A Living Philosophy For Humanity

Volume VI
No. 4 (34) - November-December 1949

[Cover photo: Helena Petrovna Blavatsky. (The original photograph hears the imprint of the photographer: "Edsall, 248 West 125th St., New York." This would date it as approximately between 1875-1879, as H.P.B. never returned to America after the latter date.)]


A Living Philosophy for Humanity.
Published every Two Months. Sponsored by an International Group of Theosophists.
Objectives: To disseminate the teachings of the Ancient Wisdom. To uphold and promote the Original Principles of the modern Theosophical Movement, as set forth by H.P. Blavatsky and her Teachers. To challenge bigotry and superstition in every form. To foster mutual understanding and co-operation among all students of Theosophy, irrespective of their affiliation.
Editor: Boris de Zirkoff.
Contributing Editors: Irene R. Ponsonby, J. Emory Clapp, Arthur I. Joquel, Nancy Browning.
Committee of Sponsors: T. Marriot, G. Cardinal Legros, Jan H. Venema, Col. J. M. Prentice, Dudley W. Barr, Dr. Sven Eck, William L. Biersach.
Business Manager: Norine G. Chadil.

Subscription: $1.50 a year (six issues); single copy 25 cents. Send all subscriptions, renewals and correspondence to: Room 240, Western Building, 553 South Western Avenue, Los Angeles 5, California. Make checks 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 Editors are responsible for unsigned articles only.



"As a body, the Theosophical Society holds that all original thinkers and investigators of the hidden side of nature whether materialists - those who find matter 'the promise and potency of all terrestrial life,' or spiritualists - that is, those who discover in spirit the source of all energy and of matter as well, were and are, properly, Theosophists. For to be one, one need not necessarily recognize the existence of any special God or a deity. One need but worship the spirit of living nature, and try to identify oneself with it. To revere that Presence, the invisible Cause, which is yet ever manifesting itself in its incessant results; the intangible, omnipotent, and omnipresent Proteus: indivisible in its Essence, and eluding form, yet appearing under all and every form; who is here and there and everywhere and nowhere; is ALL, and NOTHING; ubiquitous yet one; the Essence filling, binding, bounding, containing everything; contained in all. It will, we think, be seen now, that whether classed as Theists, Pantheists or Atheists, such men are all near kinsmen to the rest. Be what he may, once that a student abandons the old and trodden highway of routine, and enters upon the solitary path of independent thought - Godward - he is a Theosophist; an original thinker, a seeker after the eternal truth with 'an inspiration of his own' to solve the universal problems. ...

"Born in the United States of America, the Society was constituted on the model of its Mother Land. The latter, omitting the name of God from its constitution lest it should afford a pretext one day to make a state religion; gives absolute equality to all religions in its laws. All support and each is in turn protected by the State. The Society, modeled upon this constitution, may fairly be termed a 'Republic of Conscience.'

"In conclusion, we may state that, broader and far more universal in its views than any existing mere scientific Society, it has plus science its belief in every possibility, and determined will to penetrate into those unknown

spiritual regions which exact science pretends that its votaries have no business to explore. And, it has one quality more than any religion in that it makes no difference between Gentile, Jew, or Christian. It is in this spirit that the Society has been established upon the footing of a Universal Brotherhood." - H.P. Blavatsky, "What Are the Theosophists?", The Theosophist, Vol. I, No. 1, October, 1879, pp. 5-7. [3]


Boris de Zirkoff

In November, 1949, the modern Theosophical Movement enters the seventy-fifth year of its existence.

On September 8, 1875, the proposal was made that a society "be formed for the study and elucidation of Occultism." On September 18, the name of the society was decided upon. On October 16, By-Laws were adopted. On October 30, Officers were elected, and on November 17, Col. Henry S. Olcott, President of the newly formed Theosophical Society delivered his Inaugural Address at Mott Memorial Hall, 64 Madison Avenue, New York. The outward form of the Society was constitutionally perfected, and it started its public career after what Col. Olcott calls "a gestatory period of seventy days."

The formation of the modern Theosophical Society was the result of specific instructions received by H.P. Blavatsky from her superiors in the occult hierarchy of Adepts. This is shown by her own comments appended in pen and ink to a clipping of her article entitled "From Madame H.P. Blavatsky to her Correspondents" (Spiritual Scientist, Boston, Vol. Ill, September 23, 1875, pp. 25-27.) which she pasted in her Scrapbook 1. She wrote:

"Orders received from India direct to establish a philosophico-religious Society and choose a name for it, - also to choose Olcott. July 1875."

From the viewpoint of outward events, it was a small beginning, yet a beginning which set off world-wide repercussions. The chain-reaction started in 1875 has steadily mounted in intensity and momentum, and promises well to become of greater importance in the twentieth century than any other evolutionary development in the growth of human thought.

The reason for this is two-fold: first, the energy behind the modern Theosophical Movement, in its organized form, was supplied and largely sustained by several Adepts of Occult Science, men of transcendent power and knowledge, under whose inspiration and guidance the formation of the early Movement was planned and carried out. Thus it was not the faltering effort of average or even unusual human beings alone, guided merely by their own noblest ideals and most selfless objectives. The Theosophical Movement of the early days was very definitely the extending into the world of human affairs of the powerful hands of advanced Occultists, whose vision and wisdom were to take at that particular time partial embodiment in the form of an outwardly recognized body of men and women, dedicated to the promotion of certain specific teachings for the spiritual advancement of mankind as a whole.

