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THEOSOPHY WORLD ---------------------------------- February, 2002

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And its Practical Application in the Modern World

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"God is Law," by B.P. Wadia
"World Trees," by Hazel Minot
"The Voice of Conscience," by A Student
"The Detours," by Victor Endersby
"Ariadne's Thread," Part I, by Hazel S. Minot
"The Absolute and the Infinite," Part I, by G. de Purucker
"In the Beginning," by Hazel Minot
"A Talk by the Euphrates," by George William Russell
"Death and After-Death States, Part II, by Boris de Zirkoff


> For, however limitless -- from a human standpoint -- the
> paranirvanic state, it has yet a limit in Eternity. Once
> reached, the same monad will RE-EMERGE therefrom, as a still
> higher being, on a far higher plane, to recommence its cycle of
> perfected activity. The human mind cannot in its present stage
> of development transcend, scarcely reach this plane of thought.
> It totters here, on the brink of incomprehensible Absoluteness
> and Eternity.
> -- H.P. Blavatsky, THE SECRET DOCTRINE, I, page 266.


By B.P. Wadia

[From THUS HAVE I HEARD, pages 185-87.]

The struggle for existence is universal. The poverty-stricken
struggle hard to keep body and soul together, face problems that
they are not able to solve and ultimately die, without any
knowledge of death and the great hereafter. Those loaded with
the gifts of fortune spend much of their time in dancing to the
delusive music of life to avoid ennui and boredom. They too live
by false knowledge and die in ignorance of what death is and of
the great hereafter. Everyone seeks happiness according to his
or her own notion of it. Happiness escapes almost everyone. Men
and women pay in disappointment and headaches for the whirligig
of the night before. Frustration of hopes in time sours life and
embitters character.

The Great Masters of all ages have tried to help men and women to
avoid frustration and the consequent discontent. Each of them
has pointed to the truth that Nature's purpose fulfils itself in
justice that is merciful, inasmuch as it is educative. This
gives meaning to pain and points to a remedy.

Modern science recognizes that Law operates in Nature. For it,
Nature or the Universe would be without any Moral Order. Justice
is known as Determinism in modern materialistic science. It
cannot yet accept the merciful aspect of the Law because its
universe is guided by a living something which is automatic and
blind. A Moral Universe is not known to modern science. This is
a natural revulsion from that theological absurdity -- propounded
by theologians, Christian, and non-Christian alike -- a personal
God. Life has become unbearable for thousands of human beings
because they accept such a God and address Him thus:

> Thou great Mysterious Power, who hast INVOLVED
> The pride of human wisdom, to CONFOUND
> The DARING SCRUTINY and prove the FAITH
> Of thy PRESUMING creatures.

Absurd as this may sound, there are in this twentieth century
thousands who believe in this ludicrous notion. Truly a robust
"faith" is required to believe that it is "presumption" to
question the justice of one who creates helpless little man but
to "perplex" him, and to test a "faith" with which that "Power,"
moreover, may have forgotten, if not neglected, to endow him, as
happens sometimes. Among the Hindu masses the same ignorance and
superstition exist today, for the real meaning of the Law of
Karma is not learnt. Karma -- Action implies effort, and
self-chosen effort at that. Therefore, the power of will,
exerted in ignorance, or by knowledge, is also implied.

> It is not the wave which drowns a man, but the PERSONAL action of
> the wretch, who goes deliberately and places himself under the
> IMPERSONAL action of the laws that govern the Ocean's motion.
> -- H.P. Blavatsky

What have the Sages and Seers taught? Jesus asked, "Do men gather
grapes of thorns, or figs of thistles?" and the great Apostle
Paul warned, "Be not deceived; God is not mocked; whatsoever a
man soweth, that shall he also reap." The Master Krishna has
traced the stages on the downward way. "He who attendeth to the
inclinations of the senses, in them hath a concern." From this
follow passion, anger, delusion, loss of memory, loss of
discernment, and finally loss of all. Right effort is also
described in THE GITA, and each mind can select and act upon one
or another prescription. Most lucidly also has Gautama the
Enlightened One expounded Karma. This grand teaching had been
corrupted in India when He appeared and one of His noble
endeavors was to restore to His countrymen the true meaning of

> The Self is the Lord of self; what higher Lord could there be?
> When a man subdues well his self, he will find a Lord difficult
> to find.
> The evil done by oneself, born of oneself, produced by oneself,
> crushes the fool even as the diamond breaks a hard precious
> stone.
> Easy it is to do evil; deeds which are harmful to oneself come
> easy. Exceedingly hard it is to do that which is beneficial and
> good.
> Evil is done by self alone; by self alone is one defiled. By
> self alone is evil left undone; by self alone is one purified.
> Purity and impurity belong to oneself. No man can purify
> another.
> The foolish man reviles the teachings of the holy ones, the noble
> and the virtuous; he follows false doctrines which bear fruit to
> his own destruction, even like the fruit of the Katthaka reed.


By Hazel Minot

[From THE THEOSOPHICAL FORUM, April 1950, pages 207-12.]

From the days of myth and legend to the busy whirl of modern
life, the tree has held an honored place in the hearts of men.
The oak and pine, palm, laurel, silvery olive, and many another
have had their votaries. The oaks at Dodona voiced through their
whispering leaves the will of Zeus. The Druids of Britain and
Gaul held groves of this mighty tree sacred. The palm from of
old was a symbol of victory, as was also the laurel or daphne,
the prize for those who were successful in the Pythian games in
honor of Apollo.

The olive, too, though linked with the dove as a symbol of peace,
is emblematic of victory, a wreath of olive being the prize
contended for in the Olympic Games of ancient Greece. It was
likewise the highest mark of honor that could be extended to a
citizen meriting well of his country.

In Egypt, the tamarisk was held sacred as possessing occult
virtues, and it was often planted around temples. It is also in
Egypt that we find the Lady of the Sycamore, otherwise the
goddess Nut, who is pictured as if standing in the midst of the
tree from which she is offering to her worshipers the fruit or
the water from the Tree of Life.

Here we meet a universal symbol -- the World Tree. What more
natural than that early man should choose the tree to represent
Life -- not merely the never-ending force itself, but the very
source from whence it comes. So truly did the ancient Hindus
understand this that they represented their world tree, the
Ashwattha, as growing with its roots in the heavenly worlds, and
its trunk and branches extending downwards into the world of men.

When we consider the sevenfold nature of the Universe and of man
its seed, and take into consideration the possibilities of only a
seven times seven ramifications, we can easily envision the
pattern of a majestically spreading tree. The pattern, however,
is too intricate to suppose that awareness of it came to man from
the piecing together of untutored observations.

The symbol of the World Tree, variously called the Tree of Life,
the Tree of Knowledge, the Tree of Speech, is, by its very
universality, a truth given to infant humanity by those wise ones
who are ever our guides and protectors. H.P. Blavatsky refers
to it as follows:

> The Symbol for Sacred and Secret Knowledge was universally in
> antiquity, a Tree, by which a Scripture or a Record was also
> meant. Hence the word Lipika, the "writers" or scribes; the
> "Dragons," symbols of wisdom, who guard the Trees of Knowledge:
> the "golden" apple Tree of the Hesperides; the "Luxuriant Trees"
> and vegetation of Mount Meru guarded by a Serpent. Juno giving
> to Jupiter, on her marriage with him, a Tree with golden fruit is
> another form of Eve offering Adam the apple from the Tree of
> Knowledge.

She says further:

> The tenacious vitality it exhibits all over the globe ... is the
> best proof that the seed planted by our fathers on "the other
> side of the flood" was that of a mighty oak, not the spore of a
> mushroom theology. No lightning of human ridicule can fell to
> the ground, and no thunderbolts ever forged by the Vulcans of
> science are powerful enough to blast the trunk, or even scar the
> branches of this world-tree of KNOWLEDGE.
> -- ISIS UNVEILED, I, 574

In one of the works of Robert Fludd, spoken of as "the chief of
the 'Philosophers by Fire,'" is an interesting pictorial
interpretation of the Arber Sephirotheca, or the Sephirothal Tree
of the Kabbala. [See THE BOOK OF EARTHS, by Edna Kenton, Plate
xxi.] This World Tree, like the Ashwattha, is shown with its
roots above, and its branches below.

In this representation of Cosmogonic emanations, we have the ten
Sephiroth extending from the highest, the Crown -- the heart and
center of the spreading roots on the spiritual plane --
surrounded by a glory of light whose rays extend with lessening
power behind the remaining Sephiroth, ending with the tenth, or
our world. From the Crown the succeeding Sephiroth are
represented as globes extending from arms or branches on the
trunk of the tree. The nine form three groups of three, each
group or triad being the expression of the spiritual,
intellectual, and material aspects or qualities of that
particular plane. The tenth Sephirah, our globe, being the link,
as it were, between the Universe and Man. HPB speaks of the ten
as representing the seven manifest and the three unmanifest

In the illustration of Fludd referred to, the World Tree is a
palm, whose ten spreading branches ray forth from the lowest
world and, named after the ten Sephiroth respectively, they are a
symbol of the Macrocosm in its reflection, the Microcosm, Man.
In this simple manner is represented a volume of esoteric truth.

H.P. Blavatsky turns a goodly number of the pages of this
volume, giving many valuable keys to their interpretation both in
ISIS and THE SECRET DOCTRINE. She remarks, following a quotation
of several paragraphs from Franck, the translator of the Kabbala,

> This kabalistic conception is ... proved identical with that of
> the Hindu philosophy. Whoever reads Plato and his DIALOGUE
> Timaeus, will find these ideas as faithfully re-echoed by the
> Greek philosopher.

It is not surprising that the mediaeval Rosicrucians should have
taken the rose itself as the symbol of their World Tree. [See
THE BOOK OF EARTHS, Plate xxiv.] Pictured as a gigantic rose
sought by bees from nearby hives, it tells a most interesting
story. Anything said sub rosa, under the rose, was said in
confidence; and if this applied to worldly affairs, how much more
binding was it with teaching given only to those who had earned
the right to it!

