A Living Philosophy For Humanity

Volume XIV
No. 3 (73) - Winter 1957-58

[Cover photo: General Francis J. Lippitt (See biographical notes on page 16.)]


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.



"Whatever may befall you on your journey, success in the deepest and truest sense will be found in the dignity and poise which you reveal in meeting both the failures and the successes of life ... It was said eloquently of the Athenians that they had the gift of making 'gentle the life of mankind.' In our benison we include the hopeful anticipation that you will mix with your professional accomplishment some of this ingredient for making gentle the life of our turbulent times, for cultivating civility in a period of harsh and brutal incivilities.

"To these unabashed and unsophisticated good wishes, I add two more arising out of the special character of this institution and your education. The first is that you serve as expositors and exemplars of the true spirit of science and the other noble disciplines whereby man seeks to understand the universe and himself. We have been living in a period marked by both subtle and gross assaults on the intellectual life. The whole domain of science has been especially subject to barbarian infiltration and to the misrepresenting propaganda that it endangers man's nobler aims and ends. ... You and we have an obligation to make this character of science better understood, and to do so, not by the arrogant advocacy of science and technology as the only means to increase our understanding and well-being, but by the balanced and tolerant presentation of the scientific spirit as one of the great and powerful methods by which man can increase his knowledge and understanding and still stand humble and ennobled before the wonder and the majesty of what he does not understand." - Dr. James Rhyne Killian, Jr., in an Address to the graduating class of the Massachusetts Institute of Technology, June, 1955; quoted from Saturday Review, December 14, 1957. [3]


Boris de Zirkoff

The Gates of the New Year have now opened and we have all been ushered into 1958!

As students of the Ancient Wisdom, we enter the new yearly cycle with tender hopes in our hearts, and unshakable trust in our souls, trust in the operations of Cosmic Law, and in the inherent justice of its intricate workings.

The Christmas Season has come and gone, and with it the mystic wonder of the age-old symbolism, ever full of hidden meaning, perennially young. The pyramidal Christmas-tree was as green as ever, and its leading shoot pointed towards the sky, as all growing things do. The Christos-Spirit in the human breast stirred for a while, trying once again its slowly unfolding wings, and in the gloom of our selfish and material world the Star of Bethlehem, symbol of a spiritual Presence, shed its radiance upon the confusion of the outer scene.

Now we can return to more familiar sights. It will be another year before the Mystic Star is with us again. In the meanwhile we have another one that we can watch, whirling around the earth with the carcass of a dead dog in it, perchance a more fitting symbol of the colossal monster called modern civilization. Instead of angels singing carols in the heavens, we have missiles whizzing around with less pleasant sounds filling the air, and instead of the gentle voice of the Soul of Things, we can listen with bated breath, to the detonations of atom-smashing devices, heralding the most ghastly misuse of nature's forces ever yet invented by man.

But we are students of the Ancient Wisdom, therefore ... in the appraisal of "practical" people of the world ... impractical idealists, dreamers and crazy optimists. By all means let's be just that, seeing that it is noble dreams that give rise to noble action and great cultures, and nightmares - dreams also - which produce the venomous spawn of wars, and their inevitable brood of famine, crime, degradation, poverty and despair. We prefer to be dreamers of noble dreams than "practical" men who build jet-bombers and plan to establish military bases on the Moon.

We have said it before, but there seems to be no good reason why we should not say it again. Science is a source of both knowledge and power. It is a boon when motivated by the highest incentives of human welfare and global good-will. It is a dangerous bed-fellow, a treacherous companion, and an unreliable partner, when in the hands of power-crazed cliques of any country whatsoever, seeking to misuse nature's forces for self-aggrandizement and the gratification of their material lusts.

And in a situation of this kind there is nothing that can possibly help except a re-awakening of our slumbering ethical sense, the sense of true brotherhood among all the people the world over, and a realization that we live upon a globe where all the people are members of one great family.

It is abundantly clear that neither science, nor organized religion, neither politics nor the scattered sects and cults of all kinds, have been able to provide a formula which would lead us out of [4] the present dilemma, and bring peace where conflict is the order of the day. Essentially, the problem is an individual one, and can be solved only on the field of battle which is within the human mind and in the region of the human heart. Unless and until men and women discover the road to inner peace, there will be no peace in the outer world; until they bring at least some degree of calm within their restless souls, and find a place of inward peace, they will not create it on the outer scene by means of treaties, conventions, defence alliances or a "balance of power" which are merely so many delusions in a world of material shadows.