The second reason for the remarkable growth of theosophical ideas and ideals in the present-day world is the fact that chain-reactions have the capacity to initiate side-chains, setting in motion subsidiary lines of spiritual unfoldment in collateral channels, multiplying almost ad infinitum the original impulse at the point of inception. Thus a great many other and smaller movements have arisen since 1875 which promote, even if only partially, and sometimes in a somewhat distorted manner, some of the ideas and teachings embodied in the original message of 1875.

Students of the ancient Esoteric Philosophy, enthused as they usually are over the prospects of spiritual enlightenment for the many, and anxious as they are to achieve the greatest possible result in the shortest possible time, are very prone to be disappointed over the actual results of their work in the world of men. Their rather high standards, and their expectations seldom correspond to the degree of evolutionary development [4] actually possible in the world in any one cycle. Hence there is apt to arise a feeling of frustration, and the idea that the world at large is really not ready for the message which they have set their hearts upon. This is misleading, to themselves and to others. The facts are otherwise.

"These facts show without even the possibility of doubt that the progress attained by human thought in the last 25-30 years, let alone in the last 75 years, is greater and more important than any development, progress or expansion, recorded for centuries past in any similar period of years or even a greater one.

"And so all of this is supposed to be due to the Theosophical Movement," we hear the skeptic say, with a scoffing smile, and the implied sense of his own superiority.

Yes, if the full implication of our words is understood. Let us explain more fully what we mean.

The Theosophical Movement is not merely one or even a number of Theosophical Organizations as such. It is a current of thought, of spiritual and nobly-intellectual thought, including a high and lofty ethical standard. This current of thought, while always present in the world, received an enormous increment of energy around 1875, when certain specific ideas in concentrated form were loosed upon the world, both outwardly in books and the spoken word, and inwardly through those processes of thought-alchemy which are best understood by the Adepts, who are themselves past masters of this art.

These specific ideas, whether voiced by organized theosophical bodies or by independent individuals elsewhere, which pertained to any and all aspects of human endeavor, produced in due time the revolutionary upheaval in human thought which we are witnessing today throughout the world. The political-economic upheavals, however important they may be from one angle, are but relatively unimportant repercussions resulting from the introduction into the sphere of human thought of certain specific spiritual-intellectual and ethical ideas, originating from very exalted sources, under which impact none of the outworn institutions and outward structures of a moribund social order can possibly endure.

The ideas which we have in mind are strictly non-political and unsectarian, and have nothing to do with political struggles on the outward stage of human affairs. The latter, however, might well be interpreted as that particular churning process which is but the natural result in one special field of human endeavor of the introduction into human minds of conceptions and ideals which are incapable of finding lodgment in forms and structures too small to house the expanding consciousness of men.

Today, in the seventy-fifth year of the existence of the modern Theosophical Movement, we hear the teachings of Theosophy echoing forth from the Halls of Science, from the pulpits of the most progressive Churches, in the field of modern Psychology, in the world of popular literature, the movie-theatre, the University campus, the field of social reform and the sphere of enlightened Statesmanship, rare though the last be.

The most advanced men of Science teach with great emphasis ideas which are identical - though couched in modern terms - with those to be found in the Bhagavad-Gita and the Upanishads, regarding the nature of the phenomenal universe.

The truly inspired ministers voice from the pulpit and in their works ideas regarding the unity of all religions, and the fundamental identity of all ethical and spiritual concepts, which a few years ago Theosophists and Mystics were the only ones to proclaim, and this under the threat of being stoned to death.

The best there is in modern Psychology is beginning to spell, and to spell correctly, the rudiments of practical Oriental Yoga, and to [5] manipulate the alphabet of tile Science of the Soul, rediscovering at the same time some of the hidden keys to the inner experiences of Christian mystics, whose kinship with Yoga deserves closer study.

The idea of reincarnation is beginning to take root on a very large scale in the thinking habits of the Occidental race.

The ideal and the vision of "One World," and of the essential solidarity of all men, irrespective of race, creed or color, soar high above the clang of military weapons, and the noisy clamor of selfish nationalistic demagogues.

From the Halls of Science, from among the Peoples' Councils, from the lecture halls of the rising generation, from the street corners, and the advertisement page, the popular song, and the dramatic stage of all nations, there is broadcast today the great "hit-song" of the age - the song of the Universal Brotherhood of Mankind, the Global Solidarity of all men. And that song is re-echoed from one corner of the earth to the other, and is caught by the teeming millions on every continent. Its words and sonorous chords are carried by the "Wind of the Spirit" from one land to another, from one level to another, in the hierarchical structure of the human race, and are passed, torch-like, by one generation to another, and by one lapsing year to the year that follows it.

The New Era is indeed A-tomic - in the true, ancient meaning of that much misunderstood word - In-Divisible, for it presages and proclaims the Indivisible Unity of tile Human Race, the unbreakable integration of all the peoples of the earth, which neither tyrants, nor dictators, nor money-crazed international gangsters, nor any of the enemies of human progress and spiritual liberation, will have the power to stop or even to postpone.

The grand procession of Mankind towards a Greater Age is on the march. Its goal is Global Consciousness. Its weapon is understanding and sympathy. Upon its unfurled banner rises the emblem of the Sun with healing in its wings.

Ask yourselves, friends and readers, these questions:

"Has the Theosophical Movement failed?"

"Do I watch the procession from the sidewalk, or am I, myself, a part of it, marching with the millions towards the Sun?"


