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THEOSOPHY WORLD --------------------------------------- July, 1996

An Internet Magazine Dedicated to the Theosophical Philosophy
And its Practical Application in the Modern World

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to theos-world@theosophy.com.

(Please note that the materials presented in THEOSOPHY WORLD are 
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CONTENTS

"Narada: A Study in The Secret Doctrine" by G. de Purucker
"Technical Terms in Stanza I" by David Reigle
"Theosophy: A Living Truth" by Rodolfo Don
"Current Superstitions" by Dara Eklund
"Psychic and Spiritual Path" by G. de Purucker
"The Archetypla Virtue" by B. P. Wadia
"Transition of Kingdoms on Globe D" by Eldon Tucker
"HPB In the News Again!" (Anonymous)
"States of Matter" by Eldon Tucker
"HPB In Tibet" (Anonymous)
"Models of Karma" by Eldon Tucker
"Alexandria West: Open to the Public" (Anonymous)
"Theosophical Encyclopeadia in Preparation" by Philip Harris

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NARADA: A STUDY IN THE SECRET DOCTRINE

by G. de Purucker

[Reprinted from "The Theosophical Forum", April, 1946]

Narada: A Study in The Secret Doctrine

by G. de Purucker

> Narada is here, there, and everywhere; and yet, none of the
> Puranas gives the true characteristics of this great enemy of
> physical procreation. Whatever those characteristics may be in
> Hindu Esotericism, Narada -- who is called in Cis-Himalayan
> Occultism Pesh-Hun, the 'Messenger,' or the Greek Angelos -- is
> the sole confidant and the executor of the universal decrees of
> Karma and Adi-Budh: a kind of active and ever incarnating logos,
> who leads and guides human affairs from the beginning to the end
> of the Kalpa.
> 
> 'Pesh-Hun' is a general not a special Hindu possession. He is
> the mysterious guiding intelligent power, which gives the impulse
> to, and regulates the impetus of cycles, Kalpas and universal
> events. He is Karma's visible adjuster on a general scale; the
> inspirer and the leader of the greatest heroes of this
> Manvantara. In the exoteric works he is referred to by some very
> uncomplimentary names; such as 'Kali-Karaka,' strife-maker,
> 'Kapi-vaktra,' monkey-faced, and even 'Pisuna,' the spy, though
> elsewhere he is called Deva-Brahma.
> 
> -- The Secret Doctrine, II, 48.

Narada as the Hindus call him, Pesh-Hun as the Tibetans call him,
is in the world. That agent of destiny whom Christians I suppose
would call the agent of the vengeance of the Lord, is abroad in
every land. His karmic work is proceeding: reaping in order that
future crops may be sown. Terrible agent of what the Christians
would call divine vengeance, and yet Narada or Pesh-Hun is man's
greatest friend for the men who will recognize him. His work is
not that of fate, it is that of destiny, which man himself
weaves. If he is a disturber of man's ways in order that the
mandates of divine justice shall be carried out, he is also the
bringer of peace, and the restorer of harmony. To use a
beautiful Jewish phrase, it is, ultimately speaking, Narada or
Pesh-Hun who 'will wipe away all tears.'

Now then, I was asked especially to make a few comments this
morning upon the question of the Hindu Rishi Narada about whom
under the Atlantean name of Pesh- Hun I spoke two or three weeks
ago from this platform. H.P.B. speaks of Narada, as the Hindus
call him, or Pesh-Hun as she calls his name from Atlantean times,
(he is known by other names in other ages and lands), but she
says very little about him indeed for the simple reason that his
functions in nature are so difficult to explain to a world which
is utterly unaccustomed to the spiritual and intellectual
teachings of Theosophy, that she just pointed to certain facts
and left the matter there. H.P.B. not being here to answer
questions that she herself had aroused, it falls upon me to do my
best!

Who is Narada, who is this Pesh-Hun? In the first place he is a
Rishi. He is also a Prajapati. You know what these names mean
Prajapati means a parent of offspring, does not say what kind of
offsprings, maybe mind-born children, it may be children born of
the body, for Prajapati means either or both. He is also a Manu
when his functions concerning the human races alone are involved. 
He is a Dhyani-Chohan or what the Christians would call an
Archangel. Of course this reference does not mean much today
because the Christians themselves today hardly know what they
mean by the term. But I am giving a few names in different
systems of thought. In Greek and Latin mythology he would be a
god or perhaps one of the highest of the Daimones, cosmic
spirits. Put it this way: Narada is a Dhyani-Chohan, also
Prajapati because of certain functions he performs, also a Rishi
or great spiritual teacher because of certain functions he
performs. Also a Manu because of the intimate connection with
the destinies of the human race. That is why these three names
are used, each name being appropriate to different sections of
his activity. He is a Dhyani-Chohan of the highest or the next
to the highest class. I am not now referring merely to the three
great classes of Dhyani-Chohans higher than the humans. I am
referring to classes in a different category. Every possibility
of Dhyani-Chohanic type considered, Narada belongs to the next to
the highest type.

What are the functions of Narada? Typically those of carrying out
karmic destiny. There you have a key to all his activities. 
What the Lipikas have written down, Narada as an individual agent
or as an individuality, as an Archangel, sees are carried out. 
He is the agent of karmic destiny. The consequence is, just
because destiny to us humans is often so unpleasant due to our
own faults and failings in the past, Narada has been given very
uncomplimentary titles by those who have seen his work in the
world and in the world of men and who do not like it. When they
do like it, when it is something that humans like, he is given
very complimentary titles: the Benefactor, the Kindly Helper, the
Warrior for Mankind, the bringer about of all the good things in
destiny. But when as an impartial, impersonal agent of karmic
destiny he brings about trouble on the human race, then he is
given very uncomplimentary names by men, as for instance he is
called Kali-Kara, the Strife-Producer, because in the course of
human destiny it is his work to bring about war and peace, to
bring about war and to bring about peace.

Now can you see why H.P.B. has side-stepped this very function,
duty, character of Narada? It is a ticklish thing because in the
Occident we do not want to believe that the world is conducted by
cosmic and spiritual laws, nor in the Occident do we want to
believe that the horrible things that happen to us are infallibly
and inevitably our own self-earned destiny. We prefer: it is his
fault. That is the way we pass the buck, and yet show me
anything that happens to you as far as you can see that is not
the result of your own action. There is the law.

So the functions of Narada are to act as the agent of karma. How
does he do this? Being a Dhyani-Chohan he cannot come amongst us
and work as a human being does, because he belongs to a much
higher kingdom, among the very highest of the three
Dhyani-Chohanic kingdoms. He is an impersonal, impartial agent
of destiny. His duty is to see that the world is protected, that
karmic law, destiny, be carried out irrespective of consequences;
for it is the only way to reestablish law, order, equilibrium,
justice, and ultimate wisdom and peace. Otherwise there would be
Nature piling up a vast accumulation of unexpended karma which
sometime or in time might flood the human race and utterly
destroy it. No wonder H.P.B. side-stepped this question.

How does Narada therefore work? Sometimes he over-shadows men of
the proper psychological, spiritual, intellectual, and even
physical temperament and works through them. These men then are
called by H.P.B. Men of Destiny. They may not in themselves be
even good men, which is another reason why Narada is often spoken
of in uncomplimentary terms; but they may be good men, these Men
of Destiny. But they are used as instruments and tools to carry
out, to bring out, to bring to pass, certain things that are
lying in the womb of time and must come out, and there must be a
guiding spiritual power to see that the performing of these
events shall take place without the complete wrecking of mankind. 
This is Narada's work: a protector of mankind and also an
avenger.

The Occidental for centuries has been trained in a religious and
philosophical system which is since early medieval times so
utterly contrary to the facts of Nature that we have lost touch
with how the world is ruled and governed. It is governed by
spiritual and highly intellectual powers. For instance our own
globe is, globe D of our chain. Not a thing takes place by
chance, by hap, by hazard, or by fortuity. Everything that takes
place on this globe or in the Solar System or in the Sun or in
the galaxy takes place according to law; and it takes place
according to law because the agents of law, the agents of karma,
are there to hold it firm, to prevent as it were the earthquake
or the tidal wave or the cyclone, from going crazy and destroying
indiscriminately. Do you see what I am trying to say? Destiny is
held firmly in the hands of the gods; or as the early Christians
phrased it in their own phrasing, a phrasing which has lost sense
today, the world is ruled by God Almighty through the hierarchy
of angels, which is our Theosophical teaching taught in the
Christian form. These Angels carry out the decrees of destiny,
and you even have remnants in Christian teaching today of this
old Theosophy of early Christianity, as for instance when they
speak of the Angel of Death or the Angel of Destiny or the Angel
of Disease -- or turning to the New Testament, the Four Angels of
the Apocalypse. You might ask what are they now? War, disease or
pestilence, starvation, and death. I remember a Spanish writer,
Ibanez, wrote a famous book The Four Horsemen of the Apocalypse. 
So even in Christianity you have the same teaching.

Now it is Narada who is in charge of these karmic productions of
destiny. No wonder he is called Kali-Kara, the Strife-Producer. 
He does not produce it out of nothing, out of a diabolic wish to
injure mankind. He is simply the agent of karmic destiny
bringing about for instance, the breaking up of old crystallized
conditions which are becoming a spiritual opiate for mankind, or
stopping things that are threatening to injure mankind. You see,
a teaching like this also could be dangerous if it fell into the
minds of irresponsible or weak men who would twist it to personal
and selfish uses. Such men have no conception of the
profundities and intricacies of theosophic truths, which are the
archaic Wisdom-Religion of mankind; and through this ignorance
even the uninstructed public could imagine that a Theosophist in
speaking thus is saying something that he should not say.

