, in the state of consciousness which is bent upon achieving, upon growth, upon ultimate success.

Through the hell-fires of abject suffering, moral misery, and mental confusion, the world at large is rapidly moving towards the recognition of two main fallacies of thought:

That the vaunted practical side of life consists of "down-to-earth" cunning, self-assertion, competition, mutual exploitation, accumulation of material possessions, and one or another form of organized effort whereby one man or a group of men rises superior over others; and that the psychological as well as material problems of worldly life can be solved through the exercise of sheer power, divorced from any ethics, just as long as this power can be made irresistible enough to instill a sufficiently strong fear in the heart of the opponent.

We witness the initial stages in the downfall of this mistaken concept, born of crass selfishness, overweening ambition, and profound ignorance. Let it be stated without ambiguity: the most practical way of life, individually or collectively, is one based upon dreams yet unrealized, visions yet unattained, goals seemingly too distant to achieve. It is to our poets, prophets, philosophers and artists; it is to some of our "dreamers" that we should turn, and attempt to embody in our lives at least a fragment of their dreams. Whatever is good today, whatever we truly cherish in these our days of confusion, was once upon a time the "dream" of some "impractical" man or woman, buffeted by the winds of ridicule, criticism and persecution. Their dreams proved to be stronger!

Standing at the open gate of the New Year, our dream remains unchanged: a united mankind, a family of brother-nations, integrated into a social order based upon justice to all, unlimited opportunities of growth for all men, inexhaustible abundance of natural resources all used for the welfare of every human being the world over, and a mutual understanding strong enough to guarantee a peaceful settlement of temporary differences by means of arbitration, friendly discussion and mutual sacrifice for the common good. [4]


A. E.

Many are the voices that entreat and warn those who would live the life of the Magi. It is well they should speak. They are voices of the wise. But after having listened and pondered, oh, that someone would arise and shout into our souls how much more fatal it is to refrain. For we miss to hear the fairy tale of time, the aeonian chant radiant with light and color which the spirit prolongs. The warnings are not for those who stay at home, but for those who adventure abroad. They constitute an invitation to enter the mysteries. We study and think these things were well in the happy prime and will be again in the years to come. But not yesterday only or tomorrow - today, today burns in the heart the fire which made mighty the heroes of old. And in what future will be born the powers which are not quick in the present? It will never be a matter of greater ease to enter the path, though we may well have the stimulus of greater despair. For this and that there are times and seasons, but for the highest it is always the hour. The eternal beauty does not pale because its shadow trails over slime and corruption. It is always present beneath the faded mould whereon our lives are spent. Still the old mysterious glimmer from mountain and cave allures, and the golden gleams divide and descend on us from the haunts of the Gods.

The dark age is our darkness and not the darkness of life. It is not well for us who in the beginning came forth with the wonder-light about us, that it should have turned in us to darkness, the song of life be dumb. We close our eyes from the many-colored mirage of day, and are alone soundless and sightless in the unillumined cell of the brain. But there are thoughts that shine, impulses born of fire. Still there are moments when the prison world reels away a distant shadow, and the inner chamber of clay fills full with fiery visions. We choose from the traditions of the past some symbol of our greatness, and seem again the Titans or Morning Stars of the prime. In this self-conception lies the secret of life, the way of escape and return. We have imagined ourselves into forgetfulness, into darkness, into feebleness. From this strange and pitiful dream of life, oh, that we may awaken and know ourselves once again.