The First Edition of the forthcoming volume is a LIMITED one. It is anticipated that the demand for it will be large, considering the steadily increasing interest in Occultism and the mission of H.P. Blavatsky.
An early order is, therefore, advisable to insure receiving a copy before the Edition is exhausted. Advance orders are now accepted. The price of this 400-page volume is $6.00 (six dollars).
Orders can be placed with the Editorial Offices of "Theosophia," 240 Western Bldg., 553 So. Western Avenue, Los Angeles 5, Calif., U.S.A., or with the Philosophical Research Society, Inc.. 3341 Griffith Park Blvd., Los Angeles 27, Calif., U.S.A. Also with the Port Orient Book Co., P. O. Box 277, Pt. Loma Sta., San Diego 6, Calif., U.S.A.
Orders will be acknowledged individually. Date of publication will be announced shortly.
[Add 15 cents mailing charges. California residents please add 3% sales tax.] [6]


Boris de Zirkoff

The writings of H.P. Blavatsky and of her Adept-Teachers are the cornerstone upon which the modern Theosophical Movement rests.

Upon this cornerstone has been erected a superstructure which, although imperfect in many respects, has nonetheless withstood the attacks of entrenched materialism, and of the forces of obscurantism which have attempted from time to time to obliterate or disrupt the Movement as a whole.

These writings are of primary importance because they present in systematic form the ageless tenets held in custody by the Trans-Himalayan School of Esotericism, for which no substitute can be found. These tenets contain the foundation-principles of occult truth which will, in due course of time, serve as the basis for a new philosophy of life the world over, and will give rise here, there and everywhere to new currents of inspiration for bewildered humanity.

Today, three quarters of a century after the inception of her work, the writings of H.P. Blavatsky are being vindicated in world-thought: the startling discoveries of modern science, as well as the deductions of modern psychology, support and uphold a variety of principles and ideas which can be found by any observant student in the pages of The Secret Doctrine and H.P. Blavatsky's other works.

The more H.P. Blavatsky's writings are disseminated in the world, and the better they become known, the sooner will her character and mission be vindicated - an objective towards which every genuine student of Theosophy should work. Thus can we show our gratitude to her for what we have received through her self-forgetful service.

Considering their intrinsic value and their historical importance, a uniform edition of the entire literary output of H.P. Blavatsky should occupy a commanding position in the forefront of the occult world-literature, a position which the passage of time will serve to enhance beyond our present realization.

It is therefore fitting that the seventy-fifth anniversary of the founding of the modern Theosophical Society on American soil be commemorated by the launching of an American Edition of her Collected Writings. Arrangements have now been completed to publish the initial volume of such an American Edition which will contain her literary output for the year 1883, this material having never yet been published in any collected or consecutive manner.

The American Edition is to be published by the Philosophical Research Society, Inc., of Los Angeles, California, whose Founder and Director, Manly Palmer Hall, is internationally known to students of occult thought as a brilliant writer and lecturer on occult and metaphysical subjects.

Students of the Ancient Wisdom in many lands will recall that an effort to publish a uniform edition of H.P. Blavatsky's writings was made some years ago. A few words regarding the history of this project may be of interest.

The compiling of material for such a uniform edition was begun by the present writer in 1924, while residing at the Headquarters of the Point Loma Theosophical Society, during the administration of Katherine Tingley. For about six years it remained a private venture of the compiler. Some 1,500 pages of typewritten material were collected, copied, and tentatively classified. Many foreign sources of information were consulted for correct data, and a great deal of preliminary work was done. This formative stage of the plan necessitated an analytical study of the history of the Theosophical Movement, [7] and checking and tracing every available clue, for the purpose of ascertaining the possible existence, and then the actual location, of articles regarding which no specific information existed or whose dates of publication had been wrongly quoted. A far-flung international correspondence was started with individuals and Institutions in the hope of eliciting the necessary information. By the end of the summer of 1929, most of this work had been completed, in so far as it concerned the initial period of 1874-1879.

In August, 1929, a suggestion was made to the late Dr. Gottfried de Purucker, then Head of the Society, on the advisability of publishing a uniform edition of H.P.B.'s writings. This idea was immediately accepted and a small committee was formed to help with the preparation of the material. It was intended from the outset to start publication in 1931, as a tribute to H.P.B. on the Centennial Anniversary of her birth, provided a suitable publisher could be found.

After several possible publishers had been considered, it was suggested by the late Dr. Henry T. Edge - a personal pupil of H.P. Blavatsky's from the London days - that Rider & Co., of London, be approached.

On April 1, 1930, the suggestion was made that this entire work become an Inter-Organizational Theosophical venture in which all Theosophical Societies would collaborate. Since this idea dovetailed with the Fraternization Movement at the time inaugurated by Dr. G. de Purucker, it was applauded and steps were taken to secure the co-operation of other Theosophical Organizations.

About this time, A. Trevor Barker, Transcriber and Compiler of The Mahatma Letters to A.P. Sinnett, and his friend Ronald A.V. Morris, began a correspondence with Dr. G. de Purucker and, among other things, advised that they had been for some time working on a plan of collecting

H.P.B.'s writings for a possible series of volumes to be published in the near future. Close contact was immediately established between these gentlemen and the committee at Point Loma. A complete list of their material was received, and in July, 1930, the collected material itself, which consisted mainly of articles from The Theosophist and Lucifer. While duplicating to a very great extent what had already been collected, it contained nevertheless a number of valuable items.

In May, 1930, A. Trevor Barker also suggested Rider & Co., of London, as a possible publisher.

On April 24, 1930, a letter was written to Dr. Annie Besant, President, The Theosophical Society (Adyar), asking for collaboration in the compilation of the forthcoming Series. Her cooperation was secured at the Theosophical Convention held in Geneva, Switzerland, June 28-July 1, 1930, at which she presided.