Once more let me ask what or who is Narada? Narada is not only
the agent of karmic destiny but is mankind's savior, the bringer
about of man's evolutionary progress, the bringer about of change
tending upwards to nobler things, and likewise paradoxically
enough the bringer about or restorer of spiritual and
intellectual stability. Because there can be no stability when
an accumulated reservoir of karma is waiting and threatening to
burst the dam and cause devastation, destruction
indiscriminately.

Take into your minds some of the consequences of these thoughts. 
They will make you charitable, less inclined to hate and misjudge
other human beings. You take Napoleon for instance, or Julius
Caesar or Alexander -- three men who if you judge them in the
balance of ordinary human justice are three evil-doers because
they were all upsetters, all destroyers of convention and of
established things. But the world lived through them, and yet
who were they? Average men, each one with a peculiar cast,
psychological and other, which Narada could work through to bring
about the karmic changes. Do you get it? In other words Narada
is a kind of Shiva, destroyer and regenerator, but his
destructions are always beneficial, he is always on the side of
liberty, absolute justice to all irrespective of anything, and on
the side of progress. If there is one thing that Narada abhors
it is cruelty, cruelty of any kind, cruelty to friend or cruelty
to foe. You immediately put yourself under the watchful eye of
Narada if you indulge in anything that is sub-human.

In passing, let me say that my reference to Alexander, Julius
Caesar, and Napoleon, is not because I think these three men are
patterns of human conduct, for I do not, very much to the
contrary. But they are notable historical instances of men of
destiny who were used almost as pawns precisely because of their
weaknesses and distorted strength to bring about noble things
despite these men themselves. I trust I make my meaning clear. 
Indeed, I personally do not like these three men, nor do I admire
them in any sense.

It is a peculiar thing that if you will study the history of
mankind you will find that the great plays of Narada, the great
activities of Narada, are always accompanied by or followed very
closely by great manifestation of moral and religious life. The
greatest religions are always established at the time of the
greatest human turn-overs. Narada's work both of them. Narada
prepares the ground, guides the loosening of karmic destiny, and
as it were beckons with his hand to the gods of teaching to come
in along the pathway opens.

Some may wonder if Narada is the same as the Silent Watcher. No,
the Silent Watcher is above all. You may perhaps at least
figuratively say that Narada is the Shiva-aspect of the Silent
Watcher. Narada is a kind of Logos for this globe throughout the
entire kalpa. And what is the function of the Logoi, greater or
smaller, higher or lower? Each one to guide all its children into
the future of glorious achievement.

I can only hint at certain things. Let me point out one thing
which I don't know that Occidentals will understand very well. 
Suppose there were a great religion in the world which had lost
the original inspiration, the theosophic inspiration of its
Master, of its Founder, and it had become ecclesiastical and
theological instead of continuing to be living and vital, a
mighty and spiritually controlling power in the life of its
followers. Suppose this religion -- one of the noblest motors of
human thought and conduct -- had become mere formalism and rites,
and there were even disputes whether the teaching of the Founder
was really meant to be taken as we have received it. What does
Narada do? Narada breaks that shell, releases the imprisoned
spirit once again. Of course there is lots of trouble. Men on
religious points are almost fanatic; you break up their
crystalized beliefs, they can even become almost demons at times. 
But Narada has a bigger work in view than the merely conventional
feelings of numbers of these coryphaei and their millions of
followers. Narada in such instance works to release and restore
to its pristine power and influence the imprisoned and perhaps
forgotten spirit of he Founder. Do you see? It may be done
quickly in a crash, in disaster. Or it may be done through years
and years and years of low expansion and breaking of the old
shell. Narada works in various ways always according to destiny
and always in the kindest way hat he can work, because he is a
regenerator and a builder. That is the most important. Here you
have an example. Religion had become a danger in a case like
that. It had become a drug. People were going to sleep. The
souls of men were so somnolent, so negative, as dominant factors
in human life, that men actually were no longer truly ensouled by
their souls. They were little more than bodies, blindly
following merely conventional practices. But Narada reensouls
these men. Their souls awaken. They begin to think and to
question. They want the spirit. They burst the shell; overthrow
the forms. And you have a great religious revival or
regeneration in a case like that.

But of course it is a painful process. The coryphaei don't like
it. Millions of their followers don't like it. Their quiet,
comfortable, smug beliefs are overthrown. They don't know that
they are exchanging old soiled clothing for the garments of life,
of spirit, exchanging the body for the spirit. They have not
realized it yet. It is only after Time, the magic agent, has
softened the woes of adversity, of the bursting shell, and has
brought even those who are hurt to see and to say: "Why, it is
the very best thing to happen. Now we understand the Master's
teaching. Now religion has become a vital moving thing in my
heart. It guides my life. It is something to believe in and to
live by." Do you see? The work of Narada! But during the time,
what did Narada do? He was a Kali-Kara, Strife-Producer, he had
to break the shell.

And that is the work of the Logos too, whichever Logos you mean,
the Logos of our globe or of our chain or of the Solar System. 
But mark you, distinguish between the work of Narada and evil
men. Evil men may be used by Narada for karmic purposes, and
that is done constantly, just as Narada will use good men. And
be careful lest you set yourselves up as judges. But the
distinction between the work of a bad man who is not guided by
Narada and Narada's work is this: that the bad man is always
working for himself, egoistic selfishness, the root of all evil;
whereas the work of Narada, no matter what the channel, is always
for the world, even though his human instruments imagine they are
working for their own ends. You may not always see it but it is
there. For instance, when Narada smashes a great organization by
regenerating it, the bursting of the shell and the tortures
suffered by those involved is torture for them, and they think it
is hell. But actually it is not, it is a salvation, and they
grow to know it after a while; but the process is to them a hell. 
So we have to be very, very careful in judgment, very charitable
and understanding.

Now can you see why H.P.B. rather side-stepped all this matter
of Narada and who he is and what he does? It is really extremely
difficult even to attempt to explain Narada's work in the world.

Narada's functions therefore are so essentially spiritual and
intellectual as well as psychic, that a preliminary study of the
Wisdom-Religion is almost essential to prepare people to receive
understandingly just who Narada is and what his functions in the
world are. The main point to grasp first is that our universe is
governed by law and by order emanating from intelligent and
spiritual sources, and consequently that everything that happens
in that universe is within that sway of law and under the sway of
that order, and in consequence there is no chance, which is to us
Theosophists a word utterly devoid of all substantial meaning;
and therefore that whatever happens has been caused Karma. The
first thing this teaches us is to stop sitting in the
judgment-seat upon other men. It teaches us to stop arrogating
to ourselves the all-capacity to condemn others. Judge not that
ye be not judged. But keep it in mind that Narada so works, call
him an Angel of Destiny, an Archangel of Destiny, or a
Dhyani-Chohan whose work in the world is just that, guiding
mankind and the other kingdoms too, guiding mankind's steps
through tribulation and suffering from their own folly, towards
freedom and wisdom and love, with his immensely strong hand of
the friend, upwards and onwards through suffering and pain,
through joy and peace, through war and disturbance, through
attainment and progress, upwards and onwards forever.

------------------------------------------------------------------
TECHNICAL TERMS IN STANZA I

By David Reigle

[Book of Dzyan Research Report from Eastern School Press,
reprinted with permission]

Serious students of The Secret Doctrine, and especially those who
are Theosophical teachers and lecturers, will wish to know what
light current research can throw on the technical terms found in
the "Book of Dzyan." During H.P. Blavatsky's time only a handful
of books on Buddhism and a couple translations of Buddhist
scriptures existed in any European language, and these were none
too reliable. Today there are many hundreds of such books and
translations, and the work of scholars in the earlier part of
this century has in recent decades been corrected with the help
of learned Tibetans. In H.P. Blavatsky's time there was little
question of researching the original language Buddhist texts, as
they were largely inaccessible. But since 1975 whole libraries
of Sanskrit manuscripts and Tibetan blockprints have become
available. It is this material that we have gathered for
researching and one day annotating an original Sanskrit/Tibetan
manuscript of the "Book of Dzyan," and it is from this material
that the following is drawn.