But the student too often turns to books, to the words sent back to him, forgetful that the best of scriptures do no more than stand as symbols. We hear too much of study, as if the wisdom of life and ethics could be learned like a ritual, and of their application to this and that ephemeral pursuit. But from the Golden One, the child of the divine, comes a voice to its shadow. It is stranger to our world, aloof from our ambitions, with a destiny not here to be fulfilled. It says: "You are of dust while I am robed in opalescent airs. You dwell in houses of clay, I in a temple not made by hands. I will not go with thee, but thou must come with me." And not alone is the form of the divine aloof but the spirit behind the form. It is called the Goal truly, but it has no ending. It is the Comforter, but it waves away our joys and hopes like the angel with the flaming sword. Though it is the Resting-place, [5] it stirs to all heroic strife, to outgoing, to conquest. It is the Friend indeed, but it will not yield to our desires. Is it this strange, unfathomable self we think to know, and awaken to, by what is written, or by study of it as so many planes of consciousness. But in vain we store the upper chambers of the mind with such quaint furniture of thought. No archangel makes his abode therein. They abide only in the shining. How different from academic psychology of the past, with its dry enumeration of faculties, reason, cognition and so forth, is the burning thing we know. We revolted from that, but we must take care lest we teach in another way a catalogue of things equally unliving to us. The plain truth is, that after having learned what is taught about the hierarchies and various spheres, many of us are still in this world exactly where we were before. If we speak our laboriously-acquired information we are listened to in amazement. It sounds so learned, so intellectual, there must needs be applause. But by-and-bye someone comes with quiet voice, who without pretense speaks of the "soul" and uses familiar words, and the listeners drink deep, and pay the applause of silence and long remembrance and sustained after-endeavor. Our failure lies in this, we would use the powers of soul and we have not yet become the soul. None but the wise one himself could bend the bow of Ulysses. We cannot communicate more of the true than we ourselves know. It is better to have a little knowledge and know that little than to have only hearsay of myriads of Gods. So I say, lay down your books for a while and try the magic of thought. "What a man thinks, that he is; that is the old secret." I utter, I know, but a partial voice of the soul with many needs. But I say, forget for a while that you are student, forget your name and time. Think of yourself within as the Titan, the Demigod, the flaming hero with the form of beauty, the heart of love. And of those divine spheres forget the nomenclature; think rather of them as the places of a great childhood you now return to, these homes no longer ours. In some moment of more complete imagination the thought-born may go forth and look on the olden Beauty. So it was in the mysteries long ago and may well be today. The poor dead shadow was laid to sleep in forgotten darkness, as the fiery power, mounting from heart to head, went forth in radiance. Not then did it rest, nor ought we. The dim worlds dropped behind it, the lights of earth disappeared as it neared the heights of the Immortals. There was One seated on a throne, One dark and bright with ethereal glory. It arose in greeting. The radiant figure laid its head against the breast which grew suddenly golden, and father and son vanished in that which has no place nor name. [6]


[Reprinted from Lucifer, London, Vol. XII, March, 1893, pp. 63-65. Published also in The Path of New York.]

[The following, among others not yet used, were given to me by teachers, among them being H.P. Blavatsky. Some were written, others communicated in other ways. To me they here declared to be from manuscripts not now accessible to the general public. Each one was submitted for my judgment and reason; and just as they, aside from any authority, approved themselves to my reason after serious consideration of them, so I hope they will gain the approval of those my fellow workers to whom I now publish them. - William Q. Judge Q.]

(1) There is no Karma unless there is a being to make it or feel its effects.

(2) Karma is the adjustment of effects flowing from causes, during which the being upon whom and through whom that adjustment is effected experiences pain or pleasure.

(3) Karma is an undeviating and unerring tendency in the Universe to restore equilibrium, and it operates incessantly.

(4) The apparent stoppage of this restoration to equilibrium is due to the necessary adjustment of disturbance at some other spot, place, or focus which is visible only to the Yogi, to the Sage, or the perfect Seer: there is therefore no stoppage, but only a hiding from view.

(5) Karma operates on all things and beings from the minutest conceivable atom up to Brahma. Proceeding in the three worlds of men, gods, and the elemental beings, no spot in the manifested Universe is exempt from its sway.

(6) Karma is not subject to time, and therefore he who knows what is the ultimate division of time in this Universe knows Karma.

(7) For all other men Karma is in its essential nature unknown and unknowable.

(8) But its action may be known by calculation from cause to effect; and this calculation is possible because the effect is wrapped up in and is not succeedant to the cause.

(9) The Karma of this earth is the combination of the acts and thoughts of all beings of every grade which were concerned in the preceding Manvantara or evolutionary stream from which ours flows.

(10) And as those beings include Lords of Power and Holy Men, as well as weak and wicked ones, the period of the earth's duration is greater than that of any entity or race upon it.

(11) Because the Karma of this earth and its races began in a past too far back for human minds to reach, an enquiry into its beginning is useless and profitless.