Among the ancient Greeks, "bees" was a name for disciples, and
the sacred wisdom that they sought was "honey." Referring to
this, Dr. de Purucker comments:

> In Greece, Melissai or Bees was a title given in certain cases to
> priestesses having certain recondite functions to perform; while
> frequently 'honey' or 'honeydew' is spoken of by some ancient
> writers as signifying or symbolizing Wisdom, or wisdom gained
> from life's experiences: just as the bees collect and digest the
> nectar of flowers, turning it into honey, so do human beings
> collect knowledge from life and spiritually and mentally digest
> it into Wisdom. We are reminded of the 'ambrosia' and 'nectar'
> on which the gods, the spiritually wise ones, feed, and which
> nourishes them.

HPB links this thought with the Scandinavian Eddas, pointing out

> The honey-dew -- the food of the gods and of the creative, busy
> Yggdrasill -- bees -- falls during the hours of night, when the
> atmosphere is impregnated with humidity; and in the Northern
> mythologies, as the passive principle of creation, it typifies
> the creation of the universe OUT OF WATER; this dew is the astral
> light in one of its combinations and possesses creative as well
> as destructive properties.
> -- ISIS UNVEILED, I, 133

Possibly the best known of the World Trees, at least in the
Occident, is the Ash Yggdrasill of the Eddas. This mighty tree
has three roots reaching out into three different worlds, and,
like the Sephirothal tree and the Ashwattha, links these worlds

One root extends into the land of the gods, the Asa folk, who
gather each day beneath the branches of the tree to hold their
council meetings; and under this root is the fountain of Urd.

The middle root goes to the land of the Frost giants, and Mimir's
well or fountain lies beneath it.

The third root extends to the underworld, and here is the
fountain Hvergelmer, while gnawing at the roots of Yggdrasil is
Nidhogg, variously described as a demon, a giant, and a Serpent.

Now the well of Mimir conceals within its waters wisdom and
knowledge, and the inspiration for poetry and song, but the
fountain of Urd is the most sacred of the waters.

> [Here dwell the Norns, who sprinkle Yggdrasill daily with the
> waters of the fountain] that it may not wither. It remains
> verdant till the last days of the Golden Age. Then the Norns --
> the three sisters who gaze respectively into the Past, the
> Present, and the Future -- make known the decree of Fate (Karma,
> Orlog), but men are conscious only of the Present.

HPB says of the Norse Legends that

> One recognizes in Asgard, the habitat of the gods, as also in the
> Ases themselves, the same mystical loci and personifications
> woven into the popular "myths," as in our Secret Doctrine; ...
> The Norse Ask, the Hesiodic Ash-tree, whence issued the men of
> the generation of bronze, the Third Root-Race, and the Tzite tree
> of the POPOL-VUH, out of which the Mexican third race of men was
> created, are all one ... As in the Gogard [the Hellenic tree of
> life], among the luxuriant branches of all those mundane trees,
> the "Serpent" dwells. But while the Macrocosmic tree is the
> Serpent of Eternity and of absolute Wisdom itself, those who
> dwell in the Microcosmic tree are the Serpents of the manifested
> Wisdom. One is the One and All. The others are its reflected
> parts. The "tree" is man himself, of course, and the Serpents
> dwelling in each, the conscious Manas, the connecting link
> between Spirit and Matter, heaven and earth.

Almost poles apart, geographically, yet with a marked sympathy of
thought, is the World Tree of Fiji -- a conception brought there
from the Friendly Islands by the Tongans. Here, again, is a tale
of the beginnings of things, and the Tree of Speech is but an
episode in the recounting of the coming of men to earth and their
subsequent knowledge of decay and death. As with the Ash
Yggdrasill, this is the gathering-place of the gods, and the tree
grows by a fountain, the Water of Life. Told by Ma'afu, a Tongan
Chief, the legend charms and impresses one with its simple

The following passages come from the legend called The Beginning
of Death -- suggestive of the Norse legend! -- in this instance
the Tree of Speech fulfills the office of the Norns, making known
the decree of Fate.

> A fine land is Bulotu, and happy are its people; for there, close
> to the house of Hiku-leo [the Loki of Tonga], is Vai-ola, the
> Water of Life, which the gods drink every day. Oh, that we had
> it here on earth, for it will heal all manner of sickness!
> Moreover, near the brink of the fountain stands Akau-lea, that
> wondrous tree, the Tree of Speech, under whose shadow the gods
> sit down to drink kava, the tree acting as master of the
> ceremonies, and calling out the name of him to whom the bowl
> shall be carried.

There came a time, however, when Maui, the king of the gods,
decided to sail forth from Bulotu. It was the closing of the
Golden Age, the passing of the first and second races, and the
coming of the third with the knowledge of death. There was
argument among the gods about this going forth, and then:

> [They heard] a rustle and a stir among the leaves of the Tree of
> Speech, as if a sudden blast were sweeping through its branches;
> and all the gods kept silence, for they knew it was going to
> speak.
> "Hear my words, Maui," it said. "Hear my words, Hiku-leo, and
> gods all. Go not! Evil will come to pass if you go -- an evil so
> great and terrible that you could not understand if I were to
> tell you what it is. I pray you not to go."

In the parting injunctions of Maui, who will not be stayed, there
is a sadness, and a boding of ill for the future.

> "Look you, my brothers," he said, "it will be well for you to
> stay behind and watch that evil one, lest he do mischief while we
> are away ... Do you keep the rest together, and have a care of
> Hiku-leo. What if he should cut down the Tree of Speech, or
> defile the Water of Life! There is nothing too evil for him when
> he is in one of his raging moods.
> -- FOLK TALES OF ALL NATIONS, F.H. Lee, pages 444-45.

Thus, to every Race, as to every normal child, comes the urge to
pass beyond the Golden Age, to learn from Life, and to grow
through experience. Even the Lord Buddha had to meet the three
awakening sights: sickness, old age, and death.

Lastly, let us speak of the Kounboum, the World Tree of Tibet.
It is called the "tree of the 10,000 images and characters," and
it is said that it will grow in no other latitude. HPB, in
describing it, quotes from the Abbe Huc as one who could have no
possible interest in magnifying its marvels, and we can do no
better than follow her example.

> Each of its leaves, in opening, bears either a letter or a
> religious sentence, written in sacred characters, and these
> letters are, of their kind, of such a perfection that the
> type-foundries of Didot contain nothing to excel them. Open the
> leaves, which vegetation is about to unroll, and you will there
> discover, on the point of appearing, the letters or the distinct
> words which are the marvel of this unique tree! Turn your
> attention from the leaves of the plant to the bark of its
> branches, and new characters will meet your eyes! Do not allow
> your interest to flag; raise the layers of this bark, and still
> OTHER CHARACTERS will show themselves below those whose beauty
> had surprised you. For, do not fancy that these superposed
> layers repeat the same PRINTING. No, quite the contrary; for
> each lamina you lift presents to view its distinct type. How,
> then, can we suspect jugglery? I have done my best in that
> direction to discover the slightest trace of human trick, and my
> baffled mind could not retain the slightest suspicion.
> -- ISIS UNVEILED, I, 440

HPB adds that:

> The characters which appear upon the different portions of the
> Kounboum are in the Sansar (or language of the Sun), characters
> (ancient Sanskrit); and that the sacred tree, in its various
> parts, contains in extenso the whole history of the creation, and
> in substance the sacred books of Buddhism.
> -- ISIS UNVEILED, I, 440

Nourished among the branches of the Tree of Life, Man can know
the realms in which its roots find strength only through daring
to eat of its sacred fruit. This is the knowledge of good and
evil, but having dared to eat, he has the power to choose the


By A Student

[From the theosophical manual on KARMA put out in 1907 by the
Theosophical Community at Point Loma under Katherine Tingley.]

We must emphasize the vital need, which there is at the present
day, for a renewed faith in the moral law. Religion should
inculcate this faith. As we have it today, religion no longer
does so, nor does any other belief that we have. If we are to
judge our religion and our philosophies by their fruits, we must
bring them in as defaulters.

The ideals of conduct upon which men act prove that they do not
realize the existence of the moral law, or at any rate they do
not realize it strongly enough to influence their conduct. They
act as though in the belief that it is possible to benefit one by
courses that involve injustice to one's fellow man. Hence, we
have the reign of individualism, better called personal-ism. In
commerce, this means that one man or one corporation strives
after its own individual welfare, disregarding or willfully
sacrificing the interests of others. The result upon commerce as
a whole is most disastrous.

With all the inventions of modern science, it ought to be
possible for everyone to live in comfort with very little labor,
the average prosperity is very low, and a large proportion of the
population spends their days in toil. Pursued on such wrong
lines, the wastage and friction of commerce is very great. We
scarcely realize it. The growth of disease and insanity, the
problem of how to educate and manage our children, the problem of
the poor, and all the other problems that agitate us today, are
evidences of the lack of law and order in our life.

The "fear of God" is no longer effectual. When it does produce
an effect, this effect is not of the right kind. It conduces to
the establishment of a private and personal relation with the
Deity, with a view to personal salvation beyond the grave. It
should incite us to reliance on the dignity of our own divine
nature and to efforts to render this life a heaven.

In such expressions as Providence, the moral law, divine justice,
God's will, nature, and the like, we recognize the law of karma;
we recognize that, as eternal life pervades nature, so an eternal
spiritual life pervades the realms of consciousness, adjusting
all needs and deserts.

As the indestructible life in nature preserves the balance,
destroying what is useless, recreating what is useful, and being
in short a divine law of justice in the lower kingdoms; so the
moral law adjusts things in the moral or spiritual world --
destroying the evil and regenerating the good.