After a period of preliminary correspondence, constructive and fruitful literary intercourse was established with the officials at the Adyar Headquarters. The gracious permission of Dr. Annie Besant to utilize material in the Archives of the Theosophical Society at Adyar, and the wholehearted collaboration of C. Jinarajadasa (now President of The Theosophical Society), A.J. Hamerster, Mary K. Neff, N. Sri Ram, Sidney A. Cook, and others, extending over a number of years, have been factors of primary importance in the success of this entire project.

The help of a number of other individuals in different parts of the world was soon accepted, and the work of compilation took on the more permanent form of an Inter-Organizational Theosophical project, in which many people of various nationalities and Theosophical affiliations, co-operated.

While work proceeded on various portions of the mass of material already available, the main effort was [8] directed towards completing Volume I of the Series, which was to cover the period of 1874-79. This volume proved, in some respects, to be the most difficult to produce, owing to the fact that material for it was scattered over several continents, and often in almost unprocurable periodicals and newspapers of that era.

Volume I was ready for the printer in the summer of 1931, and sent to Rider & Co., of London, with whom a contract had been signed. Owing to various delays over which the compiler had no control, it did not go to press until August, 1932, and was finally published in the early part of 1933, under the title of The Complete Works of H. P. Blavatsky.

A stipulation was made by the publisher that the name of A. Trevor Barker should appear on the title page of the volumes, as the responsible Editor, owing to his reputation as the Editor of The Mahatma Letters to A.P. Sinnett and The Letters of H.P. Blavatsky to A.P. Sinnett. This stipulation was agreed to as a technical point intended for business purposes only.

Volume II of the Series was published in 1933 also; Volume III appeared in 1935, and Volume IV in 1936. That year Rider & Co. published a facsimile edition of Isis Unveiled, with both volumes under one cover, and uniform with the preceding first four volumes of the Complete Works.

Further unexpected delays occurred in 1937, and then came the world crisis resulting in World War II. During the London "blitz," the offices of Rider & Co. and all the publishing houses in Paternoster Row were destroyed. The plates of the four volumes already published were ruined (as were also the plates of The Mahatma Letters to A.P. Sinnett), and, as the edition was only a small one, these volumes were no longer available, and have remained out of print for the last fourteen Years.

During the World War period research work and preparation of material for future publication went on uninterruptedly, and much new material was discovered. Very rare articles written by H.P.B. in French were uncovered and translated for the first time into English. A complete survey was made of all known writings in her native Russian, and new items brought to light. This literary output was secured in its entirety, direct from the original sources, the most rare articles being furnished free of charge by the Lenin State Library at Moscow.

The hardships of the economic situation in England, both during and after the World War, trade it impossible for Rider's to resume work on the original series. In the meantime, the demand for the writings of H.P. Blavatsky has been steadily growing. Some fresh attacks on her personal integrity by irresponsible writers have brought her name to new prominence in various parts of the world. The astounding developments in the world of scientific research have confirmed a number of prophetic statements made by H.P. Blavatsky regarding the nature and structure of the universe. Archeological and other discoveries have upheld many a hint in her writings, so that her character and knowledge have assumed an even more commanding position today than was the case some years ago, and an ever-increasing number of people have been looking forward to the publication of an American Edition of the Collected Writings of H.P. Blavatsky. To satisfy this growing demand, the Philosophical Research Society, Inc., of Los Angeles, California, has now embarked upon this project. The publication of this American Edition is intended to fill a long-felt need on this continent, upon the soil of which was founded in 1875 the Parent Body of the modern Theosophical Movement. [9]

The writings of H.P. Blavatsky are becoming with every day more widely known. In their totality they constitute one of the most astounding products of the creative human mind, and must be classified, by friend and foe alike, as among the well-nigh inexplicable phenomena of the age, considering their unequaled erudition, their prophetic nature, and their spiritual depth. Even a cursory survey of these writings discloses their monumental character.

The best known works are of course those which appeared in book form: Isis Unveiled (New York, 1877), The Secret Doctrine (London and New York, 1888), The Key to Theosophy (London, 1889), The Voice of the Silence (London and New York, 1889), Transactions of the Blavatsky Lodge (London and New York, 1890 and 1891), Gems from the East (London, 1890), and the posthumously published Theosophical Glossary (London and New York, 1892), Nightmare Tales (London and New York, 1892) and From the Caves and Jungles of Hindostan (London, New York and Madras, 1892).

But the general public, as well as a great many later theosophical students, are practically unaware of the fact that H.P. Blavatsky wrote incessantly from 1874 to the end of her life for a very large number of journals and magazines, both theosophical and otherwise, and that the combined bulk of these scattered writings exceeds her voluminous output in book form.

Her first polemical articles were published in the best known Spiritualistic journals of the day, such as The Banner of Light (Boston), The Spiritual Scientist (Boston), The Spiritualist ( London), La Revue Spirite (Paris). Simultaneously, she wrote occult stories and other essays for some of the leading newspapers in the U.S.A., including The New York World, The New York Sun, The Dally Graphic, and others.

After she went to India, she contributed to the Indian Spectator, The Deccan Star, the Bombay Gazette, The Pioneer, the Amrita Bazaar Patrika, and other newspapers.

For over seven years, namely during the period of 1879-1886, she wrote serial stories for the well-known Russian newspaper, Moskovskiya Vedomosty (Moscow Chronicle), and the celebrated periodical, Russkiy Vestnik (Russian Messenger), both of Moscow, as well as for lesser newspapers, such as Pravda (Odessa), Tiflisskiy Vestnik (Tiflis, Caucasus), Rebus (St. Petersburg), and others.

