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THEOSOPHY WORLD ------------------------------------- August, 1996

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

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(Please note that the materials presented in THEOSOPHY WORLD are 
the intellectual property of their respective authors and may not 
be reposted or otherwise republished without prior permission.)


"Blavatsky Net Goes Online" by Scribe
"Original Edition of 'The Voice of the Silence'" by John H. Drais
"Appealing to the Higher Nature" by Henry T. Edge
"Psychic Powers" by Andrew Rooke
"What if I Met a Master" by Eldon Tucker
"Once Again Blavatsky Words Are Proven True" by Radda Bai
"Armageddon" by Mrs. Harry Benjamin
"PI In Base 12 Notation"
"Each Member a Center" by William Quan Judge
"When Our Memory Fails Us" by Eldon Tucker
"Theosophical Glossary and the Psychic" by Mrs. Harry Benjamin
"Cycles and the Earth's Core" by Eldon Tucker
"Monads, Principles, and Sutratmans" by G. de Purucker


              Man who says it cannot be done
             Should not interrupt man doing it.
                 -- Old Chinese Proverb


by Scribe

"Blavatsky Net" is pleased to join this conversation and announce
a new web site devoted to researching the writings of, and
vindicating, H. P. Blavatsky. The URL is


As a contribution to the current discussion, Blavatsky Net has
put online a page on the subject of Atlantis. It can be found
under the "Evidence supportive of Theosophy" choice on the

Blavatsky Net will continue to add more information vindicating
H. P. Blavatsky.


by John H. Drais

To all those interested, the Original Edition of 1889 THE VOICE
OF THE SILENCE has been uploaded to our web site and is available
for browing or downloading. The previous version was not the
original, nor was it a verbatim reproduction (even though it said
it was) of the original. Please check out the Library -
Literature section on the Voice. Our comments are in the
John H. Drais, Abbot 
The Paracelsian Order
18372 Highway 94
Dulzura, CA 91917-1216
(619) 468-3512


by Henry T. Edge

[Reprinted from "The Theosophical Path", June, 1928, pages 523-25.]

The higher nature of man is not something mysterious and far-
off. It is not something that belongs to after-death or to
Sundays and Holy-days only. It is something real and actual and
practical; something that is familiar and with us all the time. 
All that is needed is to recognise its existence and allow it its
proper standing in our affairs.

But the trouble is that people will not recognise its existence. 
Why is the appeal always made to *self-interest*? Why do
political parties advertise what they are going to do for the
self-interests of you or me or the farmer or the businessman or
the common people or the country or whatever it may be? Why do
even preachers try to make you think that it will be an advantage
to you to embrace their particular form of doctrine?

Perhaps the most offensive form which this kind of appeal takes
is when we hear people shouting that "Christianity is the best
business-policy"; or "the Golden Rule is good for salesmanship";
or when some mountebank glories in his intimacy with the Deity as
a friendly power who takes an interest in his personal wants. Do
not parents appeal to the self-interest of their children, when
they exhort them to behave because then they will prosper and be
respected; or teachers, when they proclaim morality as the best
means of `getting on' and feathering one's own nest?

There is a great deal too much of this sort of thing, as we all
know; and however indulgent we may be towards such a policy, out
of deference to the weakness of human nature, still there is no
moving away from the fact that in every such case it is the
selfish propensities that are appealed to; and the result can
only be to feed those propensities.

But we dare to proclaim that, as Theosophists, and as genuinely
sensible and practical people, we take a better view of human
nature than that. We believe that man actually has a higher
nature, and that he pines to express it and have it recognised
and catered for.

Recent and contemporary history show that, when a leader of men
has sense enough and courage enough to appeal to something better
than mere personal self-interest; then, even though the ideals
which he does appeal to may not be very high, still he always
arouses great enthusiasm and achieves great results. If this can
be done by an appeal to self-sacrifice in such a bad cause as
war, or by an appeal to sacrifice one's private interests for the
sake of a national interest (real or alleged), then it goes to
prove how thirsty the common people are for a chance to express
their finer nature. It goes to show how much greater things
might be accomplished by a similar appeal addressed to a really
high and sublime motive.

Theosophy, like the Christianity of Jesus, recognises the needs
of *the people*, and sows its seeds where they are likely to find
fertile soil. The appeal of Theosophy is to all; and, as so
often said, it is large enough to satisfy the most profound
intellects, and yet simple enough to appeal to those who, though
without profound intellects, possess the other necessary
qualities of human nature.

Let us recognise that we have a higher nature ourself, and be
ready to admit that other people have a higher nature to which we
can appeal.

Have parents the faith and courage to appeal to the higher nature
of their children, even when that involves contradicting the
personal desires of their children? Have they sufficient
knowledge of human nature to know that a child will ask for a
thing when he does not really wish to get it? While the lower
nature of the child is asking you to gratify it, the higher
nature is hoping that you will refuse. This is a fact,
observable in grown-ups as well as in children.

Do not some of us grown-ups look back and wish that our parents
had appealed more to our higher nature? How gladly we would have
responded; yet we often made the appeal in vain. What an
inestimable advantage those children have who are brought up on
those right principles of appealing to the higher nature, while
allowing the lower nature all that it needs but not permitting it
to rule and encroach!

It is common enough to hear of people talking about what they owe
to their mothers. It is infrequent enough to call for special
remark, evidently. It is not a general rule. We all owe to our
mothers those natural parental loves and duties that belong to
the maternal function; but it is not all, or even the majority,
who can say that they owe the formation of their character to
that influence. Too often the influence has been neutral or even

All through life we are met with the appeal to our lower nature,
showing how little faith our elders must have in the existence of
a higher nature, however much they may talk about it. And yet
they must be blind not to see it. When we go to school and
college, it is to `get on' and `get ahead'; not to do our duty.

As Katherine Tingley has so often said, the motive of advantage
too often enters predominantly into the marriage- engagement; the
consequence of which is disappointment. For that engagement, in
its real significance, is a sacrament, and therefore brings
duties and responsibilities, the faithful observance of which is
the only condition of happiness. If no false expectations were
entertained, there would be no disappointment at the failure to
achieve them.

No doubt, if successful unions are to become the rule, more
wisdom is needed than is usually forthcoming; but the first step
towards the attainment of an ideal is to recognise both its
desirability and its possibility.