We are conscious that a murderer offends against this moral law
and that retribution will fall on him eventually. The difference
between the West and other peoples is that we, with our crude
unphilosophical theology, speak of the direct personal
intervention of God -- the power that formed the universe of
stars, while other religions have preferred to imagine the
supreme Deity as manifesting his justice and power through a host
of celestial beings. The difference between monotheism and
polytheism is largely one of names.

Modern civilization is indebted to the influence of Hebraic and
Christian religion for its strong sense of the moral law. It is
true that the wisdom of the past has descended to us largely
through the medium of these two religions; but have they cramped
our conceptions of eternal justice? We shall find in Buddhism,
Zoroastrianism, the Vedanta, and the other ancient religions, the
same ideas of eternal justice and moral law, not cramped by the
idea of the personal deity. This idea has introduced the notion
of fear.

We talk of the "fear of God." When the absurd theological notions
of Godhead cause us to reject our belief in God, we may --
possibly -- lapse into disbelief in the moral law. We need,
therefore, a way of recognizing the law without the theological

We need a living sense of the moral law and of eternal justice,
detached from narrow theological conceptions. When we reject the
absurdities of some theological teachings, we need not reject the
moral law too. When we cease to "fear God," we need not give
ourselves over to license, as if there were no law. What we need
is a consciousness, a direct feeling, or perception, of the moral
law, strong enough to act as an incentive to justice and a
deterrent from injustice, as real as the laws of health.

No man needs a church or pulpit to tell him that it is wrong to
soak him in whiskey; he feels that he is defying the laws of
health and they will avenge themselves. It ought to be so with
the moral law. When a man thinks of swindling you for his own
immediate pecuniary gain, he ought to feel that he is injuring
himself; it ought to hurt him to do it. He is ignorant and
stupid; he is a fool. He has not the sense of solidarity. He
has the impression that he possesses real private interests apart
from the interests of his kind, which is a delusion. Experience
demonstrates to us repeatedly that it is a delusion, yet we are
so enslaved by our impulses and so purblind to our real interests
that we continue to blunder.

What is necessary to develop in human society this consciousness
of the moral law as a fact in nature, independently of religious
sanction? We must develop the sense of solidarity, the sense of
the unity of life. Separateness is a delusion. Men unite like
the branches of one tree. Disunion means decay.

When we do injustice, we pollute the fount of our own life. This
is a fact that daily experience teaches us, and it is to the
shame of religion that instead of confirming and explaining it,
it throws every difficulty in the way of our recognizing it. For
our Occidental religion as falsely understood fosters the idea of
separate personality, separate souls, and separate salvation, and
makes man a radically evil being. It removes the moral law from
its state of immanence in human nature and transfers it to the

What does "sense of solidarity" mean? Not a mere intellectual
acceptance of the principle, for that can do any more good than
sermons. We need to be conscious of some fact in our nature that
corresponds to this principle; we need to be aware of our unity
with each other. Such a consciousness comes gradually because of
studying the teachings of the wisdom-religion as to the nature of
man and constantly striving to live up to them.

We come to regard the impulses of personal desire as extraneous
forces, parasitic to the real life, and to look for the dawn of a
deeper consciousness in which the sense of solidarity shall be
more palpable. Thus, we acquire such a strong sense of the
existence of the soul that we are conscious of a feeling of
resistance whenever we feel impelled to act contrary to its law.
In short, the conscience awakes.

One in whom this sense is aroused no longer feels alone and
apart. He feels that he cannot act in secret. He shares in
common with others an interior life -- the soul-life; and this is
so sacred, so important to his happiness, that he feels he cannot
violate it. Though he knows he may escape detection in the
ordinary sense, he will not do an unjust act. He feels that the
omnipresent eye of the soul and his comrades in their inner
consciousness know. He cannot violate the unspoken oath of a
sacred freemasonry and cut himself off from the ties of
fellowship. The sense of guilt effectively restrains him.

Awaken such a conscience or prescience of fellowship among
humanity at large. Each and all could feel themselves linked in
a sacred freemasonry that they dared not violate. This
conscience need not rest on the fear of an avenging Deity,
anxiety for one's salvation, or on a maudlin religious
sentimentalism. Base it on an actual knowledge of one's divinity
and of the oneness of humanity in soul and heart. Would it not
be a blessed thing?

The establishment of a belief in karma means all this and more.
It means the revival of lost knowledge and the anchoring of
morality upon a basis of experienced facts instead of leaving it
dependent upon dogmatic or so-called scientific sanctions.


By Victor Endersby

[CHRONICLES ON THE PATH, Part XV. This 18-part series appeared
in THEOSOPHICAL NOTES from September 1951 through November 1954.
This chapter is adapted from SAYINGS OF THE ANCIENT ONE, by P.G.

I quit this profitless toil, and said that I will seek a guide, a
man of wisdom. There must be such. I seek one whom will point
the way to the lost land. Then I saw a house of dark-red stone
and a man arrayed in a crimson robe, standing guard at its door.
The man bore a staff of that sacred wood which my lost brothers
call authority. He raised it high as I spoke to him, and told
him of my need.

He smiled and said, "Have hope, my son! Behold thou hast found
thy guide, for I hold the pass to the lost land of knowledge. I
guard the well of truth."

He placed a crimson veil on my head, and led me into the house,
down a steep stairway deep into the bowels of the earth. We came
into a vast cavern where shadows clustered thickly. The ground
underfoot was a noisome morass overgrown with pale lichens and
evil weeds.

"This is the land of knowledge," said my guide, "and yonder lies
the well of truth."

I waded through the dank morass, and drank of the pool that I
found in its midst. The water was foul with mud and slime. My
thirst was not assuaged.

Then the voice of my unseen father spoke clearly in my ear.
"Seek with strong heart, and seize with strong hand, my son." I
rose up and went forth from the house of red, and set my face
towards the desert.

Hunger, thirst, and weariness assailed me on my quest. I looked
for a strong and kindly hand to aid me on my way. Coming to a
house of rich purple stone, I craved help of the man guarding its
door. The man was clad in a purple robe. He held high a tall
staff of authority. "Thou art wise to have sought my aid," he
replied, "for I am the guardian of truth and knowledge."

He wrapped a purple veil around me, and led me to the door of a
darksome vault. Then he pointed forward with his staff,
commanding my movements. "Take thou seven steps forward, then
backward take thee. Take seven steps to thy right hand, and bow
at each step you take. Bow deeply, for the gates of knowledge
are low. Retrace thy steps, and act as thou didst before. Then
take four steps backward, and kneel upon the floor."

I did as he commanded, then rose, gazing around. Dimly through
my veil, I saw a vast space girt about with trees. The ground
was bright with gorgeous flowers. A sparkling fountain played
before me. I rushed to the fountain, and drank a great draught
of its waters. Thereupon I knew that the draught was not water,
but warm spice, charged wine. I cast the veil from my head, and
looked about me again. I saw that the sword, the flowers, and
the trees were naught but painted pictures.

Then I remembered my father's commands, the garden, the pool, the
trees, and the fruit. I went out from the house of purple, and
faced the desert alone.

My heart misgave me again. Strength deserted my limbs. I looked
for a wise and powerful guide to aid my faltering steps. Coming
to a house of crystal that shone with many jewels, I begged the
man by its door to help me on my way. He wore a gorgeous robe of
splendid colors. He waved on me with a milk-white wand of the
sacred tree, authority. "My son, come within and rest," he said,
taking me by hand. "I ask no service but that thou wear the
garments that I give thee."

The man clothed me in brilliant robes, and shaded my eyes with
strange-hued crystals. He led me gently forward, leaving me
alone in a wondrous garden. The place was strange and lovely,
and filled with a changeful mystery. There were endless vistas
of trees and flowers extended on every hand. Among the trees
were numberless lakes shining in misty beauty. I leaped towards
one with joyful heart to slake my thirst in its waters.

Bruised and stunned, I fell to earth then. A cold, hard barrier
had risen before my feet, and stayed them in mid-career. The
glorious landscape was shattered. Nothing appeared about me but
chaos of shifting colors and vast mocking forms. I arose, and
tore the robe from my body, casting the crystals in wrath from my
eyes. I saw that I stood in a narrow courtyard with walls hung
with mirrors. The lovely vistas of waving trees were but
tangled, sickly weeds. The myriad shining lakes were but shallow
stagnant pools.

Once again, my father's voice spoke clearly in my ear. "Face the
desert with strong heart, my son. Seize thou the lost kingdom
with thy strong hand. For thus, and thus only wilt thou gain

I went forth into the desert, and set my heart to conquer it,
asking aid from any man no longer. I turned my face from the
ways of men, and my eyes from their foolish works. Alone, I
traveled the desert sands until hunger had melted my flesh and
thirst had dried up the springs of my life.

Death walked close behind me, his hand outstretched to seize me.
His fingers failed to grasp me, though many times they touched
me. Repeatedly though I fainted and fell, I rose yet again.
Repeatedly in the dews of the night, in a trickle amid the
burning sands, in the hollow heart of the desert flower, I found
enough pure cold water to send me forward refreshed.


By Hazel S. Minot

[From THE THEOSOPHICAL FORUM, September 1950, pages 528-34.]

All down the centuries there has been a persistent search for the
answers to those gadfly questions: "Where did we come from?" "Why
are we here?" and "Where do we go from here?" Even before we
learn to read, we begin to ask these questions. Sometimes we are
no wiser when we come to the last chapter of this present life.

You know the story of Theseus. He was enabled to reach the
Minotaur, slay the monster, and then find his way back through
the bewildering passages of the Labyrinth by means of the thread
given to him by the princess Ariadne. It is, in fact, a story of
universal life, and the 'whys' and 'wherefores' are so
complicated because man -- an important figure in the solution of
the puzzle -- is a mystery to himself.

Long ages before present-day psychologists were posing the
question of man's 'psyche' the search was on, and with the ups
and downs of the passing cycles there have been greater and
lesser degrees of applied knowledge concerning true inner
development. Progress has never been in a straight line, and
this fact has served nicely as a smokescreen to the real course
of human progress -- at any event, for those believing in an
end-on evolution.