After founding her first theosophical magazine, The Theosophist (Bombay and Madras), in October, 1879, she poured into its pages an enormous amount of invaluable teaching, which she continued to give later in the pages of her London magazine, Lucifer, the short-lived Revue Theosophique of Paris, and The Path of New York.

While carrying on this enormous literary activity, she found time to engage in polemical discussions with a number of writers and scholars in the pages of other periodicals, especially the Bulletin of the Society Scientifique d'Etudes Psychologiques, and Le Lotus, both of Paris. In addition, she wrote a number of small pamphlets and Open Letters which were published separately.

In this general survey no more than mere mention can be made of her voluminous correspondence, many portions of which contain valuable teachings, and her private Instructions which she issued after 1888 to the members of the Esoteric Section.

After twenty-five years of unremitting research, the individual articles and notes written by H.P. Blavatsky in English, French, Russian and Italian may be estimated at close to one thousand. While some of them are quite short, others, it should be remembered, cover several serial installments of considerable length. [10]

As intended from the very outset, the uniform edition of H.P. Blavatsky's writings is arranged in strict chronological order, showing the gradual unfoldment of H.P.B.'s mission and the serial development in the presentation of the teachings.

The entire material has been transcribed verbatim et literatim direct from the original sources. No editing of any kind has been permitted. Obvious typographical errors, however, have been corrected, and quotations introduced by H.P.B. have been checked with the originals as far as was possible to do so. This work alone necessitated a considerable staff of helpers in various parts of the world, as many of the writings quoted could be consulted only in such large institutions as the British Museum of London, the Bibliotheque Nationale of Paris, the Library of Congress, Washington, D.C., and the Lenin State Library, of Moscow. In a few cases works quoted remain untraceable.

The volumes will contain explanatory footnotes by the Compiler, embodying historical data concerning various individuals and events mentioned by H.P.B. in the text, and a special Biographical and Bibliographical Appendix giving succinct information regarding the many scholars, writers, and historical characters whose writings she quotes from or to which she refers. An analytical Index will give the correct systemic spelling of Sanskrit and other technical terms according to present-day standards.

Succeeding volumes will include a complete and authentic translation into English of the several serial stories which H.P.B. wrote in Russian, and which have never yet been translated in their entirety into any language. English speaking students of H.P.B. will be glad to have therein translated for the first time into English her epoch-making French essays on the origin of Christianity, whose invaluable contents have remained so far a terra incognita to most students.

It has been thought advisable to start the American Edition of H.P. Blavatsky's writings by publishing new material first, i.e., material heretofore unpublished in any collected and consecutive form, leaving the writings contained in the four volumes published earlier by Rider & Co., to be dealt with at a later date, when they can be issued in a revised and enlarged form, including new material recently discovered.

The initial volume will contain therefore the writings of H.P. Blavatsky for the year 1883, a very prolific year in the literary output of the great Theosophist. It will embody invaluable teachings concerning the Nebular Theory, the constitution of the Sun, the origin of classical Civilizations, the nature of the Monad, the auric colors of various ethnic groups, the date and role in history of Gautama the Buddha and of Sri Sankaracharya, the transmigration of Life-Atoms, the projection of the double, Mahatmas and Chelas, etc., and will include several outstanding prophecies concerning the near future.

This volume will also contain the first complete and authentic translation of the original French text of H.P.B.'s famous controversy with Mr. Tremeschini, full of valuable information concerning such subjects as the sonic power of ancient Sanskrit, the after-death states of man and the co-relation of Yugas.

The publication of the American Edition of H.P. Blavatsky's Collected Writings at the beginning of 1950 is launched as a tribute to her memory on the seventy-fifth anniversary of the founding of The Theosophical Society in America. It is the fervent hope of the present writer that this effort, which has had so much thought and labor behind it, will be generously supported by all students of H.P.B., irrespective of their organizational affiliation, for this literary project needs their combined and wholehearted backing and deserves their moral and material help. [11]


H.P. Blavatsky
[The passages reproduced below are selected from the articles of H.P. Blavatsky contained in the forthcoming volume of her Collected Writings, to be soon published by the Philosophical Research Society, Inc., of Los Angeles, California. They provide a fair illustration of the variety and depth of occult subjects which she treated of in her prolific literary output of this particular year.]
[Translated from the original French text of an article called "Theosophie et Spiritisme," published in the Bulletin Mensuel de la Society Scientifique d'Etudes Psychologiques, Paris, July 15, 1883.]

"... It is therefore an error to say:

"'According to the Theosophists no one reincarnates on earth except children who die young and congenital idiots,' for the sentence being incomplete, does not tell everything. The difference between the souls mentioned above and those of people in general is that the former incarnate immediately, 'because neither the infants nor the idiots, being irresponsible for their actions, are able to receive either reward or punishment. Failures of nature - they begin a new life immediately; while reincarnations in general take place after rather long periods passed in the intermediate and invisible spheres. So that if a Spiritist-Theosophist tells an Occultist-Theosophist that he is a reincarnation of Louis XV, or that Mrs. X is a reincarnation of Joan of Arc, the Occultist would answer that according to his doctrine it is impossible. It is quite possible that he might be a reincarnation of Sesostris or of Semiramis, but the time period that has passed since the death of Louis XV and even of Joan of Arc is too short according to our calculations, which are mathematically correct. Should we be thoroughly ostracized if we were to say that the souls of idiots and extremely young children (dying before the age of personal consciousness of personality) are the exact parallels to those who are annihilated? Can the personalities of the infants and the idiots leave a greater trace on the monadic memory with which they have not been able to become united, than those of the souls of marked animal tendencies who have also, though not more than the former, failed to become assimilated therein? In both cases the final result is the same. The sixth element or the spiritual EGO which has not had either the time or the possibility to unite with the lower principles in the cases of the idiot and the infant, has had the time but not the possibility to accomplish that union in the case of the totally depraved person. Now it is not that the "spiritual EGO is dissipated and ceases to exist," as it seems to say, but really does not, in Fragment No. I.This was immediately elucidated in The Theosophist. It would be absurd to say that something which is immortal in its essence can be dissipated or cease to be. The spiritual EGO is dissociated from the lower elements and following its divine monad - the seventh element, disappears in the case of the utterly vicious man and ceases to exist for him, for the personal and physical man as well as for the astral man. As for the latter, once being depraved, whether it belong to an idiot or to a Newton, if it has failed to grasp, or has lost the Ariadne's thread which must lead it through the labyrinth of matter into the regions of eternal light - it must disappear." [12]