There are six technical terms in the English translation of the
first Stanza of the "Book of Dzyan" given in The Secret Doctrine
by H.P. Blavatsky. As spelled in the first edition these are:
Ah-hi, Paranishpanna, Dangma, Alaya, Paramartha, and Anupadaka. 
The first of these, Ah-hi, is from verse 3 of Stanza I:
"Universal mind was not, for there were no Ah-hi to contain it."
Ah-hi is given in H.P. Blavatsky's Theosophical Glossary as a
Senzar word whose Sanskrit equivalent is Ahi, meaning "Serpents. 
Dhyân Chohans. 'Wise Serpents' or Dragons of Wisdom." Since the
other five technical terms from Stanza I are all Buddhist terms,
I have not attempted to research the Sanskrit term ahi in Hindu
texts, where it is commonly used in the meaning of snake or
serpent. In Buddhist texts I have not found any special uses of
it other than the standard meaning in compounds such as
ahi-tundika, "snake-charmer." But we may apply a rule for
"ferreting out the deep significance of the ancient Sanskrit
nomenclature" given by T. Subba Row in his article, "The Twelve
Signs of the Zodiac," namely, to "find the synonyms of the word
used which have other meanings." A widely used synonym of ahi is
nâga, as in the name Nâgârjuna, famous for having received the
PrajĄâ-pâramitâ or "Perfection of Wisdom" scriptures from the
Nâgas, the Serpents of Wisdom. The word nâga has two primary
meanings: serpent and elephant. The elephant has also been a
symbol of wisdom, as depicted in Ganesa, the elephant-headed
Hindu god of wisdom, and as depicted in the dream of Queen Mâyâ,
mother of the Buddha, where a white elephant entered her body
just before she conceived. Most Buddhist Mahâyâna Sľtras open
with a stock formula giving some fourteen epithets of the group
of arhats to whom the Buddha is about to give the teaching. The
seventh of these epithets ( râvaka- gunas) is mahânâgas, "great
serpents" or "great elephants." This may be seen in the various
Perfection of Wisdom Sľtras, the Lotus Sľtra, the Vimalakîrti
Sľtra, the Sukhâvatî-vyľha or "Devachan" Sľtra, etc. Thus this
symbol is widely used to portray the recipients or receptacles of
wisdom, as it also is in the Stanza, "Universal mind was not, for
there were no Ah-hi to contain it."

The second technical term, "Paranishpanna," has a minor spelling
error. The prefix para- should be pari-; thus it should be
parinishpanna, or using standard diacriticals, parinispanna. 
This is possibly due to H.P. Blavatsky's known habit of
consulting Hindu colleagues to correct the spelling of Sanskrit
terms and the fact that this term is little known in Hindu texts. 
While the term "paranishpanna" is not known at all, in either
Hindu or Buddhist texts, the prefix para- is common, and so the
word would have been considered theoretically possible. Another
spelling error like this in The Secret Doctrine is "Paranirvana,"
which should be parinirvana (parinirvana), as given correctly in
The Mahatma Letters. Parinispanna is found in verse 6 of Stanza
I: "The seven sublime lords and the seven truths had ceased to
be, and the Universe, the son of Necessity, was immersed in
Paranishpanna, to be outbreathed by that which is and yet is not. 
Naught was." It is defined in the "Commentaries" portion of The
Secret Doctrine, I, 42, as "absolute perfection, Paranirvana
[read: parinirvana], which is Yong-Grüb [phonetic Tibetan,
transliterated yongs grub or yons grub]." This meaning, "absolute
perfection," is well enough attested in the Sanskrit Buddhist
texts, but almost none of these were published when The Secret
Doctrine was written. The only one I know of among those
containing this term is F. Max Müller's 1883 edition of the
Sukhâvatî-vyľha. Similarly, the standard Sanskrit dictionaries,
such as Monier-Williams' and V.S. Apte's, were all compiled
before the publication of any significant number of Buddhist
texts. So for these Buddhist technical terms one must consult
Franklin Edgerton's 1953 Buddhist Hybrid Sanskrit Grammar and
Dictionary, and even this is far from complete, since few texts
of Buddhist Tantra, the "Books of Kiu-te," were then available. 
Edgerton gives for parinispanna the literal meaning as a past
passive participle, "completely perfected." This agrees in sense
with its use as a noun, "absolute perfection." It has a related
application as one of the characteristic technical terms of the
Yogacharya ( Yogacaryâ), or Yogachara ( Yogâcâra), school of
Buddhism. It is in this context that it is found on page 48 of
vol. I of The Secret Doctrine. Parinispanna is, along with
paratantra, the "dependent," and parikalpita, the "illusory," one
of the three svabhâvas, "natures," or laksanas,
"characteristics," taught by the Yogâcâra school. This cardinal
Yogâcâra doctrine could not be studied authoritatively until the
first publication of a primary Yogâcâra source book, which
occurred in 1907. This was the Mahâyâna-sľtrâlankâra, "Ornament
to the Mahayana Sľtras." Although the Sanskrit edition was
followed in 1911 by a French translation, it was not until 1992
that an English translation came out, by Surekha Vijay Limaye. 
This English translation, however, cannot be recommended, as it
exemplifies the types of errors which students of even competent
Indian Sanskritists fall into if not familiar with the special
terminology of Buddhist texts. The Mahâyâna-sľtrâlankâra is one
of five texts attributed by Tibetan tradition to Maitreya. The
other primary Yogâcâra texts are by ryâsanga and his younger
brother Vasubandhu. The latter's brief
VijĄapti-mâtratâ-siddhi-trim ikâ in only thirty verses is the
nearest thing to a Yogâcâra catechism. Vasubandhu has also
written a small treatise specifically on these three terms, the
Tri-svabhâva-nirde a. The definitions found in these texts,
however, have given rise to different opinions regarding their
correct interpretation. Theosophical students when studying this
material in English should know two things: (1) Translators and
writers generally describe the Yogâcâra teachings as "Mind-Only,"
i.e., that the universe is nothing but mind, or consciousness. 
They are often unaware that there exists another and older
tradition of interpretation, which holds that the Yogâcâra
teachings are not a description of the universe as such, but
rather, as the name implies, are an analysis of the universe in
terms of consciousness for use in meditation practice. Both
these traditions come to us through China, where Yogâcâra is
still followed. The popular "Mind-Only" tradition comes from the
late Indian commentator Dharmapâla through the Chinese translator
Hsüan-tsang, while the other tradition comes from the older
Indian commentator Sthiramati through the Chinese translator
Paramârtha. (2) The majority of Tibetan exegetes also describe
the Yogâcâra teachings as "Mind-Only," and then proceed to show
that the Madhyamaka school gives the highest teachings and
refutes the Yogâcâra school. They, too, are often unaware that
there exists another tradition of interpretation in Tibet, the
"Great Madhyamaka," which harmonizes the two schools. This
tradition, brought out by the Jonangpa writer Dolpopa, teaches
that the primary Yogâcâra authors Maitreya, Asanga, and
Vasubandhu, as well as the primary Madhyamaka author Nâgârjuna,
were all of the "Golden Age Tradition," and hence in agreement
with each other. But the later Buddhist commentators who were
not in on the "Golden Age Tradition" did not understand these
authors correctly, and considered them as rivals. This teaching
which shows how Madhyamaka and Yogâcâra are not mutually
contradictory is, in my opinion, essential for a correct
understanding of the Stanzas of Dzyan.

The third term is a Tibetan word written phonetically, Dangma,
which may be transliterated dwangs-ma or dwans-ma, as correctly
given by Boris de Zirkoff in Blavatsky Collected Writings, VI,
113. It occurs first in verse 8 of Stanza I: "Alone the one form
of existence stretched boundless, infinite, causeless, in
dreamless sleep; and life pulsated unconscious in universal
space, throughout that all-presence which is sensed by the opened
eye of the Dangma." Dangma is defined in a footnote on page 46 of
The Secret Doctrine, I: "Dangma means a purified soul, one who
has become a Jivanmukta, the highest adept, or rather a Mahatma
so-called." Dangma is not a very common word in known Tibetan
writings. The standard Tibetan-English Dictionary by Sarat
Chandra Das gives only an obscure unrelated meaning of "juice,"
etc. (page 617); but the earlier 1881 Tibetan-English Dictionary
by H.A. Jäschke says this (page 249): "'the spirit; the soul', a
signification not found hitherto in any book, but according to a
Lama's statement the word denotes a soul, when purified from
every sin, and to be compared to a clear and limpid fluid, in
which every heterogeneous matter has been precipitated." The
Tibetan-Sanskrit Dictionary by Lokesh Chandra does not give it as
a noun, but only as an adjective (meaning "clear") in a compound
with blo (page 1089) from the Bhadra- kalpika Sľtra, Sanskrit
prasanna-buddhi, so we cannot research it through its Sanskrit
equivalent. The definitive new Tibetan-Tibetan Dictionary, the
Tshig mdzod chen mo, gives two basic meanings: gtso-bo and
gsal-ba. The first, gtso-bo, is defined by Das in English as:
self, soul; chief, lord, master. The second, gsal-ba, means:
pure; clear. Though I do not think these sources shed any new
light on the term Dangma, they do at least confirm the meaning
given in The Secret Doctrine, "purified soul," of a rather rare
word.