The way to the very heart of this 'world labyrinth' has been
found by more than one seeker, and the knowledge brought back has
been a veritable Ariadne's Thread for the many others who have
essayed to penetrate the mystery. The pattern created by these
efforts tells its own story, and gives a revealing picture of the
human race, guided and instructed from age to age by those who
held this Ariadne Thread of spiritual truth.

Throughout great cycles of time, there have come those who were
far above their fellows in spiritual thought. Then, there have
been smaller cycles, represented by outstanding figures of
intellectual and spiritual capacity. In between these latter,
there have been the many of lesser stature who nevertheless also
'held the thread' because of their will 'to know God.' This was
not through creeds and dogmas, but by clearing away
misconceptions, by probing the Universe around them, studying
their relation to it, and by seeking always for a greater
knowledge of themselves.

We are more or less familiar with these names -- whatever group
they may belong to -- but do we realize quite so readily their
relation to the 'pattern,' especially those (searchers after
truth) who have 'filled in the gaps,' as it were? Time and
patience show that over a period of some twenty-five centuries,
there have been names, sometimes two or three in each century,
whom we can recognize as carrying the Ariadne Thread. The
pattern is so continuous that where an occasional break seems to
come we may well believe the work was carried on in silence, or
else -- entirely possible -- our own research needs to be

It is worthy of note that a great many of these men have been
born towards the middle or last portion of one century, thus
carrying their work over to the beginning of the following
century. While empire was slowly moving westward, the East was
recognized as holding the keys to spiritual knowledge, and more
than one wise man of the West received teaching from the sages of
the East.

Our beginning -- the seventh century BC -- is necessarily
arbitrary, and through the succeeding centuries, we shall confine
our research in large part to representatives of European
thought. The following table will assist the reader in tracing
the Ariadne Thread: unhampered by the usual details of biography,
he will be free to make his own deductions from hints suggested
in the appended quotations. This is not an exhaustive table, but
one inviting to further study on the part of the reader.

639-559 BC (Solon)

Solon is mentioned by H.P. Blavatsky in both ISIS UNVEILED and
THE SECRET DOCTRINE. He studied with the Egyptian priests who
told him, among other things, about Atlantis.

584 BC (Pythagoras)

HPB designates Pythagoras as a great adept, and calls him "the
most mystic of the eastern philosophers." He studied with the
Brahmins in India.

522-443 BC (Pindar)
525-455 BC (Aeschylus)

Both Pindar and Aeschylus give evidence in their writings of a
knowledge of the Mysteries, and HPB says of the latter:

> It is not the 'father of the Greek tragedy' who invented the
> prophecy of Prometheus; for he only repeated in dramatic form
> that which was revealed by the priests during the Mysteria of the
> Sabasia. [Thus indicating that Aeschylus had been initiated:] As
> otherwise, he must, like Socrates, have had a daimon to reveal to
> him the secret and sacred allegorical drama of initiation.

469-399 BC (Socrates)

Dr. de Purucker points out that:

> This great but misfortunate Greek suffered the penalty of death
> at Athens not so much for the reasons publicly promulgated for
> the carrying out of his execution, but because he had unwittingly
> betrayed the teachings of the Greek Mysteries.

This betrayal was unwitting because Socrates had not been

427-347 BC (Plato)

Dr. de Purucker writes of the pupil of Socrates that:

> The great Plato was once accused of the same crime of "impiety,"
> which in this sense meant divulgation of forbidden knowledge
> connected with the Mysteries, but Plato was unquestionably an
> Initiate; and he wisely fled his fatherland for a time.

HPB states that

> Having been initiated Plato could not believe in a personal God
> -- a gigantic Shadow of Man. His epithets of "monarch" and
> "Law-giver of the Universe" bear an abstract meaning well
> understood by every Occultist.

384-322 BC (Aristotle)

Of this pupil of Plato and his age, HPB makes the following
significant statement:

> [A] too-great dependence upon physical facts led to growth of
> materialism and a decadence of spirituality and faith. At the
> time of Aristotle, this was the prevailing tendency of thought.
> ... Few were the true adepts and initiates, the heirs and
> descendants of those who had been dispersed by the conquering
> swords of various invaders of Old Egypt. ... The triumphant
> brand of Aristotle's pupil swept away from his path of conquest
> every vestige of a once pure religion. Aristotle himself, the
> type and child of his epoch, though instructed in the secret
> science of the Egyptians, knew but little of this crowning result
> of millenniums of esoteric studies.
> -- ISIS UNVEILED, I, 15-16

200's and 100's BC (Druidism)

Druidism was active in Britain and Gaul but there was no
outstanding historical representative.

99-55 BC (Lucretius)

Dr. de Purucker says that this disciple of the atomistic
philosophy "has been greatly misunderstood in modern times."
Citing ON THE NATURE OF THINGS by Lucretius, he adds:

> In important points, this is a fair approach to the Theosophical
> doctrine of Monads ensouling Atoms.

HPB, writing of the atomists, states that

> From Anaxagoras down to Epicurus, the Roman Lucretius, and
> finally even to Galileo, all those Philosophers believed more or
> less in ANIMATED atoms, not in invisible specks of so-called
> 'brute' matter.

70-19 BC (Vergil)

> [Vergil was] versed as every ancient poet was, more or less, in
> esoteric philosophy.

> Vergil, who speaks as a type of the initiates of his time in
> saying that after dissolution "all beings return to the Divine,"
> doing so "conscious and alive."


Jesus the Christ.

> [A] Messianic Cycle ended -- or a new one began -- some 2160
> years ago, more or less, with the life and work of the Avatara
> whom the West knows under the name of Jesus the Christ.

> [There was] Christ, one of the several world-reformers. He was a
> Savior but for his direct followers, but only a great and
> glorious Initiate for all the rest.

25 BC -- ? AD (Philo Judaeus)

> Philo Judaeus, or Philo the Jew, was the great Platonizing Jewish
> philosopher. His writings exercised a tremendous influence in
> their way over not only contemporary and later Jewish thought,
> but likewise on the beginnings of the Christian theology and
> therefore on the minds of many of the Church-Fathers. ... The
> entire purpose of Philo's writings was to show the common grounds
> of mystical and theological thinking that, according to him,
> existed between the Platonic doctrines and the sacred books of
> the Jews.

0's AD (Apollonius of Tyana)

> [With Iamblichus, he] held that it was not "in the knowledge of
> things WITHOUT, but in the perfection of the soul WITHIN, that
> lies the empire of man, aspiring to be more than men." Thus, they
> had arrived at a perfect cognizance of their godlike souls, the
> powers of which they used with all the wisdom, outgrowth of
> esoteric study of the hermetic lore, inherited by them from their
> forefathers.

HPB also says that the story of Apollonius is symbolically
written, and that his journey to the wise men, and various
interviews held with them "would disclose, if understood, some of
the most important secrets of nature."

51-117 AD (Trajan)
76-138 AD (Hadrian)

> [Though the Mysteries were no longer what they had been, these
> two of the "five good emperors"] did actually pass through the
> Eleusinian Rite. ... They did receive something. As long as
> the Mysteries lived, the men who conducted them ... still had
> some lingering sparks of the ancient verities, and were enabled
> to clothe their procedures and rites with at least a semblance of
> the Holy Fire of archaic times.

End of Second Century and Beginning of Third Century AD (Ammonius

> [He was] the founder of the Neo-Platonic School of the
> Philalethians or "lovers of truth." [He was] endowed with such
> prominent, almost divine goodness as to be called Theodidaktos,
> the "God-taught."

> Ammonius, speaking of his philosophy, taught that their school
> dated from the days of Hermes, who brought his wisdom from India.

205-270 AD (Plotinus)

This pupil of Ammonius Saccas was called by his contemporaries
Theiotatos, "divinest."

> Plotinus taught a doctrine identical with that of the Vedantins,
> namely, that the spirit soul emanating from the One Deific
> Principle was after its pilgrimage on earth reunited to it.

233-304 AD (Porphyry)

Porphyry was the pupil of Plotinus, to whom -- as HPB tells us --
he gives the credit

> of having been united with "God" six times during his life, and
> complains of having attained to it but twice, himself.
> -- ISIS UNVEILED, I, 292fn

> A natural-born mystic, he followed, like his master Plotinus, the
> pure Indian Raj-Yoga system.

283-330 AD (Iamblichus)

> [His school] was distinct from that of Plotinus and Porphyry, who
> were strongly against ceremonial magic and practical theurgy as
> dangerous, though these two eminent men firmly believed in both.

Yet Iamblichus, in line with the teaching of his predecessors:

> [Strictly forbade any endeavor to procure] phenomenal
> manifestations; unless, after a long preparation of moral and
> physical purification, and under the guidance of experienced
> theurgists.
> -- ISIS UNVEILED, I, 219

331-363 AD (Julian the Apostate)

Dr. de Purucker writes of this misunderstood Emperor:

> Julian one day will be vindicated for what he really was, and
> will be regarded in esoteric history as one of the most
> unfortunate martyrs in the ranks of the workers for the Ancient
> Wisdom.

HPB refers to Julian several times in ISIS UNVEILED, and gives
the following regarding initiation:

> And were I to touch upon the initiation into our sacred
> Mysteries," says Emperor Julian, the Kabalist, "which the
> Chaldean bacchised respecting the seven-rayed God, lifting up the
> souls through Him, I should say things unknown, and unknown to
> the rabble, but well known to the blessed Theurgists.

