[Cover photo: Klingenstock seen from Stoos (Schwyz), Switzerland.]
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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 Theosophical Society was not meant merely to preach brotherhood to the world.
"True Occultism or Theosophy is the 'Great Renunciation of the self,' unconditionally and absolutely, in thought as in action." All the manifestations of the separative self, whether they are intensive and obvious, subtle or dormant, cloud the understanding and intelligence. At their worst, they completely distort the view, making the individual see his environment in terms of his own ambition, pride or envy. At their mildest, they still bar the gates of perception into the hidden meaning, splendour and beauty which is the heart of existence, concealed in the very being of all, both in the animate and the inanimate. Only when the taint of selfhood is completely washed away does Wisdom bloom in all its perfection, and that which was secret before becomes as the light of day ...
Religion, from the Theosophical point of view, commences with the denuding of the mind of its favored thoughts and conditioning and allowing it to come into contact with what is of universal and fundamental significance. The impact of the Society on world conditions would be outstanding if its worldwide membership were composed of true altruists, a body exemplifying brotherhood, men and women seeking Wisdom and leading the life necessary to widen the horizons of the mind and obtain insight into truth. It is those who are drawn towards such objectives who are worthy candidates for membership." - Radha Burnier, Inaugural Address, 1980. 
Human karma is born within man himself, we are its creators and generators, and suffer from it or are clarified through it by our own previous action. But what is this habit in itself ... this inveterate primordial habit of nature which makes it react to an arousing cause? What is this habit in itself?
In all these things, the key to an understanding of the Teachings is analogy. Remember that there is throughout Nature a concatenation or chain of causes so that every plane reflects every other plane; so that the small is a part of the great, and the great manifests in essence but what the small manifests on its own plane as a replica.
Taking for consideration our own physical body, it has organs which, we will imagine, function very well - they are in a healthy condition. There has been established, let us suppose, through many years of life, certain habits of eating, breathing, certain rhythms of heart and pulse, of nervous energies ... Every man is different from another to some extent, so each has his own rhythm, certain vibratory rates which are essential to his well-being. When we say that a man lives a certain type of life, we mean that he has established a certain rhythm within himself which cannot be deviated from without producing an unwholesome, a diseased condition, a condition of not being at ease, which we call disease. If you introduce into that body some material that is poisonous to it, that breaks up the existing rhythm; or if, without introducing anything into it, you subject your body to certain conditions to which it is unaccustomed and which it rebels against, you will be in a very uncomfortable situation which you will want to throw off. The entire structure of your physical body, even bringing into the picture the more ethereal energies than the physical, will react against the invading force, or set of conditions, and try to throw them out. The main thought is that you as a man, as a consciousness, have established a pattern in your body, and in your astral structure which you want to preserve. This is the pattern through which you evolve, that is the blueprint of your tenement, of your vehicles, and you as a consciousness manifesting in it want to preserve it intact. So you react powerfully - perhaps on several planes - to equalize the disturbed equilibrium, to reintroduce harmony where disharmony has threatened to invade, or to heal whatever wound or dislocation or disharmony has been temporarily produced. If you were the disturbing element, if you were the set of selves that were being rebelled against; if you were the entities that had invaded the stronghold and if you could speak, and speak theosophical language, you would say, "we are up against karma, we are up against a power which seems to react against us!" What would that power be? Suppose that there is a cell, an atom, an electron,  or a group of them, experiencing your own human dominating element that is trying to oust the invading force or re-establish the disturbed equilibrium. Obviously the karmic agency, or the agency of reaction, is you, the man - man's own consciousness. Man's own consciousness as far as your bodies go, inner and outer, is the dominating psycho-spiritual force. It has established a pattern, it has made a blueprint, through many ages of evolution within its own hierarchical system, and to come down to the very root ideas now, it is the man's will, will-power, will-essence, which is the rulership, the guiding, controlling harmonizing ruling element which tries to introduce harmony throughout its hierarchy, and so it fully reacts against everything that may disturb it - and rightly so.
