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THEOSOPHY WORLD --------------------------------- September, 2000

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.)


"The Pursuit of Knowledge," by B.P. Wadia
"Announcing the Association of Master/HPB Theosophists,"
    by Geoffrey A. Farthing
"The Shadow Self," by Gordon Rowe
"Our History Has Inspired Us Into the 21st Century,"
    by the Theosophical Book Association for the Blind
"New Theosophical Mailing Lists"
"Some Thoughts and Ideas About Meditation," by Dallas TenBroeck
"What Survives Death?" by A. Trevor Barker
"Inner Awareness," Part I, by Boris de Zirkoff


> ... while we will help ... as fully as possible within our
> rules ... the strict law of justice forbids us to do aught to
> lessen in the slightest degree the merit to which HE WHO shall
> make the dream a reality will be entitled.
> -- K.H., THE MAHATMA LETTERS, Letter 79, 3rd ed., page 376


by B.P. Wadia

[from THUS HAVE I HEARD, pages 171-73.]

> Each man is to himself absolutely the way, the truth, and the
> life....
> The way and the truth come first, then follows the life.

Perception, inference, and testimony are declared by the ancient
teachers to be the means of obtaining knowledge, whether fallible
or infallible.

Knowledge is threefold: sense-knowledge, head learning,
Heart-Wisdom. Each one of us, now and here, possesses a triple
storehouse of knowledge. We have the powers of observation and
of the sensations that are ours using the sense organs, offering
data for one order of information. We have the power of the mind
from mere cerebration to profound thinking -- which yields to us
our head learning. We have our emotions -- lower passions or
exalted aspirations -- that manifest our Heart-life and bespeak
our Heart-Wisdom.

All three are partial and faulty for all mortals. Those only who
attain to true Immortality possess in perfection complete and
infallible Wisdom. This is the coordinated, concordant, and
complete Wisdom. Sense data are correctly comprehended by head
learning, which in its turn is inspired by the pure light of the
Heart, which is the seat of the Great Self. Real Immortality
mortality means possessing this triple Wisdom.

Mortality implies not only death through the decay of the body
but also the presence of ignorance about innumerable things in
space, the motions of time and the events in history. Further,
the separation which personal feelings and lack of altruism make
between the human heart and the grand heart of Nature, which is
Compassion Absolute.

Men suffer because the body decays, the mind continues to be
ignorant and the heart remains selfish. Death is feared.
Ignorance is found difficult to overcome. Selfishness is
considered a natural inheritance of every man, woman, and child.
From death to death mortals pass, knowing only sorrow at which
they tap their foreheads and say, "Kismet."

The innate divinity at the very core of our being whispers,
"There must be a way out of the death of the body, the darkness
of ignorance, the corruption of selfishness." We do not seek the
Way to Wisdom. We lose ourselves in our busyness to exist day
after day, to eat, to earn, to pursue pleasures, to avoid pains.
It hardly occurs to us to seek the meaning and the purpose of
life. We do not live progressing from light to greater light,
from love to deeper love, but stumble from confusion to

All Prophets and Perfected Men have pointed the Way. They have
spoken the Truth. We remain ignorant about such instruction.
the Sermon on the Mount and the Epistles of Paul, the greatest of
the Apostles -- these are instinct with a life of their own.
Many read them. Some read them with triple attention of eye,
head, and heart. Only the rare few attempt to accept the advice.
"Mistrust thy senses, they are false," or "Separate Head-learning
from Soul-Wisdom," is advocated, or bring the heart to "Forsake
every other religion and take refuge alone with the Great Self."
We do not appreciate because we do not understand the promise
contained in the potent words of Krishna: "I shall deliver thee
from all thy transgressions."

There is the Path. There is Truth. If we find these, the
possibility of living the Life is perceived, and the experience
of Immortality is assured.

How are we to find the Path? There are diverse ways that the
knowledge of materialistic sciences, of speculative philosophies,
of creedal theologies, tells us about. Broad are these paths,
visible and accessible to all. They have not led the educated
and civilized man to the light, strength, and peace of Truth.
The Upanishads call this lower knowledge, and name the Wisdom of
the Supreme as the Higher.

It is also taught that the Path to the Supreme True is inward --
from thought and mind to Heart and Soul. It is taught that the
Science of the mystic and the occultist is hidden, esoteric,
named GUPTA VIDYA, and described as the Royal Wisdom. The search
for that Way to Hidden Truth proceeds from the mundane and mortal
mind to the Soul of Light in the Cave of the Heart. Awake,
arise, seek the Great Teachers -- it is said. Between the mortal
and the Immortal, there is The Bridge. What is that Bridge?


By Geoffrey A. Farthing

[This letter, dated May 30, 2000, has been in private
circulation. It is included in THEOSOPHY WORLD to show an
example of other efforts to organize Theosophists and support
Theosophy than are going on in the world. Geoffrey Farthing can
be contacted for additional information by writing to 36 The
Mount; Fetcham, Surrey; KY22 9EA United Kingdom.]

In a letter dated 24th February I made the suggestion that there
should be a loose Association of all people within the
theosophical movement who were keen and dedicated students of the
original theosophical literature, i.e., that given us by the
Masters through HPB and in their own writings. I have had some
replies, some enthusiastic, some with reservations.

My letter referred to a loyalty to the Adyar Society, but in some
quarters strong exception was taken to this. I now modify my
view and feel that the Association should be for students of the
original teachings quite irrespective of any theosophical
organization they may belong to. I did deplore the fact that the
Theosophical movement had for one reason or another been
fragmented and that this had created a division of loyalties
within the movement. The Association, it is hoped, will override
all these differences and provide a base for a single common
interest and loyalty, i.e., the theosophical message as
originally given us.

I regard the outpouring of Theosophy at the end of the last
century as a world event. It was obvious that it could have
affected many thinking people in the fields of science,
philosophy, and religion, had what was given out been fully
appreciated. Because of HPB's stupendous literary efforts, we
have those teachings, as far as they were given out, intact now.

There is also little doubt that at the outset a theosophical
society was envisaged. Most of us know the story from the
Society's founding in New York and that that Society was never
officially wound up. Whereas, however, Judge remained in
America, Olcott and Blavatsky went to India where they setup in
Bombay the Theosophical Society, which later transferred its
headquarters to Adyar. Olcott remained there as President up to
1907. HPB left India in 1886 never to return.

From that moment, it is on record that the influence of the
Masters at Adyar declined until we have it in their own words,
"and we have let it go." Later, soon after HPB's s death, Judge
left the Society and continued to disseminate Theosophy in
America to very good effect.

Nevertheless, in THE KEY TO THEOSOPHY written in 1888 there are
sundry references to the Theosophical Society. An important one
reads as follows:

> ... Theosophy is the shoreless ocean of universal truth, love,
> and wisdom, reflecting its radiance on the earth, while the
> Theosophical Society is only a visible bubble on that reflection.
> Theosophy is divine nature, visible and invisible, and its
> Society human nature trying to ascend to its divine parent.
> Theosophy, finally, is the fixed eternal sun and its Society the
> evanescent comet trying to settle in an orbit to become a planet,
> ever revolving within the attraction of the sun of truth. It was
> formed to assist in showing to men that such a thing as Theosophy
> exists and to help them to ascend towards it by studying and
> assimilating its Eternal Verities.
> -- THE KEY TO THEOSOPHY, original edition, page 57

In a place in the Countess Wachtmeister's memoirs HPB is reported
as having said that she had given her heart's blood to the
Society. In another place in the Maha Chohan's letter (1881) it
is said, "The Theosophical Society was chosen as the corner
stone, the foundation of the future religions of humanity." In
other places, HPB referred to it as persisting only if its
members remained true "to its original program." Some of this
original program is encapsulated in its objects that went through
some changes even before HPB died, but essentially remain the

Significantly, we have HPB's three letters to the American
Convention and her very important supplement to THE SECRET
DOCTRINE in the form of the Instructions to her Inner Group,
which operated until her death. Interestingly all the members of
that group had to be members of the Theosophical Society.

It is to that Society which now remains only as a dream, a
memory, and an ideal, that I owe a loyalty. I was asking
would-be members of the Association also to give it their
loyalty. As this idea was so nebulous and impractical and raises
the question of what happened to it in numbers of ways so soon
after HPB's death, I completely withdraw this suggestion. Let us
have an Association of earnest students and let that be the sole

Such an association of students could in time become a kind of
substitute Society and with their common interest in original
Theosophy they might survive as a unified body and fulfill the
tasks intended for the original Society.

Two dangers immediately become apparent: one is that of the
teachings becoming dogma, and the other opinionated
interpretations of those teachings. As far as dogmatism is
concerned, there is the saying that "the letter killeth." In the
case of opinions, these cannot be countered by other opinions.
This merely leads to argument and dissension. To combat
dogmatism all aspirants would need to hold their views very
lightly, realizing their limitations and honestly admitting some
fundamental ignorance. The adage, "Thus have I heard" should be
the attitude of those who put themselves forth as conveyers of
information. Few I imagine would presume to assume the position
of Teacher.

The kind of loose Association I envisage would be one whereby a
central register of members with their particulars would be kept
and sent out to all members. Communication between them would
then be based on knowing what the others did and had done. This
would make the organization worldwide. There would in fact be no
other organization than this central clearinghouse of particulars
which function I would be pleased to perform while I can. There
would be no officers, no fees, no expenses, no establishment but
there could well be projects put forward for the dissemination of
Theosophy in which all members could participate if they were
felt to be worthy and practical. Some enterprises might need
money. The Association, by way of its members, could find the
financing, if this was found necessary. The responsibility for
the execution of projects would lie with the person who proposed

It is suggested that there should not be any publications. There
is a wealth of literature and articles already available, which
could be classified and catalogued, and that information made
available to members.