410-485 AD (Proclus)

He was the last teacher of importance among the Neo-Platonists.
Writing of the Mysteries, HPB says:

> What the hierophant was allowed to see at the last hour is hardly
> hinted at by them. And yet Pythagoras, Plato, Plotinus,
> Iamblichus, Proclus, and many others knew and affirmed their
> reality ... As Taylor correctly observes ... it may be
> inferred, "that the most sublime part of the epopteia ...
> consisted in beholding the gods themselves invested with a
> resplendent light," or highest planetary spirits. The statement
> of Proclus upon this subject is unequivocal: "In all the
> initiations and mysteries, the gods exhibit many forms of
> themselves, and appear in a variety of shapes, and sometimes,
> indeed, a formless light of themselves is held forth to the view;
> sometimes this light is according to a human form, and sometimes
> it proceeds into a different shape."

480-524 AD (Boethius)

Boethius, Roman statesman and Stoic philosopher, was one whose
firm belief "in the truth of his philosophic ethics" governed his
actions in both his official and his private life. His
translation of some of Aristotle's works into Latin, and his
commentaries on them served largely to acquaint the Middle Ages
with the writings of the Greek philosopher. HPB refers to the
GEOMETRY of Boethius in vindication of the Pythagoreans and their
knowledge, and use, of "the One and the Naught as the first and
final cipher."

The latter part of the sixth century leads into the seventh with
the coming of Mohammed. Though concerned chiefly with the Moslem
world, the rise of Mohammedanism had a tremendous impact on the
nations of Western as well as Eastern Europe. We find, now, a
definite change in the outward form of man's search for himself,
though the inner drive is always the same. Thus the seventh
century, AD, offers a natural pause in our theme: the age-old
quest for Truth, with those who have handed on the Ariadne


By G. de Purucker


(The following is a stenographic report of an informal gathering
at Point Loma, in which a discussion arose regarding the use of

It is the philosophic One, the originant, which is the Absolute.
From the One comes the two. From the two comes the triad. From
the triad comes the tetrad, and so forth. The point is this: the
philosophic One or the cosmic One is the cosmic Absolute; but it
is not the zero, representing Infinitude; consequently the zero,
Infinitude, holds an infinite number of such Ones or Monads,
whether cosmic or not.

> I understand the way you use the word 'Absolute' in FUNDAMENTALS
> OF THE ESOTERIC PHILOSOPHY: you there define it, so that it is
> quite clear; but what is the real reason for your emphasizing
> that meaning of it, which is of course in the etymological
> derivation of the word? It is different from the usual meaning
> carried by the word 'Absolute' in philosophy here in the West.

That is true. I so use it, first for purposes of accuracy;
second, because it is a wonderful philosophical key: every
Absolute being the Hierarch of its Hierarchy, the One from which
all series thereafter outflow -- one, two, three, etc. -- to the
end of the Hierarchy; and each such One is an Absolute or Mukta,
Jivan-Mukta, absolutus, signifying 'free,' 'set free,' -- free
from servitude to all the lower planes and master thereof.

> I have understood that; but still, could not that fact be said
> and explained without using the word ABSOLUTE for it?

It could, but it seemed inadvisable. You see that the word
'Absolute,' derived from the Latin, is an exact equivalent of the
Sanskrit word Moksha or Mukti of Brahmanism; and I deliberately
chose that word and tried to point out the inaccuracy of the use
of this phrase 'The Absolute' in the West in order to signify
'Boundless Infinitude.' This is not only an etymological, but
also a logical, fault, and I desired to point this out. The word
as I used it is a true key to great things.

> It will arouse criticism; and people will say, "Of course, your
> etymology is true; but what is the use of it? The word 'Absolute'
> has acquired this specific meaning in our Western languages, in
> all philosophies: what therefore is the use of your change? Why
> make use of it with a different meaning?" It only mixes things up
> for ordinary people studying philosophy, and therefore arouses
> criticism.

Many people will doubtless say just that; but I do not object to
criticism. It arouses comment and thought. My use, outside of
anything else, has the virtue of being accurate, of being
philosophically exact, of employing a word in its proper,
original, exact, etymological sense; and best of all, it is a
wonderful key to greater things. It is perfectly indifferent to
me if the entire Occident uses a word wrongly, because I am going
to use it aright, if by that use I can strike a new keynote of
thought, point out a pathway of consciousness, and give a key to
a wonderful doctrine. Do you now see? If it arouse comment and
criticism, as in fact I knew it would, all the better!

> I think that the way you use the term in FUNDAMENTALS OF THE
> ESOTERIC PHILOSOPHY is one of the most wonderful parts of the
> whole book.

Once that you miscall Infinity by the word 'the Absolute,' it
becomes a being, therefore limited, therefore finite. It is
impossible in true philosophy to predicate absoluteness of
Infinity. It is neither absolute nor non-absolute. Absolute is
a definite adjective, having certain logical attributes.
Infinitude has no such attributes; Infinitude is neither
conscious nor unconscious; it is neither alive nor dead; because
consciousness and unconsciousness and life and death belong to
manifested and therefore limited and therefore to non-infinite
beings and things.

> All those things Occidental philosophers say about the Absolute;
> they give that meaning to 'Absolute.'

That is just what they should not do; and that is just what I am
challenging; my use therefore is a challenge.

> It is a challenge. Even apart from what the word means
> etymologically, if we investigate that, there are many such
> words. They have acquired a different meaning in the language;
> and they are used with this meaning different from the words in
> the language, apart from how the words themselves originated.

That is perfectly true, my Friend, but remember that a mere fact,
however common, is no proper plea in extenuation of a fault.

> One cannot say that such a word is wrongly used in this way.

True, in a way; but the word nevertheless is wrongly used; and it
has obtained currency. Let me illustrate my meaning: In English
there is a most extraordinary grammatical, or rather
ungrammatical, expression, which has obtained universal currency
in the English tongue, and it is wrong. This expression is, "I
am mistaken." The current meaning is, "I am wrong: I have
expressed an erroneous view." But the real meaning of the words
is, "I am misunderstood," and this was the original meaning of
the phrase, "I am mistaken."

I have heard your argument repeatedly. People say, "Why do you
bother your head about it? Everybody knows what you mean by the
common usage. Why not employ it because it is a common usage?"
Yes, I answer, but it is a wrong usage and foolish logically,
historically, and grammatically. Among my many other faults, as
some people say, I try to make people think. Why not correct an
obvious error? "I am mistaken" means literally, "I am taken
amiss: I am misunderstood." When a modern Englishman says, "I am
mistaken," he means, "I have misunderstood." He uses an entirely
wrong grammatical form.

> You will never succeed in changing that usage; because it is
> universally common, and everybody understands it.

Assuredly so, my Friend, nor am I trying to change this
particular phrase. As regards the Absolute, here is a case of a
specific philosophical doctrine of the first importance; and I
desire to challenge thought by challenging a crystallized and
hoary error -- so far as Europeans are concerned.

This misuse arose out of the psychology in all European
philosophers' minds of the Christian theological scheme, which
they could not shake off: the personal god, the infinite person,
the Absolute. They pursued a logical train of thinking arising
in a proper conception. The term used to express this
fundamental conception is wrong, for this term 'Absolute' does
not mean infinity.

A person cannot be infinite: this is a contradiction in terms.
There can be an absolute person, a Hierarch, the summit of a
Hierarchy; and this Hierarch is only one of an infinite number of
other Hierarchs, of other Hierarchies -- an infinite number of
such Ones; but the Infinite, without number, attribute,
qualification, or form, is therefore non-absolute. 'Absolutus'
means 'freed,' and can apply only to a limited entity, however
grand and sublime.

I want to make people think! I am furthermore striking at the
roots of old theological superstitions, and old philosophical
superstitions. If my use arouses argument, if it arouses attack,
and if this makes people think, it does not much matter to me
personally. They can charge me with trying to introduce new
things, or with any other foolish motive. The charges being
untrue, I don't care particularly about them.

> In that way of thinking your use might be well worth something.

> It is breaking the molds of mind.

If Occidental people had only studied, or studied a little more
carefully, even the elements of some of the greater Oriental
philosophical systems, they would see the difference between the
Jivan-Mukta, which is an Absolute, a Freed One -- and Tat: THAT.

HPB does use the word 'Absolute' apparently in the usual
Occidental way. If you examine carefully every instance where
this occurs, you will find that she is refers to some great or
super-great cosmos in every instance. 'Absolute' is a relative
term. There are no 'Absolutes' in the sense of 'Infinitudes.'
Everything that is, no matter how great, how vast, is relative --
related to something else and to all else.

The critics seem to think that I mean by 'Absolute' an 'Infinite
Being,' because they have such a vague, nebulous, undefined, and
cloudy idea in their own minds. They are tangled in a web of
words. This very word 'Infinity' is but a human word, and it
acknowledges that human imbecility of intellect, as compared with
frontierless time and space, can find no better word to describe
it than 'Infinitude,' which means 'Non-finitude.'

I would like to tell you something more. You know that Sanskrit
is probably the perfect language for the expression of
philosophical human thoughts that is known. It is, nevertheless,
an offspring of human consciousness; and even the great Sages and
Seers at times find themselves hard put to it to express the
children of their consciousness in human words, i.e., to express
their thoughts adequately.

Now, as an illustration of what I mean, there is no such sphere
of esse or consciousness as what the Occidental calls the
'Infinite' -- really a word with which he cheats his mind, an
abstract term. The Occidental, when he says 'Infinitude' and
'Eternity,' means by these terms endless extension and duration,
which is as far as he can go intellectually -- which is merely
another way of saying: 'Things as they are now, more or less
changing continuously, but lasting endlessly'; and as regards the
former word especially, 'Infinitude,' the average Occidental's
mind becomes a blank when he uses it. He sees, or thinks he
mentally sees, non-understandable, frontierless Space. That to
him is Infinity. But really it is a cheating of his

In the Sanskrit, Infinity is not commonly expressed by a
negation, such as 'Non-finity,' but by the words Parabrahma and
Mulaprakriti, which are two sides or elements to the one
fundamental conception. What does Parabrahma mean? Brahman
stands for the Absolute, the Hierarch of a Universe, a Cosmos.
Para means 'beyond.' Do you now begin to get the thought?
Infinitude thus is simply that which is beyond the loftiest reach
of human consciousness. Human consciousness does not pretend to
limit it by saying anything about it; it does not qualify it with
any adjective; no operation of human consciousness can reach it.
Parabrahma is confessedly a mere term: 'Beyond Brahman,' and
Brahman is the Absolute.

