A Living Philosophy For Humanity

Volume VII
No. 6 (42) - March-April 1951

[Cover photo: William Quan Judge, Co-founder of the Theosophical Society, April 13, 1851 - March 21, 1896.]


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.
Business Manager: Norine G. Chadil.

Subscription: $1.50 a year (six issues); single copy 25 cents. Send all subscriptions, renewals and correspondence to: Room 201, 636 South Serrano 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.



"... The one thing absolutely necessary, then, is to cast out as a loathsome thing every idea, every teaching which tends to sectarianize the Theosophical Society. We want no sect, no new church, no infallible leader, no attack upon the private intellectual rights of our members. Of course this is reiteration, but all the same necessary; it ought to replace a "Scriptural text" on the wall of every Theosophist's house.

"Hypocrisy is another thing for us to purge ourselves of; there is too much of it, far too much among us. The sooner we are honest to ourselves the sooner we will be so to our neighbors. We must realize that the Theosophical ideal of the perfect man is practically unattainable in one life, just as the Christ-idea of perfection is. Once realizing this, we become modest in self-estimate and therefore less inflated and didactic in our speech and writings. Nothing is more disagreeable than to see a colleague, who probably has not advanced ten steps on the way up the Himalayan slope towards the level of perfection where the great Adepts stand and wait, going about with an air of mystery, Burleighan nods, and polysyllabic words implying that he is our pilot-bird and we should follow him. This is humbug, and, if not the result of auto-suggestion, rank hypocrisy. We have had enough of it, and more than enough. Let us all agree that perhaps none of us is now fit for spiritual leadership, since not one of us has reached the ideal. Judge not, that ye be not judged, is a good rule to observe, in this Society especially; for the assumption of perfection or quasi-perfection, here and there, has deceived us into believing that the ideal can be reached, and that whoever does not show that he has reached it is fair game for the critic and the (moral) torturer. ... - Col Henry S. Olcott, in The Path, Vol IX, October, 1894. [3]


Boris de Zirkoff

There is abroad in the world a Force which is akin to the Sun. In silent places, far from the rushing torrents of worldly life, it works its silent magic, unperceived. Yet in the crowded marketplaces of men its message can also be heard, its grip and password recognized, if you but search for them. It works for Good; for Right, for Truth. Beginning - it has none, nor can it ever have an end, for it is a living, dynamic Energy, pulsating in and through he spiritual atmosphere of the Earth itself.

This Mystic Force, which flows, to a greater or lesser extent, through every selfless man or woman who is definitely working for the spiritual advancement of mankind, manifests itself in the world as a ceaseless drive, a never-ending urge towards higher knowledge, an impulse towards ethical regeneration, character achievement, spiritual illumination and inner conquest. Embodied in men and women of a mystical trend of mind, of universal objectives, and of deep-seated search for Realities, this drive or urge is the Theosophical Movement, irrespective of age, civilization, or outward form through which it may operate.

The essential key-note of the Theosophical Movement throughout all ages has been its Universality. By the very nature of its message, its objectives, and its ideals, it can never be confined to any single group of human beings, to any single ethnic grouping of humanity, or any single department of human thought and endeavor. Everything that is genuinely Theosophical, is unconditionally Universal in meaning and application, in theory and practice. Conversely, anything that is in the least dogmatic, intolerant, sectarian and constricted, can never be genuinely Theosophical, no matter what may be the painted label, or the honeyed words, under which it is offered and presented.

As pointed out by Master K.H. (Mahatma Letters, p. 367): "Beware then of an uncharitable spirit, for it will rise up like a hungry wolf in your path, and devour the better qualities of your nature which have been springing into life. Broaden instead of narrowing your sympathies; try to identify yourself with your fellows, rather than to contract your circle of affinity."

The greatest enemy of the Theosophical Movement is sectarianism, dogmatism, self-righteousness, which are but different facets of one and the same tendency in our character, namely, separateness. Wherever and whenever these manifest in theosophical work, degeneration sets in, and the open vision of the stars is beclouded by the fumes of the brain-mind. Personal allegiances supercede devotion to Humanity as a whole. Personal adorations are set up sooner or later - sometimes embodied in a person, and sometimes in a book. The circle of affinities narrows down, and another church is born, with high-priests, mental and moral genuflections, and the makings of a new creed. Every manifestation of the Universal Theosophical Movement had to fight this tendency. The modern manifestation of that Movement is no exception in this respect.