On the plane of mere human action, in a country inhabited by 200 million people, there is even a human manifestation of that fundamental law of nature, a very imperfect manifestation, but by analogy, a state built by men with a certain amount of human wisdom and intelligence. That state imposes certain rules of conduct, certain ideas which it considers, as a collectivity, to be good for the people. A disturbing element trying to overthrow the existing pattern will be rebelled against and the state in its collectivity, through the necessary agencies, will try either to calm or pacify or throw out the disturbing element in order to preserve throughout the land the smooth flow of a certain collective will that, through the years or centuries, has been impressed as a pattern upon the people. That is a human manifestation - a very imperfect one, but by analogy it steins from the same spiritual principle ...
We human beings, animals, plants, minerals, atoms, super-human beings, Mahatmans, Avataras, all the various kingdoms of life, we are cells integral and inseparable cells in a tremendous structure. We are cells and integral parts of a cosmic structure which has a spiritual head. We actually live and move and have our being, as St. Paul says, in a greater entity than our minds can conceive. All of us live as cells in a mental, spiritual, psycho-magnetic and even astral structure of the entity which may be called, just for the sake of argument, the divinity of the sun. We evolve within the consciousness of that Being. That Entity has its own habits, its own patterns of thought, its own blueprint of action, which are the result of the evolution of that entity through millions or billions of years in the past. That entity, sometime in the past, was a man, like us. We were then perhaps mental thoughts in the constitution of that Being. Today we are human beings in the realm or domain over which it presides. The tremendous Will or Wills of the highest spiritual beings within that system have established currents, patterns, river-beds, which we miscall "laws" - they are not laws, they are habits. Every time we as evolving entities act or think or feel independent - as we are - in our choice, against the current of these established patterns, we experience the collective reaction of the whole system, against which we can do nothing. The only way by which we can be absolutely free within that system is when we become completely  attuned and harmonized with the pattern and the web of its consciousness and of the current of its forces. We call these patterns and these habits of higher beings - Karma.
Briefly, it is the will of the spiritual beings who have preceded us in bygone kalpas, ages, manvantaras, and who now stand as gods to us; and whose will and thought direct and protect the mechanism, type and quality of the universe in which we live. These great Beings were once men in some former great Manvantara.
[Religio-Philosophical Journal, Chicago, Vol. XXIV, March 16, 1878, p. 8.]
I have read some of the assaults upon Colonel Olcott and myself that have appeared in the Journal. Some have amused me, others I have passed by unread; but I was quite unprepared for the good fortune that lay in store for me in embryo in the paper of Feb. 16th. The "Protest" of Mr. W. Emmette Coleman, entitled "Slavonic Theosophy v. American Spiritualism" is the musky rose in an odoriferous bouquet. Its pungent fragrance would make the nose of a sensitive bleed, whose olfactory nerves would withstand the perfume of a garden full of the Malayan flower-queen-the tuberose; and yet, my tough, pug, Mongolian nose, which has smelt carrion in all parts of the world, proved itself equal even to this emergency.
"From the sublime to the ridiculous," says the French proverb, "there is but a single step." From sparkling wit to dull absurdity there is no more. An attack, to be effective, must have an antagonist to strike, for to kick against something that exists only in one’s imagination, wrenches man or beast. Don Quixote fighting the "air-drawn" foes in his windmill, stands for ever the laughing-stock of all generations, and the type of a certain class of disputants, whom, for the moment, Mr. Coleman represents.