Somehow or other, many of our present-day scientific ventures appear to an observer as escape-mechanisms intended to entice human minds away from the stark reality of life upon this earth. It is indeed much easier, and also more glamorous, to think in terms of a trip to the Moon, a jaunt to Mars or Venus, or maybe a four-hour working day, with all else done by machines, than to contemplate the sober facts about our own home-world, with half of its children existing on a starvation diet, whole continents of people who cannot read or write in any language, millions of incurable alcoholics in every land, and sexual and other types of depravity affecting the larger portion of mankind.

Charity, they say, begins at home. Yes, and not on the Moon, Mars or Venus. Practical life, in our humble estimation, consists rather in creating a powerful mental picture of a happy, balanced and well integrated mankind, living from the sweat of their toil an abundant and fruitful life as brothers the world over, and working unremittingly to make this dream a living reality; rather than, we say, in leaving these concerns to the care of a few dedicated and utterly unselfish souls, and going and spending more billions establishing beach-heads upon other planets and space-platforms in the midst of nowhere.

Methinks we see the army of those killed in battle, and the horrid legions of innocent children and women burnt to a crisp by exploding bombs, mutilated by radiation, or starved to death in the wake of our hideous wars, rise up from the depths of the unseen to confront those who are the cause of their miserable fate! What questions would they ask? What answers would they get? ...

Let's start the year by thinking!


"Meditation is not inaction; he who thinks so errs. But that which lives in action is the motive and the desire. The form it took passes as all form must, but the soul of it reincarnates and fills with power and radiance all other forms that spring therefrom.

"In entering the higher life the disciple finds a great stillness, for his meditation is his life, not his deeds; and when with heart and mind and full consciousness he grasps the significance of this idea, then indeed he beholds a new heaven and a new earth." - Cave. [5]


H. P. Blavatsky

[Excerpts from an Editorial which originally appeared in Lucifer, Vol. IV, May 1889, and contains ideas which, it would seem, have not become outdated with the passage of time.]

Pride and conceit are the two hideous cancers devouring the heart of civilized nations, and selfishness is the sword handled by evanescent personality to sever the golden thread that links it to immortal INDIVIDUALITY. Old Juvenal must have been a prophet. It is our century that he addressed when saying:

"We own thy merits; but we blame beside
Thy mind elate with insolence and pride!"

Pride is the first enemy to itself. Unwilling to hear any one praised in its presence, it falls foul of every rival and does not always come out victorious. "I am the ONE, and God's elect," says the proud nation. "I am the invincible and the foremost; tremble all ye around me!" Behold, there comes a day when we see it crouching in the dust, bleeding and mangled. "I am the ONE," croaks the private crow in peacock's feathers. "I am the ONE - painter, artist, writer, or what not - par excellence.... On whomsoever I shed my light, he is singled out by the nations; on whomsoever I turn my back, he is doomed to contempt and oblivion."

Vain conceit and glorification. In the law of Karma as in the truths we find in the gospels, he who is the first will be the last - hereafter. There are those writers whose thoughts, however distasteful to the bigoted majority, will survive many generations; others which, however brilliant and original, will be rejected in the future cycles. Moreover, as the cowl does not make the monk, so the external excellence of a thing does not guarantee the moral beauty of its workman, whether in art or literature. Some of the most eminent poets, philosophers and authors were historically immoral. Rousseau's ethics did not prevent his nature being far from perfect. Edgar Poe is said to have written his best poems in a state verging on delirium tremens. George Sand, her magnificent psychological insight, the high moral character of her heroines, and her elevated ideas notwithstanding, could have never claimed the Monthyon prize for virtue. Talent, moreover, and especially genius, are no development of any one's present life, of which one ought to feel personally proud, but the fruition of a previous existence, and its illusions are dangerous. "Maya," say the Orientals, "spreads its thickest and most deceitful veils over the most lovely spots and objects in nature." The most beautiful serpents are the most venomous. The Upas tree, whose deadly atmosphere kills every living thing that approaches it, is - the Queen of Beauty in the African forests.

Shall we expect the same in the "coming cycle"? Are we doomed to the same evils that befall us now? ...