Mulaprakriti: Prakriti means 'Nature'; Mula means 'root';
therefore Mulaprakriti signifies 'elemental,' or 'originant'
Nature. Parabrahma therefore is but a word: 'Beyond Brahman';
'Originant Nature,' Mulaprakriti; and thus you get a different
conception from the vague, Occidental mental abstraction
signified by a negation -- 'Non-finite.' The Oriental conception
accepts the manifested universe and points to endlessness beyond
it, and says 'Parabrahma' or 'Mulaprakriti.' The Occidental also
accepts the manifested universe, but does not point beyond it,
and simply uses a term signifying 'something different from the
manifested universe'; and this latter conception is
philosophically and fundamentally erroneous, for it makes a
distinction in esse between the This and the Beyond.

The Orientals, and likewise the Ancient Wisdom, never use the
word 'Eternity.' This is a conception that is rejected, because
it is merely like a mental cloud in any human mind to speak of
'Eternity.' The best way in which Occidentals can express this
conception is by saying 'Endless Duration' -- not 'Endless Time,'
because 'time' is a human limited conception but 'endless
enduring' -- that which endures for aye.

All that the human consciousness is authorized to postulate is
that Parabrahma, 'Beyond Brahman' or the Absolute, is exactly
what we see around us, as far as our human physical
sense-apparatus can translate it to us, but limitlessly so.
Parabrahma, therefore, is not an entity; it is not a being; as a
term, it is a descriptive adjective turned into a noun, and means
simply 'Beyond Brahman.'

"As above, so below" -- and there is no fundamental essential
difference between the 'above' and the 'below.' Every atom has
its home in a molecule; every molecule has its home in a cell;
every cell has its home in a body; every body has its home in a
greater body; the greater body, in this case our Earth, has its
habitat or dwelling or home in the solar ether; the solar system
has its home in the Galaxy; the Galaxy has its home in what we
humans call the Universe -- our telescopes carry us no farther;
the Universe has its home in one still more vast; and so on, as
Occidentals say, ad infinitum; and that ad infinitum is exactly
the Occidental's way of saying what the Oriental means when he
says Parabrahma -- 'Beyond Brahman,' with this profound and
radical difference, however, that the root-idea in the mind of
the Oriental is the inner, invisible, spiritual worlds, which the
modern Occidental almost universally ignores.

Everything exists in something else greater than itself, and
contains hosts of beings inferior to itself; and Parabrahma
simply means 'beyond our Absolute,' 'beyond our Brahman.' Brahman
is the Absolute; and Parabrahma H.P. Blavatsky has called
'SPACE' -- not meaning 'emptiness,' but using here just a
descriptive word, a descriptive noun, just as when she says
'Duration.' Duration is filled with time, moments, instants of
time. Space, similarly, is filled with manifested Monads, and
Absolutes which are Monads of a far advanced type; and these
Absolutes contain armies and hosts of evolving inferior Monads.

This, then, is all that we mean by Parabrahma, and Mulaprakriti
is but its other side -- the side of expansion and change, -- so
to speak. You can say that Parabrahma is the consciousness-side
of it, and that Mulaprakriti is the space-side of it. It hurts
me sometimes to hear Theosophists talk about Parabrahma as if it
were a kind of god. It is simply Space. It does not mean
anything in particular, however, because it is a purely
generalizing term. The word Parabrahma simply means 'Beyond
Brahman.' It too is a confession that here the human
consciousness stops: it cannot go any farther.


By Hazel Minot

[From THE THEOSOPHICAL FORUM, January 1950, pages 31-36.]

> The words "to create" are often understood by the ordinary mind
> to convey the idea of evolving something out of nothing. This is
> clearly not its meaning. We are mentally obliged to provide our
> Creator with chaos from which to produce the worlds ... Out of a
> void Nature cannot arise.

To different peoples at different times has come a revelation of
universal truths. In the beginning each such revelation has been
as a blinding light, and men have felt a nearness to God, an
awareness of unseen divinities who were their guides and
protectors, and deep within themselves there has been a glowing
something which they knew was akin to the flame burning on the
altar-stone of heaven. But time does strange things, and however
far-reaching the revelation or pure the source from which it
came, as the ages have rolled by the original inspiration has
become hidden from the eyes of men, even as a mountain stream may
lose itself at last in desert sands.

Where the voice of God has been imprisoned in formalized
religion, creed, and dogma have done their part to still the
magic of its tones and, with the passing years, echoes of far
earlier revelations have been all but silenced; or, if heard,
have lingered on as remnants of an age when men believed strange
things about themselves and Nature. From time to time, there is
a resurgent interest in these remnants. People gather myths,
legends, folklore, and fairytales. It is rare, though, when
these collations take their place as source-material, giving an
accurate though often fragmentary picture of the opening of any
great period of manifestation.

The treatment of the subject has been extensive. Despite this
fact, people have not recognized these folktales as hiding grains
of ancient truth. There are a number of understandable reasons
why. Main groupings of the study include Ideas and Superstitious
Beliefs, Traditional Customs, Traditional Narratives, and Folk
Sayings -- all having several sub-headings. The approach is
largely from to gain an advance in the general knowledge of folk
industries, folk aesthetics, and folk sociology.

> Scientific investigations of myths and their origin, or the
> tracing of the migrations of tales, have contributed information
> in respect to community of descent or with reference to
> interchange of ideas through geographical proximity or through
> emigration.*

The method and purpose of this type of research have not
concerned themselves with tracing the pattern of fundamental
cosmic truths but rather with discovering the similarity of
religious beliefs, the inner meaning of those beliefs hiding
under the manner of presentation peculiar to any particular
locality. Often enough, this cover up has been deliberate. At
the time when legends and myths were first given to men, those
who wove these tales gave out esoteric teaching in this form,
using the simple means of symbol and allegory to convey their
meaning. The relatively few who understood the symbols could
interpret them. To others, they were just charming fairytales.
The message was there. The story thus veiled has endured through
the centuries. Today it is as vital for him who can trace its
meaning as it was at the time of its first recounting.

Other factors help to bewilder. The story does not always begin,
grow to a point, and finish with a grand climax. Events,
especially those dealing with the birth of worlds and humanities,
have a way of apparently doubling back on themselves, or suddenly
telescoping, so that the hope of beholding a sequential unfolding
of the picture is hardly to be realized. This may be due to wear
and tear and the strange twists and turns that come with the
retelling of any tale. It may also have started out a little on
the bias with the express purpose of confusing the issue. In
addition, one has always to bear in mind that the entire world
loves a good story, and many a tale has as its prime object
relaxation and entertainment.

The peoples of ancient times knew the Sacred Wisdom. Remnants of
it still inhere in tribal beliefs and customs. To anyone delving
into this wealth of material for proof, the most responsive field
is Traditional Narratives. Under this heading are included the
myths concerning creation and various cataclysmic occurrences.
Searching among the legends we are reminded of H.P. Blavatsky's
statement in ISIS UNVEILED (II, 431), that "there are few myths
in any religious system but have an historical as well as a
scientific foundation."

Comparing some of these tales of creation, one senses as a
predominant factor the recognition, on the part of those who
originally told them, of already existing material out of which
earth and its humanities are gradually formed. For instance, in
the Prose Edda, we have the story of the coming into being of the
giant Ymir, from whose body the earth is later formed. Ymir took
shape out of Ginnungagap (All Space) from the conflict of the
elemental forces represented by Niflheim, the region of ice and
snow, and Muspelheim, the region of elemental fire. This
conflict caused the rime and ice of Niflheim to melt, and the
falling drops assuming the shape of a mighty giant became Ymir.

HPB says of Ymir that he is:

> The personified matter of our globe in a seething condition. The
> cosmic monster in the form of a giant, who is killed ... by the
> three creators ... Odin, Wili and We  This allegory shows the
> three principal forces of nature -- separation, formation, and
> growth (or evolution) -- conquering the unruly, raging "giant"
> matter, and forcing it to become a world, or an inhabited globe.
> It is curious that an ancient, primitive, and uncultured pagan
> people, so philosophical and scientifically correct in their
> views about the origin and formation of the earth, should, in
> order to be regarded as civilized, have to accept the dogma that

Turning to the Greek story of creation as given to us by the poet
Hesiod, we have Chaos as that from which the earth forms. This
chaos, in the light of the Ancient Wisdom, is not a wildly
disordered mass, but a repository, the storehouse of seeds from
previous periods of manifestation, seeds that will develop into
beings as well as things. It is similar to the Ginnungagap (All
Space), for Space, too, is no empty nothingness, but filled full
with BEING or LIFE not yet manifested. A seeming contradiction,
perhaps, but then, HPB describes this Ginnungagap as "the cup of
illusion (Maya) the boundless and void abyss  this world's

Eros, the spirit of love, came from Chaos first. Though his
wings may have been sadly soiled through the long, long ages,
there is something surpassingly beautiful in this conception of
Love as the first active principle in the evolution of the earth
and the preparation for the races of men. Eros is a symbol of
harmony, balance, and the never-ending quest of sentient beings
for completion that this harmony and balance may be achieved.
The broad-breasted Earth, Gaea, came next. Ouranos came still
later. From the union of the two came the Titans.

Ouranos tried to stay the course of evolution by hurling his
children back into the womb of their mother as soon as they were
born, but his youngest son Kronos slew him.

> [It is but a momentary halting of the work of generation that]
> passes into the hands of Kronos, time, who unites himself with
> Rhea (the earth in esotericism -- matter in general), and thus
> produces, after celestial -- terrestrial Titans. The whole of
> this symbolism relates to the mysteries of Evolution.