In fine, a very great deal can be accomplished by a simple
recognition of the fact that man has higher nature; and that this
higher nature has at least as much (and, we declare, much more)
right to be allowed expression as the lower nature. We should
have enough faith in the higher nature of other people to give us
courage to appeal to it.

What Theosophy does is to assert certain undeniable facts
regarding human nature, which have been too much lost sight of;
and to explain these facts by its teachings.


by Andrew Rooke

[Editorial in the December, 1994 "Australasian T.S. Newsletter",
T.S. Pasadena, Melbourne, Australia.]

Psychic powers, spiritualism and the occult arts exercise an
enormous attraction for many people these days. Walk into any
video store and you will find racks of films based on these
subjects. Browse al around most bookshops and there will be a
whole section catering to this fascination. If so many people
express their interest in the invisible worlds this way, why do
theosophical teachers in the Blavatsky tradition strongly
discourage their students from involvement in the occult arts?

The dangers of awakening psychic powers, without the proper
guidance and discipline for self- centered motives, are clearly
explained in several theosophical books. In particular Dr. de
Purucker covers the subject in great detail in two chapters of
his monumental book, THE FOUNTAIN-SOURCE OF OCCULTISM, "Spiritual
Illumination vs. Psychic Illusions" and "Ancient and Modern
Spiritualism Contrasted". He sums up the attitude of our Society
to this subject as follows:

> Occultism is the exposition of the essence of life, of the
> essence of being, and of the essence of living. Let us never
> confuse it with the so-called occult arts, arts which are
> strictly forbidden to us as students of this School. T he
> Brothers of the Shadow lead on their helpless victims with the
> occult arts, enticing them thereby, and their end is nonentity. 
> But the Masters have told us plainly; learn first discipline,
> first learn the Law. Then the powers which you may crave, you
> will crave only as spiritual powers, and only to give yourself
> and them to others. On the Path, the so-called occult arts drop
> away even from the imagination, because their deluding
> enticements and their allurements are clearly seen.

[The Brothers of the Shadow are those who oppose the
spiritualizing forces in the world represented by the Brotherhood
of Compassion. The Masters are the enlightened men who founded
the Theosophical Society and who silently encourage the uplifting
of the human spirit in a multitude of ways.]

However, I have found when discussing these matters with people
who are interested in psychism, that they often are not impressed
with book knowledge passed on second-hand from people with little
or no personal experience of psychic powers and mediumship. How
then is it possible to meaningfully explain a viewpoint based on
theosophical teachings that there are far more important issues
in the discovery of spiritual truths than psychism and
spiritualistic practices? Ultimately, each individual has to find
his way to these answers in his own way. However, two simple
pieces of advice on this subject were given to me which may prove
of some value in explaining insights from theosophy on this

First, from the wise adviser to a friend who had been
experimenting with astral traveling: "How can you cope with other
worlds if you can't cope with this one." Most people, especially
in today's rapidly changing world, have trouble in coping with
the challenges we have in our everyday lives, much less with the
allurements of the invisible realms. The great religious
teachers have always stressed the development of self-mastery and
the building of spiritual strength as the primary task for
humanity rather than concentrating on the development of psychic
powers. How is this done? By squarely facing the seemingly minor
tasks of our duties each day and gradually we will build the
moral strengths and attitudes which will allow the safe
unfoldment of the spiritual potential within us all, including
the miraculous powers that lie sleeping in us. As Jesus is
reported to have instructed his followers: seek first the
treasures of the spirit of the kingdom of heaven and all other
things will be added. What are these "treasures of the spirit"
humanity has always been enjoined to cultivate? They are the
spiritual and intellectual faculties recognized the world over as
indicative of an enlightened and godly person: intuition,
discriminating vision, strong, compassionately-directed willpower
and sympathy with the problems of others. Cultivation of such
qualities, rather than absorbing oneself in the peripheral
aspects of nature's secrets, has always been the path of true
self- knowledge and advancement in the service of others.

Secondly, an old soldier once told me: "In a battle, always
maintain your objective". In the continuing battle to uplift
human consciousness, the primary objective of our work as
theosophists is to engender a spirit of Universal Brotherhood. 
The study of the powers innate in man was placed as the third
objective of the Theosophical Society after the second objective
being to pursue the study of ancient and modern religions,
philosophies and sciences. Our teachers have made it clear that
Universal Brotherhood is the main point of our endeavor, but why
is the fascinating study of man's hidden powers relegated to a
lesser priority? In theosophy, as I understand it, "psychic"
means all that lies between the purely spiritual and the purely
physical in both man and nature. It is the "plastic state" or
realm of universal and individual life, as distinguished from
that which is fixed, whether because of its relative perfection,
as spirit, or because of its imperfection as matter. In man
PSYCHIC is a term that could be used for the middle principles of
his being that connects self-consciousness and embodied
existence. It therefore makes more sense in the long term to
concentrate one's efforts on the more permanent and perfect
spiritual aspects of the universe and oneself rather than the
impermanent and imperfect images of our intermediate psychic
nature. As one theosophical teacher put it: "By going to the
fountainhead we find the clearest water, so why drink from the
muddy waters hundreds of miles from the spring."


by Eldon Tucker

There is talk at times, and a theosophical student may ponder the
question: What if I met a Master? What would I ask him? What
special information would he convey? What magical changes would
the Master affect in my life?

Well, what is the answer to all this? What could we say? Simply,
"don't hold your breath." That is, there is no advantage to be
sought by a student from meeting a Master. Is this always the
case? No. When the student advances and reaches the necessary
point of inner ripeness, then there will be merit from having a
teacher, a Guru, a Master. Until then, the advantage is in one's
*personal ripening*, and not in chance encounters with the
highest, the most advanced members of the human family.

There are vast occult secrets, considerable philosophical and
practical wisdom about the nature of the world. This knowledge
is in the safekeeping of the Mahatmas. While it is true that
some of it would be dangerous if told to the general public, and
must be withheld by the Hierarchy, there is much that does not
need to be intentionally withheld. Why? Because it is simply
unintelligible, sounding like gibberish to the ears of the

Consider how an advanced mathematical proof, involving
references to numerous theorems, might sound to someone without
only a background of grade school arithmetic. Then increase the
gulf a thousandfold. And yet the contrast would be yet wider
than we could imagine.

It is mentioned in THE MAHATMA LETTERS that in order to
communicate their doctrines, certain conditions must be prepared,
and the student must be brought to the necessary state of inner
readiness. It is not simply a matter of their plainly stating an
idea, or writing a book. For what they know, it simply could not
be communicated that way.