Nevertheless, and though Fichte's speculation will have proved correct and Shelley's "Golden Age" will have dawned upon mankind, still Karma will have [6] its usual way. For we shall have become "the ancients" in our turn, for those who will come long after us. The men of that period will also believe themselves the only perfect beings and show scorn to the "Eiffel" as we show scorn to the Babel-tower. Slaves to the routine - the established opinions of the day; what they of the next cycle will say and do, will alone be well said and done.

"Wolf! wolf!" will be the cry raised against those who, as we defend the ancients now, will attempt to say a good word for us. And forthwith the finger of scorn and every weapon available will be directed at him who falls off from the beaten track, and at the "blasphemers" who may dare to call by their right names the gods of that cycle, and presume to defend their own ideals.... Such is our century, so noisily, but happily for all preparing for its final leap into eternity. Of all past centuries, it is the most smilingly cruel, wicked, immoral, boastful and incongruous. It is the hybrid and unnatural production, the monstrous child of its parents - an honest mother called "mediaeval superstition" and a dishonest, humbugging father, a profligate imposter, universally known as "modern civilization ...

Those who are not to be moved by either hysterical emotion or a holy fear of the multitudes and propriety; those, whom the voice of their conscience - "that still small voice" which, when heard, deafens the mighty roar of the Niagara Falls itself and will not permit them to lie to their own souls - remain outside. For these there is no hope in this departing age, and they may as well give up all expectation. They are born out of due time. Such is the terrible picture presented by our present cycle, now nearing its close, to those from whose eyes the scales of prejudice, preconception and partiality have fallen, and who see the truth that lies behind the deceptive appearances of our Western "civilization." But what has the new cycle in store for humanity? Will it be merely a continuation of the present, only in darker and more terrible colors? Or shall a new day dawn for mankind, a day of pure sunlight, of truth, of charity, of true happiness for all? The answer depends mainly on the few Theosophists who, true to their colors through good repute and ill, still fight the battle of Truth against the powers of Darkness ...

If Theosophy prevailing in the struggle, its all-embracing philosophy strikes deep root into the minds and hearts of men, if its doctrines of Reincarnation and Karma, in other words, of Hope and Responsibility, find a home in the lives of the new generations, then, indeed, will dawn the day of joy and gladness for all who now suffer and are outcast. For real Theosophy is ALTRUISM, and we cannot repeat it too often. It is brotherly love, mutual help, and unswerving devotion to Truth. If once men do but realize that in these alone can true happiness be found, and never in wealth, possessions, or any selfish gratification, then the dark clouds will roll away, and a new humanity will be born upon earth. Then, the GOLDEN AGE will be there, indeed.

But if not, then the storm will burst, and our boasted western civilization and enlightenment will sink in such a sea of horror that its parallel History has never yet recorded. [7]


Carle A. Christensen


One of the ancient philosophers pictured man as a bird - astride its back was the soul, seeking to guide it on its way. The two wings were mind and emotion - it was through their exercise the bird stayed aloft and moved forward. So long as the soul remained upon the body, guiding the bird, all was well - the motion of the wings served their purpose and it moved steadily and beautifully on its way. But as soon as the soul moved to either wing, havoc would result. The soul would be violently shaken by the motion of the wing - the bird would be thrown out of balance and would fall downward. Only when the soul had once again gained its balance between emotion and reason would peace and purpose be restored.

In this image is the key-note to our happiness. We live in a world which is a sea of confused, contrary, generally selfish and often purposeless, thoughts and emotions. Our own thoughts and emotions are generally a reflection of them. Unlike the soul in the philosopher's story, we are seldom resting peacefully on the bird's back - rather, we are violently oscillating up and down with a particular thought or emotion, or, more likely, a complex mixture of the two.

Religious teachers and philosophers all through the ages have recognized this problem. Modern psychologists recognize it too. All agree that it takes great skill to find the spiritual balance between the two wings of emotion and thought. All agree there is the need for such balance.

The skill lies, of course, in achieving this control without saddling the bird with suppression and inhibition, for there are basically two ways in which the desired balance can be achieved:

First, by the intelligent control and direction of the thought and emotion to constructive ideals and concepts through understanding and aspiration.

Second, the achievement of so-called peace by the blind suppression of thought and emotion to fit into a preconceived pattern.

The first method means a joyous sense of self-awareness and purposeful self-expression. The second, the penting up of the explosive powers of the suppressed emotion and thought for an inevitable outburst later and meanwhile degrading hypocrisy.