The principal language has to be English but amongst the members,
there will be students able and willing to supply translations of
all significant material. This will be particularly valuable for
Internet purposes.

It is hoped that Members of the Association would subscribe to
the view that their sole guide in theosophical matters should be
the classical literature. Since that was written, however, much
other material has been produced, some with considerable claims
to be authentic. The one sure guide amongst this later writing
must be that of HPB, the Masters, and Judge, who was known to be
a direct accepted chela of one of the Masters for many years.
This does not apply to the other authors. Nothing of what is
said here is meant to imply that later writings by way of
commentary, supplementary information, etc., are valueless. The
problem is to establish their proper value, however authentic
they may seem. The question of the difficulty of understanding
the original literature is often raised. The contention here is
that the envisaged members of the Association are not beginners.
They must have the mental capacity and have spent the time
necessary to appreciate the value and meaning of the teachings.
That literature was given out just the way it was in full
knowledge of its likely readership. Those who cannot immediately
understand it can at least grow in comprehension and faculty
until they can. The Masters knew what they were doing.

Are you are in favor of the suggestions made above? If so, and
you have not already done so, please complete the enclosed form.
Include your personal details, addresses, accomplishments,
publications, and present activities. Perhaps you could let me
have the names and addresses of anyone not on the enclosed list
of addressees who you feel might qualify as, or be interested to
become, a member.


by Gordon Rowe

[From THE THEOSOPHIC ISIS, June 15, 1896, pages 154-59.]

With fevered mind I wandered one time in a forest, surrounded by
the quiet and serenity of an Autumn star-lit night, where I might
question all undisturbed the hidden soul within me. Perchance
this night I might be vouchsafed some satisfying answer to the
passionate, burning questions that for months past I had put to
myself without avail.

"Is there a Soul?"

"Am I it?"

"If so, how is it I know not myself?"

"Whence do I come?"

"Whither do I journey?"

These formed the vicious circle of my interrogations.

"How long, how long," I cried in my anguish of heart, "shall I
hear as reply nothing but the mocking echo of my own thought?"

However, this nighttime and place lent me their inestimable aid.
About me sang the singing silences that soothe and stay the
troubled mind. The baneful influence of the witching moon was
almost withdrawn from earth. The Queen of the Night was in her
wane. Her horrid perfidious light streamed harmlessly out into
sun-illumined space, lost in the glory of the Light of the Lord.

How far I wandered, I do not know. Suddenly in the midst of my
questioning, a peace passed by me, leaving me gladly
apprehensive. To use Rosetti's sweet, expressive phrase, "I felt
a light about my hair." A Presence, weighted with knowledge, and
stately with the Power that knowledge confers, brooded over me.
Joy, deep and exquisite, filled me. Then a Voice, inarticulate,
but louder than a thousand oceans' roar, spoke to me. I listened
reverently, and as I listened the scales dropt from my eyes, and
I saw the labyrinthine ways of inner space, teeming with generous
life, open up before me. My place in Nature was revealed to me.

"Know," spake this bell-like Voice, "that the weary probation is
ended, thy heavy Karma exhausted. Know that thou thyself, and
none other, art responsible for thy long year of frenzied
blindness. THY deeds exiled thee from Me who am thyself. THY
deeds, wayward and bold and awful, shut out from thy sight and
hearing the Tireless Friend who yearned to guide thee. There is
no tyrant but thyself, no tyrant but the Dark Quality that
abideth in thee. There is no destiny but what thou thyself dost
choose. In vainglory of exalted sense of separateness, thou
didst shun my light, didst step from out thy proper path, and
didst lose thyself in the sheen, the glamour, and the unreality
of the WORLD. Now look within and above."

In sweetest diminuendo, the Voice trembled into silence as
sun-kissed waters settle into perfect stillness, and I, in
charmed expectancy gazed into the depth of my own Being.

In body, I still wandered through the starlit forest, but *I*
dwelled in the height of the heavens, whence I surveyed the earth
beneath me. A brilliant sphere of grass-green light, with a
jeweled grotto of many unknown colors set in its very center,
thus it was our Earth first appeared to me. My gaze wandered
away from the grotto towards its surface. I saw with surprise
that from the surface outwards, and filling the entire region of
the atmosphere there was an unholy darkness, gloomy and somber.
It was relieved by weird Shapes of multicolored light moving
incessantly hither and thither, and by thin shafts of
loveliest-hued green light that pierced the Dark perpendicularly,
and for every shape a shaft. The Shapes I knew to be men,
amongst them was my own, walking slowly and as a sleep walker

Beyond the pall of the Great Dark wherein my fellow men and I
dwelled I perceived the Heaven world. Poised in a golden
Fire-mist, brighter than brightness, and delicate with auroral
glories of tinted sunset hues, were myriad Fiery-spheres, gently
rocking on the ebb and flow of the flaming billow. Of these
Spheres, some were self-contained, and of a serene delight, while
others seemed fraught with a great care.

It was from this latter sort that the thin shafts of grass-green
light, I had previously descried, depended. These heaven-rays
entered the hearts of the Shapes that I knew to be men, and from
thence were sometimes reflected upwards so that they illumined
their brains, and sometimes were absorbed by other and less
gracious colored rays, I peered at my own Shadow-self, and I saw
with pleasure that the grass-green light shone brightly about my

But I knew it had not always been so. I called upon Memory.
"Shew me myself," I cried, "myself as I was but yesternight."
Memory responded, and in her last recorded page, I saw myself of
yesternight; saw the raging, maddened, hopeless creature that I
was but erstwhile ago. Still the light came to me from the
Fire-mist. Still it entered my heart. Then it was rejected of
Passion and Sin. It was consumed by lurid red, and by green, the
green of a shore-bound sea. It consumed, and its vital spirit
wasted to feed the forces of evil that lived in me, so little
time past. I saw that then I dwelt, at times in my brain, and
below the heart, in the region of passion. I knew naught of the
heaven world, or of the Harbinger of Light that was my self and
the mainspring of my reason and will. How could I know? The
passions of many lives' kindling raged within me. Their flames
sent up to my brain stupefying fumes which drank up the radiance
and shut out from my sight its glories and its starry source

For a long time since I had tried to restrain these passions and
though it had been a long struggle, once more the truth of the
words that each failure is success, and each sincere attempt
brings its reward in "time" was demonstrated. On this night,
these flames had died down; languished for sheer want of fuel.
On this night, therefore, I had clearness of sight, and I -- that
engrottoed center of consciousness that had so long lain prone in
the cruciform prison house of the Senses -- perceived my own and
claimed it for my inalienable heritage.

I now dismissed Memory and appealed to my Higher Self, the Magus
dwelling in the Fire-mist. "Shew me my Future and the path that
I must tread." The Magus quickly made reply. He projected on the
screen of the Fleeting present a towering form as of man-made
God. I leapt from my body. I inhabited this form. I saw the
Shadow-world with its many Shadow-selves, as grass beneath a
stately oak. I stood as the future races of men shall stand. I
sought my dwarfed reflection on earth. Still yet, the Ray from
the Incarnating Self stole down to my heart. It entered the
heart, then, as of yore, it was thwarted in its purpose though no
longer by lurid red, or by that green, the green of a shore-bound
sea. Gross passion I had subdued.

The qualities of the Shadow-world attacked me now in subtler
guise. I lived in the brain, but my thought world was much more
capacious. I lived in an extended prison of my own construction.
The sphere of the lower-mind was enormously enlarged; like the
poor Princess in Franz Hartmann's "Among the Gnomes," I seemed to
be toppling over because of the size and weight of my head! I had
used up the substance of the Starry-way in the creation of a
strange, fantastic theory of life.

Idea upon idea I had grouped together in weirdest fashion, making
a very lumber-room of my head, and rising in proud preeminence
over my less intellectual fellows by virtue of the variety and
extent of my imaginings. Intellect was my God. I was not a
Materialist. The vision I now enjoyed, and whose effects never
would wholly abandon me, prevented that. A cankering skepticism
of anything not seen of my waking consciousness had eaten its way
into my system. I believed but little in the Oversoul or in the
Magus that dwelt there, who was my Higher Self.

"Enough," I sighed to my Soul, "I have seen enough. What I have
seen I know must happen, but inasmuch as I have seen it before
its occurrence I am forewarned, though I must pass through the
experience, it shall be a speedy passing and that house of cards
of the intellect shall be dissolved away even as the flames of
yesterday are now quenched utterly."

One last view my Merit afforded me; the Home of the "
Living-dead." The "living-dead" are they whose consciousness is
entirely unillumined by the Higher Self. Oh the sorrow of it!
The yearning pity of that patient Oversoul! The fiery vehemence
of the incarnate rays as they strive and struggle to pierce or to
subdue the deluded ideas and motives of their shadow-selves in
earth. In what an orgy these unsubstantial mortals partake. How
they satiate themselves of one folly, only to participate in

All the while, the flaming Fire-Mist, pregnant with a mighty
Purpose, sings in unheeded silence the Song of the Soul.
Unheeded, save by a few here and there who catch up the song, and
as they sing it the Fire-Mist sinks nearer to earth and
irradiates the Great Dark of the Shadow-world with its Solar

But mark! One sings more sweetly than the others. The Living
dead hear him. They gesticulate madly and wildly for him to
cease. His song troubles and strangely perturbs them. Some of
them hearing it forsake their follies. This but maddens the
rest. They approach the Songster. Ah! Forgive them. They know
not what they do. They trample him to death. A deep-toned sigh
spends itself around the earth. The Fire-mist withdraws. Earth
is left to many years' madness and many more years' sadness for
the evil just done.

Thus, I watched and learned my lessons. As I watched, a purpose
-- a destiny -- unfolded itself to me. I too would sing the
deathless Swan song.

I recovered from my deep reverie. The Purpose was with me yet.
I still felt the light about my hair. On the morrow, work came
to me. I honored the Soul by the Hand. I worked.