The pretext for two columns of abuse - suggesting, I am sorry to say, parallel sewers - is that Miss Emily Kislingbury, in an address before the B.N.A. of Spiritualists, mentioned Colonel Olcott’s name in connection with a leadership of Spiritualism. I have the report of her remarks before me, and find that she neither proposed Colonel Olcott to American Spiritualists as a leader, nor said that he had wanted "leadership," wanted it now, or could ever be persuaded to take it. It is seriously proposed," says Mr. Coleman, "by your transatlantic sister, Miss Kislingbury ... that American Spiritualists should select as their guardian guide - Col. H. S. Olcott!! If anyone is entitled to this wealth of exclamation points it is Miss Kislingbury, for the  charge against her from beginning to end is simply an unmitigated falsehood. Miss Kislingbury merely expressed the personal opinion that a certain gentleman, for whom she had a deserved friendship, would have been capable, at one time, of acting as a leader. This was her private opinion, to which she had as good a right as either of her defamers - who in a cowardly way try to use Col. Olcott and myself as sticks with which to break her head-have to their opinions. It may or may not have been warranted by the facts-that is immaterial. The main point is, that Miss Kislingbury has not said one word that gives the slightest pretext for Mr. Coleman’s attacking her on this question of leadership. And yet, I am not surprised at his course, for this brave, noble-hearted, truthful and spotless lady occupies too impregnable a position to be assailed, except indirectly. Someone had to pay for her plain speaking about American Spiritualism. What better scapegoat than Olcott and Blavatsky, the twin "theosophical gorgons"!
What a hullabaloo is raised, to be sure, about Spiritualists declining to follow our "leadership." In my "Buddhistico-Tartaric" ignorance I have always supposed that something must be offered before it can either be indignantly spurned or even respectfully declined. Have we offered to lead Spiritualists by the nose or by other portions of their anatomy? Have we ever proclaimed ourselves as "teachers," or set ourselves up as infallible "guides"? Let the hundreds of unanswered letters that we have received from Spiritualists be our witness. Let us even include two letters from Mr. W. Emmette Coleman, from Leavenworth, Kansas, calling attention to his published articles of Jan. 13th, 20th, 27th, and Feb. 3rd (four papers), inviting controversy. He says in his communication of Jan. 23rd, 1877, to Col. Olcott, "I am in search of Truth"; therefore he has not all the truth. He asks him to answer certain "interrogatories" - therefore our opinions are admitted to have some weight. He says: “This address [the one he wants us to read and express our opinion upon] was delivered some time since; if of more recent date I [he] might modify somewhat."
Now Col. Olcott’s People from the Other World was published Jan., 1875;* (* (More likely about March 11th, 1875 - Editor.)) Mr. Coleman’s letter to the Colonel was written in Jan., 1877; and his present " Protest" to the Journal appeared Feb., 1878. It puzzles me to know how a man "in search of Truth" could lower himself so far as to hunt for it in the coat-pockets of an author whose work is “clearly demonstrative of the utterly unscientific character of his researches, full of exaggerations, inaccuracies, marvelous statements recorded at second-hand without the slightest confirmation, lackadaisical sentimentalities, egotistical rhodomontades, and grammatical inelegancies and solecisms. To go to a man for "Truth" who is characterized by “the most fervid imagination and brilliant powers of invention, -according to Mr. Emmette Coleman-shows Mr. Coleman in a sorry light indeed! His only excuse can be that in January, 1877, when he invited Col. Olcott to discuss with him - despite the  fact that the Theosophical Society had been established in 1875, and all our "heresies" were already in print-his estimation of Col. Olcott’s intellectual powers was different from what it is now, and that Mr. Coleman’s "address" has been left two years unread and unnoticed. Does this look like our offering ourselves as "leaders"? We address the great body of intelligent American Spiritualists. They have as much a right to their opinions as we to ours; they have no more right than we to falsely state the positions of their antagonists. But their would-be champion, Mr. Coleman, for the sake of having an excuse to abuse me, pretends to quote (see column 2, paragraph 1) from something I have published, a whole sentence that I defy him to prove I ever made use of. This is downright literary fraud and dishonesty. A man who is in "search of Truth" does not usually employ a falsehood as a weapon.