Self-discipline is the key to such purposeful self-expression, yet it must be a wise and gentle self-discipline which arises from a spiritual and intelligent perception of the need for control, rather than the blind desire to conform to a preconceived standard.

Living as we do in an age which puts so great a premium on the so-called freedom of expression, such an idea of self-control is not too widely welcome. On the contrary, in many quarters it is ridiculed as being puritanical and a few of the contemporary schools of psychology go to great ends to encourage complete self-expression within all practical limits.

Yet, one need only examine the results of such a distorted philosophy of freedom to realize that while on the one hand, blind suppression is [8] destructive and undesirable, on the other hand, in a world of cause and effect, freedom, unguided by a spiritual vision and due regards for the rights and privileges of one's fellow men, can be equally destructive and undesirable.

The emotions and thoughts of Man must be guided by the soul towards its Goal and the intelligent awareness of the need for such guidance and directive skill is the beginning of a happiness which does not change with each passing breeze of thought and feeling.

Theosophy is an effort by students through the ages to discern the spiritual Pattern behind Man's existence. Theosophists of all times have studied and sought to live the truths of great religions and philosophies; studied the teachings of science in order to find the Great Common Denominator of the Art of Self-Discovery. The results of their investigations are found in Theosophical literature. Ever incomplete, ever a growing thing, the present day Theosophists offer to share these Truths, not as their own, but as a portion of the Ancient Wisdom, with all who seek to know more of God and themselves.

The word "offer" is used advisedly. Each person, each Theosophist is free to accept or reject as he will; to build up his own Theosophy or Divine Wisdom from the truths of others and his own experience.


Our subject here is spiritual self-discipline. Let us consider some of the practical aspects of this problem when examined in the Light of Theosophy.

Theosophy suggests that Man is much more than these bodies of which we are so aware. He is also in the Christian vernacular, soul and spirit - a son of God, and, Theosophy adds, a spiritual being, entered on a great evolutionary journey towards perfection.

Theosophy suggests that Man has within himself a great storehouse of spiritual wisdom and understanding - the results of previous lives in his spiritual evolution; and that he can, if he will, call down this wisdom and experience into his everyday life - bring into this darkness the Light of his own Divinity.

Theosophy suggests that true self-discipline grows out of an awareness of Man's inner spiritual Plan and Purpose rather than the external pressures of environment, though, of course, always recognizing the obligation of the individual to the laws of his community, his country and the world.

Yet, no will that has sprung from the spiritual center of Man can be contrary to any law designed for the good of Man, and the great leaders of all progressive political legislation as well as spiritual teaching have been guided by such an inner perception of the Truth. Yet their views are often rejected and unappreciated because they are so far ahead of their fellow men in feeling, thought and vision.


True self-discovery comes from within. True self-discipline begins with a determination to find one's Inner, spiritual purpose and a willingness to make the necessary sacrifices and adjustments to do so.

What are some of the steps we can take to make this spiritual awareness [9] a part of our being? How can we discover, in the midst of our daily duties and the many pressures of modern civilization, our own inner sense of purpose and direction, our own vision and standards of spiritual, self-discipline?

Theosophy suggests that we will come to know this world within, only as we turn our hearts and our minds to the world within, instead of concentrating them almost entirely upon the world without.

Every great religious teacher and most great philosophers have stressed this need to develop an awareness of the God within as the key to purposeful personal services and lasting happiness. St. John challenges us by asking, "Know ye not that ye are the Temples of God and that the Spirit of God dwelleth within you?"

Prayer, meditation, and the quieting of the personality are ways in which we can approach this awareness. Caught, as are our thoughts and mind in the swirl and pressure of modern life, we can hardly expect them to mirror anything eternal. It would be like expecting to see a perfect image of the moon reflected on a tossing sea, or a stagnant pool, covered with scum; it would be like trying to enjoy a delicate flute solo in the midst of a foundry going full blast.

Before we can gain this sense of purpose, before we can know this true inner discipline and Law which is a part of the One Law, we must quiet our emotions and our minds. Only then can the Eternal Will, the Divine Disciplinarian, whom we really are, image His Vision upon our mind and shape our thoughts, feelings and actions into reflections of His perfection.


Now, what are some of the practical considerations of such a program of spiritual self-control? What can the teachings of Theosophy offer the individual who wishes to live in the Light of His Higher Will?