It should also be borne in mind that outward Organizations, good and needful as they may be, can never house or embody more than a fraction of a Movement which is by essence and nature Universal and ageless. Institutions come and go. They rise and pass away. Personalities, even the greatest, are at best but fleeting shadows on a wall. But a Movement, and especially a spiritual one, is an integral part of what might be termed Cosmic Circulatory Systems, intimately linked with the evolutionary growth of Mankind as a whole.

Therefore, whatever may be our personal allegiance to this, that, or another fragment of the original Theosophical Society, doing splendid work in their respective spheres of influence, our primary spiritual allegiance should be to the Theosophical Movement as a whole, ageless and universal - a surging, vibrant, soul-stirring power flowing from the very Heart of this Globe itself, and [4] derivative ultimately from the Sun. It suffuses Humanity and interpenetrates it, even though Humanity at large is often unconscious of it altogether. To quote from Master M. (Mah. Let., p. 271): "The sun of Theosophy must shine for all, not for a part. There is more of this movement than you have yet had an inkling of, and the work of the T.S. is linked in with similar work that is secretly going on in all parts of the world."

Every genuine and impersonal work in the Cause of the Theosophical Movement - which is the Cause of the "Great Orphan", Humanity - is an integral part of a universal pattern, and has either the direct or the indirect backing of the Teachers and Custodians of the Sacred Knowledge, whose attention and guidance can be compelled only by impersonal service, self-forgetfulness, devotion to the noblest and highest, as one understands these, whatever one's limitation of outlook may be, and that love for principles and ideals which is the overtone of the life of every true server.

Disciples of the Great Ones are at work everywhere. Some of them are relatively great; some others not so great; still others are but beginners in the task of discipleship, even though they may stand far ahead of where you and I are to be found. Neither the quasi-occult institutions born of the original Theosophical Society, nor the progressive bodies within the corporate unit of Christendom, nor the halls of Science, nor the fields of social service, are devoid of them. For the Theosophical Movement is absolutely Universal and unbounded, and its ramifications permeate the human race. Teachers, Pupil-Teachers, and disciples, whatever their degree of knowledge, are not the prized and exclusive possession of any Organization or Institution, as such, not even a declared Theosophical one; they are at work the world over and remain, more often than not, unrecognized.

The modern Theosophical Movement has passed through many vicissitudes in the seventy-five years of its organized existence. It has seen the rise and fall of strange and peculiar ideas, parading under the peacock-feathers of genuine esotericism. It has endured the appearance of fraudulent leaders, with fantastic claims based on self-righteous conceit. It has been attacked both from without and from within by forces which had their ultimate source in personal selfish ambitions, love of power, and political chicanery. It has witnessed eluded fanatics arrogating to themselves knowledge and authority which existed in reality only in their diseased minds, enamored with their own imaginary greatness. It has survived all of these manifestations of human weakness and arrogance, and it can, without the slightest doubt, face a few new ones that may be in store for it, without either losing its spiritual influence in the world, or becoming mortally wounded under their temporary impact.

The Theosophical Movement - whether of today or of earlier times - is formed of the sum-total, the aggregate of occultists, mystics, and aspiring seekers the world over, whether they belong outwardly to any existing association for occult study, or belong to none. On inner lines, they are an integral part, whether consciously or not, of the same universal Mystic Order which belongs to no age or race in particular, yet embraces them all. Let this be remembered lest we fall a prey to the spirit of superiority and intellectual pride, and allow ourselves to imagine that other men and women cannot have access to true knowledge or see the Vision Sublime because, perchance, they are not avowed members of a Theosophical Organization. It is easy for us to founder on the rock of self-glorification, and to lose our way in the barren sands of self-righteousness!

The Teachers work at all times, ceaselessly and dynamically, through every channel that is open, and do not lose any opportunity of doing so. They help all those who make themselves ready for such help, and fan the holy flame of spirituality in every man or woman who shows the slightest sign of the Buddhic Light, the Christ Light. And this has absolutely nothing to do whatsoever with any particular organization, [5] society, lodge of association, nation, tribe, or body of men; nor does this bear any relation to the pigmentation of one's skin, or worldly position, or power, or money, or avocation, provided the channel is open, the aspiration is keen, and there exists in the heart of that man or woman a hunger to know, and to bring that knowledge to others who are seeking for guidance and the Inner Light. And anyone who would deny this, and try to erect artificial barriers of exclusiveness between students on the basis of a holier-than-thou attitude, is either laboring under a regrettable delusion, or is engaged in feathering his own nest.