The remaining three terms are all from verse 9 of Stanza I: "But
where was the Dangma when the Alaya of the universe was in
Paramartha and the great wheel was Anupadaka?" The word âlaya,
like parinispanna, is one of the characteristic technical terms
of the Yogâcâra school of Buddhism. And similarly, the standard
Sanskrit dictionaries do not record its meaning as a Buddhist
technical term, because the Yogâcâra sourcebooks were not yet
published when these dictionaries were compiled. This has led
some to question whether the term in the Stanzas should be alaya
or âlaya, the former being taken as a-laya, or "non-dissolution."
However, Blavatsky's comments on pages 48-49 of The Secret
Doctrine, I, as well as in The Theosophical Glossary, "The name
belongs to the Tibetan system of the contemplative Mahayana
School," leave no doubt that âlaya is meant. Blavatsky defines
âlaya as "Soul as the basis of all," "Anima Mundi," the "Soul of
the World," the "Over-Soul" of Emerson, the "Universal Soul." As
can be seen from the Buddhist texts now available, âlaya is short
for âlaya-vijĄâna, which can be defined literally as the
"storehouse consciousness." This is the eighth and highest
consciousness posited by the Yogâcâra school, where it is indeed
understood to be the universal consciousness, or "soul," as the
basis of all. A primary Buddhist Sľtra on âlaya-vijĄâna is the
Lankâvatâra Sľtra, which has been translated into English in 1932
by D.T. Suzuki. The primary Yogâcâra sourcebook on
âlaya-vijĄâna is Asanga's Mâhâyana- samgraha. This has been
translated into French by Étienne Lamotte in 1938-39, and into
English by John P. Keenan in 1993 under the title, Summary of
the Great Vehicle. In this translation all technical terms have
been translated into English, but the original terms have not
been retained in parentheses following their translation. Thus
when reading about the container consciousness, one must know
that it is the âlaya-vijĄâna In Sanskrit, âlaya-vijĄâna has a
full range of connotations; in English, container consciousness
has none, and practically no meaning. To me, this type of
translation takes a lucid and incisive text by one of the
greatest spiritual teachers of all time, and reduces it to
pablum. A much superior type of translation is found in an
important text on âlaya- vijĄâna by Tsong-kha-pa, translated by
Gareth Sparham in 1993 under the title, Ocean of Eloquence:
Tsong-kha-pa's Commentary on the Yogâcâra Doctrine of Mind. A
major two- volume study of âlaya-vijĄâna by Lambert Schmithausen,
one of the leading Yogâcâra scholars today, was published in 1987
as laya-vijĄâna: On the Origin and the Early Development of a
Central Concept of Yogâcâra Philosophy. All these works may
profitably be consulted by Theosophical students wishing to study
further the âlaya-vijĄâna, perhaps the most important and
distinctive Yogâcâra doctrine.

The fifth technical term is Paramârtha. Like âlaya is for the
Yogâcâra school, so paramârtha is for the Madhyamaka school, one
of its most important and distinctive doctrines. And as stated
in The Secret Doctrine, I, 48: "The two terms 'Alaya' and
'Paramârtha' have been the causes of dividing schools and
splitting the truth into more different aspects than any other
mystic terms." Paramârtha is there defined (page 47) as "Absolute
Being and Consciousness which are Absolute Non-Being and
Unconsciousness," and in The Theosophical Glossary as "absolute
existence." The Madhyamaka school teaches two truths: the
absolute truth, or paramârtha-satya, and the conventional truth,
or samvrti-satya. The reason for this is compassion. If the
absolute truth is the ultimate emptiness ( ľnyatâ) of everything,
if therefore nobody is ultimately real, what is the need for
compassion? This is answered by the teaching of the conventional
truth; and indeed the Tibetan Buddhists, who virtually all accept
this teaching, are probably the most compassionate group of
people on the planet. While Nâgârjuna is the primary Madhyamaka
author, he has no work specifically on the two truths. But a
later Indian Madhyamaka writer does, and this has been translated
by David Malcolm Eckel in 1987 under the title, JĄânagarbha's
Commentary on the Distinction Between the Two Truths. A study
drawing on Tibetan Gelugpa sources is Guy Newland's 1992 The Two
Truths. This doctrine is as important to Theosophists as to
Buddhists, because it provides modern rational humanity with an
intellectually satisfying reason for compassion.

The sixth and last term is Anupadaka. Just as the previous two
terms have been the causes of disputes in Buddhism, so this term
has been the cause of dispute in Theosophy. The facts about to
be presented should theoretically put this dispute to rest, but
only time will tell; time and the discovery of a Sanskrit
manuscript of the "Book of Dzyan." The story of this term is the
story of error compounded on error. It all started around 1828
with the first access by westerners to Sanskrit Buddhist texts,
thanks to the efforts of B.H. Hodgson in Nepal. Hodgson had
made contact with one of the last Buddhist Sanskrit pandits in
Nepal, and convinced him to provide abstracts as well as the
original texts of Buddhism. He sent the texts to Paris, London,
and Calcutta, and published articles based on the abstracts,
which were later collected into a book, Essays on the Languages,
Literature, and Religion of Nepal and Tibet. In one of his
articles published in Asiatic Researches, vol. XVI, 1828, on
page 440, appears the term anupapâdaka. Research carried on in
these Sanskrit Buddhist texts by Franklin Edgerton, culminating
in his 1953 Buddhist Hybrid Sanskrit Grammar and Dictionary,
shows that no such term exists there, but only the two forms
anupapâduka and upapâduka. So Hodgson's anupapâdaka is
apparently the result of either his misreading the abstracts of
his pandit, or of a typesetter misreading Hodgson's handwriting. 
Then from here the incorrect anupapâdaka was miscopied as
anupadaka in Emil Schlagintweit's 1863 Buddhism in Tibet. This
latter work was used extensively by H.P. Blavatsky, as it was
the only book on Tibetan Buddhism then in existence. Many of her
comments on verse 9 of Stanza I, and most of her spellings of
Tibetan and Sanskrit Buddhist terms, are found in this book. May
we here recall the "plagiarism" charges concerning Mahatma K.H.,
and his reply in The Mahatma Letters (3rd ed., page 358): "When
you write upon some subject you surround yourself with books of
references etc.: when we write upon something the Western opinion
about which is unknown to us, we surround ourselves with hundreds
of paras: upon this particular topic from dozens of different
works impressed upon the Akasa. What wonder then, that not only
a chela entrusted with the work and innocent of any knowledge of
the meaning of plagiarism, but even myself should use
occasionally a whole sentence already existent, applying it only
to another our own idea? I have told you of this before and it is
no fault of mine if your friends and enemies will not remain
satisfied with the explanation." In this way the doubly erroneous
anupadaka entered The Secret Doctrine. But the story is not over
yet. M. Monier-Williams also copied the incorrect anupapâdaka
from Hodgson for use in his Sanskrit-English Dictionary, page 34,
as may be seen from his definition which is taken straight from
Hodgson, and the fact that no other sources for this term are
given. Thus anupapâdaka may now be found in an authoritative
dictionary, though of course anupadaka (or anupâdaka) is not. 
This, in conjunction with Blavatsky's listing in The Theosophical
Glossary: "Anupâdaka (Sk.). Anupapâdaka, also Aupapâduka," has
led some Theosophists to believe that anupapâdaka is the correct
form of anupadaka (or anupâdaka). But as just shown, both these
terms are the result of error. The last spelling given in The
Theosophical Glossary, however, is one of the two forms found
throughout the Sanskrit Buddhist texts (see the many references
in Edgerton), aupapâduka and upapâduka. These are used
interchangeably, and have the same meaning as that given by H.P. 
Blavatsky, "parentless." It is this spelling which should now be
adopted by Theosophists: aupapâduka.

------------------------------------------------------------------
THEOSOPHY: A LIVING TRUTH

by Rodolfo Don

We all have read theosophical books and listened to theosophical
lectures, and subsequently have formed an opinion on what is a
valid theosophical tenet and what is not. We also have
developped preferences for some writers and shunned others,
taking the words and opinions of those preferred writers at full
value. If "so and so" wrote this, then it must be true. At the
same time if somebody else that we dislike is quoted, then this
quote is not considered to have any value, because we are
prejudiced against him or her. All this is very normal and it
happens all the time with most of us. However, for the sake of
honesty, we should be aware that it happens.

Nobody has a monopoly on Truth. We all have access to Truth by
going within and contacting our True Self. The way we approach
Truth is very important. It must be done in an altruistic way. 
We can have a theosophical article that contains a true
theosophical statement, and that truth will mean nothing if we
fail to 'recognize' it as true and decide to make it a part of
our life. Truth is 'recognized' as such when we see it reflected
within: reflected against our own Self. Before this can happen
though, there must be some type of contact with our True Self. 
Even if this contact is just a 'glimpse', a fundamental change
has taken place.

None of this is possible without ethics. The student of
theosophy must develop an ethical existence before he or she
starts treading the spiritual path. The ethics we are discussing
here are not the 'world ethics', or the 'ethics of society', but
the ethics that come from man's own spiritual nature. Any
attempt to live theosophy, ignoring its ethical aspect, will
probably end in tragic failure.

Annie Besant, in her lecture on "The Meaning and Method of
Mysticism" referred to this transformative experience: "...never
pretend to believe a truth which you are not willing to act out
in the world...for truth is only truth when you have learned to
live it."

In "The Omnipresent Proteus" HPB writes: "Be what he may, once
that a student abandons the old 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."

It is essential that we realize that the only Authority in
matters of theosophy is our True Self. Nobody's signature on a
statement makes it true. Only our own Self can do that. Truth
is validated by our own True Self, the Self of All. Then, it is
our responsibility to make it a part of our life by living it.

------------------------------------------------------------------
CURRENT SUPERSTITIONS

By Dara Eklund

In this scientific age we moderns assume we are free from
superstition. Yet we hold an abiding trust in technology which
amounts to blind faith in hedonistic experimentation. Is not
this a current day Superstition? While genetic engineers are
trying to develop unicorns from goats, have we not witnessed a
deepening cleft in basic wisdom and perception? Our kids "mouse"
around computer screens for pre-packaged information with not a
clue in how to synthesize it. We have faith that more children
will learn to read, blind to any of the supposed founts of values
they unconsciously tap into!