(12) Karmic causes already set in motion must be allowed to sweep on until exhausted, but this permits no man to refuse to help his fellows and every sentient being.

(13) The effects may be counteracted or mitigated by the thoughts and acts of oneself or of another, and then the resulting effects represent the [7] combination and interaction of the whole number of causes involved in producing the effects.

(14) In the life of worlds, races, nations, and individuals, Karma cannot act unless there is an appropriate instrument provided for its action.

(15) And until such appropriate instrument is found, that Karma related to it remains unexpended.

(16) While a man is experiencing Karma in the instrument provided, his other unexpended Karma is not exhausted through other beings or means, but is held reserved for future operation; and lapse of time during which no operation of that Karma is felt causes no deterioration in its force or change in its nature.

(17) The appropriateness of an instrument for the operation of Karma consists in the exact connection and relation of the Karma with the body, mind, intellectual and psychical nature acquired for use by the Ego in any life.

(18) Every instrument used by any Ego in any life is appropriate to the Karma operating through it.

(19) Changes may occur in the instrument during one life so as to make it appropriate for a new class of Karma, and this may take place in two ways: (a) through intensity of thought and the power of a vow, and (b) through natural alterations due to complete exhaustion of old causes.

(20) As body and mind and soul have each a power of independent action, any of these may exhaust, independently of the others, some Karmic causes more remote from or nearer to the time of their inception than those operating through other channels.

(21) Karma is both merciful and just. Mercy and Justice are only opposite poles of a single whole; and Mercy without justice is not possible in the operations of Karma. That which man calls Mercy and Justice are defective, errant, and impure.

(22) Karma may be of three sorts: (a) Presently operative in this life through the appropriate instruments; (b) that which is being made or stored up to be exhausted in tire future; c) Karma held over from past life or lives and not operating yet because inhibited by inappropriateness of the instrument in use by the Ego, or by the force of Karma now operating.

(23) Three fields of operation are used in each being by Karma: (a) the body and the circumstances; (b) the mind and intellect; c) the psychic and astral planes.

(24) Held-over Karma or present Karma may each, or both at once, operate in all of the three fields of Karmic operation at once, or in either of those fields a different class of Karma front that using the others may operate at the same time.

(25) Birth into any sort of body and to obtain the fruits of any sort of Karma is due to the preponderance of the line of Karmic tendency.

(26) The sway of Karmic tendency will influence the incarnation of an Ego, or any family of Egos, for three lives at least, when measures of repression, elimination, or counteraction are not adopted. [8]

(27) Measures taken by an Ego to repress tendency, eliminate defects, and to counteract by setting up different causes, will alter the sway of Karmic tendency and shorten its influence in accordance with the strength or weakness of the efforts expended in carrying out the measures adopted.

(28) No man but a Sage or true Seer can judge another's Karma. Hence while each receives his deserts appearances may deceive, and birth into poverty or heavy trial may not be punishment for bad Karma, for Egos continually incarnate into poor surroundings where they experience difficulties and trials which are for the discipline of the Ego and result in strength, fortitude, and sympathy.

(29) Race-Karma influences each unit in the race through the law of Distribution. National Karma operates on the members of the nation by the same law more concentrated. Family Karma governs only with a nation where families have been kept pure and distinct; for in any nation where there is a mixture of family - as obtains in each Kaliyuga period - family Karma is in general distributed over a nation. But even at such periods some families remain coherent for long periods, and then the members feel the sway of family Karma. The word "family" may include several smaller families.

(30) Karma operates to produce cataclysms of nature by concatenation through the mental and astral planes of being. A cataclysm may be traced to an immediate physical cause such as internal fire and atmospheric disturbance, but these have been brought on by the disturbance created through the dynamic power of human thought.

(31) Egos who have no Karmic connection with a portion of the globe where a cataclysm is coming on are kept without the latter's operation in two ways: (a) by repulsion acting on their inner nature, and (b) by being called and warned by those who watch the progress of the world.


Today all mankind is bewildered and fearful because every man's world is slipping away from him. His social order is upset. He is uncertain about everything except taxes and death.

Out of his social order comes the laws to which man must submit, the taxes he must pay, the debts he must assume, the wars he must fight, the kings, priests and politicians he must endure, the customs to which he is chained, the gods he must acknowledge, the thoughts he must cherish. All the good and evil, the joys and sorrows of life, are wrapped up in man's social order.