The universality of the Theosophical Movement in every age and civilization establishes its all-embracing character and is a guarantee of its all-inclusive sympathies - sympathies for the souls of men.


Dudley W. Barr

Bunyan's Pilgrim's Progress has long since ceased to be a popular book. The world is little interested in the type of pilgrimage envisaged by Bunyan, and while life on this earth may be an arduous journey towards a great but distant goal, the mythos of any new conception of it has not yet been established. Even students of occultism seem to be divided in opinion as to whether earth is fundamentally a place of misery from which we should escape at all costs and as soon as possible, or whether the task before us is to spiritualize the materials of earth, including the human vehicles of consciousness, and create a new earth and a new heaven.

However, despite a lack of popularity, pilgrimages are still being engaged upon, and individuals do enter and pursue the path of return. Like Bunyan's 'Christian', they see the distant goal from the Delectable Mountains; they go down into the Valley of Humiliation and through the Slough of Despond. They are imprisoned at Doubting Castle and battle with Giant Despair, but if they follow on faithfully and live the life, they will eventually, so we are assured, come to the River and cross to the Celestial City. On their journeys they will meet Mr. Faithful, Mr. Standfast, Mr. Pliable, Mr. Ready-to-halt and many others. If they have earned the privilege they may even have the company of a wise and courageous guide from the Interpreter's House, Mr. Greatheart.

The Theosophical Cause is a pilgrimage upon whose pathway we encounter in modern form all the trials and tribulations that beset Christian and Christiana. William Q. Judge, guide, philosopher and friend to many students, could indeed very well be considered the Mr. Greatheart of this pilgrimage. During his years of service at the Interpreter's House he gave freely of his wisdom, inspired by his courage, and aided by his very presence many of those of this age who were traveling the ancient Way. One of his sayings which is perhaps best remembered is, "Cast no one out of your heart." He wrote "Theosophy should be, above all, a thing of the heart and life, not of the mind." Mr. Judge was great in heart; he was great also in the breadth and depth and quality of his mind. His clear perception of the esoteric requirements of the Path, together with his understanding of the practical details of organizational work, made of him one of the truly great leaders in the timeless Cause. Like Mr. Greatheart of old, he removed obstacles from the road of the pilgrims and traveled with them to the banks of the River. However, the eternal peace of the Celestial City was not for him; he was vowed to service at the House of the Interpreter, and in that service he will go forth life after life, 'until the last man of the human race shall have passed through the portals of his own divinity'. [6]


Boris de Zirkoff

On April 13, 1951, one hundred years will have elapsed since the birth of William Quan Judge, one of the three chief Co-Founders of the modern Theosophical Movement.

The better part of the present issue of Theosophia is devoted to the memory of this great and much misunderstood Theosophist, whose spiritual status will be better appreciated as we gain perspective of the early years of the Movement.

Like all men and women who towered above the commonplace level of daily life, and were the embodiment and the symbol of an Idea, timed with the revolving cycles, William Quan Judge was the center of controversy, and the target of persecution and enmity. No great character in history has ever escaped it, though it would be a false conclusion to imagine that unmitigated trouble-makers are therefore also great characters with a message, even if they too may be looked upon as agents of Karmic Law in one or another sense.

We publish in what follows a number of statements from H.P.B.'s own pen which appraise the character and status of William Quan Judge much better than any words of ours could possibly do. We commend these statements to the most earnest consideration of the reader. - Editor.

[Reprinted from Report of Proceedings of the above Convention, held at Chicago, Ill., April 22 and 23, 1888.]

General Secretary of the American Section of the Theosophical Society.


In addressing to you this letter, which I request you to read to the Convention summoned for April 22nd, I must first present my hearty congratulations and most cordial good wishes to the assembled Delegates and good Fellows of our Society, and to yourself - the heart and soul of that Body in America. We were several, to call it to life in 1875. Since then you have remained alone to preserve that life through good and evil report. It is to you chiefly, if not entirely, that the Theosophical Society owes its existence in 1888. Let me then thank you for it, for the first, and perhaps for the last, time publicly, and from the bottom of my heart, which beats only for the cause you represent so well and serve so faithfully. I ask you also to remember that, on this important occasion, my voice is but the feeble echo of other more sacred voices, and the transmitter of the approval of Those whose presence is alive in more than one true Theosophical heart, and lives, as I know, pre-eminently in yours ...