They use techniques of spiritual training and of communicating
the Wisdom Tradition that have proven themselves to work,
techniques that have been developed, tested, and refined over
countless generations, going back to the infancy of humanity on
this earth.

Where then do we look for teachings, for inspiration, for
spiritual instruction and support? We look to the people about
us, at the noble-minded men and women that are our peers. And
from among them we can likewise pick our gurus, our personal
teachers, our spiritual coaches. Lofty beings, high Devas, grand
Mahatmas are all too advanced to do us much good. We must look
to the people closer to home for our companions and teachers.

Consider what the current Dalai Lama said, in SELECTED WORKS OF
Editor), page 73:

> Were all the Buddhas and lineage masters of the past to
> manifest before us at this very moment, we would not be able to
> recognize them as enlightened beings. Due to our not having a
> sufficiently strong karmic connection with them, great kindness
> of coming to us in an ordinary form which we can perceive and to
> which we can relate, and carries out the work of the Buddhas in
> our lives.

In one sense, all of life about us is our teacher. Life itself 
responds with precision to who and what we are. The beings about 
us react to what we do, mirroring the fruits of our actions upon 
them. The responsiveness of the world about us is nearly perfect, 
since we are all interrelated, all interconnected, and not truly 
separate, individual beings.

There is compassion to life as well. The results of what we do are 
buffered. They come back to us at a rate that we can handle. We 
aren't crushed with the burden of all our karma at once. It's flow 
is regulated (by the Lipika), and we are thereby enabled to 
maintain moral, self-conscious, and sentient control of our lives. 
Granted, external circumstances may limit our choices, yet we can 
remain aware and able to act by choice rather than by instinct, 
impulse, or desperation.

Now let's come to an imaginary meeting with a Master. We
approach him and ask, "Tell me about what's really going on in
the West right now. Tell me about the inner changes that are
happening." He might smile and say something short, puzzling,
sounding like a Zen koan. Or he might say nothing, but simply
make some gesture. Yet again, if he had some purpose to it, he
might actually comment on the situation. And you'd listen, and
think, those first few words seemed to make sense, but then think
"What the heck is he talking about!" And he might smile, knowing
in advance of your reaction.

What does all this mean? That one may go through life, deeply 
interested in the spiritual. One may be making significant 
personal progress. One may be successful in practicing compassion, 
the Bodhisattva Vow. And yet one may not meet a Mahatma, a 
spiritual Olympian. Life itself may be one's coach, or one may 
find and genuinely benefit from the help of a coach of humbler 

From the other direction, looking at how one acts to teach others, 
rather than considering one's status as a disciple or student, we 
also find hope in this idea. No matter how humble one is, one may 
find yet others trailing behind, people whose lives would brighten 
up were one to touch them. One can become a light in the lives of 
others, perhaps even a bigger light that the Buddha could himself 
be. This is because one is closer to the others, in a better 
position to make karmic connections to them, and in a state of 
progress that they can more readily respond to. 

It is said that then the student is ready, the teacher will 
appear. It is also said that when the right knock is given, the 
Door will open, and one can enter the Temple. What is that knock, 
and what is that state of readiness? It is the willingness to give 
what we have, to be of benefit to others, to forget self, to fill 
our minds and hearts with wisdom and compassion *and the 
unqualified desire to share*. 

In doing so, we become sources of light to the world, and
teachers to those trailing behind us. And at the same time, we
start to see the pathway ahead, and come into relationship with
fellow students, a bit ahead of us, beckoning us on. We then
find ourselves forged into the "chain of life", becoming a living
link in the tree of compassion that stretches inwardly to the
heart of life, and outwardly and downwards as far as living,
sentient beings allies themselves with it. Let's open our eyes, 
warm our hearts, illumine our minds, and join in!


By Radda Bai

It is surprising how words presented in the "Secret Doctorine"
are ignored or rebuked until TRUTH rears it's head and shakes off
of it's back the ridicule of past ages. This has just occured
again, as the following will attest.

We read that

> ...  in all large and wealthy lamasaries, there are subteranean
> crypts and cave-libraries, cut in the rock ... with one old lama, a
> hermit, living near by to watch it. Pilgrims say that the
> subterranean galleries and halls ... contain a collection of books,
> the number of which, according to accounts goven, is too large to
> find room even in the Brittish Museum.

While this particular passage referred to a specific location,
many such locations are known to exist. To most readers, this
would be considered mere fantasy, if not outright fraud. We may
now present proof that such crypts exist. In the August number
of "Discover" magazine we read the following:

> It took generations of monks at the YunJu Monestary, near
> present-day Beijing , more than a millennium to complete ... the
> scriptures had been carved into 14,278 Stone Tablets, ranging in
> size from two-and-a-half by one-and-a-half feet to eight by two
> feet. The monks hid many tablets in nine caves they had dug in a
> mountainside near the monestary. Locals knew of the tablets, but
> no-one else did until Josef Guter, a German historian and China
> specialist, came upon them two years ago. A farmer showed showed
> Guter the caves ... where the tablets still remain ... 

Time will tell how much, if any, of the Esoteric Buddhist
doctorine has been revealed by this "Discovery", as most likely
there exist more caves than the nine disclosed to Mssr. Guter
which would contain additional "hidden" texts. And one might ask
of the so-called farmer how much he may be versed in the our
school's teachings, for one might find that this mere farmer may
know more of the Secret Doctrine than poor Josef. Food for


By Mrs. Harry Benjamin

[Reprinted from "Corresponding Fellows Lodge of Theosophists", 
July, 1978.]

> Question from William Savage, San Diego, California, USA:
> On related question [relating to a discussion about The Book of 
> Revelation in the Bible]: What does Theosophy have to say about 
> the destruction of the world in the event of a nuclear disaster? 
> If such a thing ever did occur, it seems that cycles of evolution 
> would be severely disrupted, and the karmic consequences are 
> inconceivable. In general, what happens when man tampers with 
> Nature so much that he sets everything out of whack?

There are several interesting facets to this question, on all of 
which Theosophy gives clear answers.


1. "Destruction of the world", whether by nuclear disaster or 

These cataclysms are brought about alternately by fire and water. 
Predominantly fire brought about the destruction of Lemuria; and 
water, "the great flood" brought about the end of Atlantis. But in 
each case the cataclysm covered only a part of the globe. What was 
not destroyed held the seeds for the rebirth of the new races.