One of the most pervading superstitions today is that man is
all-powerful over nature. Until recently DDT and pesticides were
designed to produce great harvests, with little thought as to the
atmosphere or the table health of the consumer. Now scientists
have genetically altered tomatoes and other produce for long-
lasting and "attractive" market value. Aside from the obvious
results of Alar poisoning and contamination of feed, we see the
imbalance wrought from generations of such experimentation in the
nemesis of devastating storms, droughts and newly detected
viruses. Great forests have been denuded and scientists began
warning a decade ago about earth's depleted ozone layer. Now we
find skin cancer risk at all time highs in certain geographical
zones.

When foresters in Sweden replaced native forests with quick-
growing lodge-pole pines, diverse trees and their natural biomes
were forever gone. Is it not superstition to ignore the insects
and plants known to those climes and inject non-native plants
into the environment indiscriminately? Is in not superstitious
that poor beasts should be fattened by dead parts from their
fellow- species, or any wonder when they die of "mad-cow
disease"? Is not genetic engineering producing freaks of nature
rather than rapidly evolved creatures? Are not those so-called
"elevated" brains, those robots conjoined with living brain
tissues now being experimented with, the zombies of the future
that H.P. Blavatsky warned about? Indeed, what is a human with
all organs replaced, other that a zombie!

We are sadly creating the very worlds we build in Science Fiction
movies, time-warping man's destiny into "outer space". With
great fascination we contemporaries observe plants and trees
confined to outer space arboretums and solariums, while men are
constantly "managing" space stations' sophisticated technology,
or repairing the monstrous intestines thereof. About the only
color we find other than the electronic screens they monitor, is
in the weird and often grotesque masks entitling them to
represent extraterrestrial beings, or in their entertaining
holographic memory decks. The once healthy belief in the
possibility of other worlds and timelessness has led only to a
superstition that we can forever extend our exploitation to other
worlds and galaxies. Fortunately enough in Science Fantasy, we
at least have inter- galactic councillors to help maintain the
justice; and the good guys still triumph (unlike in most T.V. 
thrillers)!

On the social scene we have seen the beauties of cultural
diversity, accompanied by an upheaval of current superstitions
and myths regarding so-called "body-language." To a Westerner it
is honesty to look someone directly in the eyes. To an Easterner
it is immodest and a sign of disrespect. Am American may wrongly
accuse an Oriental of dissimulation by thinking his downcast eyes
are hiding something. If a Vietnamese crosses his arms in front
of his chest it is because he signifies his total attention and
respect to a speaker. To the body-language specialist, folding
the arms means "I don't care to listen to you," or "I'm blocking
you out."
 
In a trade fair the director of a booth wondered why no one was
buying his green hats. He learned that for Chinese male
attendees wearing a green hat means your wife is cheating on you. 
American teachers are wise to refrain from writing a child's name
or corrections in red on a Korean students report, for to see
one's name in red means he is going to die.

We might sum up these several samples as an indication that what
is politically correct for one group is not for another, and if
we wish to make Brotherhood more than a superstition we have to
gain wisdom as well as good-heartedness.

As parents we are good-hearted in wanting the best for our kids. 
Yet a major current superstition in the West is that we can
create the American Dream for our children by giving them
whatever they want! Fortunately, such child psychologists as Dr. 
James Dobson, are alerting moms and dads to the outcome of such
unreasonable expectations and indulgences. Even though
Theosophists are prone to the same tender sympathies and blind
pride that their kids can do no wrong, at least they have the
doctrine of Karma to guide them. They have the wonderful
opportunity to nurture a sense of responsibility in kid's lives,
instead of egotistic culture of "The American Dream" psychology.

An old superstition which crept into Theosophical lectures and
literatures following second generation presentations, is that
the God idea is a plank in Theosophy's platform. H.P. Blavatsky
wrote constantly to downplay reliance on a personal Deity, and
presented a philosophy of life in which man relies on the
Divinity within. In a discussion of "Devachan" (~Blavatsky
Collected Writings~, Vol. V, p.89) an Initiate wrote:

"A warp of anthropomorphism seems to run through the entire woof
of European metaphysics. The heavy hand of a *personal* deity
and his personal ministers seems to compress the brain of almost
every Western thinker. If the influence does not show itself in
one form, it does in another."

In certain segments of the Theosophical movement, rituals are
still to be found. It matters not if these stem from
Churchianity or Shamanism, or Sufism. The hunger for ritual
still abounds. Perhaps present-day Theosophists are not content
with devotional readings and meditations which involve aspiration
and will-power (not prayer) to the "father-within."

Isn't it time to reassess our departure from the precepts which
drew upon the ideas of Man's nature as Plato and Blavatsky
presented them, rather than embrace the religious superstitions
based on the idea of an anthropomorphic God? Can we say we are
free from superstitions while still clinging to these?

------------------------------------------------------------------
PSYCHIC AND SPIRITUAL PATH

by G. de Purucker

[extracts from "The Esoteric or Oriental School: Steps in the
Initiatory Cycle" (San Diego, California: Point Loma Publication,
1987]

"So it is with spiritual clairvoyance. What the physical eye
sees, you must be perfectly assured is something quite other than
spiritual clairvoyance. Spiritual clairvoyance is the faculty of
vision, of seeing, with the inner eye; and it is not so much a
seeing of forms and of things, as a getting of knowledge, and
because this getting of knowledge comes in a way which has a
close parallel to seeing with the physical eye, it is called
spiritual Ĺclairvoyance'--direct vision. (77)

"The first step is to believe in your spiritual nature. This
belief, if cultivated, this faith in it, will make your spiritual
nature familiar to you. When it becomes familiar to you, you
will become Ĺat one' with it. It will absorb you, and the
littleness, the pettiness, of personality will fade away, and
then you will have your freedom." (82)

"The first and lowest three of the grades of Initiation are those
which are concerned with study, with continuous and unceasing
aspiration to grow spiritually and intellectually, and to evolve,
to become greater; and also with Ĺliving the life.' These three
are symbolic, or rather dramatic in form so far as the rites go."
(91)

"Chelaship may be undertaken at any stage by anyone who can
arouse the Buddhic Splendor or the Buddhic Light, called in your
Occident the Christ-light, in his mind and heard. It matters
little at what stage of human evolution he may stand." (38)

"Anyone at any time can be a chela. It matters not the stage of
his progress. Whether he can remain a chela is another question
entirely, ... (37)

"No chela is ever permitted to cultivate any psychical powers at
any time, until the great foundation has been laid in the
evocation of the spiritual and intellectual energies and
faculties: vision, will-power, utter self-control, and a heart
filled with love for all things that are, and with utter peace."
(75)

------------------------------------------------------------------
THE ARCHETYPAL VIRTUE

By B. P. Wadia

[From "Thus Have I Heard", pages 283-85.]
Follow the advice of the Sages. Meditate on the anomalies and
miseries of our civilization. Discover the root of its maladies. 
We find that the human mind has triumphed be neglecting and
defying the moral forces which are at work in the universe. This
is not generally perceived, and men and their leaders alike are
deluded. Each presumes that he and his nation or class is
following moral principles, while they are slaves of passions,
prejudices and pelf.

Man, the thinker, has not been able to follow the teachings of a
long line of Sages which state: allow not the force of vice to
lead your mind, but so educate that mind that it follows the lead
of the force of virtue. Knowledge bereft of love, of compassion,
of charity, of harmony flourishes and mass thought-action stifles
the voice of Spirit even in the good individual.

The Sages and Seers have warned against knowledge, reason and
mind bereft of moral principles. They have always taught the
superiority of moral ideas over mental thoughts. They have
pointed to the truth of truths that Wisdom is Compassion, that
Justice is Mercy. Our Divinity is not knowledge-formed but
virtue-formed and our vices make us demoniac. Is there a better
description of the modern man successful in our social order than
that found in the 16th Discourse of the ~Gita~?

Illuminated minds, like Gautama Buddha or the great Shankara,
have pointed to moral principles as starting points to a life of
peace, goodwill and wisdom. Jesus, the Jewish Prophets before
Him, and those who followed his advice and instruction have
emphasized the moral life as necessary for gaining true
knowledge. St. Paul affirmed the superiority of Faith, Hope and
Charity over all knowledge and in showing "a more excellent way"
he exhorted us "to covet earnestly the best gifts."

Christendom knows Faith, Hope and Charity as theological virtues
and there are four natural virtues -- making in all seven
Cardinal Virtues, to which are opposed the Seven Deadly Sins. It
was probably Augustine who attempted to Christianize the four
Cardinal Virtues in the teachings of Socrates and Plato. They
are Higher Wisdom, Courage, Temperance and Justice. The
Neo-Platonists describe them as "purifications from the lower
contagion."

In the ancient ~Rig-Veda~, virtue is given first place. In the
famous hymn (X, 129) Kama-Love-Eros is said to be the first
movement that arose in the One after it had come into life
through the power of fervour-abstraction. In the ~Atharva-Veda~
we find: "Kama-Deva was born the first. Him neither Devas,
Pitris, nor men have equalled. Thou art superior to these and
for ever great." The concept of Kama-Deva has become degraded in
the course of centuries, like the Eros of Hesiod. With the Seers
of the Vedas, Kama-Deva personifies, says H.P. Blavatsky, "the
first conscious, *all-embracing desire* for universal good, love,
and for all that lives and feels, needs help and kindness, the
first feeling of infinite tender compassion and mercy that arose
in the consciousness of the creative One Force, as soon as it
came into life and being as a ray from the Absolute. There is no
idea of *sexual* love in the conception. Kama is pre-eminently
the divine desire of creating happiness and love."