By the Theosophical Book Association for the Blind [TBAB]

[From TBAB NEWSLETTER, No. 3 (June 2000), pages 2-6. For more
information, write]

In 1910, Mr. Ole Dahl, residing in Boston, Massachusetts,
founded the Theosophical Library for the Blind. Mr. Dahl had a
great interest in the Theosophical Society's literature and
eagerly wished to share it with the sight-impaired community. He
created a hand printing press to duplicate Braille materials,
which were prepared on metal plates comprised of Braille
typesetting. The press he invented has been described as looking
like and working like an old-time clothes wringer. All this was
accomplished in his very own basement.

On January 6, 1910, Mr. Dahl received a personal note from Annie
Besant, who was residing at a Branch of the Theosophical Society
located in Benares City, India. The letter read as follows:

> I am delighted to hear that you are going to help the blind. On
> my return to Adyar (29th) we shall have a meeting at the Order of
> Service Council and will authorize your League. A similar league
> has been started in England (T.S., 106 New Bond Street, London) I
> heartily wish you success.
> Sincerely yours,
> -- Annie Besant

In 1916, Mr. Dahl brought his chosen work for Braille to the
Krotona Theosophical Center located in Hollywood, California. He
requested Mr. Florian A. Baker to take over the work, while Mr.
Dahl himself returned to Boston, due to the demands of his

Mr. Florian Baker was born in the small town of Bingham, Maine,
on December 15, 1866. Due to his poor health since childhood, he
was forced to give up his cherished ideal of a good academic
education. He became an excellent and acknowledged landscape
artist in Maine and Massachusetts. In 1915, Florian visited
Hollywood, California with his sister Ada, to be closer to the
Theosophical Headquarters and to help with the work. There he
started a career painting portraits of the movie stars. Some of
his paintings were life-sized, full-length portraits to be used
in front of the theaters that were showing the movie in which the
star appeared.

In 1917, Mr. Baker learned Braille, at the request of Ole Dahl,
according to the Braille Round Table meeting document, found in
our archives, and believed to have been written by hand in the
period between 1941 and 1945. This period was calculated based
upon the content mentioned about World War II. The actual
document's last pages are missing, as well as the name and date
of the transcriber.

At this meeting, Roy Snyder asked this question: "I suppose Mr.
Baker was a Braille expert at the time and that was why he was
asked to do it?" Mr. Fred Hart gave a very interesting and
startling reply:

> No, Mr. Baker knew nothing about Braille at that time, but he
> and his sister, Ada, were anxious to serve [the world] in some
> way that was needed and so he took the small library [to his]
> home, set up the hand machine [that Ole Dahl invented] in his
> kitchen... and set to work to read and write Braille in his
> spare time.

Roy then asked a second question: "Is that the way all members
take up Theosophical service?" Flavia, in turn gave her
insightful reply:

> No indeed, many members have only one thing they can do and they
> stand around waiting, sometimes for years, for the Society to
> have use for that one particular thing they can do, instead of
> adapting themselves to the needs of the Society ...

In 1919, Florian Baker founded the American Brotherhood for the
Blind, which published the BROTHERHOOD PROGRESS MAGAZINE on a
quarterly basis. On November 25, 1921, Mr. Baker founded the
American Brotherhood of Free Reading for the Blind, Inc., with
the assistance of his childhood friend, Fred J. Hart of
Springfield, Massachusetts. Mr. Hart joined Florian Baker and
his staff, and together they began to carry on the work and
vision of Ole Dahl, manufacturing books in Braille for the United
States Library of Congress, and twenty-six other libraries for
the blind in America until 1940.

In May of 1932, Florian Baker founded the ALL STORY MAGAZINE,
which was one of the most popular Braille magazines in print. He
was also was President of the American Brotherhood of Free
Reading for the Blind from 1921 to 1940. In 1940, Mr. Florian
Baker retired from his offices and other magazines to enable him
to devote the remainder of his life to Theosophical work.

When Florian Baker retired, The American Brotherhood for the
Blind gave up printing their own books and magazine. They then
began sending fully edited materials to the American Printing
House for the Blind, which today, is still located in Louisville,
Kentucky. The American Brotherhood for the Blind, Inc., also
donated all of its Braille printing machinery and equipment to
Mr. Florian Baker for his Theosophical work in California.

One of the first new endeavors that Mr. Baker engaged in during
his retirement was the starting of the Braille Radio Log for
Southern California, which he carried on until his death in 1947.
He founded THE BRAILLE STAR THEOSOPHIST magazine in. 1926, which
is still alive today. When the magazine first began, it
contained many articles by J. Krishnamurti and prominent

In 1930, Mr. Baker's childhood illnesses began to take a toll on
his life, causing him to have both his legs amputated in two
separate surgeries due to Tuberculosis. From 1930 on, he spent
the remainder of his life in a wheelchair, with failing sight and
hearing. Mr. Baker carried on the work until he departed this
life on May 12, 1947 in Hollywood, California at the age of 80.

In 1938, Florian Baker had summoned Mrs. Flavia B. MacKenzie
from her home in Washington State to come and help him with the
Theosophical work. Flavia had been doing Braille transcribing at
home as a hobby. Flavia, a fellow Theosophist, was being trained
by Florian to take over the Braille work. Upon Florian's death,
Flavia was a ready and able individual to direct the work.

In 1941, Flavia B. MacKenzie married Roy C. Snyder, and in
1945, Roy began to take up the Braille work as a hobby. Roy
acquired his Braille transcriber's certificate, and started
working full time for TBAB in 1946. When Flavia joined Florian
in his work, the Braille Lodge of the Theosophical Society in
America was chartered with ten blind members. Flavia gave the
number ten, but the actual charter lists only nine members.
Through the years, the blind membership of the Braille Lodge
members had continued to increase.

A second smaller magazine called THE BRAILLE LODGE PROCEEDINGS
was started, and was written solely by the blind members
themselves. A few years after its inception it was renamed The
Its goal was to provide articles and information of special
interest to the members: The Members' Supplement has been
discontinued; Dennis Gottschalk, our Board member, and Caretaker
of TBAB printed the final issue in 1997. Our audience has now
grown to include multiple organizations, of the Theosophical
community internationally, as well independent soul-searching
individuals worldwide.

When Florian Baker and Flavia Snyder incorporated the
Theosophical Book Association for the Blind, on May 12, 1943, in
the state of California, Mr. Baker was nominated President of
the Board with ten Directors. While World War II was in
progress, they legally established the corporation as a nonprofit
Corporation, which received priority status for acquiring the
zinc plates necessary for typesetting Braille.

According to Flavia Snyder: "the problem of a permanent home for
our Braille work was solved when we were offered a site of [over]
two acres of land located on the Krotona Estate of The
Theosophical Center at Ojai, California." A forty-year lease was
signed by the Board of the Krotona Theosophical Center and the
Board of The Theosophical Book Association for the Blind, Inc.
on January 30, 1948, while Miss Marie Poutz was the Head of the
Krotona Estate. The work then commenced on the building of the
first of four structures. Roy Snyder and his brother-in-law, Mr.
Milton Ward, and a few volunteers did all the work. While the
buildings were being constructed and financed by The Theosophical
Book Association for the Blind, Inc., Flavia single-handedly
carried on the Braille work in Los Angeles until it was time to
move the operation to its new home in Ojai, California. Mr.
Ward was a carpenter by trade and Roy was an electrician, so we
can say the necessary skills were manifested to achieve the task.
A double garage was built first to use for the storage of
materials and furniture.

On March 14, 1948, the cornerstone of the Baker Memorial Library
and print shop was laid. Since Florian A. Baker had worked for
so many years and under such difficult handicaps, the Board voted
to name the buildings in his name, in honor of the steadfast and
faithful service rendered by him. The cornerstone was set during
a full Co-Masonic ceremony. After six months of construction had
been completed, on June 21, 1948 the large two-room press
building was far enough along in construction to allow the press
to be moved into it. In July 1948, the Snyders' home was started
next to the press and Library, and was not completed until
December 1949. Mr. Will J. Ross, a friend of the Snyders'
volunteered his services and drew the architectural plans for the
construction of this unique building. Almost two years of
non-stop construction and Braille work went on simultaneously.
Even as late as 1961, three additional rooms were added to the
Library and Press building.

In 1952 we launched a new department of work for the
sight-impaired by recording books on the Soundscriber plastic
discs, which could then be played on small record players. As
our work kept expanding, the need for a larger staff become
apparent and volunteers came to aid in the Braille work of
printing, recording, and office management. Miss Esther
Natterlund from Washington State was the first volunteer to join
our effort in 1952, and remained on staff even in the 1970's.

In 1957, a tape recording division was developed and more
volunteers appeared. We made the recordings and loaned tape
recording machines for those who could not acquire one for
themselves. All of our original audiotapes were produced by
volunteers in their own homes. Many were made by acknowledged
Theosophists through their own efforts, such as Clara Codd and
Geoffrey Hodson. Even Boris de Zirkoff wished to assist and
contributed his lectures to our library.

Also, in 1957, a new magazine called ETERNA SABIDURA was born.
We have been told this was the first Spanish Braille periodical
in the world. It was very welcome indeed. Mrs. Julia de Rivera
and her cousin, Carmen Garcia volunteered to do the Spanish
Braille transcribing and the Spanish narration for the
audiotapes. In 1951, Mrs. Marjorie Dawn nee Hurd joined our
staff as the bookkeeper. These individuals remained well into
the 1970's.

We at TBAB owe a lot of our recorded written history to the
memoirs and scrapbooks of Flavia Snyder. These books and
mementos after the 1970's became more sparse and sporadic due to
the demands on Flavia's health. Flavia's life was a life of
sacrifice to allow the blind to see. Flavia wished all the
sight-impaired to become Braille literate.