Good friends, whose enquiries we have occasionally, but rarely, answered, bear us witness that we have always disclaimed anything like "leadership"; that we have invariably referred you to the same standard authors whom we have read, the same old Philosophers we have studied. We call on you to testify that we have repudiated dogmas and dogmatists, whether living men or disembodied Spirits. As opposed to Materialists, Theosophists are Spiritualists, but it would be as absurd for us to claim the leadership of Spiritualism as for a Protestant priest to speak for the Romish Church, or a Romish Cardinal to lead the great body of Protestants, though both claim to be Christians! Recrimination seems to be the life and soul of American journalism, but I really thought that a spiritualistic organ had more congenial matter for its columns than such materialistic abuse as the present "Fort Leavenworth" criticism!
One chief aim of the writer seems to be to abuse Isis Unveiled. My publisher will doubtless feel under great obligations for giving it such a notoriety just now, when the fourth edition* (* (Rather the fourth printing of the same original edition; the word "edition" has been often used in a rather loose manner. - Editor.)) is ready to go to press. That the fossilized reviewers of The Tribune and Popular Science Monthly - both admitted advocates of materialistic Science and unsparingly contemptuous denouncers of Spiritualism-should, without either of them having read my book, brand it as spiritualistic moonshine, was perfectly natural. I should have thought that I had written my first volume, holding up Modern Science to public contempt for its unfair treatment of psychological phenomena, to small purpose, if they had complimented me. Nor was I at all surprised that the critic of the New York Sun permitted himself the coarse language of a partizan and betrayed his ignorance of the contents of my book by terming me a "Spiritualist." But I am sorry that a critic like Mr. Coleman, who professes to speak for the Spiritualists and against the Materialists, should range himself by the side of the flunkeys of the latter, when at least twenty of the first critics of Europe and America, not Spiritualists but well-read scholars, have praised it even more unstintedly than he has bespattered it. If  such men as the author of The Great Dionysiak Myth and Poseidon* (* (Robert Brown, Jr.)) - writing a private letter to a fellow archeologist and scholar, which he thought I would never see-says the design of my book is “simply colossal," and that the book "is really a marvelous production" and has his "entire concurrence" in its views about: (1) the wisdom of the ancient Sages; (2) the folly of the merely material Philosopher (the Emmette Colemans, Huxleys and Tyndalls); (3) the doctrine of Nirvana; (4) archaic monotheism, etc.; and when the London Public Opinion calls it "one of the most extraordinary works of the nineteenth century" in an elaborate criticism; and when Alfred R. Wallace says: I am amazed at the vast amount of erudition displayed in the chapters, and the great interest of the topics on which they treat; your book will open up to many Spiritualists a whole world of new ideas, and cannot fail to be of the greatest value in the enquiry which is now being so earnestly carried on, - Mr. Coleman really appears in the sorry light of one who abuses for the mere sake of abusing.
What a curious psychological power I must have! All the Journal writers, from the talented editor down to Mr. Coleman, pretend to account for the blind devotion of Col. Olcott to Theosophy, the over-partial panegyric of Miss Kislingbury, the friendly recantation of Dr. G. Bloede, and the surprisingly vigorous defense of myself by Mr. C. Sotheran, and other recent events, on the ground of my having psychologized them all into the passive servitude of hoodwinked dupes! I can only say that such Psychology is next door to miracle. That I could influence men and women of such acknowledged independence of character and intellectual capacity, would be at least more than any of your lecturing mesmerizers or "spirit-controls" have been able to accomplish. Do you not see, my noble enemies, the logical consequences of such a doctrine? Admit that I can do that, and you admit the reality of Magic, and my powers as an Adept. I never claimed that Magic was anything but Psychology practically applied. That one of your mesmerizers can make a cabbage appear a rose is only a lower form of the power you all endow me with. You give an old woman-whether forty, fifty, sixty or ninety years old (some swear I am the latter, some the former), it matters not; an old woman whose "Kalmuco-Buddhistico-Tartaric" features, even in youth, never made her appear pretty; a woman whose ungainly garb, uncouth manners and masculine habits are enough to frighten any bustled and corseted fine lady of fashionable society out of her wits-you give her such powers of fascination as to draw fine ladies and gentlemen, scholars and artists, doctors and clergymen, to her house by scores, to not only talk Philosophy with her, not merely to stare at her as though she were a monkey in red flannel breeches, as some of them do, but to honour her in many cases with their fast and sincere friendship and grateful kindness! Psychology! If that is the name you give it, then, although I have never offered myself as a teacher, you had better come, my friends, and be taught  at once the "trick" (gratis, for, unlike other psychologizers, I never yet took money for teaching anything to anybody), so that hereafter you may not be deceived into recognizing as-what Mr. Coleman so graphically calls-"the sainted dead of earth," those pimple-nosed and garlic-breathing beings who climb ladders through trap-doors, and carry tow wigs and battered masks in the penetralia of their underclothing.