[Reprinted from Report of Proceedings of the above Convention, held at Boston, Mass., April 26 and 27, 1891.]

Regent's Park, London, 15:4:1891

Brother Theosophists:

I have purposely omitted any mention of my oldest friend and fellow-worker, W.Q. Judge, in my general address to you, because I think that his unflagging and self-sacrificing efforts for the building up of Theosophy in America deserve special mention. [7] Had it not been for W.Q. Judge, Theosophy would not be where it is today in the United States. It is he who has mainly built up the movement among you, and he who has proved in a thousand ways his entire loyalty to the best interests of Theosophy and the Society.

Mutual admiration should play no part in a Theosophical Convention, but honour should be given where honour is due, and I gladly take this opportunity of stating in public, by the mouth of my friend and colleague, Annie Besant, my deep appreciation of the work of your General Secretary, and of publicly tendering him my most sincere thanks and deeply-felt gratitude, in the name of Theosophy, for the noble work he is doing and has done.

Yours fraternally,
H. P. Blavatsky


"... The trouble with you is that you do not know the great change that came to pass in you a few years ago. Others have occasionally their astrals changed & replaced by those of Adepts (as of Elementaries) & they influence the outer, and the higher man. With you, it is the NIRMANAKAYA not the 'astral' that blended with your astral. Hence the dual nature & fighting ..." - From a letter of H.P.B. to W.Q.J., dated from Ostende, Rue d'Ouest, 17, October 3, 1886. Originally published in The Theosophical Forum, August 15, 1932, pp. 252-53.


"... knowing that William Q. Judge is the only man in the Eastern and Esoteric School in whom I have confidence enough not to have extracted from him a pledge ... There is nothing I would not do for him and I will stick to him till death through thick and thin ... He has to be defended whether he will or not. He has much to endure."

"... Well, I have raised a 'Frankenstein' (the Theosophical Society) and he seeks to devour me. You alone can save the fiend and make of him a man ... Be his Savior in the United States." - From letters of H.P.B. to W.Q. Judge and to someone else concerning him; quoted from the Archives of the Point Loma Theosophical Society, in The Theosophical Forum, May 15, 1930, pp. 3-4.


"In answer to your letter I can only say as follows: If W.Q. Judge, the man who has done most for Theosophy in America, who has worked most unselfishly in your country, and has ever done the biddings of Master, the best he knew how, is left alone in ... and if the ... Society in general and its Esotericists especially leave him alone, without their unanimous moral support, which is much more than their money - then I say - let them go! They are NO theosophists; - and if such a thing should happen, and Judge be left to fight his battles alone, then shall I bid all of them an eternal good-bye. I swear on MASTER'S holy name to shake off the dust of my feet from everyone of them ... I am unable to realize that at the hour of trouble and supreme fight ... any true theosophist should hesitate for one moment to back W.Q.J. publicly and lodge in his or her protest. Let them read Master's letter in the preliminary. All that which I said about W.Q.J. was from His words in His letters to me ... Do with this letter what you like. Show it to anyone you please as my firm determination ..." - From a letter of H.P.B. quoted in an Appendix to Letters That Have Helped Me, Vol. II, compiled by Jasper Niemand. New York, 1918. [8]

[Facsimile here of 2 letter pages transcribed below.]

[9] London Oct. 23, 1889.

He or she, who believes that under any circumstances whatever, provocations, gossips, slander or anything devised by the enemy H.P.B. will ever dream even of going against W.Q.J. - does not know HPB - even if he or she does know H.P. Blavatsky, or thinks he knows her.

The idea is absurd & preposterous. If W.Q.J. get riled under any provocation - for more than 5 minutes by the city clock - , then he is a flapdoodle. HPB would give 7 dozens of Bridges, 77 dozens of Noyeses and the whole esoteric brood in the U.S.A. for one W.Q.J. who is part of herself since several aeons. Those having ears will hear, those who are deaf & blind, let them provide themselves with false ears and glass eyes, or - vanish away.

The Esoteric Section and its life in the U.S.A. depends on W.Q.J. remaining its agent & what he is now. The day W.Q.J. resigns, H.P.B. will be virtually dead for the Americans.

W.Q.J. is the Antaskarana between the two Manas (es) the American thought and the Indian - or rather the trans-Himalayan Esoteric Knowledge.