Flavia Snyder was establishing herself as a renowned Braille
literacy educator for the Red Cross and other government
agencies. After training the remaining staff to carry on the
work at the home front, Flavia and Roy Snyder in February 1955
left for Pakistan to hold classes in English Braille, so that the
government of Pakistan could open more blind schools. The
Snyders' graduated thirty-two blind and sighted teachers. They
then toured many of the blind schools around the world. They
attended the School of the Wisdom, located at the T.S.
International Headquarters in Adyar, Madras [Chennai], India, and
the International Convention also held there in 1955. They
returned home to Ojai in June of 1956 after completing a final
tour of many European blind schools.

Two Branches of our Theosophical Book Association for the Blind
Libraries were initiated in 1957. One located at the main
Theosophical Society International Headquarters in Adyar, while
the other library was located at the Theosophical Society
National Headquarters in Pretoria, South Africa. Duplicate
copies of every Braille book printed were donated to these two
libraries up until 1996 at which time a two-fold event occurred.
First, the resignation on August 31, 1997 of Mr. Dennis
Gottschalk, Director of Operations, who had served TBAB for over
20 years, and secondly, a written letter from the presiding
President of The International Theosophical Society, Radha
Burnier, dated November 6, 1996 demanding that The Theosophical
Book Association for the Blind vacate its buildings located on
the grounds of The Krotona Institute of Theosophy. Due to these
events, our donations of library books had to be temporarily

In 1959, The American Foundation for Overseas Blind, Inc. of New
York City donated Braille printing machinery to Karachi, Pakistan
and asked Flavia to set the system up. Flavia went to Karachi,
set up the equipment in good working order, and trained two
gentlemen to typeset Braille in Arabic, Urdu, Bengali, and
English. This enabled them to print their own textbooks for
their country's blind schools. Flavia returned home in May 1960.
Miss Khorshed Engineer from Karachi arrived at Ojai in December,
and spent the next six months being tutored in Braille printing
at TBAB. When she departed, she was adept at teaching Braille to
the sighted as well as the blind or sight-impaired.

Flavia managed to recruit fifteen volunteers in America to learn
how to copy books in their own homes and then send back the pages
to Ojai, CA. for binding. From all over the United States the
volunteers were mainly taught through correspondence and were
required to first proofread the pages. When the magazine was
ready to be sent out at least twelve members of the Ojai Valley
Theosophical Lodge volunteered to help collate, bind, stitch, and
label the magazines along with the RSVP volunteers (Retired
Seniors Volunteer Program), creating one big "STAR PARTY".

In 1975, Mr. Dennis Gottschalk was employed to become the new
Braille press operator. After becoming another self-taught
Braille literate worker, he began to take on more and more
duties. In the 1980's, Dennis helped bring our efforts up to
speed with a computer embossing system. He kept abreast of the
state of the art technology available in the Braille publishing
field. In 1993, he prepared a lengthy grant proposal for The
Kern Foundation to consider. As it turned out Mr. John Kern, of
the Kern Foundation, offered a matching grant to acquire our
Duxbury interpoint computer generated embossed printing system in
1994. The 1997 Members' Supplement was the first complete
edition of a magazine to be done completely with our new
technology. Today we can print approximately one book a week,
with proofing and then corrections to the text and formatting,
instead of one book in nine months as was the case in Flavia and
Roy's day.

In 1997, Caren M. Elin was elected the new Director of
Operations and still presides today. It has become the task of
the present Board of Directors to find our nonprofit Braille
Public Benefit Corporation a new home. While this endeavor is
occurring, we are still answering all correspondence, printing
our new 2000 Star Magazine, and printing our new Audiotape and
Braille Library 2000 catalogues. Presently our whole staff and
Board of Directors are comprised of volunteers without any
financial remuneration. Our hearts remain fixed on serving the
needs of the sight-impaired community nationally and

Dr. Elin is a Chiropractic Physician based in Los Alamos,
California. Under the pen name of Carey Williams she was the
by Sylvia Cranston, and the co-author of REINCARNATION A NEW
President of the Board of Directors.


Three new theosophical mailing lists have been announced in last
few months. Two are non-English -- in German and Dutch -- and
the third is for Young Theosophists.

DUTCH MAILING LIST (theosofie-groep)

The Dutch mailing list is managed by Katinka Hesselink
( It can be accessed at:

There is open membership in this unmoderated list. All members
may post to the list. Archives are for members only. And no
email attachments are permitted. The list started in April,
currently has 17 subscribers, and had 133 postings in August.

GERMAN MAILING LIST (theosophy-dialogue)

The German mailing list, is managed by Frank Reitemeyer
( It can be accessed at:

There is open membership in this unmoderated list. All members
may post to the list. Archives are for members only. Email
attachments are allowed. The list started in July, currently has
28 subscribers, and there were 132 postings in August.


The Young Theosophists list is managed by Richard Ellwood
( It can be accessed at:

There is open membership in this unmoderated list. All members
may post to the list. The list started in May, and there were 69
postings in August.

A description of the list, written by Richard Ellwood, follows.


A new mailing list has recently been founded to expand the
theosophical Internet scene. The "Young Theosophists' Mailing
List", as the name suggests, is a group intended specifically for
young theosophists. In actuality anyone is welcome to join. All
the same, the list draws a younger crowd.

The idea behind the name, "Young Theosophists", is not so much to
indicate a necessary criteria of being physically young, but
rather to suggest a younger frame of mind. The members of the
list enjoy posts with a fresh outlook or a new way of looking at
things. "Theosophy" is undefined, as the group sees it, and
perhaps it could be stated that to create a NEW definition of
this word is an important goal of the list. However, this is
just the opinion of this author -- no doubt if I posted that
statement to the List itself I would get several replies
indicating that I'm wrong!

So far the topics have been very far ranging. The List has
touched on everything from physics and the philosophy of science
to literature (theosophical or otherwise) to "pure" theosophy.
So far the group has stayed very nicely on topic, and there has
been quite a number of interesting discussion threads, such as,
"if you were trapped on an island with only one book, what would
it be?", or on the evils vs. the virtues of modern science. As
of this writing, the members are beginning a discussion of THE
KEY TO THEOSOPHY. The mailing list is proving itself to be a
successful online community of faithful readers.


by Dallas TenBroeck

Why is so little known about meditation? As in most things,
concerning which there seems to be little general knowledge, we
ought to seek for the definitions that are around us. Theosophy
has a specific definition. According to Theosophy the meditation
technique is one that a student uses to learn about oneself and

Theosophy considers every human being is a Soul, or mind, and is
an Eternal Pilgrim. The mind principle (called Manas) is that
which stores the thoughts of all our lives. The total quantity
of life-thoughts makes the stream of our life's meditation -- or
that upon which our heart is set.

We do not often have this as a precise concept, but it can be
discovered. It is not outside of us, but an interior attitude.
Our mind links our embodied consciousness (mind) to the inner
Spiritual Root of our nature. This places us in a position that
we can choose to activate with the Spiritual Principle of the
Universe a portion of which (a "ray," or, "spark") is in us and
forms the root-base of our existence and gives us a sense of
permanence and of purpose in our existence.

With each one of us is associated a measure of Karma, the fruit
of our choices and motives for decisions made in earlier lives.
This manifests in our life as character and tendency, as interest
and talent, or their lack. We also ought to include in this our
interest in "meditation." Why do we seek to understand and use
it? We tend to place all these things together and call it "our
nature." But we can also see that "our nature" reaches out to
other "natures" and we meet with such friends or enemies in this
life that we may have established in earlier ones. One cannot
understand or practice meditation without this as a consideration
that interlinks us all.

Mme. Blavatsky says:

> [Meditation] is silent and unuttered prayer, or, as Plato
> expressed it, "the ardent turning of the soul towards the divine.


This divine is the Higher Self, Atma/Buddhi, or the divine Spirit
Wisdom within each of us.

And Damodar writes:

> Occultism requires "physical, mental, moral and spiritual"
> development to run on parallel lines ... the prime factor in the
> guidance of thought is the Will ... The first requisite for it
> is thorough purity of heart ... A cultivation of the feeling of
> unselfish philanthropy is the path that has to be traversed for
> that purpose. For it is that alone which will lead to Universal
> Love, the realization of which constitutes the progress towards
> deliverance from the chains forged by Maya around the Ego ... An
> Adept is intensely active and thus able to control the elemental
> forces.
> -- Damodar K Mavlankar, "Contemplation," THE THEOSOPHIST, Feb
> 1884, page 112

Consider two objectives to Meditation.

The first objective is directed at enhancing the Personality in
its selfish acquisition of "powers." It is selfish, and it
isolates. It concentrates one's effort on personal results. If
meditation is persisted in, it will produce some limited results.
At death, it leaves nothing for Devachanic meditation. Anything
that "isolates" is selfish and harmful to the permanent Self, to
the true immortal aspirant and devotee.

The other is that which is aimed at understanding the Inner
HIGHER SELF and the potential that it can make available for
practical, universal and righteous action. This kind of
meditation leads to compassion and a real effective care for
others. It views us as one among many. It also considers that
as an "immortal" Mind/Soul we have innately to ourselves a
mission that needs the joint cooperative assistance of others to
achieve. We can only reach "Perfection," or the "Goal"
envisaged, by joint work. The whole of humanity, and all Nature
is engaged in this.

> A chela's meditation should constitute the "reasoning from the
> known to the unknown ... Occultism does not depend upon one
> method, but employs both the deductive and the inductive. The
> student must first learn the general axioms ... "To believe
> without knowing is weakness; to believe because one knows, is
> power."
> -- Damodar K Mavlankar, THE THEOSOPHIST, Feb 1884, page 112


In considering the development of the meditative faculty we need
first to learn and then seek those applications, which can be
made compassionate generously and practically. Our perception
grows deeper and more universal as we are able to widen our
effectiveness in helping others to grow themselves.