First, as has been already suggested, we must set aside a few minutes of our day for the purpose of becoming better acquainted with the Eternal Light which shines within each one of us.

We tend, from the time we arise in the morning until we retire at night, to concentrate our attention on the world outside; on our relationship to things and people. Little or no time is given to exploring the inmost recesses of our hearts and our minds, and discovering the World Within.

In fact, most of us tend to become bored if we are left with only ourselves - we turn on the radio, pick up a book, phone a friend or go out to a movie to fill the seeming vacuum within. Yet, this is in reality an illusion. For the world of inner consciousness is rich in a warmth of wisdom and understanding beyond our fondest hopes, and if we will but take the initial plunge, survive the first sense of loneliness which drives so many back from the threshold of self-realization, we will find a sense of peace, purpose and understanding such as we have never dreamt of.

To practice this process of self-discovery, we need only set aside a few minutes each day in a convenient, secluded, pleasant place, for quiet reflection and meditation.

After being comfortably seated, we relax the body, recognizing it as a wonderful mechanism, with powers and potentialities quite beyond the [10] understanding of modern science; a miracle of creative power and self-perpetuation, which we all too often take for granted. Look at your body, quite objectively, sense its wonder, appreciate it, and then realize that wonderful though it be, you are more than your body.

Next, try to observe your emotions. We are inclined to take our emotions for granted too, feeling we ARE our emotions, that there is not too much we can do about controlling them. Yet, in reality, intelligent emotional control, guided by a spiritual ideal is the key to a lasting happiness that does not disappear with each up and down of feeling.

Examine your emotions; watch them; recognize their tendency towards pleasure and self-gratification. Become aware of your higher emotions. Feel your love for a dear one. Yet realize that you are more than your emotions. That you are watching them, a thing apart.

Likewise, examine your thoughts. If you watch carefully, you will discover many amazing things. You will find that much that you have considered as thinking was merely remembering; that in reality there is very little creative thinking that flows from the minds of most of us, and that while here again we feel that we are the mind, it is in reality an instrument which we use.

Pause here, seeking to become aware of yourself as an Eternal Being, who uses thought, emotion and action as means of expression. Try to sense the Divine Root Within that can enlighten and guide the personality with its Spiritual Wisdom if we will but give it the opportunity. Become aware of yourself as a center of consciousness poised between two worlds, the World Within and the World Without.

Now gradually, return your consciousness to your everyday centers of feeling, thought and action. Seek to carry with you the sense of purpose and detachment you have gained; seek to remain aware of yourself as an Eternal Being who guides the personality rather than a hum-drum individual who IS the personality.

As you do this, day after day, week after week, the world within will become a growing reality; as you pursue with persistence and regularity the God Within, you will become increasingly aware of an Inner Will, a guiding source of wisdom and love, to guide you on your way. Then will your opportunities, your problems, your obligations and your privileges in the daily world take on a new purpose; then will all you do, think, and feel be ever more guided by the Eternal Will that you truly are; then will you sense the Divine purpose which brings the peace which passeth understanding through spiritual self-discipline.


"All life is one, and ... the animals are our younger brothers and sisters ... It is an important part of our responsibilities to help them ... and not to retard their development by cruel exploitation of their helplessness ... We shall never attain to true peace ... until we recognize the place of animals in the scheme of things and treat them accordingly." - Lord Dowding, in a speech before the House of Lords. [11]


Herbert A. Coryn

[As a young man, Dr. Coryn was a personal pupil of H.P. Blavatsky in London; for many years a practicing physician and an eloquent speaker, he later worked and died at the Headquarters of the Point Loma Theosophical Society.]

Freedom of one part of our nature always requires the bondage of another part. In the old schools about the temples of ancient peoples, the teachers and disciples fully recognized this, and the latter voluntarily admitted to a most stringent control and regulation of their habits and outer life. They submitted voluntarily; they offered themselves to the discipline because they knew that through it alone could come freedom for their higher natures, the flowering of their finer possibilities. So they handed themselves over to a teacher whom they had learned absolutely to trust. This relation of teacher and pupil became at once unique. It was no domination of mind by mind; the teacher never sought that, was careful that it should not occur. It would not be so that the pupil could ripen his possibilities. It was his aim to grow up to and assimilate the mind of his teacher, but the relation never approached that of hypnotizer and subject; of that there was no element. The pupil remained himself, wove his own pattern of himself, achieved an ever-completer spiritual freedom.