To question the rules and regulations comprised in his social order sets one apart from his fellows. He is marked as a non-conformist; one who dares be different. He is ostracized because he is peddling new thoughts. These are dangerous to those who have vested interests in the social order.

Man's social order is mind stuff. It is a mixture of the minds of those who have lived in the past. The social order always faces backward. New thoughts are the only force that push the social order out of the past into the present. Those who generate or manufacture new thoughts are "the salt of the earth." Upon them rests the mantle of human progress. - C. G. Patterson, Editor, Free Mind. [9]


Arthur Louis Joquel II
(Continued from previous issue.)

The many curious and intriguing facts noted about the Todas by everyone who has come into contact with them have naturally resulted in an intense curiosity about their past. From whence did their remote ancestors come to the "Blue Mountains" of Southern India? And what is the source of the very evident power which they wield alike over animals and other tribes?

Regarding the ancient history of the Todas, Colonel Khennessy writes:

"The only information which it was possible for us to obtain after so many years is the following: the Todds affirm that they have inhabited these mountains since the day when the 'King of the Orient' presented them to them; that they have never left them; never did they descend from their heights. But at what historical period did this unknown 'King of the Orient' live? We are told that 197 generations of the Todds have inhabited the 'Blue Mountains.' If we count three generations for one hundred years (though we see that the Todds live to a very old age), it seems - if we believe their affirmations - that they settled on these mountains about 7,000 years ago. They insist on the fact that their ancestors resided on the Isle of Lanka ... These grandfathers served the 'ancestors of King Ravana,' mythical monarch-demon, conquered by the not less legendary Rama, about twenty-five generations before - i.e., by adding a thousand years to the first figure, which would constitute a genealogical tree the roots of which touch a past of 8,000 years ..." (Quoted in The People of the Blue Mountains, pp. 96-7.)

Although the Todas disdain to relate anything of their history to strangers, they have in the past told the story to their servants, the Nilguirian Badagas, the elder priests of which continue to transmit it to each of their successors. And it was from a Badaga anchorite that Madame Blavatsky obtained the tale of those events which transpired during the time of the great wars which followed the kidnaping of Rama's wife, Sita, by the villainous Atlantean ruler Ravana, the chronicles of which have been termed "the Illiad of the Orient."

She found that the Todas had an exact possession of the narratives set down in the Ramayana and elsewhere. The most pertinent story is that of Ravana Vibhishana and his four ministers. Vibhishana, brother of the ruler of Lanka, fled from the island in a great winged flying machine, and presented himself before Rama with the following speech:

"I am the younger brother of Ravana the cruel. I have earned his enmity because I gave him good counsel - to return to thee Sita, thy wife. With my four comrades, men whose strength is without measure and who are named Anala, Khara, Sampati and Prakshasha, I left Lanka, my estates, my friends, and have come to implore thy sanctuary, O Prince whose magnanimity repels no living creature ... I offer myself as an ally to thee, O hero of great wisdom ..." (The Ramayana.)

Madame Blavatsky writes:

"Let us now compare this quotation with the Todd's tradition:

'It was at the time when the King of the Orient ... was about to kill Ravana, the powerful but unrighteous demon, King of Lanka ... The Todds were then at their twenty-third generation on the Island of Lanka. The King Ravana was at heart a Kouroumb (that is to say, a wicked [10] sorcerer): he ... had two brothers: Koumba ... and Vibia the kindhearted, loved by all the Rakshis.'

"Is it not evident that the 'Koumba' and 'Vibia' of the Todds' tradition are but the kumbhakarna and Vibhishana of the Ramayana? ... Vibia crossed the sea with his four faithful servants and helped Rama to recover his queen. That is why the King of the Orient named Vibia king of Lanka.

"It is word for word the history of Vibhishana, the ally of Rama, and of his four ministers, the rakshis.