That we do it for the sake of others is a good thought to always
keep in mind. We grow best when we give away. But we have to
give away with discrimination and that takes sound preliminary
learning. There is the accumulation of facts, then their
arrangement in logical relationships, and, finally, the
construction in our own minds of the structure of a universal
verity to which we will always be able to refer as a basis for
understanding what appear to be "new" concepts.


Now we come to the meaning and practice of meditation. It should
never be conspicuous, or spoken about. That is because it is the
normal extension of one's study of universal principles.
Everyone knows about study. Everyone has devoted a long time to
actual study and meditation in school life. To study, we place
"facts" (or data) in our minds as "memory."

To meditate one selects from among our memories a group or an
area of study. The memories are evoked and then compared with
such basic facts, as we are already sure of. Therefore, every
time that one studied a subject, or wrote an article, or an
important letter, or prepared for a talk, the meditative aspect
of study was invoked.

Even when one is not studying, but only doing one's work, and
happens to think about some subject that is kept "in the back of
the mind," it is evidence of meditation being pursuing as an
ongoing process. Reflect on this. The process is: selection,
gathering information, adjusting data so that a cohesive picture
grew, identifying areas that were uncertain, and finally looking
for analogous or similar conditions.

Anything new has to be adjusted so that it is seen to agree with
basic information already proved to ones' self. If in the course
of meditation one is confronted with some fact that is not
congruent with already proven verities, this necessitates a most
careful review of all our earlier built conclusions. If we
should arbitrarily accept anything without this checking and
verifying process we might be increasing an area of error in our


Theosophy shows how the whole Universe is integrated and has a
profound cohesive and logical meaning. Everything fits together,
and invites our scrutiny and testing. There are no secrets as
such, nor any dogmas or beliefs that we should adopt without
understanding. Nothing will ever be expected of us that we
cannot understand and would do willingly once we are sure of the
intention, methods and results.

Our lives are part of the Universal Life. As we seek to know it
better, we delve deeper into our own being. We try to find out
what we are and what are the powers of our mind and our own
Spiritual Self. We try to find powers of mind that we can use in
the "here and now."


We should discover that this leads to friendliness, brotherhood,
compassion and altruism. And, those should be practiced with
discrimination and care for others all the time. The interior
"WE" is really the HIGHER SELF. It is the Lower self, the Lower
mind and the Personality (which have recognized the existence of
the HIGHER SELF), that are now disciplining themselves so that
the HIGHER SELF may "come through" with greater ease.

CONSCIOUSNESS is ONE. It is the one attribute of the Higher
Self. It alone is able to pierce up and down the seven planes of
being and retains a clear memory of experiences on each plane.
Our memories on this plane are fragmentary, until by effort we
learn to unify them. The practice of "attention" does this, but,
it has to be attentive to grasping the operations of the One Law
and impersonal in our application of that to our personal selves.


Meditation is the process of digesting, assimilation and thinking
about some subject matter. By this method, one is inviting the
discriminating and Wise principal, Buddhi, to work actively as
the "intuition." This allows insights to appear, to help us.
They come from within. They are the "points of light" that come
from the Higher Self working through the lower Self, which has to
make itself "porous" to them. Then our lives become illumined by
the TRUE, and become friendly to all others. Our lives become
just and universal.

Meditation is serious and concentrated thought. It is not a
ritual, or a discipline that involves anything of the physical or
the psychic. It should not be advertised or made obvious to
others, nor should it make life more difficult. It is
essentially a search for TRUTH. It is a quiet and unobtrusive
mind exercise. It is something that requires that we be fully
awake and totally concentrated in the waking state. There is no
"blanking of the mind." It is to be entirely self-controlled and
self-generated. It is not an exercise that can be practiced with
others, even though there are silent moments. It is not
passivity, but a time of most active mental effort.

We ought to draw no attention to our practice. If we should be
interrupted, we should accept it as a kind of test of our
equanimity and let there be no apparent reaction. We are
immortal beings and have all the time we need for our future
advance, so long as we are able to include everyone else in our
progress. That is the real key to advance: our sharing of
ourselves. We should always make time to assist.

Meditation, especially involves getting a TRULY CORRECT
UNDERSTANDING of what words mean. It involves getting a correct
understanding of what words are potentially able to do, whether
they are pronounced correctly or not. To merely learn the
definitions of words is all physical, external and fruitless.
The real power resides in the application of the motive as a
carefully controlled and always beneficent creative power. In
those who aspire to assist Nature this is never personal, and is
always used (only if necessary) in a harmless, wise and
compassionate way. They approach Meditation with a Mind that is
determined to be a servant and assistant to all Nature. There is
openness to serve the least of beings that approach them under
the direction of Karma. We should consider all those as being,
themselves, divine MONADS, and give them the respect and
attention (as our brothers) that they claim or, we become aware
that they need.

Real meditation is a mental determination to live a totally moral
and ethical life. This is done all the time to the extent that
one is able to do that. It is nothing extraordinary except for
this one orientation that has to come from WITHIN. We have to
assure ourselves first of all that our learning is not
self-directed at all, but that our motive is "to better help and
teach others."


THE VOICE OF THE SILENCE and its statements ought to be
considered as one of the primary practical sources of inspiration
for true Meditation. We ought, by reading a little every day, to
become familiar with it and the explanations contained in the
footnotes there.

It is most important to remember that we are the HIGHER SELF in
our innermost core. (And everyone else is so also). Every being
exists because of the essential and ETERNAL MONAD that it is.
That Monad is SPIRIT and MATTER conjoined, or ATMA/BUDDHI. That
is interior to all without any exception. It is the ETERNAL
PILGRIM. It is the "Real You."

Every human being (and every other type of being is also at root
a Monad) and in the past our MONAD once occupied a position that
is comparable to that which it now seems to occupy. We only
appear to be separated at present, because we have, each, our own
individual path. In the end, at the end of the Manvantara, all
those 'Paths' converge. From that point of view, it is not
useful to seek "guidance," or any "leader" who will prescribe
some ritual or formula. Books will not be able to tell anyone
what to do, but they can offer advice. It is too easy to be

We must remember that the Monad is immortal. It cannot be
"erased" as Individuality at the end of a Manvantara. The
economy of Nature demands that all those INDIVIDUALITIES
(experienced MONADS) be employed again, in continuation of their
present "advance" at an appropriate place in a new Manvantara,
which will be the Karmic child of the present one. (See HPB
ARTICLES, III, page 265.)

Everyone has been at this business of self-improvement for eons.
It does not begin for the first time in this life. In this life
we are all renewing that age-old study that was ours in the past.
If we could recover the "memory of past lives" the whole process
of advancing would be much easier. We are now considering the
study of Theosophy. That study is that which, if and when
applied, will make our embodied minds (the Lower Self) clearer
and porous, so that the Higher Memories may be accessed.


Patanjali's Yoga Sutras, translated by W. Q. Judge, is most
valuable in a study of the nature and procedures of meditation,
especially the first three books. It gives a clue as to what
true meditation is. It is the attempt of the embodied mind (the
Lower Manas) to reach up to and understand the work of the Higher
Manas within. And from there the lower Manas participates in the
work of the HIGHER SELF.

As a beginning, one might at first study, frame questions, and
then begin to assemble all that one has learned or has available
on a selected. This assembly gives a review of those subjects
and ideas. One ought then to put them all together. One ought
to see if one can secure a glimpse of the inner reason and
meaning for their being there.

To do this one ought to ask the all-important question, "Why?"
That question takes the practitioner to basic principles and
enables a clear perception of their inter-relation with others
and thus to the CAUSES.

And that is MEDITATION.


by A. Trevor Barker

[From THE HILL OF DISCERNMENT, Theosophical University Press,
1941, pages 313-21]

Our subject is one that must be of intimate and personal concern
to every one of us. Every thinking man eventually is brought up
against this problem. We have to admit that the religious
teaching of the West is almost entirely lacking in a satisfactory
explanation of the important question. You may search the New
Testament, and, although you will find ethical teaching of deep
Wisdom that will satisfy you for the living of your daily life.
You will find it there in all its purity if you have the eyes to
read it and to understand it. The teaching about the life after
death is not given there. It is one of those Teachings that
Jesus kept for his disciples. He taught them in secret. To them
he explained those Mysteries that Christian priests are inclined
to say that:

> They were never meant for you and me to understand. They are
> something over which Nature has drawn a veil. It is not for us
> to penetrate, either by the opening of the psychic senses, or by
> the penetration and understanding of our intellects.

It is because of this lack of information in the orthodox
Christian sources in the West that a tremendous demand has been
made for at least the last fifty years by thinking and
progressive people for something more satisfying. The two main
Movements that have striven to satisfy that very natural human
yearning are the Spiritualistic Movement, so-called, and the
Theosophical Movement.

Somewhere about 1850 the investigation of psychic and occult
phenomena began to develop very strongly in America. Before long
mediums whose names will probably be well known to those who are
students of the subject, began to perform phenomena in public,
and a good deal of evidence was collected. It aroused, of
course, an enormous amount of opposition and incredulity. The
said mediums were getting into very deep water because they were
accused -- and in many cases unfortunately quite rightly -- of

Eventually H.P. Blavatsky, who was at the time in Europe, set
out to America to see whether she could do something to give this
Spiritualistic Movement a very much needed upward impulse, while
providing at the same time a philosophical and rational
explanation of the occult phenomena which were undoubtedly taking
place even under test conditions.

She unmasked fraud where it existed. At the same time, she also
sought to give some help and protection to those mediumistic
sensitives who were doing their best, according to their lights,
to lead men from a purely materialistic outlook to something that
was in their view more spiritual. All men must admit that if
their beliefs were not spiritual at least they were

So into that world came H.P. Blavatsky, able to perform with the
power of her own will the very phenomena that the psychics of New
York and Boston were performing they knew not how, as the
unconscious instruments of certain forces which controlled and
utilized them.