The story repeats itself with the children of Kronos. It is the
Hellenic rendering of the unsuccessful attempts of "Earth or
Nature" to create a humanity unaided, and is reminiscent of
stanzas in the BOOK OF DZYAN dealing with this period of
evolution. The vehicles are yet unprepared -- not merely the
physical body but, more important, the intermediate nature -- and
not until they are fit receptacles for the divine spark will
there really be a race of men on earth.

The gods are closely linked with man: witness the case of
Deukalion and Pyrrha who are commanded by the gods to found a new
race following their survival of a flood. The pattern is not
new, not any more than was that relating to Noah. The details
vary to suit the age and race to which it applies. Nor is this
link with divinity limited to august commands: the gods have
literally given of themselves to form our earth and its children.
Recall the names borne by the planets of our solar system and the
teaching that each has played a part in the building of the earth
chain. May it not have been this truth that was suggested when,
in the Prose Edda, Ginki:

> [A wise king] travels in search of knowledge to the home of the
> Asa folk -- the Norse gods -- each of whom supplies the visitor
> with some piece of special information

-- The bringing together of these separate items resulting in the
cosmogonic history portrayed in the Edda? It is significant that
the Asa folk consist of Odin and the twelve Aesir, or gods.

Turning now to the Western Hemisphere, there is much food for
thought in the Creation myth of the Wichita; especially in the
names of the protagonists.

Man-never-known-on-Earth created all things. When he had formed
the earth, he then made a man whose name was
Having-Power-to-carry-Light. He also made a woman, and her name
was Bright-Shining-Woman.

Though these names foreshadow a future time of spiritual
illumination, the man and the woman were yet in darkness. A
thought came into the mind of Having-Power-to-carry-Light that he
must journey towards the east. He did so, having many strange
adventures. The myth tells how there came to be night and day,
and how other promises were fulfilled that had been made by
Man-never-known-on-Earth, who was henceforth to be known as
Reflecting-man, the Sun.

There were now more people on the earth, and
Having-Power-to-carry-Light and Bright-Shining-Woman became their
instructors, teaching them how to grow the precious corn, how to
hunt with bow and arrow, and the use of various implements which
the people had in their possession but did not understand.

Then there came a time when the man and the woman must leave the
people they had dwelt among, for each was to become something
else. Before leaving, they gave final instructions. They told
how people might tell what things were about to happen, how they
should pay reverence to the stars and other heavenly bodies, and
many other things important for them to know. Bright Shining
Woman said the people could see her after the sun had gone down.
In the evening, they beheld her in the sky, for she had become
the moon. Having-Power-to-carry-Light told the people that they
would see him early in the morning, before the light of day, and
that henceforth his name would be

This simple tale, simply told, leaves no doubt but that the
ancient American Indian was aware of the Divine guardians who
cared for the race in its infancy. He knew, too, of his kinship
with the Sun and Moon, and his debt to the planet Venus.

All peoples have had their Bibles and a profound study of the
subject could well be the work of a lifetime. To the interested
reader there is a veritable goldmine of interpretation to be
found in the pages of ISIS UNVEILED and THE SECRET DOCTRINE. The
sacred literatures themselves, their myths and legends, even of
the most primitive peoples, fill one with reverence for the
beauty of their language and the depth of their intuition.


By George William Russell [1867-1935]

[From THE IRISH THEOSOPHIST, December 1893.]

Priest Merodach walked with me at evening along the banks of the
great river.

"You feel despondent now," he said, "but this was inevitable.
You looked for a result equal to your inspiration. You must
learn to be content with that alone. Finally an inspiration will
come for every moment, and in every action a divine fire reveal

"I feel hopeless now. Why is this? Wish and will are not less
strong than before."

"Because you looked for a result beyond yourself, and attached to
external things, your mind drew to itself subtle essences of
earth which clouded it. There is more in it than that. Nature
has a rhythm, and that part of us which is compounded of her
elements shares in it. You were taught that nature is forever
becoming. The first emanation in the great deep is wisdom.
Wisdom changes into desire, and an unutterable yearning to go
outward darkens the primeval beauty. Lastly, the elements arise,
blind, dark, troubled. Nature in them imagines herself into
forgetfulness. This rhythm repeats itself in man. A moment of
inspiration -- wise and clear, we determine. Then we are seized
with a great desire that impels us to action. The hero, the
poet, the lover, all alike listen to the music of life, and then
endeavor to express its meaning in word or deed. Coming in
contact with nature, its lethal influence drowses them. So
baffled and forgetful, they wonder where the God is. To these in
some moment the old inspiration returns, the universe is as
magical and sweet as ever, a new impulse is given, and so they
revolve, perverting and using, each one in his own way, the
cosmic rhythm."

"Merodach, what you say seems truth, and leaving aside the cosmic
rhythm, which I do not comprehend, define again for me the three

"You cannot really understand the little apart from the great;
but applying this to your own case, you remember you had a
strange experience, a God seemed to awaken within you. This
passed away. You halted a little while, full of strange longing,
eager for the great. Yet, you looked without on the hither side
of that first moment, and in this second period, which is
interchange and transition, your longing drew to you those subtle
material essences I spoke of, which like vapor surrounding, dull
and bewilder the mind with strange fantasies of form and
sensation. Every time we think with longing of any object, these
essences flow to us out of the invisible spheres and steep us
with the dew of matter. Then we forget the great. We sleep. We
are dead or despondent as you are despondent."

I sighed as I listened. Watchfulness over momentary desires was
the first step. I had thought of the tasks of the hero as
leading upwards to the Gods, but this sleepless intensity of will
working within itself demanded a still greater endurance. I
neared my destination. I paused and looked round. A sudden
temptation assailed me. The world was fair enough to live in.
Why should I toil after the far-off glory? Babylon seemed full of
mystery. Its temples and palaces were steeped in the jewel glow
and gloom of evening. In far-up heights of misty magnificence,
the plates of gold on the temples rayed back the dying light. In
the deepening vault, a starry sparkle began. An immense hum
arose from leagues of populous streets. The scents of many
gardens by the river came over me. I was lulled by the plash of
fountains. Closer I heard voices and a voice I loved. I
listened as a song came:

> Tell me, youthful lover, whether
> Love is joy or woe?
> Are they gay or sad together
> On that way who go?

A voice answered back

> Radiant as a sunlit feather,
> Pure and proud they go;
> With the lion look together
> Glad their faces show.

My sadness departed. I would be among them shortly, and would
walk and whisper amid those rich gardens where beautiful idleness
was always dreaming. Merodach looked at me.

"You will find these thoughts will hinder you much," he said.

"You mean --" I hesitated, half-bewildered, half-amazed. "I say
that a thought such as the one that flamed about you just now,
driving your sadness away, will recur again when next you are
despondent, and so you will accustom yourself to find relief on
the great quest by returning to an old habit of the heart,
renewing what should be laid aside. This desire of men and women
for each other is the strongest tie among the many that bind us.
It is the most difficult of all to overcome. The great ones of
the earth have passed that way themselves with tears."

"But surely, Merodach, you cannot condemn what I may say is so
much a part of our nature -- of all nature."

"I did not condemn it, when I said it is the strongest tie that
binds us here. It is sin only for those who seek for freedom."

"Merodach, must we then give up love?"

"There are two kinds of love men know of. There is one that
begins with a sudden sharp delight -- it dies away into infinite
tones of sorrow. There is a love that wakes up amid dead things.
It is chill at first, but it takes root. It warms. It expands.
It lays hold of universal joys. Thereby the man loves. Thereby
the God loves. Those who know this divine love are wise indeed.
They love not one or another. They are love itself. Think well
over this. Power alone is not the attribute of the Gods. There
are no such fearful specters in that great companionship. And
now, farewell, we shall meet again."

I watched his departing figure, and then I went on my own way. I
longed for that wisdom, which they only acquire who toil, strive,
and suffer; but I was full of a rich life that longed for
excitement and fulfillment. In that great Babylon, sin did not
declare itself in its true nature, but was still clouded over by
the mantle of primeval beauty.


By Boris de Zirkoff

[From the second part of a tape recording entitled "Death and
After-Death States, Part I" made of a private class held on
October 27, 1954.]

The unity of Atman, Buddhi, and Manas is the real you, your
individuality. It is going to build another set of vehicles in
the next incarnation. It is going to be a full-fledged man
again. Try to get that idea. It is subtle, but it is important.
You are a human entity. After death, you are a spiritual entity,
because you have nothing left of your personality except the
results of the incarnation just passed and the seeds with which
to build a new personality.

If you were John Smith, you were that person for just one
incarnation. There has never been a John Smith before and will
never be another. The seeds that built this personality will
build another personality next time. In the meantime, in the
inner worlds between lives, you are a spiritual entity of various
degrees of evolution depending on what scale you stand. You are
not what we call a man, as we know one to be when incarnate.

No ordinary person knows when he is dying. Only an Initiate
does. No ordinary person is self-conscious after death, unless
he is an occultist. No one who has died can communicate
self-consciously with those he has left behind. That is
impossible, no matter what some may say.

This is the only genuine teaching of the Esoteric Philosophy.
Everything in the philosophy supports it. The individual human
being, the soul, the reincarnating ego, cannot communicate with
the physical plane under any circumstances, whether through
mediums or in any other form. All communication is closed.
Otherwise, it would not be death.

Mediumistic human beings can communicate with the astral shell
left behind by the man who has withdrawn. The shell is not the
man. In the condition of profound sleep, you or I could touch
the consciousness of our loved ones in their devachanic sleep
with our inner spiritual consciousness. No one in those higher
conditions can self-consciously communicate with one on this
plane and know that he is so doing. That idea is wrong. The
student needs to understand this.

The philosophy does not deny the myriad interesting psychic
manifestations. It does not deny them, but has another
explanation for them. Keep this important fact in mind.