H. P. BLAVATSKY,
"The masculine-feminine Slavonic Theosoph from Crim-Tartary" - a title which does more credit to Mr. Coleman’s vituperative ingenuity than to his literary accomplishments.
Migrating from India and the Far East in the past few decades are various meditation techniques which confound the Reason in their promise for Eternal Happiness. Some of them appear downright dangerous even from the practical viewpoint. They leave fanatical adherents either "washed out," or "Spaced Out," to the point where every day-life is a vacuum.
We are taught in Theosophy the value of both reflection and meditation upon the Higher Self through action. More is outlined on man's structure than on man's method of Consciousness. A warning is posted everywhere to discipline the concentration prior to even attempting meditation. Motive has to be checked constantly and that's more than a handful to any Westerner. To a Theosophist practices which promise instantaneous abilities and results seem suspect, and prove unfounded.
Realizing we are on an upward swing of evolution, we yet recollect how much our chaotic every-day world is still feeling the shock waves of our primeval embodiment in ever grosser matter. Reacting upon our pull upwards is a backlog of Karma, and a recalcitrance which should lighten as time proceeds. Hints are provided on the use of the WILL, that WILL ALONE is strong enough to offset the vibrations of millions of years through which our consciousness perilously wove itself through the forms it was destined to evolve. How to apply that will is left to the intuitive consciousness. Yet hardly any other system of thought, Eastern or Western urges its development or points to its necessity.
We gather from our teachings that the human Egos were forced to incarnate into the "drama of Manvantaric life" due to the unexhausted Karma of former worlds they  inhabited before entering Pralaya. These Divine Beings purify themselves through the fire of suffering in a world of conditional immortality. H.P.B. writes (CW, Vol. XII, p. 630): "Only that which is worthy of the immortal God within us, and identical in its nature with the divine quintessence, can survive ..."
Perhaps this God, in all its extension is our true Space.
We further learn from both The Key to Theosophy and The Secret Doctrine, that man's sevenfold appearance on the manifested plane is crucial. That no step can be skipped in Nature's orderly development. Concentration in a would-be perfected man must entail more than a mental practice. It is the complete focusing of all his principles in both their active and passive modes into selfless service under the grand Unit or Parent Monad which alone can lead to Self-Conscious Godhood. Such alignment is not evidenced in meditators so spaced out that they burn holes in their rugs and are abrupt when interrupted and otherwise callous to their family or associates, or their surroundings.
In Volume XII (p. 634.) of H.P.B.'s Collected Writings, just off the press, is a key to the whole Intent of meditation. There it is stated that "So long as the feeling of Ahamkara (of the personal "I" or selfishness) is not entirely crushed out in a man, and the lower mind not entirely merged into and become one with the Higher (or Buddhi-Manas), it stands to reason that to destroy Antaskarana is like destroying a bridge over an impassable chasm: the traveler can never reach the goal on the other shore."
Many practices are adopted by men who have clearly not crushed out this lower form of selfishness, who seek to blend themselves with some Unknown "Source," never pausing to despair of a lack of this Consciousness or "Bliss" in their suffering fellow mortals. In this quest even the personal unit is not reformed, because the search of such ascetics is one-ended in the abstract pursuit of shutting out that very world and the cry of its masses. The broader unit of Humanity is not reformed either, because it is left to its own mercies, rather than brooded upon by that Compassionate enlightening Oversoul which is geared through its very principles to perfect the whole it partakes in.