That is a true definition of what a medium is. A medium can
function only when some exterior agency takes possession of the
lower instrument, which by a variety of means is rendered
unconscious: either by trance or hypnotism, or by some other
means. Therefore these mediums have no longer any control of
their mechanism of consciousness, and they claim that the fact
that some invisible, and as they call it SPIRITUAL, entity, takes
possession of their vehicle and produces varieties of phenomena,
proves that their experience is valuable and must be useful and

It is precisely upon these points that H.P. Blavatsky, while
confirming the genuineness of many of these phenomena, uttered a
tremendous challenge to all those who accepted the main
spiritualistic hypothesis. Her challenge was that these
phenomena were the production of excarnate human entities that
had returned, so to speak, from the veil of death in order to
communicate with their friends who were still living on earth.

H.P. Blavatsky was, as always, extremely uncompromising on the
point. She showed, demonstrated, and taught, that these
phenomena were not produced by the excarnate human entities that
they represented themselves to be. Not at all! There were the
phenomena that take place with various kinds of automatic
writing. This included the phenomena of speech that take place
in trance, the sermons that were uttered by an entranced medium,
and particularly the materializations whereby the images or faces
of people that sitters were able to recognize, were materialized
by a certain process, thus becoming visible to the audience.

The Theosophical teaching about these matters is something
entirely different from the Spiritualistic belief. One of the
great truths that HPB hammered home was the fact that these
pursuits, these investigations, into the psychic realms of
Nature, were actually more materialistic from a certain point of
view -- that is from a spiritual point of view they were actually
more materialistic -- than a purely materialistic outlook.

She showed, and history proves her to have been correct, that the
individuals who pursue these investigations of a psychic nature,
who attend Spiritualistic seances, for example, and who
constantly have their minds and emotions concentrated in these
unwholesome psychic realms, become thereby debased.

Their spiritual, psychic, physical, and in some cases their moral
tone suffers, by reason of the fact that the minds of such people
are being concentrated in the world of ghosts and spooks -- the
atmosphere of the graveyard in other words. This is an
unwholesome thing. Moreover, H.P. Blavatsky pointed out with
great truth the extraordinarily unsatisfactory results that come
about for the mediums themselves.

Now turn from this aspect. (Afterwards, if you wish, you can ask
questions about this psychic side of the matter, but I should
prefer to turn to the Theosophical teaching as to what happens to
the personal man after death.)

What is the personal man? He is the collection of psychic and
mental energies and emotions that express themselves through the
physical body of man during life. A new combination of those
bundles of energies is made at the beginning of earth-life for
every entity. He is a new combination, and that combination is
given a name and a form such as you and I now bear.

That combination has never existed before. It never bore that
name before, and as such, it will never exist again. It is here
for a short while. It is transitory. Perhaps we believe that
the lower personality of ours is all that there is to survive.
Perhaps we concentrate our attention upon its wants and needs,
and are unable to raise our thought and aspiration to something
higher. If so, we shall be of that vast company that H.P.
Blavatsky called "the living dead," the soulless individuals that
she said we elbow at every street-corner.

If anything is to survive death, surely you will agree that it
has to be worthy of immortality. Therefore, the question
immediately arises, "Is man immortal according to the
Theosophical teaching, or is he not?" What has just been said
would lead you to suppose that man is very decidedly mortal, and
one part of him unquestionably is.

Let us go a little deeper. We find that this personal part of
the man is, after all, only the envelope, the container, the
instrument, and the vehicle through which the flame of spiritual
consciousness is striving to irradiate, illuminate, and guide
this erring personal entity through the intricacies of
earth-life. There are many, though, who lose their way through
its intricacies.

Therefore, we come to the position that man is only conditionally
immortal. In other words, the real entity who is living his
life, and trying to express himself through this lower
personality, has to find the way to raise himself inwards and
upwards into union with the spiritual, permanent, eternal and
immortal part of his own nature.

Every initiated Adept has succeeded in doing precisely that task,
to a greater or less extent. The whole purpose of occult
science, the object of the initiation of the Initiate, is to
bring him to a recognition that there is within, and brooding
above the human individual, a definite entity which can be
reached, the energy of which even today for every one of us
shines into our personal nature in moments of crisis (personal
and otherwise) when the personal man is, as it were, driven right
down to his very foundations. It is then that he is forced to
look inward and upward to the only source of inspiration that any
man really has when he reaches bedrock. There he finds that
"still small voice" that can make itself heard if he listens for
it. It is the inspiration to spiritual actions of whatever kind,
to kindly human actions.

There is at these moments the guiding and the saving spiritual
energy that comes from the immortal part of his being. For most
of us, this contact is fragmentary. It is spasmodic, but we do
get glimpses of it. It is the main purpose of the study of
Theosophical Wisdom: that we shall learn how to make our human
brains porous, as Mr. Judge used to say, to that higher
influence, so that day by day, week by week, it will beat down
into our brains and we shall become more and more permanently
aware of that spiritual influence in our lives.

This can be done without any mediumship. In fact, mediumship
militates against the spiritual influence. Yet, you see, the
difficulty is that the psychic intermediate state offers such an
attractive door to some natures. It is true that with very
little difficulty the psychic senses can be opened by every one
of us. Then we shall become aware of various kinds of entities
that the spiritualists call their "spirit guides" and "angel
guides" and what not.

If they could see the said guides face to face, I think they
would get a very rude kind of shock. H.P. Blavatsky went so far
as to state that most of the angel and spirit guides that come to
mediumistic seances are the spooks of departed entities -- not
the entities themselves any more than your body is you -- and you
know the state of the human body after it is buried! You can
easily imagine that after death the psychic remnants of your
being are not in the cleanest condition. In other words, they
are disintegrating.

This part of our being, this cast-off remnant through which we
expressed our psychic and intellectual emotions during life, has
a form in the psychic worlds, which can be seen by sensitives,
and it bears the shape and appearance of the human individuals
that we were in life. So much so that a perfectly correct
description can be given of Mrs. Jones or Mr. Smith, and the
sitters can immediately say, "Oh, that is dear Mary," or "our
John." "Nobody else was ever just like that. This must be a very
holy person who is giving us all this interesting psychic
information." They believe everything they are told!

Yet, what has actually happened? Two things at least are
possible. Both of them are quite different from the explanation
given by the believers in the Spiritualistic Movement. These
explanations are definitely interesting.

First of all every one of us, in the magnetic sphere that
surrounds us, contains an indelible record of every thought and
act that we have ever committed from early infancy to old age --
a somewhat staggering, perhaps uncomfortable thought. This is
because any mediumistic sensitive can read in this aura or
magnetic sphere all that we are doing or have done, and
incidentally can see, therefore, an image of those people who
have made the deepest impression on our lives. In this way, many
descriptions and personal incidents are related without the
entity concerned even being present.

Exactly the same thing can be done from the memory of Nature, for
there is recorded everything that takes place in any individual
life. If the psychic is sufficiently developed, that impression
on the astral light can be read.

Therefore, these are two explanations of phenomena. Yet, a
third, and a very frequent one, is that the excarnate entity is
attracted to the seance, and that spook or ghost (whatever you
like to call it) has a complete record of everything that it did
and thought and said, but it has no power to act on its own.

It is an unconscious bundle of energies. It can only be
stimulated or galvanized into activity by the psychic and
electrical energy of the peculiar power of mediumship. That
energy stimulates the ghost and it will play like a phonograph or
a gramophone the records of anything that you like to call out
from it, generally determined by the particular personal
recollections of the sitters.

All the personal part of the man is doomed to disintegration.
Only the part that is worthy of immortality really survives.
According to the teachings of Theosophy, the real entity in man
very soon after death falls asleep and becomes unconscious.

He then enters into a period that technically has been called the
gestation state. This may come in a longer or shorter period.
How long? It is determined by the relative degree of spirituality
of the individual. The more spiritual he is, the quicker he
shakes off the lower vehicles of consciousness, the psychic part
of him. This exactly corresponds to the period of gestation of
the human entity before physical birth. I should like you, if
you will, to note the fact that there is a state after death
exactly analogous to the state of gestation of the fetus before
physical birth.

One of the great Teachers to whom we owe some of the Theosophical
teachings has recommended us to keep a spiritual eye upon the
physiological processes of human birth if we want to understand
some of the mysteries of nature: mosquitoes, animals, and man, as
well as planets and solar systems, come to birth by identically
the same process.

Therefore, this entity after death sinks into a state of sleep.
After a certain period, it is reborn in the Devachan. (Note that
Devachan is the region of the Gods, the Heaven world in the
Christian language.) How long might this take? It is determined
by the ethereality of the spiritual energies that it generated
during life. Reborn as a little child, it will live over again
there. This life is minus all the recollections of the personal
lower things: the evil passions, desires, hatreds, and so on. It
lives over again a kind of spiritualized recollection of all the
beautiful and spiritual things that the entity dreamed about
during life.

Very few of us succeed in working out practically our spiritual
aspirations and dreams. We have busy, work-a-day lives, and much
remains to be worked out in the after-death state. In this ideal
world, we live from birth, through youth, adulthood, middle age,
and old age, and we assimilate and get the maximum understanding
and development of all those aspirations of a spiritual kind that
we had during life.

However, even this state one of these days ends. Eventually the
period of assimilation and digestion, spiritually speaking, of
these energies is completed. Then the hour strikes. The entity
once again is drawn back inevitably to earth-life, for the fact
that it has experienced this state of Devachan, which is a kind
of spiritual illusion, though a very high one -- the fact that it
has experienced that state proves that it has not yet won its
freedom from the wheel of birth and death.