The Planet Earth itself will not be fully "destroyed" until the 
end of the Planetary Manvantara and the onset of the Planetary 
Pralaya. We are only in the Fifth Root Race of the Fourth Round. 
WE HAVE TWO MORE Races for this Round. Then we have three more 
complete Rounds before the Planetary Pralaya begins, which could 
be called "the destruction of the world". Nuclear Energy in itself 
is not evil; it is the misuse man makes of it in some ways that 
would certainly seem to be the agent that will help to bring about 
the Fifth racial cataclysm by fire. HPB reminds us that the 
Cataclysms do not just suddenly come overnight, but come upon the 
earth gradually. At the time of her writing, she instanced a very 
severe earthquake in Chile as the sort of thing that would 
increase in intensity for the next 16,000 years.

A word of warning: One must not use the word 'Cataclysm' with the 
exact meaning we use in ordinary language. HPB in discussing the 
periodic racial cataclysms (SD II 410) in a Section titled "The 
'Curse' From a Philosophical Point of View", has this to say:

> Meanwhile, one task is left incomplete: that of disposing of that 
> most pernicious of all the theological dogmas -- the CURSE under 
> which mankind is alleged to have suffered ever since the supposed 
> disobedience of Adam and Eve in the Bower of Eden. Creative powers 
> in man were the gift of divine wisdom, not the result of sin.

Referring to the cataclysms of both the Third and Fourth Races, 
she continues,

> ... hence the Deluge was no punishment, but simply the result of a 
> periodical and geological law.


2. "Cycles of Evolution severely disrupted."

Interestingly this very question was asked of Dr. de Purucker by a 
student at Point Loma in 1923, as follows:

> The doctrine of cycles, and the exact number of years the human 
> race will take in one Manvantara or a Day and Night of Brahmƒ to 
> reach the Seventh Race and Seventh Round, taken in conjunction 
> with the doctrine of free will, always somewhat puzzles me; why 
> does not man's free will and failures continually keep upsetting 
> the exact number of years it takes him to reach to certain future 
> Rounds and Races?

G. de P. answers in part, as reported in his FUNDAMENTALS OF THE 

> In the large sweep of things, taking the Seven Rounds as a Kalpa 
> or as a whole, and even more strongly so as regards the Solar 
> Kalpa, the exact number of years of even a human's many 
> incarnations is definite and set, in much the same way as the 
> number of turns (or days and nights) which our globe, the Earth, 
> makes in one year, or one revolution determined in a year, or in a 
> lunar cycle or month. But while that is so in the general sweep of 
> things, the doctrine of free will which man has, is a very real 
> truth, and man's failures or successes do work to retard or to 
> hasten the number of a human being's incarnations, for instance.

> But just as the bodies of the solar system, the planets, as is 
> known to astronomers, sometimes due to their perturbations are 
> occasionally a little behind or a little ahead in time, 
> nevertheless in the long run the "arrive in time", as if they were 
> endowed with consciousness, and had to arrive at the goal at the 
> time when the hour is set therefor. So man's free will can later 
> the course or time-periods of his incarnations, but not their 
> number. In any Round, or any Root Race, he can change them in that 
> respect; but he will have to pay for it by karmic retribution, for 
> a reaction sets in; and there will be an adverse current running 
> the other way.

You can look at this way: Our free will is rooted in and is a part 
of the Boundless Cosmic Life; but the Whole is larger than any of 
its parts; and before the end of this answer we will illustrate 
that in the final analysis, it is the Great Free Will of the Whole 
that triumphs.


3. "What happens when man tampers with nature so much that he sets 
   everything out of whack?"

Whenever man tampers with nature he is going on the downward road 
towards black magic. This is what HPB (SD II 272) writes. She 
speaks of the struggle always going on in Man between his Godlike 
powers, his spiritual, and the animal in his physical self, "which 
began from the very day man tasted of the fruit of the Tree of 
Wisdom", between the spiritual and the psychic, the psychic and 
the physical. "Those who conquered the lower principles by 
obtaining mastery of the body, joined the 'Sons of Light'. Those 
who fell victims to their lower natures, became the slaves of 
Matter", and ended as 'Sons of Darkness'. "They had fallen in the 
battle of mortal life with Life Immortal, and all those so fallen 
became the seed of the future generations of Atlanteans".

In a footnote she explains that the term 'Atlanteans' is used here 
as a synonym of 'sorcerers' or black magicians. She explains that 
they were not all such. "They became so towards their end, as we 
(the fifth) are fast becoming now." Further on she says it was 
mainly anthropomorphism in their religion, and the practice of 
black magic that started them on the downward path; she also says 
the Fifth Race will not descend quite so far as did the 
Atlanteans, the Fourth Race.

Actually, Theosophy makes a distinction between Magic per se, and 
Sorcery. In the closing chapter of ISIS UNVEILED, II, stating the 
ten fundamental propositions of the Oriental Philosophy, HPB says 
(the fourth item):

> Magic, as a science, is the knowledge of ... the way by which the 
> omniscience and omnipotence of the spirit and its control over 
> nature's forces may be acquired ... Magic is the application of 
> those principles. No. 5. Arcane knowledge misapplied, is sorcery, 
> beneficently used, true magic or Wisdom.

Therefore, answering the specific question: Anything going against 
nature is tending towards sorcery, the downward path. She 
instances such things as hypnotism and much that is done under the 
name of curing, and adds (SD I 263):

> Such experimenters as Pasteur are the best friends and helpers of 
> the Destroyers and the worst enemies of the Creators ...

But it must be remembered that in the final reckoning, it is the 
creators who will win over the Destroyers.

Let us go back to a quote on the Racial Cataclysms found in THE 

> The approach of every new "obscuration" is always signaled by 
> cataclysms -- of either fire or water ... Every Root Race has to 
> be cut in two, so to say, by either one or the other.

And the following is the IMPORTANT point:

> ... when it will have reached its zenith of PHYSICAL 
> intellectuality ... unable to go any higher in its own cycle -- 
> its progress towards ABSOLUTE evil will be arrested (as its 
> predecessors, the Lemurians and Atlanteans, the men of the Third 
> and Fourth Races were arrested in their progress towards the same) 
> by one of such cataclysmic changes.

So in the last analysis, these cataclysms are not terrible 
catastrophes. They prevent man from further "setting everything 
out of whack". The Sons of Light shall prevail.