"The Todds reveal afterwards that these ministers were four anchoret terallis (priests) ... They did not consent to fight against demon-brothers, even cruel ones. Therefore, after the end of the war, during which they did not cease to pray the gods for the victory of Vibia, they asked to be relieved of their duties. Accompanied by seven other anchorets and one hundred lay rakshis with their wives and children, they left Lanka forever. Wishing to reward them, the King of the Orient (Rama) created, upon a barren land, the 'Blue Mountains" and made a present of them to the rakshis and their descendants for eternal enjoyment." (The People of the Blue Mountains, pp. 170-73.)

That magic and sorcery were rampant in Atlantis during its latter days, and were in all probability one of the major causes of its destruction is agreed by students of the arcane tradition. In Isis Unveiled, Madame Blavatsky thus describes the way in which this came to pass:

"... the class of hierophants was divided into two distinct categories, those who were initiated in the divine doctrine of pure revelation, and others who ... were, perhaps, what we would now term 'natural-born mediums,' who neither struggled nor suffered to obtain their knowledge, nor did they acquire it at the price of any sacrifice. Therefore, while the former walked in the path of their divine instructors, and acquiring their knowledge by degrees, learned at the same time to discern the evil from the good, the born adepts of Atlantis blindly followed the insinuations of the great and invisible 'Dragon,' the King Thevetat (the Serpent of Genesis?) ... Thus ... the Atlantis-race became a nation of wicked magicians. In consequence of this, war was declared ... The conflict came to an end by the submersion of the Atlantis..." (Vol. 1, pp. 592-93.)

The largest amount of study on the matter of Atlantean proficiency in the magical arts has, of course, been concentrated on the territory closely contiguous to the Atlantic Ocean, beneath which the final island of Poseidonis sank in 9564 B.C. The Egyptians and the Mayas both are believed to have derived their knowledge in astrology, alchemy, the mantic arts, and other related fields from the sages of the island described by Plato.
(To be concluded.)



A law is in reality the effect of the life of a greater entity as it encloses a lesser within its living processes. It embodies that formative purpose or organized will of an enfolding life, against which the expressed purpose or determined will of that which is enfolded is entirely helpless. - L.B. [11]


Eileen Margaret Walker

"You use texts to fight with, and I use them to get peace of heart!" was the poignant cry of St. John Divine's "Lady of the Chimney-Corner" to the budding theologian who had been her son, and no remark is so eloquent of the contrast between sectarian dogmatizing and the religion that is of and for the human soul. What is it in the mind of man which induces him to make of religion a lethal weapon, a sharp sword, a stealthy dagger, or a common club? Why is every spiritual affirmation of a Jesus seized upon by lesser men as their prerogative for the moral government of some other person - or a whole congregation? Why, so far from using texts for peace in our own heart, do we use them to destroy another's peace as well?

Perhaps we may think that above and beyond all so-called Christian duties, and basic to the oft-invoked "law of love," is an attitude toward religion that few are able to take and maintain. The "Philadelphia lawyer" is too recent in origin to rate a parable in the New Testament, but it is perhaps significant that it is Satan, and not Christ, who has the services of an "Advocate." A truly pious scorn is felt by the nimble-tongued for those of slow and gentle speech, and a soft heart is sometimes believed to weaken the brain. Yet cleverness has a hollow sound, and words which, though brilliant, give no light will often turn back upon their speaker to mock him in his own dark hour.

Can it be that we have mistaken the very purpose of religion? Is it conceivable that the coveted "salvation" retreats faster with every new division among the followers of Christ? Is the path to Buddha lengthened by each theological conflict among those who take his name in vain? Does the Taoist deny Laotse also when he denies even a follower of Confucius, let alone that other Chinese teacher himself? Is it possible to understand Plato with the same mind that belittles Gandhi? Or - to bring ourselves into the picture - can we serve our own country by reviling someone else's? Do we promote the general welfare at home by destroying it abroad? Is our family circle sweeter because we spend our bitterness on outsiders?

Religion may be said to be that which sets forth the duties of a human being considered as an ethical counter in the game of Life. Religion is that moral science of application by means of which brotherhood becomes a practical art, and altruism a way of living. Religion is not to be passed on, nor inherited, nor discovered all at once. It is neither in a book nor in a place, nor in an outside person, whether man or God. Religion grows within man; under no circumstance, can it be transplanted, whole, from some other garden.