Devachan is only possible to those who lead relatively spiritual
lives, RELATIVELY spiritual. An arrant materialist will not have
that experience. One of these days we all have to learn the
lesson that even that state is not the highest. We all have to
learn, I say, that there is a still further step. One day we as
individuals will learn how to think and act so that the full
spiritual meaning of every action and event is assimilated here
and now. In this step forward, we have become fully
self-conscious individuals.

Then for us the interior worlds are open. There is no more death
for us for there is no break in consciousness. Consciousness
proceeds unbroken, through sleeping and waking, through birth and
death. Such a one is worthy and able to bear the burden of his
immortality. He has no Devachan in the sense of which I have
been speaking of it. Periods of rest he must have, but that
stage of illusion he has conquered and gone beyond.


By Boris de Zirkoff

[From a tape recording of a private class held on February 2,

Friends, in thinking over our meetings, various meetings which
have been held here and elsewhere, both with this particular
group and other groups in other towns, putting the whole thing
into one picture, with its various ramifications and aspects --
there is one thought that emerges out of it. At least it does in
my mind. The thought emerges against the background of what we
know of the teachings and of the principles, foundations, and
methods of occult work. The thought is that at no time can we as
students of these teachings consider ourselves fighting a lonely
battle, or being left out, or having no companionship and being
all alone. At no time can we say that nobody cares. The
opposite is true. We do not realize, I think, to what extent the
opposite is true.

I think that it would be quite correct, quite factual, to
generalize here. Some of us have studied the ancient teachings
alone, without any association of other people. Others have had
an association with a group studying the ancient teachings. No
matter the approach, no matter what the age, each of us, men and
women, have planted our feet upon a certain path. We have
registered a certain intensity of interest. Some have not only
done that, but have actually done something to forward these
thoughts. They have spread them, helped somebody else with them.

All of these men and women have registered or recorded their name
in a certain mystic ledger. This is not their literal name, not
Mr. Brown or Mrs. Jones. It is their name in the sense of
their individuality. The book is not one of a material kind.
Being recorded in this book, they place themselves under the
operation of certain laws. They have attracted the attention, at
least to some small degree, of those who, behind the scenes, are
especially interested in people, young and old, whose spiritual
interests lie in this direction.

We have had dozens, not only dozens but even hundreds of people,
attend various groups. As an illustration, I might say that on
Saturday evening we had a group on Naughton Avenue. We had over
250 people, all more or less of the same age, who had been in
that group at one time or another. Well, cut out one half of
them. Say that one half had only made a slight contact with no
further genuine interest. Leave one half. Say that fifty
percent continued the study of Theosophy. They moved away to
other towns, sometimes to other countries, but they were
permanently inoculated. That is a poor word, but you know what I
mean. Something has been brought out from within their hearts
and minds. This something has permanently changed their lives.
A smaller percentage of them have become serious students, are
scattered up and down the coast, and are not here anymore. Even
in this group right here, some have to move away. They are quite
serious students.

All these people, no matter how scattered, have unquestionably --
at least, that is my feeling, and I think that you will support
it -- have unquestionably made a mark upon that mystic stream.
There are those who are behind the scenes, behind the veil of the
visible. They are interested in such matters. They have an eye
to them, an interest in them. They are bound to have an interest
in them, in us all, because we have evident interest in the
spiritual laws of nature and have made at least some steps, some
faltering steps, along the path of self-improvement and spiritual
knowledge. Some of us have advanced a little more than others,
but all have advanced some.

We are not alone in the game. We are not alone in the effort.
We cannot say that we are left to ourselves entirely. We are
not. Every time we make an effort in the right direction, there
is an unseen, but sometimes strongly felt, assistance and help
that comes. It does not always come from within our own higher
nature. It comes from there. It is also seconded, supported by
the help of those higher individuals. This help is irrespective
of distance, place, or location, as they have that under control.
They have a specific interest in our further growth. They feel a
certain degree of gratitude for the fact that we are interested
and that we are willing at times to do our small bit to add to
the work of others in the same general spiritual direction.

If the question were to be asked, "Are we watched?" I would say,
"Yes, we are." It is a great thing that we are, because sometimes
we are about to make some pretty bad mistakes, to trip and fall
down, or to unwittingly use some of our little knowledge for some
selfish ends, for lack of wisdom or lack of selflessness.
Because we are watched, because we have registered our
intentions, this watchfulness on the part of higher entities is
in itself a help that makes it possible for us, perhaps more
easier than otherwise, to pick ourselves up, to get up again and
to make further efforts where we have failed at first.

This should be understood to be strictly of a spiritual nature.
Do not let psychic inclinations lead you to misunderstand, to
believe that I am talking now about some kind of a
semi-spiritualistic audience of invisible spooks watching us. It
is nothing of the kind. I have in mind living men, living
individuals far ahead of us. Their business is in the Hierarchy
of this globe to help aspiring students along inner lines. This
help is irrespective of distance and location, because such
things matter not to individuals who have under control, or have
become independent of such things as time and space.

It is a heartening thought, and an encouraging one, and a
strengthening one, to realize that our efforts do not go
unnoticed. Those who know far more than us realize the degree of
our own efforts. They realize the difficulties that we are
working under. It is also chastening to know that both our
victories and our failures are known.

Not only are our victories and failures known in certain
quarters, but also our MOTIVES are known, sometimes far better
than we know these motives. We can delude ourselves unwittingly.
Sometimes we can delude ourselves wittingly. Up to a certain
point, we can play with ourselves, one part playing against the
other. In those quarters where these failings and these
characteristics have been overcome, those individuals who know
far more than we do along this line know what our motives are.
They both know our motives for our interest in these spiritual
things, and those motives that result in our temporary failings
and downfalls. Sometimes we fall down and fail in an attempt
that was worthwhile.

Sometimes we triumph, seemingly, in an undertaking that looks
nice, but was motivated by some selfish interest. We can fool
ourselves about these things. Those who know far more than we do
are not fooled.

Consider when we analyze ourselves. We appraise ourselves. We
compare our good and positive points on the one side with our bad
and negative points on the other. We should bring into play,
into consideration, certain awareness. Other people, higher
people, more wise people, who are interested in our spiritual
welfare, have also done this appraisal of us. Their appraisal of
us is far more just and has far fewer mistakes than our own
appraisal. Their vision is clearer. Their knowledge is surer.
They are more detached. They are therefore more objective. They
just know more. When we know as much as they do, our own
appraisal of the world, of ourselves and of others, will be
equally increased. Our insight will become deeper.

There are a great many things that we are apt to forgive in
ourselves. Sometimes it is all right as well. Who cares? After
all, I am fighting this battle. Many people DO care. These
people, this higher type of people behind the scenes, they do not
care about our personalities. That is not what they care about.
They care about our ultimate spiritual triumph over our lesser

They care about us being victorious and successful in spiritual
growth, because that means new allies, new helpers, and new
supporters, strong and faithful, in an ancient cause, the cause
of human spiritual liberation. It also means allies in a battle
that is not fought with physical weapons, but a battle between
the forces of light and the forces of relative darkness. Between
these forces, we have to choose every day. They too have to
choose. Their choices are different from ours, in intensity and
degree. As their wisdom is greater than ours, so their choices
can hardly be compared with ours, except in principle. We all
have to choose on one level or another.

It pays us to stop on that. We pause on that thought. We become
increasingly aware that when it comes to spiritual work, growth,
or self-control, our lives, our endeavors, our motives, our
performance -- all these things -- are watched. We are not
watched by some kind of a vindictive taskmaster, not by some
selfish boss, not by a prying spy, not by individuals who would
penetrate, unwittingly to us, against our will into the secrecy
and the privacy of our own lives. That is not the idea. There
is an overall watchfulness, an overseeing. A helpful assistance
is provided. We can receive more of it than we realize by making
more of an effort. We can make a greater effort than we all do
along the lines of self-purification, detachment from worldly
ambitions and entanglements, which have a place. They have a
lesser place in our lives than in the lives of others.

We can increase that inner relation with the assisting powers,
which are living men, by registering within ourselves a steadily
increasing degree of self-control. We can also register within
ourselves a steadily increasing degree of selflessness, because
the whole thing seems to hinge on selflessness. We might do
great things, spectacular things, world-resounding -- that is,
relatively speaking -- in the cause of the Theosophical movement
and do it with some selfish motive in view. The net result of
that work is against us. Ultimately, it is written against us in
the mystic ledger.

We can do in the Theosophical work, in the occult cause, some
small, little thing, of which few people will hear anything. It
will have no great worldly momentum. It will not be heralded by
anyone, and certainly not by ourselves because we will not be
interested in heralding it. This may be a small action in
itself, a small move or decision or effort. Small it may be, yet
it may have a profound depth of sacrifice in it. It may have an
intensity of self-dedication and devotion and selflessness. In
the appraisal of the Good Law -- which is not human-made,
man-made -- it will be seen to have a far greater effect. This
effect is both upon our own inner growth and upon the improvement
of other people. The impact may be far greater than those
resounding, spectacular things that some other students have done
with objectives and motives that were somewhat questionable.

The appraisal of our actions is not a worldly appraisal, in other
words. The little things, the littlest thing, may be of
tremendous importance and may be registered upon that mystic
stream in terms of a great spiritual flame. A thing that we
think is big may register on that mystic stream as almost
nothing. There may be some little good about it. The rest is
useless. The measurement, the scale of value in these matters is
not a worldly one.

This is something I personally consider practical. It is not a
mystic abstraction, a metaphysical abstraction. There are living
men who represent the Hierarchy of the Adepts all over the world.
Chances are that most of us are not going to run into them. Some
of us, though, might, or have. That is unimportant. The fact is
that to every great Adept, there may be dozens and hundreds of
smaller agents of theirs, their own disciples, who are scattered
the world over in the most curious and strange places, if there
is work to be done there. And these individuals, while only
disciples of greater ones, have nevertheless enough inner
spiritual growth and have attained enough spiritual illumination
to be able to discern inwardly where we may be -- we aspirants,
we would-be disciples and neophytes and seekers. It may not be
in their province to come and meet us. There may be no good
resulting from it, or there may be, according to circumstances.
That is not essential.