4. Final Point

Lastly, we must not forget The Guardian Wall, described by HPB in 

> Built by the hands of many Masters of Compassion, raised by their 
> tortures, by their blood cemented, it shields mankind, since man 
> is man, protecting it from further and far greater misery and 
> sorrow.

And in a footnote (page 94):

> The "Guardian Wall" or the "Wall of Protection": It is taught that 
> the accumulated efforts of long generations of Yogis, Saints, and 
> Adepts, especially of the Nirmanakayas -- have created, so to say, 
> a wall of protection around mankind; which wall shields mankind 
> invisibly from still worse evils.

(Fuller references to the Guardian Wall can be found in Dr. de 
914; and DIALOGUES I, 164, 924 fn.)


The first kind of numbers that we have are called the NATURAL
numbers, which are countable quantities of things, like "I have
THREE apples." Then when quantities are compared to each other,
like "I have two apples and you have six apples", or quantities
are changed, like "I had six apples and now have two apples", we
get negative numbers, like "I have FOUR less apples than before,"
or MINUS-FOUR apples. Extending the natural numbers to include 
negative quantities gives us INTEGERS.

The third type of number is from comparing the size of two
integers, like "I have FIVE books for every TWO books that you
have, or FIVE/TWO as many books." This type of number is
RATIONAL, based upon the RATIO of one number to another. Things
in the world can be approximately measured in rational numbers,
like "The table is four feet, six inches long, 4.5 or 9/2 feet in

To this point, we have, in a sense, finite beings (natural
numbers), the privations of finite beings (negative integers),
and the relationships between them (the ratios of two integers).

There are yet two more kinds of numbers.

Fourth we have the IRRATIONAL. These numbers are not the ratio
of any two integers. They can only be approximated by any two
numbers, or by an arbitrary string of digits. There are certain
mathematical objects that can only be represented by irrational
numbers, and they have names and special meanings. One is PI,
the ratio of a circle's circumference to its diameter. Another
is E, a third is the Golden Mean, and there are others, including
one from chaos, dealing with how quickly period doubling happens
in a system undergoing turbulence.

The fifth kind of number is COMPLEX. It includes two irrational
numbers, one that is normal, and the other that is IMAGINARY or
non-existing. Certain mathematics require values to have an
IMAGINARY component, a part that cannot exist, in order to work
out and describe things in the world. (This is like saying that
there's a manifest and an unmanifest component to anything that
is subject to measurement.)

Forgetting about the COMPLEX numbers, with their IMAGINARY or
unmanifest component, let's consider the IRRATIONAL, the magical
relationships that exist between two quantities, like between the
circumference of a circle and its diameter. This ratio, PI, is
approximately 3.141592.

When we represent PI in this manner, we have an infinite sequence
of digits; we never reach a point where the sequence starts to
repeat itself. To write out the sequence would take all of time,
it would take forever. To have a written sequence of digits to
represent PI, it would take all of space, all possible places to
write the digits. We basically have a relationship that is

There are different manners of computing PI. Typically, one may
use an infinite series, a series of numbers, which if added up
would equal PI. The series is followed until sufficent accuracy
is obtained, and the remaining infinite terms are left off as not

The same is true of any transcendent quality, as it is expressed
in our finite, limited world of matter. It is approximated, to a
certain precision, but never fully expressed. A mathematical
circle, for instance, is only approximated by any physical object
that attempts to be circular. Even if the object is perfect to
our eyes, if we magnify it sufficiently, and look at it at a
moculecular level, we'll see a certain roughness to its shape.

Looking at PI, as represented as a decimal number, we have
something like a fractal. It has a starting size "3", then with
each iteration a growing amount of detail, as the series
continues within rapidly narrowing boundaries. (This is like
continually magnifying the edge of a fractal, like the mandalbrot
set, looking at the never-ending detail on the boundary between
two states of order.)

In a sense, irrational numbers are like these boundary areas in
fractals, where the infinite detail is to be found, surrounded on
either side by well-behaved areas, the rational numbers.

Looking at PI, the number 3.14159 is a number represented in base
10. That is, each digit is a power of 10. We really have the
sum of the numbers:

3 + 1/10 + 4/100 + 1/1000 + ...

But PI could also be represented in other bases. It is customary
to represent numbers in base 10, but we could use base seven or
base 12. In base 12, PI would be:

3 + 1/12 + 8/144 + 4/2780 + ...

or be 3.184809493, where each digit had the possible values

0 1 2 3 4 5 6 7 8 9 A B C

(A is 10, B is 11, and C is 12). THERE MAY BE SOME METAPHYSICAL
SIGNIFICANCE in representing PI in base 12, and looking at its
leading digits.

Finally, by looking at how we approximate and represent
irrational numbers, and how we create and build fractals, we see
a process that is not usually mentioned in metaphysics.

In metaphysics, we have the notion of infinite that has to be
*infinite in both directions*. Here we have an infinity that is
not symmetrical, it's finite in one direction and infinite in the

We have a finite size or shape or number, an initial start, then
a potentially never-ending series of terms to add (with an
infinite series) or iternations to perform (with a fractal). 
Does this mean that there are infinities that hang off of finite

We could say: yes and no. Yes in the sense that when a
particular world, being, or thing comes into existance, it has an
initial form, shape, number, first interation. And through a
series of additions to itself, a series of iterations, it starts
to grow and take shape. But since this happens over time, in a
finite world with its own limits, that series does not go on
infinitely, but stops when it no longer produces additional
results or the end of the life of the being. 

(This only holds true, though, in the case of an infinite series,
if it is convergent, where the effects of future terms being
added rapidly diminishes.)

One example is drawing a circle on a computer screen. The circle
could be roughly drawn, then drawn and redrawn with increasing
sharpness. At a certain point the circle is drawn as finely as
the resolution of the screen, and no further refinements are
possible. Do increasing attempts to draw it even finer happen,
even though they have no effect? Probably not, since living
things are closely tied to their forms, and with constant
feedback will detect the lack of results and respond to it.

Another example is from looking at a Julia Set (a type of
fractal) as it undergoes interation. One may quickly take a
unique shape in a few iternations, but rapidly break apart into
smaller and smaller objects, until it is no longer seen.

It ultimately will break apart into a Cantor dust, a cloud of
points infinitely small, and no longer have any size or shape at
all. As it breaks apart, and the parts get smaller and smaller,
they eventually reach the stage where all of them are too small
to be expressed in the world anymore.