[Editor's Note from The Theosophist, Vol. IV, No. 12(-18), September, 1883, p. 325.]

"On the exoteric authority of Herodotus, and the esoteric authority of the occult sciences we have shown in Isis that the Abyssinians (though a mixed race at present) and the Egyptians were what Herodotus calls the 'Eastern Ethiopians' who had come from Southern India and colonized Egypt and a part of Africa - most of them having inhabited Lanka, not the present Ceylon; but when it was yet part and parcel of the Indian continent and many more islands like Ceylon extended South and formed part of the Aryan's Lanka of the Ramayana. And though the Egyptians did not belong to the fourth race, yet they were Atlanteans whose islands perished still earlier than Poseidonis."


[From an article entitled "Projection of the Double," The Theosophist, Vol. V, No. 1(49), October, 1883, pp. 1-2.]

"... The existence of the Mahatmas, their power to travel in the inner or astral body at will, to preserve full command of all their intelligence, and to condense their 'phantom' form into visibility or dissolve it into invisibility

at their own pleasure, are now facts too well established to permit us to regard it as an open question.

"Objectors to the above propositions are found only among the inexperienced, as objectors to every other new thing have been. There must be a particular moment in every case when doubt and disbelief vanish, to give place to knowledge and certainty. Few, comparatively, of any generation have ever or in the nature of things could ever see the splendid phenomenon of a Mahatma's astral apparition; for merely the magneto-psychic law of attraction and repulsion keeps Adepts and the reeking stew of social corruption far apart. Sometimes, under very favorable conditions they may approach an individual devoted to occult research, but this happens rarely; for even he, pure though he be, is wallowing in the world's corrupt akasa or magnetic aura and contaminated by it. To his inner self it is as stifling and deadly as the heavy vapour of carbonic oxide to his physical lungs. And, remember, it is by the inner, not the outer, self that we come into relations with Adepts and their advanced Chelas. One would not expect to hold improving conversation with a besotted inebriate, lying in a state of swine-like stupefaction after a debauch; yet it is quite as impracticable for the spiritualized Mahatma to exchange thoughts with a man of society, living daily in a state of psychic intoxication among the magnetic fumes of its carnality, materialism, and spiritual atrophy.


[Editor's Footnote from The Theosophist, Vol. V, No. 3(51), December, 1883, p. 75.]

"We are forced to reply to our venerable friend that if the Theists claim to go 'further,' the Theosophists (of that school, at any rate, to which the writer belongs) claim to go deeper. Rejecting all Externals as true guides, they accept but the Internal, the invisible, the never to be described by any adjective or human qualification. And going deeper they reject the idea of 'the soul of the soul' - anima; from which the word animal is derived. For us there is no over-soul or under-soul; but only ONE - substance: the last word being used in the sense Spinoza attached to it; calling it the ONE Existence; we cannot limit its significance and dwarf it to the qualification 'over'; but we apply it to the universal, ubiquitous Presence, rejecting the word 'Being,' and replacing it with 'All-Being.' Our Deity as the 'God' of Spinoza and of the true Adwaitee - neither thinks, nor creates, for it is All-thought and All-creation. We say with Spinoza - who repeated in another key but what [13] the Esoteric doctrine of the Upanishads teaches: 'Extension is visible Thought: Thought is invisible Extension.' For Theosophists of our school the Deity is a UNITY in which all other units in their infinite variety merge and from which they are indistinguishable - except in the prism of theistic Maya. The individual drops of the curling wave of the universal Ocean have no independent existence. In short, while the Theist proclaims his God a gigantic universal BEING, the Theosophist declares with Heraclitus, as quoted by a modern author, that the ONE Absolute is not Being - but becoming: the ever-developing, cyclic evolution, the Perpetual Motion of Nature visible and invisible - moving, and breathing even during its long Pralayic Sleep."


[Editor's Note from The Theosophist, Vol. V, No. 3(51), Dec., 1883, p. 100.]

"We have much heard of, but little believed in, 'gifts of miracles.' We may go further and say at once that we deny most emphatically the possibility of producing 'miracles,' yet we believe as firmly in the possession by great Sadhus and Initiates of the power of stopping or rather of delaying and magnetically paralyzing the rain cloud. We say that the facts of the story given are possible, though by no means probable. Sadhus who possess such power are not usually grihasthas, passing their lives in small villages; and certainly it requires more than three hours a day of 'constant concentration' to produce such a phenomenon, however much it may be based on the knowledge of natural laws."


[From "'Historical Difficulty' - Why?", The Theosophist, Vol. V, No. 1(49), October, 1883, p. 4.]