The final question is why such serene appearing individuals, who seem "spaced out" with regard to those around them, further insulate themselves by the sophistry that Mind can be ignored. Why must they shut off its contents, rather than utilize this very important message system of the race consciousness? The passage quoted above continues with a very cogent clue to this issue:
"... here lies the difference between the exoteric and the esoteric teaching. The former makes Vedanta state that so long as Mind (the lower) clings through Antaskarana to Spirit (Buddhi-Manas), it is impossible for it to acquire true spiritual Wisdom, Jnana, and that this can only be attained by seeking to come en rapport with the Universal Soul (Atman); that, in fact, it is by ignoring the  Higher Mind altogether that one reaches Raja-Yoga. We say that it is not so. No single rung of the ladder leading to knowledge can be skipped. No personality can ever reach or bring itself into communication with Atman, except through Buddhi-Manas; to try and become a Jivanmukta or a 'Mahatma,' before one has become an Adept or even a Naljor (a sinless man) is like trying to reach Ceylon from India without crossing the sea. Therefore we are told that if we destroy Antaskarana before the personal is absolutely under the control of the impersonal Ego, we risk to lose the latter and be severed forever from it, unless indeed we hasten to re-establish the communication by a supreme and final effort."
"It is only when we are indissolubly linked with the essence of the divine Mind, that we have to destroy Antaskarana. 'Like as a solitary warrior pursued by an army, seeks refuge in a stronghold; to cut himself off from the enemy, he first destroys the drawbridge, and then only commences to destroy the pursuer; so must the Srotapanna act before he slays Antaskarana.'"
"This commandment is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us ... Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh thee in thy mouth and in thy heart, that thou mayest do it." - Deuteronomy, xxx, 11-14.
Many of those who were attracted by the teachings of H. P. Blavatsky in the early days seem to have imagined that Theosophy was a choice and delicate exotic whose native home was in the East, and that it could exist in the inclement West only under hothouse conditions protected in an atmosphere of mystery and seclusion. It was indeed supposed to be so subtil and abstruse that it was adapted only to the understanding of the cultured few, and must be discussed in a highly technical jargon of Sanskrit derivation.
It is easy for us now to see how the mistake arose, because although the simple teaching of Universal Brotherhood was vigorously stressed from the very beginning, a very definite effort was made to influence the intellectual leaders of the masses, and to this end prominence was given to  the philosophical basis upon which the ethical structure was reared. Metaphysical ideas almost wholly foreign to the western mind needed a new vocabulary, and this very naturally was derived from the oriental sources in which these ideas were found. But as in all enterprises of a like nature, a 'saturation point' was finally arrived at, when as much of Theosophy as could be absorbed at this cycle had been assimilated, and it was considered that the public at large would receive their dues as the ideas percolated down by the ordinary channels to the lower intellectual levels.
It was at this juncture that William Q. judge established his claim upon our undying gratitude by recognizing the situation and by bringing Theosophy into the open light of day, divesting it of its garments of mystery and presenting it as an everyday practical philosophy capable of being applied to the affairs of daily life.
It is related that on one occasion Mr. Judge entered a room in Headquarters where a member was writing an article on Practical Occultism. The inkpot was so placed that every time the writer wanted to dip his pen he had to reach clear across the table. "The very man I wanted to see," exclaimed the writer. "Can you give me some pointers on the subject of Practical Occultism?" With a quiet smile Mr. Judge pushed the inkpot within easy reach and remarked: "That's Practical Occultism!"
Theosophy teaches the art of doing the right thing, at the right time, and at the right place, and in the right way. It teaches the commonest kind of common sense. It helps one to plan out one's housework to the best advantage, and to speak the word of encouragement exactly when it is needed. It prompts us to give good advice, and, more important still, it teaches us to suppress the word of good advice when its offer would be inappropriate. It has light to shed upon the most obscure problems of life and destiny, and an intimate and timely urge for the right action in the smallest crisis in our daily life.