If it were drawn on a computer screen, at a certain iteration the
pieces of the fractal would be so small that no pixel on the
display (an single "dot" on the computer screen) would be on
anymore, and the fractal, as far as the computer screen was
concerned, would have left existence.

There are likewise certain limits or boundaries to existence on
the physical plane which when reached take a being "out of
existence" or make that being unmanifest.

There are many mysteries that can be explored by looking at 
mathematics, science, and the new area of nonlinear dynamics or 
"chaos". They can provide rich symbolism for metaphysical 
speculation, and possible keys to Mystery Teachings. It is a 
worthy subject that is largely untapped.


by William Quan Judge

[THE PATH, X, October 1895, pp. 201-02. ECHOES OF THE ORIENT,
I, pp. 468-69.]

Some years ago one of those Masters in whom so many of our
members believe directed H.P.B. to write a letter for him to a
certain body of Theosophists. In this he said that each member
could become, in his own town or city, if earnest, sincere and
unselfish, an active center from which would radiate unseen
powerful forces able to influence men and women in the vicinity
for good; and that soon enquirers would appear, a Branch in time
be organized, and thus the whole neighborhood would receive
benefit. This seems just and reasonable in addition to its being
stated by such high authority. Members ought to consider and
think over it so that action may follow.

Too many who think themselves theosophically alone in their own
town, have folded their hands and shut up their minds, saying to
themselves that they could do nothing, that no one was near who
could possibly care for Theosophy, and that that particular town
was the "most difficult for the work."

The great mistake in these cases is forgetting the law indicated
in what H.P.B. wrote. It is one that every member ought to
know---that the mind of man is capable of bringing about results
through means of other minds about him. If we sit and think that
nothing can be done, then our subtle mind meets other minds
within the radius of our sphere--not small--and shouts into them:
"Nothing can be done." Of course then nothing is done. But if
unselfishly and earnestly we think *Theosophy*, and desire that
others should, like us, be benefited by it, then to the minds we
meet in stray moments of the day and in many hours of the night
we cry "Theosophy," and "Help and hope for thee." The result must
be an awakening of interest upon the slightest provocative

Such an inner attitude, added to every sort of attempt at
promulgation, will disclose many unsuspected persons who are
thinking along this very line. Thus will the opportunity of the
hour be taken advantage of.

Our last Convention marked an era: the dying away of strife and
opening of greater chances, the enlargement and extension of
inquiry and interest on the part of the great public. This is a
very great opportunity. Branches and members alike ought to rise
to meet and use all that this will afford. Remember that we are
not fighting for any form of organization, nor for badges, nor
for petty personal ends, but for Theosophy; for the benefit, the
advantage and the good of our fellow-men. As was said not long
ago, those of us who follow after and worship a mere organization
are making fetishes and worshipping a shell. Unselfishness is
the real keynote.

Those of us who still, after years and after much instruction,
are seeking and wishing for personal progress or preferment in
the occult side of life, are destroying that quality first
referred to- --of being a living, breathing center of light and
hope for others. And the self-seekers thus also lessen their
possible chances in the next life here.

Close up the ranks! Each member a center; each Branch a center;
the whole a vast, whirling center of light and force and energy
for the benefit of the nation and of the race.


by Eldon Tucker

[reprinted from, September 26, 1994]

There was an interesting article on memory in NEWSWEEK, Sept. 
26, 1994, entitled "You Must Remember This."

Memory is considered both fallible and malleable. Our memory can
fail us. And we can remember events that we've only heard about,
but never experienced.

A memory is stored in many pieces. The components, including
images, sounds, feelings, are all saved in association with
similar memory pieces. When we recall a memory, there is a
function of consciousness that draws the pieces of memory
together into a cohesive whole. When that function of
consciousness fails us, and pieces are assembled incorrectly, we
can remember things that never happened.

How do we tell when we've recalled a true memory? There is no
structural difference between the memory of an actual event and a
false memory. What we do is save the source of the memory. When
a memory is recalled, we also recall that it was from something
we read, from a dream, or from an actual event in our lives. 
This aspect of labeling memories enables us to discriminate
between physical-plane "reality" and so-called non-real events.

The problem is that the frst aspect of a memory to fail is its
origin. When we strongly imagine something enough, and then
forget where the memory came from, we may have made ourselves a
false memory. The term for this forgetting of the source of
memories, and the subsequent creation of false memories, is
"source amnesia."

Because of source amnesia, it is possible to create memories from
suggestions. A suggestion leaves a trace in our memories. The
memory is tagged as a suggestion and linked with others. Under
stress and over time the fact that it was only a suggestion
fades. We later recall it as a real memory, perhaps embellished
with other newly-associated contents of our memory.

The creation of false memories is hastened under severe emotional
stress, which overcomes internal checks on plausibility. We can
see this in our own experience, when we've had a rift with
someone we've known for years. The anger and feeling of betrayal
colors our perception of the person. If we're not careful, as we
think of that person our anger will bring us to "rewrite history"
and see previous experiences with him in a darker, less kindly

There are a number of implications to this process of memory in
regards to our theosophical studies, and to various topics we
consider. One relates to our memories of the materials we study
in the theosophical literature. When we forget the source of an
idea, if it is closely tied to our theosophical thinking, we may
create a false memory of having read it in a book by our favorite

This source amnesia for the ideas that we read help explains how
opinion is formed. Our opinion draws upon ideas we've
encountered from many sources. We forget the sources, embracing
selected ideas as our own, and formulate our own personal

We find with Theosophy, though, that there is much more to the
source of our ideas than some previous physical-plane event,
remembered or not. There are other planes of existence, and
other forms of interaction with people than the outer, physical
events of our lives. We can exchange thoughts directly, without
use of the spoken word. We can pick up thoughts and images from
the astral light, either as impressed on physical objects or
directly. (Like going to the scene of a crime and "picking up"
from the objects there a "memory" of what had happened.) And we
can get in touch with various thought-currents, which act as
non-physical channels of learning.