It is my understanding that one of the tests in one or another
incarnation is to be able to work in this cause with no outward
recognition. One seeks to do one's duty, seeking to grow,
seeking to help others, seeking to understand more, with no
outward sign of any recognition whatsoever. From time to time,
from one life to another, you may run into somebody who will
become your symbol for a while of that inner contact. In a way,
your life has been made easier if you once run into such an
individual and have made a physical contact, as it were, with him
or her. It is easier than at the stage when you are not sure
whether anybody knows, whether anybody cares, whether there is
any door anywhere through which you could walk. At that stage,
you feel lonely and have no physical recognition or evidence that
your work is recognized.

It is precisely at that stage that it is good for us to bear in
mind at least intellectually that every one of our efforts MUST
be recognized. It is necessary. Because if it is not recognized
in due quarters, those quarters are a joke! They are not what you
thought them to be. They are not as genuine and as true as they
ought to be if they failed to recognize light in the surrounding
darkness, to recognize your light when it was beginning to shine.

As we know that these quarters and these people are genuine and
are not a joke, therefore the deduction is that every genuine
effort on our part IS registered, IS recognized. That does not
mean that that recognition is conveyed to us. You do not receive
a telephone call or a letter saying, "Yes, you have been
recognized, thank you." But one time, some time arrives when
recognition is given and you meet somebody in one incarnation or
another that you definitely know to be the link, the agent, the
-- what shall I call it -- the emissary of somebody else higher
in the line of that Hierarchy.

If you do not have the intuition for it, then it does not mean
anything to you. How many people are just not ready? I have seen
many good-hearted people with a general interest in such things
as Theosophy. They would meet an individual like Dr. de
Purucker, but it would not mean much to them. They notice some
odd peculiarities about his person, and that is all. They attend
a lecture. Yes, he is a fine speaker. However, they are not
ready. To other individuals, they meet the same man, and they do
not SEE the person, metaphorically speaking. The personality
hardly exists. To them that individual is an open door through
which pours light which they were ready for at that particular

They MADE themselves ready. It took them more than one life to
become ready. If you are blind, you do not see it. If you are
blind, well, a full-fledged Mahatma could walk into this room.
It would not mean anything to you. So many stories have been
told about it. So many legends exist about these things. We
think that if somebody were to knock at this door and we would
see a mendicant begging, why, you would let him in because you
had the heart to do so, and give him a meal. How do you know who
he is? He might well be an individual who has come to try your
intuitions, to find out how do you act. Where is your heart? Is
it open? Is it closed? What plane do you function on? Knowing you
to be a seeker and a student, find out how much of a student you
are in action.

Appearances are exceedingly deceptive. It is difficult to
recognize such individuals in a humble, modest garb of some lowly
person who has no intellectual or other decorations. Even today
it is difficult for some people to recognize a messenger of the
Lodge in an individual like the Comte de Saint Germain, who would
be hovering around kings and thrones and throw around diamonds
and live in fantastic wealth for a purpose. The purpose is just
as important in THAT case. The surrounding is just as
accountable for as the modest, humble, and curious ways
prevailing in other cases where THAT kind of an appearance is
called for. Appearances are merely illusions. They are quite
honestly made to achieve certain ends in view. Illusions are not
to be understood to be deceptions. Illusions are simply things
that look different from what they are. They are not deceptions.

A certain trend of thought has been running in my mind these last
few days. I would like to share the ideas with you. They apply
to all of us. I am sure they also apply to those who are far
higher than we. They have their own tests. They are watched
also. They have their own degrees of growth and illuminations,
far higher than anything we know of, but they are learners as
well. We speak of HPB sometimes in adoring language. This is
something that we should not do. She had her own terrific tests.
She had herself to cope with watchfulness on the part of her
superiors, of a kind that we could not possibly stand because we
are not ready. No matter how high you go, there is the same
thing. That is, I would not say "however high you go," but
"however high you go UP TO A CERTAIN POINT." The same law
prevails, beyond which point, a high one, you are your own judge,
because you have reached to a full-fledged membership among the
Great Ones. That takes you out of this realm with its methods
into a higher realm where far higher methods and principles

We are learners. We can and we must realize that we do have that
guidance. We can never be deserted. No one of the higher ones
can ever desert US. WE can desert THEM any time by failing, and
then failing to get up and try again. We can desert them, oh
yes, any time. They will not desert us. That is the main thing.
And if we keep in mind this companionship of a mystic kind, which
is a reality that can be increased daily, hourly, we begin to
feel less lonely in our inner self, however much loneliness we
may experience at times in our relatively weak and faltering
personality. That will feel lonely many times, in higher stages
than ours as well. There is a loneliness that we cannot
overcome, a loneliness arising out of our personal nature. Our
lower loneliness, though, is gradually transmuted into a sense of
joy. As our selflessness increases and our personality becomes
controlled by the higher individuality within us, this
transmutation progresses. We realize a participation in a
tremendous cosmic scheme that has neither beginning nor end. It
has that ultimate objective of the spiritual liberation of all
that lives.

That is about all. Maybe you yourselves have something to
contribute along these lines. Maybe you could share with each
other some of your own realizations of these and other things.

> Up to a certain stage, say Buddhahood, the spiritual liberation
> of the individual is personal and gradually becomes universal.
> After that stage, would there be any more individual seeking of
> spiritual liberation? There should be no end to the evolution of
> the individual. As far as having completely, definitely, and
> finally established this spiritual link, is the entire motivation
> of that individuality from there on is just devoted to the
> spiritual liberation of humanity? Is there no more personal
> seeking of spiritual liberation? If that is true, at what point
> in a person's evolution does this happen. Is that Buddhahood?

It is earlier than that. The stage is known in the East as the
Bodhisattva, a stage below the Buddha. It might perhaps be
considered the pivotal point at which the personality is
completely transmuted and completely suffused with and identified
with the inner self. Curiously enough, the two opposites always
meet. Before the Monad in its unfoldment reaches the stage of
manhood, it has no personality. It then goes through a long
cycle in the Human Kingdom, building up a specific, separate, and
at first selfish and self-centered personal selfhood. It then
gradually depersonalizes it into becoming increasingly selfless a
personality. When it reaches those higher stages of humanhood,
which the Masters occupy, it is verging on the stage where the
personality completely melds into the spiritual individuality, so
that below the human stage there is no personal self,
self-center, and beyond the human stage there is no personal
center of that nature. The opposites meet.

The animal channels a great deal more of spiritual guidance than
the human does at certain stages. That spiritual guidance is
manifested in the animal in the infallible instinct. The
instinct in the human is fallible. It is already tinged by the
personal temper, which militates against the spiritual guidance.
In later stages of humanhood, the personal becomes increasingly
translucent, transparent. The guidance of the spiritual self
asserts itself again, stronger and stronger. That is intuition.
What is instinct in the animal is intuition in man. It comes
from the same center.

When you finally reach those higher stages of manhood, stages
that are verging on the next Kingdom, you again become attuned
and translucent to the inner spiritual self. Your strong,
positive personal center that you have developed in humanhood has
become a great weapon. It is completely attuned to the spiritual
light. With it, you can work as a powerful force for good. The
animal does not have this center. In the lower human stages, the
center is an obstacle. In the higher stages, the center is the
servant of this spiritual self. When it comes to higher Adepts,
Bodhisattvas, and indeed Buddhas, and to a supreme degree in the
Dhyani-Chohanic Kingdom, individuals are increasingly powerful
channels of spiritual life. They transmit -- almost you might
say transform, like a transformer -- this higher current down
into the hierarchical levels from which they have ascended,
through which they have been before.

> The Dhyani-Chohans are more spiritual than the Buddha. The
> Buddha only comes once every -- whatever the cycle is. The
> Dhyani-Chohans do not have the ability to incarnate. They cannot
> appear even once every million years. They cannot ever get on
> this material plane.

No! They have nothing to do with incarnations. The Buddha might
still be considered a human being, however sublime he is. One
may call him a Christ, which would be the same thing. He is,
nevertheless, a human being. If he is reborn, he is reborn at
will. He is reborn in a human manner and for certain human
purposes, objectives, for humanity. The three Dhyani-Chohanic
levels should be looked upon as the next three Kingdoms above the
human. They are not human. They are as far above the human
level, even the highest human level, as the human level is above
the animal level. They are the next Kingdoms. They are at the
next stage in the unfoldment of the Monad.

The Dhyani-Chohan is not operating at any time through a physical
body. Not a Dhyani-Chohan, but less, an aspect or phase of a
Dhyani-Chohanic consciousness, may overshadow some lofty human
for a time. That is not the whole of the Dhyani-Chohan, just an
aspect of his consciousness. This happens while he may be
overshadowing with another aspect of his consciousness some other
lofty human. I would say even on more planets than one.

When we talk about Dhyani-Chohans, we are speaking of demigods.
You might even call them, some of the higher ones, full-fledged
divinities, of a lesser degree than, let us say, the Solar Gods,
but nevertheless, full-fledged divinities. That is what they
are. To them, the average human being is probably about as far
lower in consciousness as the average animal or flower may be to
us. We are aware of it, but we do not know -- well, at least our
personality does not know -- what are the functions of their
consciousness. Naturally, the Dhyani-Chohanic Kingdom is fully
aware of what the consciousness of the human being is, and when
we progress higher in the human stage, we will be aware of what
the functions of the animal and plant consciousness is. Still,
the Dhyani-Chohans are in their own realm.

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