A man ought no more to cease enlarging his religion than he would think of breathing enough air all in one day to give his lungs a year's vacation! When a man thinks he has "finished" his religious quest, he begins battling with texts. He denies to his own heart the refreshment that comes with modest searching for more light on life's enigmas, and [12] therefore misses also the exhilaration accompanying each minor discovery - an exhilaration as necessary to the soul as sunshine is to the plant. For peace of heart, like religion, is found not once for all, but over and over again, as new questions trouble our thoughts and new possibilities in human events suggest themselves to our understanding.

If, as has been said, we are enriched by those whom we are permitted to love, it must be equally true that we are benefited by every mystery toward which we reverently move, and that each attempt to render our will good for others' sake brings its own reward in terms of inner harmony. "Texts" will always be fightings tools, so long as they point outside, to someone else's problems and difficulties; aphorisms of wisdom can never meet our own inner needs, until we take them "home" and fit our minds to keep them company. In nothing so much as in matters of religion is it clear that the mind's interrogating fingers can only grasp what the heart is bound upon receiving.

One who searches out principles for self-guidance, not caring how wrong he may have been so long as he can understand and learn more; neither regretful, remorseful nor over-anxious, but earnestly desiring a firmer basis for decision and action - will happen upon messages of cheer and counsel in likely and unlikely places, and he may often feel that all around him contribute most generously and remarkably to his enlightenment.

How different the case of the hapless Self-Discourager! His road is stony and his heart is lead; his shoulder-chips are definitely up, but his spirits irretrievably depressed. Every countenance that meets his eye belongs to a fellow-despairer - or else to a person too heedless or too foolish to be sad. Each circumstance of the daily round confirms his dismal view of the waywardness of fate, the hopelessness of life, and the orneriness of all other human beings.

It is the rare individual who would refuse comfort and aid to his brother man if such help required only 'a certain amount' of time and effort. But human beings are bewilderingly complex. A conversation which restores one person to genuine self-contentment would only confirm another person in his worst suspicions about the injustice of his situation. A little thoughtful act will seem to one to be overflowing with undeserved kindness, yet be completely unnoticed or tragically misinterpreted by the next person. Some wilfully repulse and cunningly thwart overtures of peace and friendliness for days or weeks, taking a kind of perverse pleasure in their own misery. Still others may appear willing but completely unable to part with their cares and gloom. In fine, the proportion of our friends and acquaintances whose peace of heart can be affected in the least by our sincerest efforts or our dearest wishes - is cruelly small. By and large, humankind is solitary and unapproachable at the very times when communion and companionship are most needed.

Yet the manifold difficulties we encounter in the practice of altruism, kindness, and consideration for others [13] may indicate that we are overlooking another way to bring about the consummation so devoutly to be wished: what if our greatest contribution to the happiness of others consisted in the steadfast maintenance of our own peace of mind? What if we, instead of anxiously concerning ourselves over the woes of others which we can neither turn aside nor overcome, were simply to hold our own keel even, allowing peace and contentment to radiate in their own fashion from our inner store?


Harold W. Dempster

The search for Wisdom is probably the most potent and exhilarating of all human endeavors, and doubtless the most satisfying.

Perhaps the pursuit of happiness - so called - is the same thing, only the seeker does not always recognize it as being synonymous.

The very fact that one is seeking must bring a result. When we are dissatisfied with the dullness of our present state, it is because we have not set up the causes that would bring into being a better life.

Wisdom is like a lovely flower. It is beautiful because there was something innately fine in the seed from which the flower came; in other words, the quality of the seed is the cause and the beauty of the flower is the result.

Many of the seeds that we plant by our own thinking and desiring produce a result that we are not satisfied with, and we are therefore unhappy. But, when there is a high degree of wisdom and care in what we sow, we do not have to worry about the harvest.

Wisdom implies good judgment and proper motive. It also requires an awareness of the learning that we have brought with us from out of a long and varied past, as well as an ability to tap that storehouse when needed. Frequently, we make this contact automatically; at other times, it is well to deliberate and reflect, in order to bring more of the experience of the past into our present situations.