By Mrs. Harry Benjamin

[Reprinted from "Corresponding Fellows Lodge of Theosophists", 
February, 1980]

> The third Object of the T.S. is usually worded "The investigation 
> of the unexplained laws of nature, and the psychical powers latent 
> in man." In THE KEY TO THEOSOPHY it is "psychic and spiritual 
> powers". In THE THEOSOPHICAL GLOSSARY it becomes "The study and 
> development of the latent divine powers in man". This suggests 
> that HPB at the end of her life decided to back-pedal PSYCHIC and 
> promote DIVINE. Which seems at least odd since she spent so much 
> of her life disseminating and discussing the science of psychic 
> forces and states. But I understand that some theosophists regard 
> the GLOSSARY as apocryphal. So, please, to what extent IS it 
> HPB's?
> -- Maurice Cheshire, London

First. I don't think HPB really intended to soft-pedal the 
psychic investigations aspect, because somewhere in the S.D. she 
says that psychism and kindred subjects will attract much 
attention in the 20th Century and it behooves FTS to be well 
versed in the rationale, the real explanations, etc. that 
Theosophy can give.

Second. I wouldn't consider HPB's GLOSSARY to be entirely 
apocryphal. The point was that she had a chance to proofread only 
a few pages of it before her death, as Boris de Zirkoff points out 
in his trenchant article: "Who Played This Trick on HPB?" Because 
there are several definite mistakes and misunderstandings which 
she never had a chance to check, notable the one about the 
composite nature of the Nirmanakaya -- which is a very interesting 
subject in itself, I mean the mistake made in the GLOSSARY.

Third. Also the fact that the book wasn't prepared until shortly 
before her death, would seem to indicate that its preparation was 
one of her last literary undertakings, and with all the other 
terrific amount of literary work she had on her hands, I THINK the 
book was compiled by one or more of her students.

Fourth. Also I think it is one the signs of the true Teacher that 
at one time specific needs are pointed out, and that at others as 
the scene changes, something else is stressed. We do know that the 
Master finally had to protest that the T.S. was not formed as a 
hotbed for teaching magic, etc., as many members were more 
closely interested in that aspect, phenomena, etc., to the 
neglect of theosophical teaching.

Fifth. But about the GLOSSARY: Do you Know -- I think it is very 
salutary that we have these uncertainties, because it throws us 
back onto our own investigations and intuitions, if we find 
something that seems not "to ring true" to us, or something that 
we think may be a misprint. Which of course doesn't mean that we 
should immediately reject it, but they are points to ponder over 
and see whether we can accept them. Remember HPB's advise to the 
American Convention: "orthodoxy in Theosophy is a thing neither 
possible nor desirable. It is diversity of opinion, within certain 
limits ... a certain amount of uncertainty, etc. that keeps the 
Society a healthy body".


by Eldon Tucker

The mysteries of life, touching upon invisible, unseen worlds,
have strong, living bonds with external nature. There are deep
secrets connected with the simple things in life like the
weather, the rising and setting of the Sun, and the changing
geological face of the earth.

We have an strong example of this bond. Our physical brain and the 
mind of our lower self, the personality, have a strong tie. Is the 
mind a byproduct of the physical brain? No. Do changes to the 
physical brain affect the mind, as we know it? Yes, according to 
modern science. States of consciousness have corresponding brain 
states, including, for instance, rapid eye movements [REM sleep] 
when we dream.

What we have between the brain and mind is a state of 
co-dependence. Each depends upon the other. And taking it a bit 
farther, each of our seven principles are interrelated, and need 
each other, if we are to function as full human beings here on 

The same form of co-dependence exists between exterior things, and 
the unseen face of nature, the other planes of existence. Being 
co-dependent, an physical event does not cause something on 
another plane, nor does something on an unseen plane cause the 
physical event. The two cause each other; they happen 
simultaneously, both arising out of the came causes and due to the 
same creative impulse.

When we look at the beautiful things found in nature, some of vast 
sizes and titanic proportion, we gaze upon physical events that 
are correlated with equally vast things that are unseen. And when 
we learn the law of analogy and learn how to trace the 
correspondences between things physical and those of other planes, 
we have a way of learning about great thing of other planes. And 
we likewise, by correspondence, have keys to unlock mysteries of 
the psyche and the heart of our own being.

Consider the weather. We may have a mountain breeze, gently
swaying the branches of the trees before us. Or we walk along
the beach during low tide, examining all the sea life left behind on
the shore. We might bristle to the electricity in the air, as a
thunderstorm approaches, and we see flashes of lightening amidst
the black clouds on the horizon. We could find ourselves
stepping through deep snow, almost taller than the boots we wear. 
Or perhaps we stop to gaze upon the gold and red painted clouds
at sunset. 

There is significance in these events, both pointing
to things unseen, of other planes, and to things within, of our
own psychological being. 

And there are yet deeper things about us. Some deal with vaster
periods of time, like ice ages and the continental drift. Others
deal with vaster sizes, things of astronomical magnitude. On
earth, we may have earthquakes, the rotation of the earth in a
day, the revolution of the earth about the sun in a year, full
and new moons, the eclipses, solar flares, and the sunspot
cycles of 11 years.

And there are longer cycles. They include:

1. The precession of the perihelion (the closest approach of the
   earth to the sun, currently January 3) every 22,000 years.

2. The precession of the equinoxes every 25,800 years.

3. The change of the obliquity of the ecliptic (the tilt of the 
   earth's axis from a direction perpendicular to the plane of
   the earth's orbit) every 41,000 years.

4. The change of the shape of the earth's orbit (from circular to 
   elliptical) over 97,000 years.

The time periods involving our solar system are far bigger in 
scope, and include 200 million years for it to orbit the galaxy, 
which it has done about 50 times since it was formed.

A recent scientific discovery points to yet another type of cycle, 
and to another area of metaphysical symbolism. It has to do with 
the core of the earth. [See "Scientists Get First Glimpse of 
Earth's Core", LOS ANGELES TIMES, July 18, 1996.]

It seems that the earth has an inner core and an outer core. The
inner core is the size of the moon, and is primarily made of
solid iron. The outer core is liquid or molten iron, with the
consistency of water. The liquid iron is slowly crystallizing at
the rate of one inch per 50 years, and has several billion years
to go.

In the outer core, the molten iron carries powerful electric 
currents, that help create and shape the earth's magnetic field. 
It is related to the North and South magnetic poles of the earth, 
which change places every 100,000 years.

As the iron freezes, it releases energy. Surprisingly, the inner 
core rotates faster than the surface of the earth. It it about 2/3 
seconds faster every day, and takes about 400 years to get one day 
ahead of the earth's surface. It cannot be said if this cycle 
endures over long periods of time, since it is not known if the 
inner core speeds up, slows down, or changes direction over time.