W.Q.J. had better show, & impress this on the mind of all those whom it may concern

[We have preserved in the above transcription, as far as was possible to do so, the punctuation as found in the original.] [10]


William Quan Judge
[Originally published in The Path, New York, Vol. X, No. 5. August, 1895, pp. 137-39.]

There is a very great difference between the Theosophical Movement and any Theosophical Society. The Movement is moral, ethical, spiritual, universal, invisible save in effect, and continuous. A Society formed for theosophical work is a visible organization, an effect, a machine for conserving energy and putting it to use; it is not nor can it be universal, nor is it continuous. Organized Theosophical bodies are made by men for their better cooperation, but, being mere outer shells, they must change from time to time as human defects come out, as the times change, and as the great underlying spiritual movement compels such alterations.

The Theosophical Movement being continuous, it is to be found in all times and in all nations. Wherever thought has struggled to be free, wherever spiritual ideas, as opposed to forms and dogmatism, have been promulgated, there the great movement is to be discerned. Jacob Boehme's' work was part of it, and so also was the Theosophical Society of over one hundred years ago; Luther's reformation must be reckoned as a portion of it; and the great struggle between Science and Religion, clearly portrayed by Draper, was every bit as much a motion of the Theosophical Movement as is the present Society of that name - indeed that struggle, and the freedom thereby gained for Science, were really as important in the advance of the world, as are our different organizations. And among political examples of the movement is to be counted the Independence of the American colonies, ending in the formation of a great nation, theoretically based on Brotherhood. One can therefore see that to worship an organization, even though it be the beloved theosophical one, is to fall down before form, and to become the slave once more of that dogmatism which our portion of the Theosophical Movement, the T.S., was meant to overthrow.

Some members have worshiped the so-called 'Theosophical Society', thinking it to be all in all, and not properly perceiving its de facto and piecemeal character as an organization nor that it was likely that this devotion to mere form would lead to a nullification of Brotherhood at the first strain. And this latter, indeed, did occur with several members. They even forgot, and still forget, that H.P. Blavatsky herself declared that it were better to do away with the Society rather than to destroy Brotherhood, and that she herself declared the European part of it free and independent. These worshipers think that there must be a continuance of the old form in order for the Society to have an international character.

But the real unity and prevalence, and the real internationalism, do not consist in having a single organization. They are found in the similarity of aim, of aspiration, of purpose, of teaching, of ethics. Freemasonry - a great and important part of the true Theosophical Movement - is universally international; and yet its organizations are numerous, autonomous, sovereign, independent. The Grand Lodge of the state of New York, including its different Lodges, is independent of all other in any state, yet every member is a Mason and all are working on a single plan. Freemasons over all the world belong to the great International Masonic Body, yet they have everywhere their free and independent government.

When the Theosophical Society was young and small, it was necessary that it should have but one government for the whole of it. But now that it has grown wide and strong, having spread among nations so different from each other as the American, the English, the Spanish, the Swedish and other in Europe, and the Hindu, it is essential that a change in the outward form be made. This is that it become like the Freemasons - independent in [11] government wherever the geographical or national conditions indicate that necessity. And that this will be done in time, no matter what certain persons may say to the contrary, there is not the slightest doubt.

The American Group, being by geographical and other conditions outwardly separate, began the change so as to be in government free and independent, but in basis, aspiration, aim and work united with all true Theosophists.

We have not changed the work of H.P.B.: we have enlarged it. We assert that any person who has been admitted to any Theosophical Society should be received everywhere among Theosophists, just as Masons are received among Masons. It is untheosophical to denounce the change made by the American Group; it is not Theosophy nor conducive to its spread to make legal claims to theosophical names, symbols and seals so as to prevent if possible others from using them. Everyone should be invited to use our theosophical property as freely as he wishes. Those who desire to keep up H.P.B.'s war against dogmatism will applaud and encourage the American movement because their liberated minds permit; but those who do not know true Theosophy, nor see the difference between forms and the soul of things, will continue to worship Form and to sacrifice Brotherhood to a shell.


H.P. BLAVATSKY Collected Writings For the Year 1883 AVAILABLE NOW.
Published by the PHILOSOPHICAL RESEARCH SOCIETY, INC. Los Angeles, California.