"The 'Adept' therefore, has little, if anything, to do with difficulties presented by Western History. To his knowledge - based on documentary records from which, as said, hypothesis is excluded, and as regards which even psychology is called to play a very secondary part - the history of his and other nations extends immeasurably beyond that hardly discernible point that stands on the far-away horizon of the Western world as a land-mark of the commencement of its history. Records made throughout a series of ages based on astronomical chronology and zodiacal calculations cannot err. ..."


[From "Leaflets from Esoteric History," Ibid., p. 10]

"... The 'Adept' is more than content to be allowed to remain silent, keeping what he may know to himself, unless worthy seekers wish to share it. He has done so for ages, and can do so for a little while longer. Moreover, he would rather not 'arrest attention' or 'command respect' at present. Thus he leaves his audience to first verify his statements in every case by the brilliant though rather wavering light of modern science: after which his facts may be either accepted or rejected, at the option of the willing student. In short, the 'Adept' - if one indeed - has to remain utterly unconcerned with, and unmoved by, the issue. He imparts that which it is lawful for him to give out, and deals but with facts. ..."


[From "Sakya Muni's Place in History," The Theosophist, Vol. V, No. 2(50), November, 1883, p. 43.]

"... We are at the end of a cycle - geological and other - and at the beginning of another. Cataclysm is to follow cataclysm. The pent-up forces are bursting out in many quarters; and not only will men be swallowed up or slain by thousands, 'new' land appear and 'old' subside, volcanic eruptions and tidal waves appal; but secrets of an unsuspected Past will be uncovered to the dismay of Western theorists, and the humiliation of an imperious science. This drifting ship, if watched may be seen to ground upon upheaved vestiges of ancient civilizations, and fall to pieces. We are not emulous of the prophet's honours: but still, let this stand as a prophecy." [14]


C. Jinarajadasa
[Excerpts from an address by the President of The Theosophical Society (Adyar) given at the American Convention held at Wheaton, III., June 28, 1949. Reprinted from The American Theosophist, August, 1949.]

... To speak very frankly - and I have experience of your Section on and off during forty-five years, so that there is not much I do not know about the American Section, and some of it I wish I did not know - in many lodges a new member has a whole avalanche of Occultism unloaded upon him. Some theosophical leaders are so keen about the occult aspects, their belief in the Masters, their belief in the angels and all kinds of revelations, they unload all their dogma, as if the new member should receive it all with welcome. Particularly with regard to the idea of the Masters, they take for granted that anyone who comes in should accept this idea with great warmth and delight.

I will give an instance of what is taking place now. The Society is in no way committed to the idea that the Masters exist. Historically there is enough material for you to prove to yourself that certain remarkable Beings were involved in the organization of the Society. Now, it was the custom during many years when Dr. Besant was the President, at the opening of Conventions for her to make the following invocation:

"May Those who are the embodiment of Love Immortal bless with Their protection the Society established to do Their Will on earth; may They ever guard it by Their Power, inspire it with Their Wisdom, and energize it with Their Activity."

You may say, then, that Dr. Besant in every Convention committed the Society to a belief in the existence of the masters. But she has said, again and again, that there is no obligation on anyone to believe. Equally, if one believes, no one else has a right to say that he must not believe. People are free within the Society to believe or not to believe. But I do grant you that upon a public occasion, like a Theosophical Convention, to read an invocation of this kind, addressed to Those who founded the Society may seem to commit the Society to a belief in Their Existence. Following that tradition, since I became President, I have used that invocation and I ask the members to rise. In India I suppose eighty percent of the members present in Convention have a firm faith in the existence of the Masters, and I have merely held up the tradition. Perhaps I ought not to.

But I find that here and there in your lodges in this country, you are asking that all repeat that invocation, so that the newest member who has joined the Society has to say, "May those, etc." I suppose he does so; it is expected of him. But you are committing him to a belief in the Masters, and you have no right to ask anybody to have any kind of belief in the Society's ideas, except that of Universal Brotherhood.

Here I have to draw attention to the fact that we must take the greatest care not in any way to manufacture a creed. In the year 1900 Dr. Besant received a very striking letter from the Adept Koot-Hoomi. We must remember that H.P.B. had died nine years before, so it could not have been any kind of "hocus-pocus" on the part of H.P.B. The Master says in that letter, which is with me in Adyar: "The T.S. and its members are slowly manufacturing a creed." They certainly were manufacturing a creed in Benares headquarters then, [15] particularly distressing for it insisted that unless one believed in the Masters and accepted certain people as their agents, he or she could not be a good Theosophist. That is not so. I know many dozens of good Theosophists, good workers for the Theosophical cause, who do not feel that they can believe in the existence of the Masters. Yet in spite of all that, they are good Theosophists.

What is important is that a member should accept the ideal of Universal Brotherhood, with a general spirit of theosophical propaganda, which is to eliminate all kinds of difficulties as between the nations, the religions and cultures. So long as he works for that, he is a good Theosophist, and he may leave to another life the belief in the Masters. ...

Sometimes, frankly, there is a kind of fanaticism which characterizes some Theosophists. They think you must believe in the Masters, otherwise there is no salvation for you. ... we have to be on our guard against excessive enthusiasm. Enthusiasm is marvelous, but when it turns to fanaticism, then it is most damaging to the Theosophical movement. It is very easy for people to get the attitude of "holier than thou. ..."

Sometimes, as you know, life is very difficult with the other partner in the home. It may be a husband or it may be a wife who shows a definite hostility toward the theosophical ideas. They feel a certain sense of resentment that you are not concentrating all your interest in him or her. But you cannot do so, for you have certain, shall I say, duties to your own spiritual self as an individual. Everything depends, however, upon your meeting hostility, not with hostility, but with patience.