Just imagine for a moment the vast number of difficulties we may have been through, in past incarnations and in the earlier years of our present one. When we can remember the lessons learned previously, at the time when we need to draw upon them, we begin to realize more fully the practical value of wisdom. This often points out the learning that stems from poor judgment in the past, showing that wisdom can come from ignorance as well as from knowledge. In fact, it is generally the case, that we learn more from our mistakes than from our so-called successes.

But, this does not mean that we should run out and make a lot of mistakes in order to learn more wisdom. It must be assumed that each individual does the best he can under any set of circumstances. Subsequently, however, we look back upon the circumstances wherein we acted [14] unwisely, and wonder how it happened that we failed to do the things that we would now do under similar conditions.

But, as human entities, we are very complex and our consciousness fluctuates according to our moods and aspirations. When we are feeling good and compassion for the human race wells up from deep down inside of us, we make decisions and set into action some very wonderful qualities that make us feel we are directly related to the wisdom and harmony that emanate from the Heart of the Universe. We feel joy unspeakable. But it does not last continuously from that time on into the infinite future.

When we are in a lower state, we act in accordance with the condition of our consciousness and our feelings that exist then, and it is doubtful if wisdom comes at all into our minds.

Therefore, there are certain cycles of time in which wisdom is conspicuous by its absence, as well as other cycles when we can honestly admit that we are related to the Gods, because we instinctively feel that the God-like state and Wisdom go together.

The fact that we do not show more intelligence and better judgment by our actions at our present stage of evolution, should not be discouraging. We are actually wiser than we know. We are also working out some of the Karma that we have ignorantly generated in previous incarnations; and this is wise and good. We have a conscious kinship with Higher Beings at times, and the more this increases, the wiser we become.

Another important factor showing our present degree of wisdom is this: we have found what we often call the Wisdom of the Ancients, who are ourselves. We are by gradual or sudden degrees re-acquiring a wisdom that we had lost. Our very interest in this type of Philosophy is concrete evidence of the relative degree of understanding we now possess, and which we know is bound to increase by the application of the principles we are convinced are true. The Wisdom of the Gods - Theosophy - is no idle phrase, and the fact that we have contacted it and have known authentic Teachers of it, is another glowing proof that we are not without that degree of illumination which we have earned.

The further fact that we see an absolute need for a dissemination of this Knowledge, amongst all those who are ready, is another expression of the wise thing to do, in order to enable humanity to deal with the basic causes of its present difficulties and improve the condition of all mankind.

Again, if you imagine yourself suddenly deprived of this Knowledge, and the consolation and satisfaction that it brings, which you would not want to happen - does that not create a realization that relative Wisdom is with us right now in our everyday lives? How could you have found this profound explanation of the structure, operations and destiny of the Universe, without having already within yourself that quality of Wisdom and Harmony that has revealed it to you?

We might also ask ourselves what are we doing to help along the cause of disseminating this Philosophy for the benefit of others, or of helping [15] those who are actively engaged in that very work? Could we do more? Can we do it wisely? Can we do it consistently? Do we belong to the class that says that if they only knew more they would help more? Suppose your present incarnation were to end suddenly and unexpectedly, would you belatedly wish you had done more when you had the chance? Are we effective in what we do? Can we help impersonally and silently, disinterested in recognition or reward?

When we go into secret aspirational yearning in our consciousness, to be more al one with all that is, to feel with an understanding heart for the suffering and misfortunes that our fellows may be experiencing, to desire deeper knowledge for the value of the wise action that it inevitably gives birth to; when we learn how to live more wisely than we live now; when we act with more unselfish motive, when we learn gracefully how to give and receive, surely the flower of wisdom will bloom more beautifully in our garden and a new joy and inspiration will speak to those who pass by ... on their own way to the Gods.



The Great Teachers throughout the ages have ever held before our hearts and minds the ideal of Brotherhood. The world has translated the idea, or should I say mis-translated, into very narrow meanings. He is my brother who thinks as I think; he is my brother who belongs to the same place of worship as myself; he is my brother who is of my race and my color; he is my brother because I 'like' him: beyond those narrow circles are those who are not my brothers!

... East is East and West is West,
And never the twain shall meet
... we are so fond of quoting. But, do we not remember that Kipling's thought went farther:
But there is neither East nor West,
Border, nor Breed, nor Birth,
When two strong men stand face to face,
Though they come from the ends of the earth.
There are so many 'twains' that we do not allow to meet, because we place borders and cannot see beyond.