Initial volume of a uniform American Edition of H.P. Blavatsky's entire literary work, to consist of a considerable number of volumes. Highly important and profound teachings from the store-house of the Trans-Himalayan Esoteric Knowledge, some of them written down by H.P. Blavatsky from the direct dictation of her own Teacher, and other Adepts of the Occult Brotherhood.
This Edition, is a LIMITED one. An early order is advisable, to insure securing a copy before the edition is exhausted.
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(Make checks or money-orders payable to "Theosophia".) [12]


William Quan Judge
[Originally published in Lucifer, London, Vol. X, No. 55, March, 1892, pp. 20-23.]

Although I am an American citizen, the place of my birth was in Ireland, and in what I am about to say I cannot be accused of Columbiamania, for no matter how long might be my life I could never be an American. For that perhaps it is right, since it is compulsory, to wait for some distant incarnation.

Now, either H.P.B. was right or she was wrong in what she says in the Secret Doctrine about the future of America. If wrong, then all this may be dismissed as idle speculation. But, if right, then all thoughtful Theosophists must take heed, weigh well, mentally appropriate and always remember what are her words as well as the conclusions to which they lead.

In the first pages of the second volume she speaks of five great Continents, first, the Imperishable Sacred Land [this is at the North Pole. W.Q.J.]; second, the Hyperborean, now part of it is in Northern Asia; third, Lemuria, sunk long ago, but leaving some remains, islands, the points of the high mountain ranges; fourth, Atlantis, presumably in the Atlantic Ocean, now below the level of the water, but with perhaps Teneriffe and Atlas as reminders; and fifth, "was America".

From a survey of the book, digging in notes and culling from the text here and there, the conclusion is irresistible that although the present American is not the actual Continent as it is to be, it is a portion of it; and certainly is now the nursery for the race that will in the future occupy the sixth Continent, which for the sixth Great Root-Race will emerge from the waters. Where? Perhaps when the present America has been split up by tremendous cataclysms, leaving Here and there large pieces on its western side, it is in the Pacific Ocean that the great mass of the new one will come up from the long sleep below the sea. Rightly then will the great western ocean have been named Pacific, for that Race will not be given to contest nor hear of wars or rumours of war, since it will be too near the seventh, whose mission it must be to attain to the consummation, to seize and hold the Holy Grail.

Turn to page 444 and onward of the second volume. Read there that the Americans have become in only three hundred years a primary race pro tem, in short, the germs of the sixth sub-race, to blossom in a few more centuries into the pioneers of that one which must succeed to the present European fifth sub-race in all its characteristics. Then after about 25,000 years, which you will note is meant for a great sidereal cycle of a little over that length of time, this new race will prepare for the seventh sub-race. Cataclysms will then fall upon you; lands and nations will be swept away, first of all the Europeans, including the British Isles - if not gone before - and then parts of both North and South America. And how puny, mongrel, indeed, will be the remains of the scientists of today, great masters of microbes now, but then to be looked upon as strange remains of the Nineteenth Century, when, as the people will tell each other then, so many, with Truth before them, laughed at it and stoned its apostles, dancing a fantastic dance meanwhile around the altar of invisible matter.

It seems as if some power, deliberately planning, had selected North and South America for the place where a new primary root-race should be begun. These two continents were evidently the seats of ancient races and not the habitat of wild undeveloped men. The red man of the Northern one has all the appearance and beliefs of a once great race. He believes in one God, a Devachan of happy hunting after death. Some tribes have diagrams of how the world was formed and peopled, that strangely resemble the Hindu [13] cosmogony, and their folk-lore bears deep marks of having come down from an older and better time. Following the course of exploration southwards, we find accumulating evidences all the way of a prior civilization now gone with the cyclic wave which brought it up. Central America is crowded with remains in stone and brick; and so on south still we discover similar proofs. In course of time these continents became what might be called arable land, lying, waiting, recuperating, until the European streams of men began to pour upon it. The Spanish overflowed South America and settled California and Mexico; the English, French, and Spanish took the North, and later all nations came, so that now in both continents nearly every race is mixed and still mixing. Chinese even have married women of European blood; Hindus are also here; the ancient Parsi race has its representatives; the Spanish mixed with the aborigines, and the slaveholders with the Africans. I doubt not but that some one from every race known to us has been here and has left, within the last two hundred years, some impression through mixture of blood.