As to the daily life. Once the pupil was enrolled, he had no more concern with the earning of his living. His daily work was set him, and it had a dual relation to him. It had relation to his existing capacities, previous habits and temperaments: and alternatively with this, it was designed to call forth capacities he needed but lacked. As to his assignment of work, he was expected to trust the teacher; and not only to do the work faithfully, not only with entire peace and content, not only with the utmost use of every faculty concerned, but also with a quality of enthusiasm. And he was expected to be always ready to leave regretlessly for any other. And his daily habits were so gathered in under rules that he needed to expend a minimum of mental energy in arranging them for himself. This economy he effected by the simple process of obeying the rules. His mind was therefore freed for other matters.

The trust he had in the teacher, and - as he proved worthy - the teacher in him, begot an intimate and sacred mental relationship with which space and verbal communion had nothing to do. In a certain sense, the mind of the teacher was opened to him, that he might take what he could. Threads to weave into his own mind and to dye with his own color were thus offered to him ready for the weaving, threads necessary for the pattern, which, under any other circumstances, might have cost him years or lifetimes of experiences and pain to extract and spin for himself from the raw mass which life offers. And in return the teacher received energy for his work, and even protection, from the atmosphere of trust and love kept about him by his pupils.

The whole arrangement was therefore [12] one of economy, both of time and energy. The pupil was, so to speak, in a spiritual forcing house. The experiences of a whole ordinary, slow-passing lifetime were compressed into a year, a month, a day. For the relation of the pupils to each other was under the teacher's direction, and was constantly changed, groups being formed and dissolved, new combinations constantly produced, so as to afford a maximum of experience in the least time. When we remember that almost all that we get out of life, all our experience, all our pleasure and pain, comes from our association with each other, we can see that in the great temple schools it was possible for the teacher to compress into a short period all the experiences of any deeply educative value which a whole slow lifetime in the world would hardly give. Much of it, to the pupil, would seem unjust and unnecessary. But he had only to recollect how much of his life incidents in the world, were he there, would also seem unjust and unnecessary. Yet he would have trusted to the Law for their value, for their profound justice and necessity. Here, he also trusts in the Law as manifested in the teacher, focalized, made swift, undiluted with resting places.

The teacher's credentials were only the intuition of the pupil; he offered no other. If the pupil once recognized in the teacher a soul far in advance of his own, the relation became established and sacred. And both knew that if at any future time the pupil should lose his trust, the whole nature would fall into confusion. He accepted the danger open-eyed because of the possible reward - the attained goal. And the teacher was willing to accept the care, knowing that if the pupil did win on to the goal, another helper and teacher of humanity, another Guardian of the Mysteries, would have been born, born and baptized in the fire of experience.


G. White Hickerson

While the controversy rages over whether vehicles and men from outer space are penetrating our earth atmosphere, and whether it is possible for us as humans to visit the moon and planets, the cycles, imperturbable, move on.

H.P. Blavatsky, in The Secret Doctrine, speaks of the First Fundamental Proposition as "unthinkable and unspeakable." Still, she points out that we stop our thinking too soon.

In the same category lies the doctrine put forth for our consideration concerning the rounds and races in their progressions, as the plan by which evolution is accomplished. There is an area here, where a closer examination of the method of operation of these cycles, and the development of the principles, both universal and particular, could give us at least ground for a more concrete type of speculation, than we have done so far. And we are not prohibited from speculating!

Even though these doctrines are abstruse, they are stated. And even though we may but imperfectly comprehend them, or may even try to [13] explain the whole in terms of but one aspect or another, we will still have to admit that it is our own lack of comprehension that has caused the confusion in our own minds, and that it is not the Masters' statements, as set forth in The Secret Doctrine, which are at fault.

Let us then try a speculation or two: From the doctrines as they are stated, we are presumably in the fifth subrace of the fifth root-race, and in the fourth round. Now on the basis of this as a proposition, let's see where this can take us.

Supposing there are other planets and humanities which in the process of evolution are either in the same race, or the same round within a further race. Would it not be possible for us to see them, and for them to see us, since fourth round physical plane matter is what we can see? And we could further speculate on the basis of the propositions of the doctrine of the rounds and races, that these people or intelligences might be more spiritually advanced than we are, and even have more technical know-how than we have.