What areas of symbolism do we have with this new information from 
science? First we have several distinct areas of the inner earth, 
one a sea of iron, the second a moon-sized iron core. These could 
correspond to the localities of lower subplanes than our physical 
is on. Second we have two earths and two earth days: the inner 
earth and the outer earth. 

We have, then, a new cycle to add to the others, a new type of 
precession, the precession of the inner and other earths. What 
could this signify? It's a worthy object of our contemplation, a
subject rich with meaning. Let's explore it in our thinking and 
see what we can come up with ...


by G. de Purucker

[Confusion can arise at time over our constitution, because of
not making a clear distinction between different manners of
viewing it. Following are some words by G. de Purucker on the
CONSTITUTIONS, Point Loma Publications, 1987, pages 32-40.]

... our two Theosophical manners of viewing man's constitution,
one as being composite or composed of the seven Cosmic Elements
[principles] ... [The] second manner ... somewhat more occult
or esoteric, is the consideration of man as a compound or
composite of interworking Monads or Centers of Consciousness ...

What is the distinction between the different Monads in man, and 
the Seven Principles, and what are their respective functions? 
This questions was at the bottom of the dispute between H.P.B. and 
Subba Row. Each was right, neither was wrong; but the world did 
not know the 'why' of the dispute.

Subba Row desired to follow the teachings of the Brahmanic 
esoteric school, in fastening attention on individualities of the 
Universe, on the Monads, looking upon the Universe as a vast 
aggregate of individuals. But our great Teachers, through their 
mouthpiece H.P.B., for that time of the world's history say that 
it was needed to give to the then inquiring Western mind, taking a 
materialistically scientific bent, some real explanation of what 
the composition of the Universe is as an entity. What is its 
'stuff,' what is man as an integral part of it? Now, the Seven 
Principles are the sevenfold 'stuff' of the Universe, then seven 
kinds of 'stuffs.' The higher part of each kind is its 
consciousness-side; the lower part of each 'stuff' or kind is the 
body-side, that through which its own consciousness expresses 
itself ...

[When we speak of the seven principles, we have a] background of 
divinity clothing itself in spirit, these bringing into birth the 
light of mind; and the light of mind then co-working with the 
other principles and elements thus far evolved, brought forth 
'Cosmic Desire'; and thus we go down the scale, until we reach the 
... substantial body, gross body on whatever plane, concreted, 
compacted, whether the plane be physical or spiritual or divine or 
what not ...

every monad is septempartile, has its Atman, Buddhi, Manas, right 
down the scale ... We must not have our minds confused with the 
idea that the Seven Principles are one thing, and the Monads are 
something else which work through the seven principles as disjunct 
from them. That is wrong. Every Monad itself is septempartile. Of 
what? The seven principles ...

The Monad, every Monad, is builded of ... the Seven Principles or 
Elements. Every such principle or element likewise can represent 
one of the cosmic planes, from the highest downwards ...

Now what differentiates one man from another man, and a man from a 
beast, is not any difference appertaining to their respective 
seven principles or elements, because these enter and form the 
compound constitution of all beings, and entities and things; the 
differences arise from the relative degree of evolution of the 
different Monads ...

it would be fatal to a correct understanding of the truth if it 
were ever thought that these seven principles ... are distinct and 
separate from each other ... all the seven ... interblend and 
interact in most marvelous and perfect fashion ...

Man's constitution is composite, and, as said before, there is in 
it a Divine Monad, a Spiritual Monad, a human Monad, and so forth 
down the scale. Now, is each one of these monads an entity by 
itself, united with all the other entities, all together forming 
man's constitution; and if so, are there several 'mans' in man, or 
is it just one single unitary being to which different names are 
given as we pass down the scale?

It is not a mere figure of speech when we speak of man as having 
in his constitution different monads. A monad means an indivisible 
center of life-consciousness-substance, a spiritual ego. Therefore 
man, in addition to being a stream of consciousness as he is as a 
constitution, has within him a Divinity, a Buddha or Christ, a 
Manasaputra, a human being, an astral entity; and he is housed in 
the human beast -- the astral-vital-physical body. All these 
collectively constitute man's constitution. Hence it is that I 
have so often said: Remember in all your studies, never forget it, 
that man is a composite entity, which means an entity formed of 
other entities, other beings. All through any one such 
constitution there is found the SUTRATMAN or thread-self from the 
inmost of the inmost, the core of the core, the heart, of the 
Universe -- though all these different monads, from the highest 
downwards till it touches the physical brain of man. Thus man is 
both legion and unit ...

Now, then, the human ego which is I, which is any one of you, is 
one of those particular monads as yet relatively unevolved. Above 
it there is the Spiritual Monad, and above the latter there is the 
Divine Monad. For karmic reasons very intricate, difficult to 
understand but existent, any one of us happens to be a certain 
stream of consciousness, a sutratman; yet you or I as human 
individuals are the human monad ...

any such Sutratman, or raying of consciousness flowing forth from 
a Monad, traverses whatever is below it, which thus forms its 
'field' of action ... the raying proceeds from its source 
downwards through the lower ranges or degrees of such constitution 
finally reaching and touching and acting upon the appropriate 
organ or organs in the physical body ...

there is a fundamental Sutratman in man, the Ray from the Divine 
Monad, but that because there are other Monads composing the human 
constitution, each one of these minor or subordinate Monads ... 
rays forth its own respective or swabhavic minor Sutratmic 
emanation or flow. Here again we notice the essential truth that 
the human constitution is compounded of consciousnesses emanating 
from their respective focal Centers as well as of all the 
different vehicles which these subordinate Sutratmans clothe 
themselves in ...

we have therefore in man the Sutratman of his own humanhood, 
emanating from the Manasaputric or Human Ego overenlightened by 
and enclosed within the comprising essence of the Divine Monad, 
its 'Father in Heaven'.

It is the aggregation of these interworking Sutratmic activities 
in the human being which make him the compound entity he is, with 
one Sutratmic channel or path into his own HUMAN Monadic 
consciousness, another Sutratmic channel or path along which he 
can rise into his Spiritual Monadic consciousness, and again 
another Sutratman or Sutratmic channel along which he can rise 
upwards to commune with the divinity in and above him, i.e. with 
his own individualized Inner God or Divine Monad ...

Any one of these monads or spiritual egos which form what is 
commonly called the constitution of a man, is evolving -- you are, 
I am, the god within me also, the god within you also, each one 
on its own plane, each one following its own pathway, and each one 
in time going a plane higher, and then a plane higher still ...

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