But the last remnants of the fifth Continent, America, will not disappear until the new race has been some time born. Then a new Dwelling, the sixth Continent, will have appeared over the waters to receive the youth who will tower above us as we do above the pigmies of Africa. But no America as we know it will exist. Yet these men must be the descendants of the race that is now rising here. Otherwise our philosophy is all wrong. So then, in America now is forming the new sub-race, and in this land was founded the present Theosophical Society: two matters of great importance. It was to the United States, observe, that the messenger of the Masters came, although Europe was just as accessible for the enterprise set on foot. Later, this messenger went to India and then to Europe, settling down in the British Isles. All of this is of importance in our reflections. For why in America at first does she begin the movement, and why end her part of it in England? One might be led to ask why was not an effort made at all costs to give the last impulse outwardly in the land of promise where she began the work?

Do not imagine for one moment, O ye English brothers of mine, that London was selected for this because the beauties of your island called her, or for that she had decided at the finish that after all a mistake had been made in not going there first. It was all out of stern necessity, with a wisdom derived from many older heads, having in view the cycles as they sweep resistlessly forward. The point where the great energy is started, the centre of force, is the more important, and not the place at which it is ended. And this remains true, no matter how essential the place of ending may be in the scheme. What, do you suppose India is not as important? and would not that land have offered seemingly a better spot than all for the beginning of the magnum opus? Adepts do not make mistakes like that.

America's discovery is ascribed to Christopher Columbus. Although it is doubted, yet no one doubts that the Spanish people did the most at first in peopling it, meanwhile working off some old and making some new Karma, by killing many of the aborigines. Thus it is that doomed people rush on to their doom, even as the troops of insects, animals and men were seen by Arjuna to rush into Krishna's flaming mouths. But later came the sturdy stock from England, who, in the greatest nation, the most enduring on this continent, have left their impress indelibly in the people, in its laws, in its constitution, its customs, its literature and language. Perhaps England and Ireland are the gateways for the Egos who incarnate here in the silent work of making a new race. Maybe there is some significance in the fact that more lines of steamships conveying human freight come to the United States from England, passing Ireland on the way as the last seen land of the old world, than from anywhere else. The deeds of men, the enterprises of merchants, and the wars of soldiers all follow implicitly a law that is fixed in the stars, and while [14] they copy the past they ever symbolize the future.

Did H.P.B. only joke when she wrote in her book that Ireland is an ancient Atlantean remnant, and England a younger Isle, whose rising from the sea was watched by wise men from Erin's shore? Perhaps the people of that old land may have an important influence in the new race of America. It would appear from comparison that they might have had, and probably will in the future. Perhaps, politically, since many expect social disturbances in America. In such a case any student of character will admit that the Irish, ignorant or not, will stand for law and order - for her sons are not battling here with an ancient foe. Why, too, by strange freak of fate is the great stone of destiny in Westminster Abbey fixed under the coronation chair on which the Queen was crowned? Let us also be informed if there be any finger-shadow pointing to the future in the fact that England's Queen, crowned over that stone* (*It is an interesting fact that in India there is an important ceremony called "mounting the stone.") is Empress of India, from which we claim the Aryans came, and where their glorious long-forgotten knowledge is preserved? Her name is Victory. It is the victory for "the new order of Ages"; and that new order began in America, its advent noted and cut on the as yet unused obverse side of the present seal of the United States Government. A victory in the union of the Egos from East and West; for England stretches one hand over to the home of the new race, which she can never own, with the other governing India, and completes the circuit. It may be a fleeting picture, perhaps to be wiped out for a while in a stream of blood, but such is the way the cycles roll and how we may learn to read the future. For England's destiny is not complete, nor has the time struck. None of us hug foolish delusions too long, and even if Ireland were once a most sacred place, that is no reason why we should want to go there. For in America those whose Karma has led them there will work for the same end and brotherhood as others left in India and Europe. The dominant language and style of thought in America is English, albeit transforming itself every day. It is there that silently the work goes on; there European fathers and mothers have gone, establishing currents of attraction that will inevitably and unceasingly draw into reincarnation Egos similar to themselves. And the great forward and backward rush is completed by the retarded Egos as they die out of other nations, coming meanwhile into flesh again among the older races left behind.

At least such seemed the view while the clouds lifted - and then once more there was silence.