Now let us make a second speculation: let us consider that there might also be those among ourselves, here on this very earth, who, having outstripped average humanity, have come to a place in their own evolution where the knowledge both spiritual, moral, and technical has placed them in a position to create and operate even physical plane machinery, which is at the moment beyond our most advanced physical science. This is possible under our theory of speculation, on the propositions concerning the doctrines of rounds and races.

We must remember that the Ego is not limited to a particular type of vehicle. It can use any vehicle, depending upon how far it has mastered its own principles. In other words, those who have advanced farther than our own present day physical scientists, could be using a finer form of the same material stuff to develop a vehicle which outstrips our comprehension.

We can find a reasonable basis for this speculation in the doctrine that each substance, as well as each plane, has seven sub-divisions. So we can find it within the realm of logical speculation to see that a finer degree of the same physical elements used by us, might be used by those more advanced than we are, those having more of their own principles under their conscious control.

Our studies in Theosophy, if we are to credit them at all, have come from Masters of Wisdom. It is They who have given us what we have of the doctrines of rounds and races. And They must themselves be among those who have in some ways outstripped our average humanity, in intelligence and in learning, as well as in wisdom and the ability to control their principles. We are to understand, along with the rest of it, that these beings are not somewhere else; they are right here on this earth.

If we continue our enquiry in this direction, we find that it brings us right back to the philosophy itself, and the natural evolution of those beings, who, under law, have accomplished what is required in order to obtain this kind of conscious control, and the knowledge and wisdom with which to use it.

Obviously, whether the phenomena are coming from outer space, or [14] originating right here on earth, those beings who are accomplishing them have acquired a knowledge which we do not possess. So if we are to concern ourselves with anything, it seems that, rather than furiously trying to outstrip each other in the manufacture of weapons of war, and machines to shoot into outer space, we could spend more energy on education, in the direction of finding out how this kind of knowledge can be acquired.

No doubt we can do it the hard way and that seems to be the way most of us learn; but this does not preclude the idea that not only does the knowledge exist, but that the way to learn it has been pointed out to us also.

From the philosophy itself, which has always been held before humanity, and is open to all those who wish to study it - we do not have to exclude the idea that the point of origin of these flying phenomena could be right here on our own earth.

How do we know that our so-called "flying saucers" are not just student training flights of some of the younger "Rishis"?

It begins to look very much as if the progress of the earth itself, in its movement through time and space, has arrived at that place in its own evolution, where we, its inhabitants, will have to give more thought to speculative philosophy and its parent, esoteric science.

It is this lack of a steady regard for esoteric philosophy as a genuine science, the science of sciences in fact, and the foundation upon which all real knowledge is based, that has brought us to this present sad case of wild scrambling in the fields of physical research.

It's a good thing, however, that we were brought to it! Our own progress in technological science is merely a sign that we have come in evolution to that place, where the finer stuff of which the elements are composed is coming within the ken of our physical instrumentation and control. At any rate, the cycle has opened, and the facts are before us. We must now try to evaluate these facts within a larger framework than we have formerly entertained.



If we are to meet earth-known friends after death, how shall we know them? If they have had numerous incarnations, which appearance would they be wearing?

To say that we will meet our earth-known friends after death is rather a manner of speaking than an actual fact. In incarnated existence upon this plane we meet and deal with temporary personalities. In every other sense, when dealing with deeper aspects of our friends' consciousness, or tapping occasionally their inner powers or the qualities of their higher principles, we can hardly be said to "meet" them, as the experience is partly subjective and therefore quite intangible.

Therefore it would be wrong to speak of "meeting" our friends after death, as they are devoid of their personalities and have become for the time being free from their earthly limitations.

This is particularly obvious in such cases when we raise the question about "meeting" after death those among our friends who are still alive on this plane of experience, and have many years of [15] useful life before them. It is self-evident, therefore, that the "meeting" is not an outward, objective experience of earth-plane type, but a subjective experience of the soul; an awareness of our consciousness, and not a series of events which our personality - then non-existent for us - is experiencing.

We are aware within our consciousness of the presence of those we have known and loved in incarnated existence, and we are cognizant exclusively of their noblest and finest qualities, a portion of which we have loved and admired on the earth-plane. The process is one pertaining to the creative imagination of our own consciousness, and is an integral part of the inner world of thought of each one of us, as the Devachanic condition is entirely subjective and spiritually-intellectual in essence.