Many a student of Theosophy dates his interest in the subject to the visit of a Theosophical lecturer to the town in which he lived; but as he grows older he begins to realize that as a matter of fact a Theosophical lecturer has been trying to get him to listen from the first moment at which his budding mind began to open to the light. I mean of course the Teacher who is always at hand and has his dwelling in the heart of all. The teaching does not come in fervid burst of oratory, nor as closely reasoned argument presented In the diction of the lecture-hall, nor as the sharp command of the drill-sergeant; but rather in the hush of silence as a still small voice. Sometimes it comes as an impulse to do something that rises from we know not where, and yet those who recognize its authority would go through fire and through water to do its bidding against the opposition of the world in league against them.
It does not limit its advice to what we consider the great crises of our lives, the parting of the ways when  our future destiny appears to hang upon the snap decision of a moment. It stands ready in the most trifling emergency and it has been said by a deep student of life that we never meet with an accident so small as the cutting of a finger without an effort on the part of our inward monitor to warn us.
Of course the reason why we blunder on through life with nothing more reliable for our guidance than the crude and inefficient judgments of the brain-mind, is because our minds are fixed on anything rather than the proper business of our lives. We fall and stumble, we do the wrong thing, we speak the wrong word, and yet all the while an experienced counselor stands ready to assist; but so long as we lend our ears to the roaring voice of the great illusion of material life, we are deaf to all else.
If we were more in earnest we should of course listen, but the question arises: Are we sufficiently in earnest? Or do we not prefer to entertain ourselves with the never-ending pictures flashing on the screens of our minds and the bewitching appeals of passion and desire of which our mental atmosphere is full? A certain degree of courage is needed to make the attempt to enter this new field of consciousness in which the still small voice is able to make itself heard. New ventures in an environment to which we are unaccustomed, entail a readjustment and a measure of suffering until we have accommodated ourselves to the new conditions. A child growing up into manhood finds it easy to 'put away childish things' because with his newly acquired interests the old ones lose their power of appeal; but in the spiritual coming-of-age there is often a dreary barren interval in which, after the old interests have been set aside, the new interests are still but faintly realized.
Most of us have yet to realize that there is a right way and a wrong way of doing everything, and yet Theosophy has its word of advice on every detail that arises in the course of our everyday life. The whole question as to whether our incarnation is to be a failure or not, lies in our use of the opportunities which arise moment by moment throughout the day, and it is precisely on these very questions that an answer that is practically infallible may be ours for the asking. May we not put to ourselves this question: Shall we continue to muddle through life deciding our conduct by the cloudy and uncertain judgments of the brain, or shall we cultivate an attitude of calm expectancy, an inner silence, in which we may hear the whispered counsel of the Divine Companion, that so our lives may shine with a splendid consistency lighting the secret path along which we all must travel to the Upper Day? 
OFF THE PRESS
A definitive edition of H. P. Blavatsky's magnum opus as an integral
part of her Collected Writings.
The Secret Doctrine is the source book of the modern Theosophical
Movement. There is no comparable work in the entire field of Occultism
for comprehensive sweep and grandeur of vision.
NEW Off the Press
Point Loma Publications, Inc., has concluded arrangements for the publication
of a new edition of OM, Talbot Mundy's outstanding literary achievement.
Long in demand, it is an occult story of mystery and adventure, romance,
and startling psychological surprises, set in that secret, sacred part
of the Himalayas into which few have entered.
In the presentation copy given to Katherine Tingley, Talbot Mundy wrote:
Announcing: A special pre-publication offer for this latest addition to the Collected Writings Series. Off the press in February, 1981, we invite you to order your copy in advance (not later than January 31, 1981) and receive a 15% DISCOUNT.
Volume XII has been most eagerly awaited by the theosophical community.
It covers the writings of H.P.B. from late 1889 through 1890. It is indeed,
one of the most ambitious undertakings of the entire CW series.
Here are just a few of the features:
A book great in size - great in content.