Kama-Deva, Eros, in their original pristine pure sense, personify
the archetypal Virtue. The Sages do not reject the idea that the
virtue-vices of the animal-man are relative. But those Sages
teach that the relativity of conventional morality befogs the
mind and keeps man tied to the kingdom of animal-man. To become
truly human it is necessary to get hold of the important
philosophical principle that Virtues and Virtue are as definite
as metaphysical categories of Spirit, Matter, Mind; Light,
Darkness, Sight; Space, Force, Motion, etc. The animal-man
becomes human by discarding vicious tendencies and vices; and
progresses to divinity by cultivating moods of virtue which
become his vibhutis -- excellencies -- fixed and ever flashing
their radiance of Compassion. This Compassion is the archetypal
Virtue which manifests as a Trinity of the Good, the True, and
the Beautiful: out of the first come the moral factors, out of
the second the intellectual, and their joint action is
regenerative Beauty which is Joy and Bliss.

Wisdom-Compassion is the Soul of all Virtues -- be they the
Christian and Greek Cardinal ones, or virtues of the divine man
of the ~Gita~ or the six and ten Paramitas of the Buddhistic
Philosophy. In the Mahayana ~Book of the Golden Precepts~ this
archetypal Virtue is thus described: --

	Compassion is no attribute. 
	It is the Law of Laws--
	Eternal Harmony,
	Alaya's Self,
	A shoreless universal essence,
	The Light of everlasting right,
	And Fitness of all things,
	The Law of Love eternal.

------------------------------------------------------------------
TRANSITION OF KINGDOMS ON GLOBE D

by Eldon Tucker

Following are some stray thoughts on the subject of the
transition of the kingdoms of nature on our earth, Globe D.  In
the article, the author is attempting to explore the subject. 
Much of the material comes from the source literature.  How it is
put together, though, is the author's exploration of the subject,
and open to discussion and review.

----

By looking at the interaction of the kingdoms of nature, seeing
what has gone on before, we can also look for signs of things to
come. We can anticipate and cooperate with changes in our
physical, Globe D earth.

First we need some background comments. The earth is composed of
seven (or twelve) distinct places of objective existence. Each
of these places is a world, on a different plane or subplane. 
These worlds are called "globes", and our earth as we know it is
Globe D, the lowest.

The kingdoms of nature start with the elementals, with
pre-physical begins that look-towards physical things but haven't
yet become capable of animating a form of their own. After the
elementals come the mineral kingdom, the vegetable, the animal,
and the human. And there are three further kingdoms of
demi-gods, the Dhyani-Chohans.

The bulk of each kingdom will embody and find existence on a
particular globe, starting with Globe A, the first. After a
period of time, it will move to occupy Globe B, then C, and
onward through the Globes. That aggregate of beings is called a
"lifewave", and there is a lifewave for each kingdom.

When a lifewave reaches the final Globe, it has completed a cycle
of evolution. It has passed through experiences on earth in each
of the places of objective existence, called "spheres of causes"
in "The Mahatma Letters". The lifewave then starts another such
cycle, beginning an existence on Globe A again. Each of these
great evolutionary periods, a passage of existences on the
various globes, taking perhaps 600 million years, is called a
"round".

At the present time, here on our earth as we know it, Globe D,
the human kingdom, the human lifewave, is supreme. That is, the
human lifewave dominates. It rules the earth. It is master. 
Members of the lower kingdoms, like the animals, are rapidly
decreasing their experience of the earth "in the wild", and an
increasing percentage of those remaining are domesticated or
subject to human influence.

Looking to the next globe, where the animal lifewave has moved,
the population is likely on an increase, and there animals are
not only "in the wild", but rule the earth. But this world,
Globe E, is not on the physical plane, and not visible to our
physical eyes or instruments. It is a world like ours must have
been when dinosaurs ruled the earth.

The animals that have remained on our earth are really of a
higher stock than those that were here before the appearance of
humanity in this round. There are two events that contributed to
this.

First, in the middle of each round, like the present, the fourth
round, the lower kingdoms are an offshoot of the higher. How
does this happen? Consider the situation in this round. The
fourth- round animals ruled the earth. A new stock appeared,
which was the precursor of modern humanity. Out of this stock,
fifth-round animals descended, as well as lines of descend one of
which was to be the future humanity.

The animals that were formed as an offshoot of humanity are or
will be the only animal population of the world in the future. 
Those from the previous round have or will gradually disappear.

These newer psycho-astral-genetic forms given the animals are a
benefit to their kingdom, although only the highest animals,
those able to incarnate on earth at this time, can benefit from
it. The bulk of animals are gone from the earth, moving with the
animal lifewave. It is only some of the highest animals, the
exceptions, that animate the forms on this earth.

These animals that stayed behind do so in different ways. (We
might find better words to use than "stayed behind", though, like
"ran ahead," since they occupy the forms now that the animal
lifewave won't pick up until the animals make it back to earth in
their fifth round.) They can be pets or domestic animals, in
zoos, in man-made environments, or even exist as animal monads in
the human kingdom, being the animal body-nature that we incarnate
into -- although that is a different and much more difficult
topic!

The second event that contributed to the animals being of a
higher stock, and contributed to their disappearance, is the fact
that at certain great evolutionary periods, the door to higher
kingdoms closes. This "door" marks the point where the higher
kingdoms begin to accelerate in their evolution, leaving the
lower kingdoms rapidly behind, until it's no longer possible to
catch up.

The door to the human kingdom closed in the middle of the fourth
round, as the descent of the Manasputras happened, and humanity
became truly awakened to the fire of mind for the first time. 
Humanity then began rapidly moving ahead of the animals, and the
ability to enter the kingdom in this manvantara, this seven round
period, was lost.

Now looking to the future on this earth, on Globe D, as the human
kingdom approaches its final years here, the next kingdom may be
readying itself for its turn to dominate the earth as the human
lifewave begins its gradual exit.

Most of us will stop incarnating on the earth, and find ourselves
reborn into an equally-objective world (another sphere of causes)
on a higher plane, a world called "globe E".

As humanity loosens its control of life on earth, and the first
of the demi-god kingdoms (the Dhyani-Chohans) starts to incarnate
here, we'll find the human species as we know it disappearing,
then dying out. There will be what appears to be a race of high
human beings, which would be the first stock of the
Dhyani-Chohans. From this stock will be evolved the future,
fifth round humanity, a higher form of humans. Also from this
stock will be evolved the future Dhyani-Chohans, the man- gods. 
The old humanity, as we know it, though, will gradually die out,
going the way of the dinosaurs.

These future humans will have lost their dominant role in life,
becoming under the tutelage and subordinate to the dictates of
the higher kingdom that will rule the earth. Some will be akin
to "pets" or domestic humans, others may actually be human monads
in the Dhyani-Chohanic kingdom, humans enfilled with an inner
god, overtaken with a controlling sense of divinity and
subordinate to the dictates of an active and controlling "higher
self" within. There will, after a time, be no more humans "in
the wild" on our physical earth, because humanity in the wild
will be existing on Globe E.

At this point of time, we're in perhaps a transition period. The
animals have mostly departed our earth, and we've been playing a
role with the remaining, higher animals, the animal sishtas
(remainders or those left-behind). We will soon be readying
ourselves for our departure, en masse, from the earth, and our
extinction as a species. Some of us, the highest, may be
preparing for a future life on earth in the new human species,
the fifth-round human stock, to be created for us by the
demi-gods, by the Dhyani-Chohans that will be coming into earth
themselves.

As humans, our attitudes are undergoing change. Many are looking
forward to rebirth into heaven realms (Globe E). A few are
looking to continued existence on the earth (Globe D) as servants
and students of the approaching gods (the incoming
Dhyani-Chohanic Kingdom).

For most of us, we have no choice. We are general members of the
lifewave, and will find our interests drawn toward finding
rebirth on a higher plane. For a chosen few, though, there is a
choice -- a choice to stay behind and help create and fashion a
new species of humanity, a species that is inspired and directed
by living gods on this earth. For the many, though, the choice
is to follow orphan humanity onto the next world, the next place
of objective existence.

The choice, then, is to become a servant of the Gods and a
builder of a new humanity on this sorry physical world, or to
become a leader of orphan humanity, working to support its
difficult evolution, on the next world, where it will be moving
soon. (Soon, that is, in terms of many million of years, not
soon in the sense of a few lifetimes for any of us.)

How do we participate in this dual work? We can both look towards
the Dhyani-Chohans and their future influences upon us, and
participate in some little way in the work of helping them
express themselves, helping them express their lifewave. And we
can continue to look towards humanity and seek to support it in
its efforts to complete it's lessons on physical earth and to
ready itself for a future period of evolution on a higher plane.

In either case, though, for those of us staying behind on this
earth, or those of us moving on with humanity, we still maintain
our relationships with the kingdoms lower than the human. We
deal with domestic animals, with animals that cooperate with the
activity of our kingdom, and we stay out of the way of the animal
lifewave proper, of animals "in the wild", always a bit ahead of
us in the rounds, preparing things for our lifewave, which
follows.