It would follow from this that the outer appearance of those we have known on earth must be related to their actual outward appearance during the time we have known them in our latest embodied existence. It can hardly be anything else, because there exist in our minds the psycho-mental pictures, or mental molds, which are descriptive of the outer personalities of our friends, such as they were upon the earth-plane at the time of our latest contact with them.

It would be unwise to exclude from this Devachanic dreaming - which to the entity is more real than objective life - the possibility that those we have known upon earth may appear to us sometime of one age, and sometime of another, according to the various complex currents of thought and higher emotions which have their interplay within our consciousness. It is also necessary to keep in mind that there is a higher spiritual intercommunication between an entity in its Devachan, and either other Devachanic entities (our former friends on earth), or the higher consciousness of those friends whom we left behind, and who are still in embodied existence on this plane. The bonds of true love and sympathy can never be severed.



The Editorial Offices of "Theosophia" have now been since June 1st, 1957, at 551 South Oxford Avenue, Los Angeles 5, Calif. This address applies also to the Theosophical Information Center, the Blavatsky Writings Publication Fund, and the undersigned personally.

We have asked especially the Editorial Offices of the various Exchange Magazines to enter the change in their records, as this is important to expedite the receipt of their Journals.

Very few people, it would seem, have made the change indicated above. Two-thirds of our Christmas mail was sent to the old address, creating delays and confusion.

PLEASE correct our address in your files, as part of your "New Year's resolutions"! - Boris de Zirkoff, Editor, "Theosophia". [16]


General Francis J. Lippitt

Born in Providence, R.I., July 19, 1812. Son of Joseph F., and Caroline S. Lippitt. Graduated from Brown, 1830. Captain 1st N.Y. volunteers in Mexican War; served in Civil War as colonel 2nd Calif. Inf. and Bvt. Brig.-Gen. U.S. volunteers. Married, Sept. 25, 1865, Mrs. Pickering Dodge. Counsel for U.S. in Dpt. of Justice, 1877-82. Was guest of Lafayette at La Grange, 1832, and present at his burial, 1834. Assisted De Toqueville in preparation of La Democratie aux Etats-Unis, 1834. Attached to American Legation in Paris, 1834-35. Member, State Constitutional Convention, Calif., 1894. Lecturer at Boston Univ. Law School, 1873-74, and at Naval War College, Newport, 1896, 1897, 1900. Author of several military works and law treatises. Died in 1902.

General Lippitt was greatly interested in Spiritualism, and became an intimate friend of both Col. Henry S. Olcott and H.P. Blavatsky in the very early days of The Theosophical Society in the U.S.A. Strangely enough, he does not refer to this association in his Reminiscences (Providence, R.I.: Preston and Rounds Co., 1902) written "for his Family, his near relatives and intimate friends." In 1888, Gen. Lippitt published a pamphlet under the title of Physical Proofs of Another Life. A few years prior to this, a rich Spiritualist, Henry Seybert, died at Philadelphia, Pa., leaving a considerable sum of money by will to the University, on condition that a committee of respectable and impartial scientists should be formed to investigate the mediumistic phenomena and report upon the same. The trust was accepted, the committee appointed, and their report appeared in due time. It was most unsatisfactory. Thousands of intelligent men and women could have done the work, and done what this committee did not do - given the facts of mediumship as they are. Among a host of indignant protests appeared Gen. Lippitt's pamphlet, able, conclusive and scathing. In the words of Col. Olcott: "General Lippitt is a gentleman held in high esteem throughout America for his blameless character and excellent scholarship, as well as for his courageous support of his convictions. The present pamphlet, which embraces a series of letters to the Seybert Commission, embodying narratives of highly interesting personal tests and experiences with phenomena, is worthy of his literary reputation, and shows how different might have been the report if the members of the Commission had cared as much to get at the truth of spiritualism as to boycott it." (The Theosophist, Vol. X, Nov., 188, p. 132.)

A number of letters written by H.P.B. to Gen. Lippitt during the period of March to July, 1875, exist in the Adyar Archives. Presumably Gen. Lippitt returned them to Col. Olcott after H.P.B.'s death in 1891. They have been published in the Series known as H.P.B. Speaks, Vols. I and II (Adyar: Theos. Publ. House, 1950 and 1951). During this period, H.P.B. resided in Philadelphia, and the letters contain most interesting information concerning her views about the mediums of the day and the character of Spiritualism.