"... Mania to act as Chief Executioner of all disapproved and disapprovable things was not confined to Anna Kingsford. Members of the Theosophical Society have been known to burn with a passionate longing to act as agents for Karma, forgetting that the sword of the Executioner is a two-edged sword; forgetting also that they do not know Karma, and are held responsible by Karma for the mischief they will inevitably work. The absurdity of such an attitude of mind does not deprive it of a certain pathetic aspect. See these people, impure themselves, thinking they can either forcibly purify the world or can legitimately punish others for their impurity! The pathetic aspect comes in when they are so deluded as to call the proceeding "self-sacrifice". It would be real self-sacrifice for such people to sit still and attend to their immediate duty." - Editorial remarks, most likely by William Q. Judge, in The Path, Vol. X, March, 1896, p. 365. [15]


Iverson L. Harris

"It is he alone who has the love of humanity at heart, who is capable of grasping thoroughly the idea of a regenerating practical Brotherhood who is entitled to the possession of our secrets. He alone, such a man - will never misuse his powers, as there will be no fear that he should turn them to selfish ends. A man who places not the good of mankind above his own good, is not worthy of becoming our chela - he is not worthy of becoming higher in knowledge than his neighbour." - The Mahatma Letters, p. 252.

That the foregoing words of the Master M. should immediately come to one's mind in thinking of William Q. Judge, and that W.Q.J.'s kindly, wise features should leap before one's inner vision upon reading the Master's rule, are equally strong and enduring testimonials as to the type of chela and Theosophical leader he was. Would there were many more like him! They are sorely needed in the distraught world of today.

It is a reassuring and inspiring thought that, no matter what human follies and weaknesses have done to delay and injure the Masters' magnificent effort to establish "a Brotherhood of Humanity', a real universal fraternity, ... an institution which would make itself known throughout the world and arrest the attention of the highest minds", the fohatic spiritual power contained in the eternal truths which they and their Messenger, H.P.B., projected into the thought-world of the 19th Century, have irresistibly found lodgment in open and receptive minds. The seeds she planted, so faithfully nurtured and wisely disseminated by her Co-Worker, W.Q.J., have grown and in turn reproduced themselves in ever widening circles. As a fellow-theosophical student wrote me recently:

"... but one can't be blind to the fact, to evidence of the fact, that some great furtherance of that Wisdom has gone on just the same, by whatever channels not obvious to us. When one considers religion becoming broad and unshackled, and science become the slayer of its own dragon of materialism, and great compassions and sympathies awakened for such as were only yesterday considered without the pale - morally, physically, racially, socially, penally, and mentally, then one must be greatly heartened. One must indeed feel that under the stormy sea now islands are nearly ready to rise fair and fresh in the sunlight, like parts of mighty ancient lands reborn."

Those of us who, like my correspondent and myself, were born into homes presided over by earnest Theosophical parents, were nurtured and reared on the grand ideals of Theosophy, who have been sustained ever since by its all-embracing synthesis of Religion-Philosophy-Science, can never forget what we owe to the founders and those who came after them and held aloft the torch of 'light for the mind, love for the heart, understanding for the intellect'. Thank the immortal gods!, as my correspondent adds, ". . there are after all - there must be - many, many Theosophists in fact, in earnestness, who are part of a world-wide community, though not communicant; and who are everlastingly striving to keep alive and pass on to others the living teachings."

On this glorious Easter morning, as I pen these lines I can almost sense the rolling away from the souls of thousands of such Theosophical students, the stones of discouragement and distress with which world-conditions tend to crush tender hearts and aspiring minds; and I can feel the resurgence of hope and courage and confidence, based, not on emotion, but on the conviction that, "Truth, crushed to earth, shall rise again."

As a final warning for the dark days that are still enshrouding this sad old world, let us turn once again to the ever-pregnant words of the Master K.H.:

"Beware then, of an uncharitable [16] spirit, for it will rise up like a hungry wolf in your path, and devour the better qualities of your nature which have been springing into life. Broaden instead of narrowing your sympathies; try to identify yourself with your fellows, rather than to contract your circle of affinity. However caused ... a crisis is here, and it is a time for the utmost practicable expansion of your moral power. It is not the moment for reproaches or vindictive recriminations, but for united struggle." - The Mahatma Letters, p. 367.



The following valuable suggestion has been made by one of our subscribers: If you wish to read the volume of H.P. Blavatsky's COLLECTED WRITINGS FOR 1883 and do not have the means to purchase it at present, ask your local Public Library for it. If they do not have it, give them the particulars regarding title, publisher, price, etc. If several people request this book, the Library will probably purchase it. Ask your friends to do the same. This will be of great help. - Editor.


(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.