In a much smaller scale of looking at things, we have a dual work
in our lives at this time. We can both look to more advanced
humans, the Mahatmas, and to a presentiment of the Dhyani-
Chohans, allowing ourselves to come under their influence and
become cultured or domesticated or raised out of the ordinary
human condition. And in the other work, we can continue to do
work to uplift and help advance the bulk of humanity, the humans
that continue to feel the evolutionary need to exist in the wild. 
We have untold wonders to be revealed to us, as well as countless
opportunities to work good in the world. Let's take the
challenge and help build the best world possible for the entire
family of sentient beings!

------------------------------------------------------------------
HPB IN THE NEWS AGAIN!

[reprinted with permission from Ergates, June, 1996]

HPB has been quite a newsmaker in recent years. Two major
biographies have appeared, (Cranston's Extraordinary Life and
Washington's Madame Blavatsky's Baboon) as well as historical
investigations into HPB's "real" Masters (Johnson's several
books, including The Masters Revealed), not to mention a spate of
articles in Gnosis, Wired, The Smithsonian, and others.

Once again HPB has received some press, though this time in a
largely favorable light. The most recent issue of the popular
American Buddhist magazine Tricycle, under the heading
"ancestors," carries a six-page review of HPB's life and work,
touting her as a forerunner of the extraordinary development of
Buddhism taking place now in the West.

In the article, entitled "The Mysterious Madame B.," author David
Guy makes a few minor errors of fact, but certainly understands
Blavatsky much better than the average columnist. Mr. Guy draws
from both Cranston's and Washington's work, but appears to rely
more heavily on Cranston's. While Guy mentions HPB's enemies and
their suspicions as to her character, he knows a fact when he
sees it: "... regardless of what doubts may linger about her, it
is impossible to deny Blavatsky's influence on Buddhism, both in
Asia and the West." (page 12)

> In the East itself, where science and Western colonialism were
> quickly diminishing the influence of traditional religious
> philosophies, Madame Blavatsky was at least partly responsible
> for reviving both Hinduism and Buddhism. In all her writing,
> with its wild speculations and elaborate mythologies, there is a
> core of truth that few others were proclaiming at the time. Even
> the basic tenets of the Theosophical Society, which seem
> commonplace now, were startling when she formulated them in the
> 1870's.
> 
> People who regard her as a kind of snake-oil salesman need to
> confront the fact that Madame Blavatsky never grew rich through
> her work or particularly tried to, and that her dedication was
> extraordinary. (pages 12-13)

While Mr. Guy is clearly not a convert, he is not slow to
marshal big names to HPB's defense, quoting famed Buddhist
scholar D.T. Suzuki that "Undoubtedly Madame Blavatsky had in
some way been initiated into the deeper side of Mahayana
teaching." (page 14) Guy seriously considers the possibility that
HPB had occult help in writing her massive books, and he quotes
several authorities as to their erudition and insight, even
giving the three fundamental propositions of the Proem of The
Secret Doctrine.

Refreshingly, Guy doesn't get swept away in considering HPB's
psychic phenomena, and points out that "Olcott's original
interest was in spiritualism, but Madame Blavatsky let him know
that the occult philosophy behind it was much more important."
(page 15)

It is interesting how deeply Buddhist HPB appears when seen
through the lens of modern American Buddhism. Guy mentions that
HPB and Olcott took pansil (the five Buddhist precepts) in 1880
in Sri Lanka, and took refuge in the Buddha, the Dharma and the
Sangha as well. HPB's Master, with his Tibetan location,
certainly strikes one today as a classic Tibetan Buddhist lama,
and the wealth of Buddhist terms which fill her works, like
Madhyamaka, Yogacara, Paramartha and Samvritti, show HPB to be
quite learned in Buddhist history and thought. This is all the
more remarkable for her having lived a century ago when only a
few scholars in the West had even seen a Buddhist text.

In any case, the Tricycle article portrays HPB as an eccentric
but loyal Buddhist, paving the way for Buddhism in America and
resuscitating it in the East. Mr. Guy writes in conclusion,

> It is certainly easy to make fun of Madame Blavatsky ... 
> Nevertheless, one can't escape the feeling that, however vague
> she was around the edges, Madame Blavatsky was a remarkable
> person who saw a deep truth, though she saw it in a complicated
> way." (page 17) Guy then ends with a quotation from the
> well-known Theosophist and Buddhist scholar, Christmas Humphreys:
> 
> What a woman! ... misunderstood, vilified, and abused, and yet
> with a brilliant, cultured, and deeply learned mind; the very
> soul of generosity; a woman of direct speech and action, refusing
> to talk the pious platitudes and nonsense that we chatter under
> the guise of socially good manners, but offering the truth for
> anyone who wanted it ... In 1920, when I came into the movement,
> I knew a number of people who had known her well, and on this
> they were agreed, that after meeting her nothing was quite the
> same again. (page 17)

Readers wishing to get a copy of the article, or express their
views to Tricycle magazine, can contact the editor:

Tricycle: The Buddhist Review; 92 Vandam Street; New York, NY
10013; fax: 212-645-1493; triked@aol.com

------------------------------------------------------------------
STATES OF MATTER

By Eldon Tucker

Following is some information and comments from an interesting
article by David H.  Freedman, "What Happens When Matter Snuggles
up to Absolute Zero?" in DISCOVER, February, 1993.

Consider water.  If we make it cold, it undergoes a state change
and becomes icy.  If we heat it, it becomes steam.  These are
observable state changes in our everyday-life world.  There are
more states of matter (some not yet proven to exist), along the
temperature scale, than these.  The temperature scale might be
broken as follows, going from coldest to hottest:

1.  water molecules in 'nirvana', molecules occupy entire space,
    unify into one

2.  water molecules exist, in magical state of superconductivity,
    superfluity

3.  water molecules exist, in solid state

4.  water molecules exist, in liquid state

5.  water molecules exist, in gas state

6.  oxygen & hydrogen atoms exist, after breakdown of water
    molecules

7.  electrons & atomic nuclei exist, in plasma state, after atoms
    breakdown

8.  atomic nuclei break into protons and neutrons

9.  protons break into quarks

10.  quark matter exists, is everything

The article is about the scientific quest to prove state (1)
above.  The coldest natural spot in the universe is -454 degrees
Fahrenheit, somewhere in intergalactic space.  The coldest known
spot in the universe is in Boulder, Colorado, a space of 1/4 inch
inside a lipstick-size glass tube.  It contains about one
billionth the number of atoms as found in normal air.  Its atoms
do almost nothing; they lazily float about.  This space has been
cooled to one millionth a degree of absolute zero, -460 degrees.

At a yet colder temperature, a new, strange state of matter is
predicted in the article, one that may otherwise not exist in the
universe.  It is expected that matter will lose *all motion*
except for a residual buzz, a visible manifestation of quantum
mechanics at work.  Atoms are condense into a single entity, and
all occupy the same place at the same time.  There will be one
big fuzzy atom.  This change of state of matter is called the
Bose-Einstein condensation.  It represents a unified state where
each Atom becomes "one with the All." (This state was
experimentally verified about a year ago.)

In our studies, we drawn upon natural phenomena for analogies to
understanding the mysteries of life.  We have the concept, for
instance, of fire, air, water, and earth, which correspond to
plasma, gas, liquid, and solid.  Or we have fire, air, water,
earth, and wood, for which we could add, after the solid state,
the state of superconductivity, of superfluity, wherein solid
matter takes on magical properties.

Since there are more than these five states, we can extend our
analogies further, and perhaps learn more about the inner
structure of life than we previously knew.  The distinction,
though, is that after the fifth state, that of gas, we find that 
matter progressively, and irreverisbly breaks down. (This starts 
when water molecules break apart into oxygen and hydrogen. Should 
the two gases later be cooled, they won't rebecome the same water 
as before.)

To summarize: we have interchangeable states of matter, which 
could be called Unity, Magic, Crystal, Fluid, and Wind (to use 
more poetic terms).

These states are followed by the five states of the destruction
of matter, which involve destruction of molecules (breakdown into
atoms), loss of electrons (becoming plasma), destruction of
atomic uclei (breaking apart into protons and neutrons),
destructon of protons (breaking apart into quarks), and final
destruction of matter (everything becoming "quark soup").

------------------------------------------------------------------
HPB IN TIBET

[reprinted with permission from Ergates, June, 1996]

In December of 1993 a remarkable Tibetan teacher visited the
United States. Tulku Kalzang Rinpoche, a high lama in Eastern
Tibet, suffered from a medical condition that was best addressed
by physicians in Palo Alto, California. The Chinese government
allowed him two months to seek treatment. Unfortunately, Kalzang
Rinpoche had another mission which he could not complete in so
short a time: he was looking for the reincarnation of H.P. 
Blavatsky. Her master, Kalzang Rinpoche claimed, was his uncle.

Kalzang Rinpoche is the abbot of Dzogchen monastery in Kham
province, which is in Eastern Tibet. While in the U.S. he sent
inquiries to the Theosophical Society in America and attempted to
make contact with other Theosophists, but apparently no one at
that time was able to help him. Recently, however, several
Theosophists have learned of Kalzang Rinpoche's visit, and are
attempting to get more information.