It is part of our training that we should grow almost infinitely in patience, and in the case of hostility in the home, it is best to realize that the situation is our karma; to realize, also, that the karma has been so arranged that we shall grow in certain capacities, particularly in capacities of patience and, it may be, of understanding. On the other hand, you cannot give up your loyalty to your own soul's creed. Put up with the difficulty, shall I say, but when you are about to crack, then throw him or her off, for you cannot be made a slave to somebody else's ideas. A time comes when you must make a stand. But we need not make little stands all the time. You have to be prepared for you must be loyal to your own convictions. It may be that when you are, your spouse throws you out, and you are left alone to fight your battle of life. Then you must battle - it is a part of the training. Thank God for your freedom, which you have at last achieved ...

The study of Theosophy is absolutely inseparable from action, serviceable action for others. The study of these deep truths, alone, would lead you only part of the way. That is why it is most helpful that you join a lodge where there is a study class. And every lodge should have a study class. Why is it helpful to study with others? It is very much like what happens when flint is struck with steel. Both are black objects, nothing inspiring about the steel or the flint, but as they strike, a spark of light shines out. Similarly, as you are studying together, from the interchange of thought suddenly there is born some new thought, some new implication, as to a possible solution to your problem. That is why in meeting together in friendship with an earnest spirit of truth, seeking Truth, you will be helping each other. ...

Also, I would say to the lodge leaders: Do not take for granted that because you are a lodge leader, the Masters have selected you as a channel to pour Their wisdom through you. It is nothing of the kind. You are merely there as a lodge leader, one who works out the schemes of study, but you are not to impose what you believe is the explanation. Your privilege is to call out from the others [16] what they think is the explanation. Pool all the knowledge together, and when it comes to certain questions which you cannot solve, leave them and say, "Let us pass on to something else that is easier to understand."

Study well, but remember also the eagerness to share. It was well said by Blake, "The cistern contains, the fountain overflows." You must be a fountain, not a cistern keeping the knowledge to yourself. Your whole aim should be to be like a fountain, so that whatever you have gained of inspiration overflows to others. ...

The understanding of Theosophy is not merely a matter of the head. It is a matter of the heart also. Most of our theosophical lodge groups and lodge study classes are charged with, shall I say, a mental atmosphere, and the heart quality, if you have it, will almost get dried up. Now, remember that the heart, that is, the purified emotions, contacts the nature of the Buddhi, and that is a higher region than that of the mind. As that is the case you must supplement your theosophical knowledge and appreciation with the feeling of the heart also. Sometimes after you have studied mentally some difficult problem, it is the heart that will explain to you the inner significance that is behind the problem.

I shall always remember the description of Theosophy given by a member in Brazil. He was a man of no education, a tailor in a small way. But he was always talking about theosophical ideas. One day some one asked him, "What is this Theosophy?" And his answer was to touch his heart and say, "It is this exquisite thing that is in my heart." Now, that is Theosophy. ...


(Partial Directory)

THE THEOSOPHICAL SOCIETY: Intern'l Hdqrts., Adyar, Madras, India. C. Jinarajadasa, President. Off. Organ of the Pres.: The Theosophist.
United States Section: James S. Perkins, Gen. Sec'y, "Olcott," Wheaton, Ill. Off. Organ: The American Theosophist. Canadian Section: Lt.-Col. E. L. Thomson, Gen. Sec'y, 52 Isabella St., Toronto, Ontario. Off. Organ: The Canadian Theosophist (Dudley W. Barr, Acting Editor).
Canadian Federation: Elsie F. Griffiths, Gen. Sec'y, 671 Richard St., Vancouver, B.C. Off. Organ: The Federation Quarterly
Literature: The Theosophical Publishing House. Adyar, Madras, India, and 68 Great Russell St., London W.C. 1, England. - The Theosophical Press, '"Olcott," Wheaton, Ill. - Editions Adyar, 4 Square Rapp, Paris vii, France. - The Theosophical Book Association for the Blind, Inc. (Flavia B. Snyder, Pres), "Krotona," Ojai, Calif.

THE THEOSOPHICAL SOCIETY: Intern'l Hdqrts., Covina, Calif., U.S.A. Arthur L. Conger, Leader. Off. Organ: The Theosophical Forum.
American-Canadian Section: John P. van Mater, Pres., Theosophical Headquarters, Covina, Calif. Off. Organ Lucifer
Literature: Theosophical University Press, Covina, Calif. - Theosophical Book Co., 119 Stoughton Rd., Guildford, Surrey, England. - U.M., C.A.J. van Dishoek c.v., Nwe. 's-Graveland-scheweg 36, Bussum, Holland. - Box 2135 G.P.O., Sydney, Australia. - Teosofiska Bokforiaget, Tegnersgatan 29, Stockholm, Sweden.

THE UNITED LODGE OF THEOSOPHISTS: selected list of centers -
Los Angeles 7, Calif., 245 West 33rd St. Literature: Theosophy Company, publishers of the magazine Theosophy.
Bombay, India, 51 Mahatma Gandhi Rd. Literature: Theosophy Company, Ltd., Publishers of the magazine The Theosophical Movement. - International Book House, Ltd., Bombay 1. - "Aryasangha," Malabar Hill, Bombay 6, Editors of the magazine The Aryan Path.
Bombay 19, India, Ananda Nivas, Bhau Daji Road, Matunga.
London, England, 17 Great Cumberland Place.
Paris v, France, 14 Rue de l'Abbe de l'Epee.
Sydney, Australia, Federation House, 166 Philip St.