My Brother: the Savage, who lives primitively in the jungles, knows nothing of the 'conveniences' or 'curses' of civilization, who cannot read my books, but knows the song of Nature in his heart.

My Brother: the Man behind bars, for crimes committed. He too, my Brother? Could it be otherwise? Where and how have I learned the lesson that he is still learning? Through pain and suffering during many days in the School of Life, helped by Those who climbed their way up, out of the valleys of error and mistake. Can we not also reach a helping hand, even though we may be far away from the Mountain top?

My Brother: the Selfish Man, for although he has drawn around him a very narrow circle, shutting me out, [16] is he not enclosed in my circle if I wish to make Brotherhood a Living Power in my Life?

My Brother: the Wise Man, who counsels me as a younger brother, perhaps very much younger and much in need of his wise help.

My Brother: the Enemy, who will destroy me on sight! He too, even though he may be a difficult brother; I stand in danger of his unbrotherliness, for to him I spell darkness and he think I wish for his destruction. When I have learned the lessons taught by my Wise Brother, I shall be able to break through this darkness and help my Brother Enemy to recognize me for his brother and he will, in turn, open his being to the language of the Soul.

My Brother ... where shall I stop? All the Earth, the Whole Universe, is my Brother!

The smallest grain of sand, the farthest star, the lowest of the low, and the highest of the High, my Brothers! All, vital parts of That, the Source of our Being, born of the same Light, created and creating through the same Fire, in our long Journey through Life returning to the same Goal, once more to start our Journey, cycle upon cycle, widening our Circle of Brotherhood! Thus came our Brothers, the Great Wise Teachers of mankind, to be so Wise that they could come among us and teach us that which we need so much, that which in our Heart of Hearts we know, but have forgotten. Like our Brother behind bars, we have drawn our circle too close around us until it became a wall, so dense, that we could not look through it and forgot what was 'on the other side.'

Those who find the True Light, can not keep it to themselves. They share it with all they meet. It is only the false lights one wishes to keep for himself and use for his own advancement and glorification. The True Light can not be kept for self, but shines for the Self of All.

I, one Ray from That Light; all else, Rays from That Light; ALL expressions from, manifestations of that Light. It "shines in all, but in all it does not shine forth." Ours the task to make it shine forth.

Clear then, my Brothers, your windows, look out and recognize your Brothers!



We deeply appreciate the donations which our good friends have sent to our Promotion Fund. We trust they will continue to keep us in mind. The following amounts have come in between April 1st and December 31, 1953: F.L. $3.50; Anon. $1.00; C.N.E. $2.00; LE. $20.50; M.L.F. $0.50; M.W. $1.50; E.F. $1.00, E.A.C. $0.50; H.D. $0.511; E.A. $0.50; M.M.R. $0.50; G.W. $550; F.L.G. $2.00; G.S. $3.50; W.Y.E.W. $3.50; H.W. $3.50; E.H. $3.50; P.E.H. $2.00; E.N. $2.50; C.E.W. $0.50; F.L.G. $2.00; M.S. et al, $7.00; J.P.N. $0.50; J.A. $3.50; R.L. $0.50; N.M.S. $8.50; F.L.L. $10.00; N.W. $0.50; B.N. $3.50; E.W. $1.50; F.C. $1.00; B.H. $3.50; A.W. $1.00; J.S. $3.50; M.L. $3.50; R.P.H. $10.00; F.L.G. $2.00; M.H.C. $3.00; N.G. $5.00; W.V. $0.50; F.K. $0.50; E.S.W. $5.00; R.G.0. $3.50; H.F.H. $1.00; E.W. $1.50; L.A.V. $0.50; C.C.B. $0.50; R.P.H. $10.00; A.J.T. $1.50; EY.W. $3.50; E.C.N. $5.00; N.C.L. $0.50; R.F.K. $1.50; N. L.H. $0.50; J.M. $0.50; G.D. $0.50; J.O. $5.50; K.J. $3.50; M.B. $2.00; L.C. $2.00; F.J. $3.00; Anon. $4.00; C.E.B. $0.50; W.Y.E.W. $3.80; R.V. $2.50; J.P.N. $1.00.