According to Kalzang Rinpoche, a Tibetan scholar, Gendro Zundap,
deceased now some forty years, wrote about HPB's visit to Tibet. 
Gendro Zundap wrote that HPB was trained by a Lama, "Mora,"
received an important transmission, and that when Lama "Mora"
died he was reincarnated in Tibet. Kalzang Rinpoche, relying on
the work of this Tibetan scholar, hoped to find in the West the
teachings which his uncle Mora gave to HPB, and to learn more
about her life and work.

It is obvious that, if true, this information will have vast
consequences for how Theosophy will be perceived by many in the
West. Currently, most scholars believe that HPB invented the
Stanzas of Dzyan, which form the basis of her Secret Doctrine. 
Most biographers of HPB doubt that she ever went to Tibet, and
claim that either she made up her Masters, or that HPB was a
trance medium who conjured Them spiritualistically.

If in fact there are historical records in the Tibetan language
that HPB visited Tibet and received training by an important
Tibetan Buddhist lama, scholars (and eventually the public) will
be forced to take HPB much more seriously. Many people will also
have to reconsider HPB's claim that there exists in fact a
"brotherhood" of Adepts living beyond the Himalayas and
preserving the Wisdom Religion. In short, this discovery could
revolutionize the future course of Theosophy in the world.

Currently a small team of Theosophists from various traditions is
working on bringing Kalzang Rinpoche back the United States (with
Chinese permission), so that the Tibetan documents which he has
may be translated into English and examined very carefully. 
Especially important would be Tibetan records of what exactly HPB
was taught by Lama "Mora," using which texts, and whether the
originals of the Stanzas of Dzyan exist in Tibet today.

"Dzyan," itself a Tibetan word, is apparently a transliteration
the Sanskrit "Jnana," both of which mean "spiritual wisdom." It
seems reasonable to hope that the complete text of the Stanzas of
Dzyan, from which HPB made extracts, should turn up sooner or
later in or around Tibet. In the meantime, Ergates will keep its
readers updated as events unfold.

------------------------------------------------------------------
MODELS OF KARMA

by Eldon Tucker

There are different models of karma. One is the "banker's model",
where the sense of cause and effect is in karmic units. You save up
bad and good karma and later have to pay your bills. We also have the
"judicial model", where we are punished by someone for having done
wrong. Both models are over simplifications, and it's easy to find
fault with them.

Karma is a term for cause and effects, and it attempts to define what
really happens in life, in both physical and metaphysical terms. When
you do something, the effects of your action are inherent in the act. 
You and others have changed, so there is an immediate response. If you
hurt someone, will they come back and later hurt you? If they choose
to, because your act of hurting them has strengthened a certain bond
between you and them -- but they don't have to. If everyone was
compelled to exactly respond to your actions then they would have no
free will; they would merely be your karmic puppets.

Someone might give the example of waiting a week to punish a dog. This
would seem, to the dog, like a random infliction of pain, having no
apparent, justifiable cause. It can result in abject terror and
trauma. But we are different than animals in this regard. Our sense
of memory gives meaning to current experiences. We may suffer now and
realize that it was because we ate too much for dinner. Our suffering
does not have to be meaningless.

Regarding karma of previous lifetimes, we don't generally remember and
so there's no explanation for the karma in terms of previous events. 
But is there really an explanation possible?

If you kill someone in a previous lifetime, that person may have some
unsettled business with you in this lifetime. He may come into contact
with you in this life and there's a natural sense between the two of
you of problems to be worked out. He's not your puppet, though, and is
not compelled to kill you. And your act of killing him in a previous
lifetime may be only one of hundreds of shared experiences. How that
man treats you now was not caused by that single event in the past,
it's caused by his choice in the present as to how he will treat you. 
So it doesn't matter if you remember the event. You have the living
person before you, and in the *inbetween space* between you and the
other, all the dynamics of your previous karma exists as a living
presence.

Karma is not just valid within the context of it having been earned. 
I'd say that it's not "earned" since it's not a quantity of good or
evil force external to yourself. It is rather the content of your
relationships with other living beings. That content determines how
life will treat you in both a general sense (because you are a certain
kind of person) and in a particular sense (with the people you meet
responding to you out of the dynamics of your relationships with them
in the present and previous lifetimes).

------------------------------------------------------------------
ALEXANDRIA WEST: OPEN TO THE PUBLIC

[reprinted with permission from Ergates, June, 1996]

Over the last few years in northern California a remarkable
Theosophic center has been gradually built up. Two long-time
students of Theosophy, associating concurrently with ULT., the
T.S. (Adyar) and the T.S. (Pasadena), settled in Turlock,
California, a few years ago, bringing with them a sizable
collection of Theosophical books and manuscripts. That
collection has now become an archives of some 12,000 volumes and
50,000 pages of archival material, much of which has never been
published.

Recently, this center announced that approximately 160 acres of
land had been purchased near Coulterville, California, which will
be the site of "Alexandria West Academy." Alexandria West will be
a Theosophical study center for the use of all Theosophical
students and inquirers regardless of organizational affiliation.

On April 12 and 13, 1996, several dozen Theosophists of varied
backgrounds gathered at the historic Jeffrey Hotel in
Coulterville for a conference commemorating William Q. Judge. 
On April 14, many conference attendees remained for a ceremony to
dedicate the land for the future Academy. The rural landscape is
beautiful and particularly conducive to meditation and study.

According to the owners, the Alexandria West archival collection
is said to be the only world-class Theosophical archive open to
all Theosophists regardless of creed, as well as to the public,
completely free of charge.

The collection is quite remarkable for its rare book collection,
its documentation of many important events in Theosophical
history, and its comprehensive collection of nearly all
Theosophical periodical literature.

Among the rare books of Alexandria West, one may find original
editions of Olcott's People from the Other World, Sinnett's
Esoteric Buddhism, and nearly every edition of every work of
Blavatsky, not to mention every biography ever written on HPB.

There is also a remarkable collection of many of the books
frequently referred to by HPB, including Max MŘller's Chips from
a German Workshop, the original 1825 edition of the Institutes of
Menu (a.k.a. Manava Dharma Shastra), The Golden Bough in 13
volumes, Mackey's Revised History of Freemasonry, Maspero's
History of Egypt (13 volumes) the Collected Works of Thomas Paine
(10 volumes), the Zohar (5 volumes), the Babylonian Talmud (34
volumes), A. Franck's Kabbalah, Kenneth Mackenzie's Royal
Masonic Cyclopedia, 24 volumes of Asiatic Researches, and a host
of other rare works, not to mention an extensive selection on the
Vedas, Upanishads, world mythology, magical and occult movements,
spiritualism, Buddhism, and American religions.

The collection of Theosophical journals is perhaps more
impressive. The center has complete runs on The Path,
Theosophical Review, Theosophical Quarterly, The Adyar
Thesophist, The Eclectic Theosophist, Hermes, Vidya, Lucifer,
Sunrise, Theosophy magazine, Theosophical Forum, Theosophical
History, The Aryan Path, Old English Library Critic, Franz
Hartmann's LotusblŘten, The Word, The Temple Artisan, Le Lotus
Bleu, The Spiritualist Newspaper, W.T. Stead's spiritualist
Borderland, and many others. It also owns the first 50 volumes
of the Proceedings of the Society for Psychical Research.

There is also a collection of archival materials, running to
about 50,000 pages, including rare and in some cases unpublished
photos of important Theosophical figures. Several areas which
the archives cover extensively are the "Judge case," events
surrounding Annie Besant and Leadbeater, and a great collection
of original pamphlets from all Theosophical organizations,
especially in the 19th century.

Alexandria West is committed to an unsectarian approach to
Theosophical study, and all are welcome to visit and use the
collection. For more information, one may contact:

Alexandria West; 325 N. Broadway; Turlock, CA 95380; (209)
667-7486; jhe@toto.csustan.edu 

------------------------------------------------------------------
THEOSOPHICAL ENCYCLOPEADIA IN PREPARATION
By Philip Harris

Workers in all the theosophical organisations have long felt the
need for a reference source to assist them in their work. At the
present time we are all aware of the very large amount of
information scattered throughout a vast array of literature, but
the task of identifying sources and accessing them can be most
time consuming and frustrating. As a National and International
speaker for the TS Philip Harris recognised the crying need for a
reference work and tried without success to have someone
undertake the admittedly onerous task, so about ten years ago he
reluctantly shouldered the burden himself. As General Editor
Philip Harris brings to the work considerable experience as a
writer and lecturer. He is the author of, "The Spiritual Path to
Complete Fulfilment", a book on applied Raja Yoga (Distributed in
US by Seven Hills Inc.) and many articles that have been
published in both theosophical and non-theosophical journals. 
The encyclopaedia will be published in two volumes and currently
there are about 1,400 articles that have either been written or
are awaiting allocation. Philip is ably assisted in the
editorial work by Vic Hao Chin, President of the TS in the
Philippines, who is well known for his publishing activities,
particularly the "Theosophical Digest" which has world-wide
readership.

Apart from 'straight theosophy', the work includes articles on
the major religions, biographies of eminent theosophists, data on
theosophical work in various countries- all subjects relevant to
the declared objects of the TS. At this time there are about two
hundred writers contributing and about sixty per cent of the
articles are in computer ready for final editing or have been
allocated..

The editors are still is search of more contributors and will
welcome any approach by interested persons. You can make contact
with Philip on his E.mail address which is: "harrisps@wt.com.au".

Theosophy World: Dedicated to the Theosophical Philosophy and its Practical Application