Next time, we will consider the journeying of the monad and
reincarnating ego through the inner spheres between lives.

You might ask if it is possible for an atom bomb to destroy the
vital body or the emotional body. Could the damage result in a
setback to one's reincarnation? Would the blast destroy his
karmic record?

Physical means cannot touch anything but the physical body.
Physical explosions have their repercussions in higher spheres.
They affect the vital currents in the astral structure, but the
worst destruction does not penetrate too far. The manner in
which something destroyed the physical body affects the next
incarnation. One will be in a chaotic condition or harmonious
condition when he returns. We cannot brush aside the means of
destruction that we have. They affect the human constitution,
but not deeply, mostly in the physical and psycho-magnetic parts.

Some people die suddenly. An explosion may blow a child to
pieces. Its ego needs another body immediately. The younger
that one dies, the sooner he comes back. He has not generated
enough spiritual effects in this life to warrant a long
devachanic rest. There is nothing in him that is fatigued and
needing devachanic recuperation.

The child had just come back from the devachan and now dies. He
had built up his physical body. Perhaps he was only two, six, or
ten years old. Then something karmic happened. He will
reincarnate soon. If he were a one or two year old, he would
reincarnate within the year.

There is the story of two kids in same family that were in the
bombings in southern Europe. A bomb blew the three and one-half
year old child to bits. The child just disintegrated. In a part
of the same house, its mother was not injured. She was carrying
a baby, which was born a short time afterwards. There are
similarities between the astrological charts of the new baby and
that of the child that blew up. Could they be the same
individual? It could be a transfer in this instance. I have
heard of a number of cases.

A boy in Los Angeles distinctly recalled having perished crossing
the Atlantic on a steamer that blew up. It had happened two or
three years earlier. These things are possible. They are more
frequent than we realize, but still exceptions rather than the
general rule.

The earlier you die in childhood, the sooner you will be reborn.
The attraction is towards incarnation rather than away from life.
In your old age, your attraction is for rest in the devachanic
worlds. When young, you have no such attraction. It is a matter
of attraction and repulsion. Dying very young, you begin to
rebuild a new vehicle immediately.

An individual's body dies young. Disease or accident may have
killed him as a child. His inner principles do not sever from
each other. He has not really died. Death is the severance of
the inner principles and their disassociation at the end of a

Just because a physical body has died, that does not mean that it
was the time for the inner principles to disassociate and return
to the spheres from which they came. The natural tendency is to
rebuild another physical body as soon as possible, continuing an
incarnation that has been frustrated. The Ego will incarnate in
the most suitable channel then available. It may be the same
family, or elsewhere.

What are the chances of a child being reborn in the same family?
Living next door to one of us, a young woman lost her baby. It
was stillborn, which broke the mother's heart. She has a new
baby now, born the end of August. Could this be the same
individual? The chances are considerable, because of magnetic

It is logical for the child to be back with the same family, but
he might have powerful karmic associations with other channels.
There is an economy of nature. Nature does not like wasted
effort. As there is a powerful connection with the previous
family, the ego will try to return there.

There are failures in nature. They are hard to explain
karmically. Suppose the child is the same one the woman lost two
years ago. She has a yearning and gets the identical child. It
is not easy to explain a particular case. We do not fully know
many things, and our Teachers have not given out other things.
The death as a child looks like a failure, but is it?

A deficiency in the effort of both the reincarnating Ego and the
parents caused the child's death. The Ego may not be ready for
the environment, or perhaps the parents were only equipped to
furnish the environment partially. It was a borderline
situation. With these children, the odds were just too much
against them. It may have shown up in their astrological charts.
There may be evidence that the parents were not equipped to
handle the children.

There are two sides to the failure, that of the child and that of
the parents. The two sides are interrelated intimately. How
might it look from the standpoint of the reincarnating Ego? Is it
a failure? No. It may learn little from so brief an incarnation,
but it might provide the parents with a valuable experience.
Where do you draw the line between the incarnating Ego and the
parents? They are one. They have been evolving together. They
have had many experiences together before.

Can the reincarnating Ego draw value from an incarnation of a few
months to a year? Yes, something is gathered. Perhaps it missed
something valuable last time that it had to gather this way.

Concerned with imperfect entities, the processes of incarnation
and discarnation include mistakes. Many things can go wrong.
Everything in nature is only relatively perfect. There are wrong
ways of incarnating, taken by mistake. This is like a mechanical
gadget, with parts that can fail. The process is not concerned
with gods and demigods. It deals with imperfect entities in
various stages of evolution. Mistakes can and do occur. The
incarnation is frustrated. The Ego cannot accomplish its
purpose, so it cuts the life short from within and tries anew.
That is the other possibility.

At the time of death, it is important to avoid any disturbance.
Say they embalm someone. If the embalmer does not insure
silence, might that disturb the panoramic vision? No, normal and
quiet physical action has no effect. Only emotional disturbances
reach the Ego at this stage. There are also times when people
are cremated practically before they are dead, which is like
being burned to death. That will not affect their panoramic
vision, as it causes little change in the spiritual aspects of
their passing.

An accident to the physical body cannot thwart the processes of
spiritual nature. The preparation of the physical body will not
disturb the inner Ego, if done with a helpful motive. If done
violently or with evil motive, the actions produce emotional
disturbances, which are psychic. They are on the plane where the
Ego is now, and have a powerful effect.

Embalming is not good. It does not hurt the inner man, but it is
useless. The inner man has no connection with the physical body.
If the law requires embalming, we may deplore it as being
foolish, but not as being evil. The inner man is gone,
unconcerned about his physique.

In some states, the law may be to embalm the body for viewing
even when one plans to cremation it. Although embalming is bad,
an autopsy is far worse. It is wrong to monkey around with the
physical body. Even so, the foolish things we do with the body
cannot affect spiritual nature working with the inner man. If it
could, I would lose trust in the spiritual nature.

In some cases, a person only appears to be dead. Before doing
anything, leave him alone at least 72 hours. There have been
cases where people have been effectively dead physically for 24
to 30 hours and still came back. Recently, a man had died at
five in the morning. They took him away late that night. After
three days, they were taking him to the cemetery in a hearse when
he woke up.

Suppose that they had embalmed him. After they took the blood
out of the veins, no one could revive him. The embalming would
have killed him. It would not have been violent. There was no
evil motive. They did not know he was not truly death. He would
not have known the difference. It is certainly karmic.

Catalepsy looks like death. There may be no perceptible
heartbeat. The man is motionless. The breath is nearly
impossible to detect. Appearances can be deceptive. There are
no conclusive physical symptoms that death has taken place. Dr.
de Purucker told me that even the beginning of decay of the
physical body is no sure sign of physical death, that certain
conditions of trance are so deep that death may be simulated and
certain processes of decay may already begin.

We have uncovered little yet in the West about the possibilities
of the human body. The higher individuals know how to withdraw
from the physical body and plunge it into complete trance. They
put it into suspended animation so that everything is
crystallized, put on hold, and ready to use at a moment's notice.
That is their secret. Throughout recorded history, advanced
occultists do this, not aging, continuing to look like people 40
years old. How do they do this? They completely stop the
metabolism. This is the only way a human body will not age.
They must stop the wear and tear on it.

Sleep does not stop the metabolism. An anesthetic does not stop
it. Even catalepsy does not stop it. Advanced occultists stop
every function of the human body. This includes the heartbeat,
breathing, digestion, and movement of fluids in the body, but not
bringing down the body temperature. It requires knowledge of
congealing the body and its fluids, which is a magnetic process.
While withdrawn, the individuals function elsewhere in their
astral constitution. This may last for a few hours, days, weeks,
or even months.

Say one has lived ninety years. He has functioned outside of his
physical body so often that it has spent fifty years in suspended
animation. That body is going to look as if it were forty. It
does not have ninety years of wear and tear. It was wearing out
only when he was self-consciously occupying it. We cannot do
this in sleep. Our body continues to wear out. Nothing is

A student related an interesting story. Her aunt and aunt's
husband were in their bedroom, reading. Both a theosophist and
psychic, the aunt suddenly says to her husband, "Someone is in
this room with us. He is dead and does not know it." They tried
to convince the man that he was dead and must leave. The next
day, they found out a man had died in an accident near their

In another case, an accident may knock an individual out of his
physical body. It destroys his nervous system and brain
structure. In a condition unknown to him, he is unable to
function self-consciously. He has no knowledge about the
condition in which he now finds himself. He does not know what
happened. He is stunned, but not dead.

The individual should have lived another 30 years. Only after
that time will his inner principles disassociate, severing
themselves from one another and reentering the various channels
of nature from which they came. He has to wait 30 years, since
he is not dead. He cannot die. He may have lost his physical
body, but he has not lost the store of magnetic-pranic vitalities
that saturate his inner structure.

This was an average man. He was not wicked. Nobody killed him
and he did not kill himself. He is in a stupor now. One of the
Masters used exactly that word, a "stupor." He is stunned. He is
not self-conscious, because he has never trained himself to be
conscious outside of his brain. He may not even have believed in
the spiritual, but he was good.

Nature will take care of things. He will gradually enter into a
dream, and not regain self-consciousness again. Some dreams will
be pleasant, some semi-pleasant, and some not pleasant at all.
There are many parts of his consciousness at work. In that
condition, he is perfectly safe. For these 30 remaining years of
what would have been his normal physical life, he is under the
guidance and custodianship of spiritual entities. They have
taken care of millions in that way. Then his real death begins.

Is it possible that he might be going around, seeing people, and
talking to them, with them neither seeing nor talking to him?
That would be more than creepy. It would be a horribly
experience. No! It definitely does not happen! We might find
that pseudo-occultism on the shelves of a library. Yes, and we
might hear them at a so-called theosophical lodge. That is where
adulterated Theosophy comes in.

The man is not in some room, trying to communicate with the
living. That is impossible. The only way in which he could do
this is by using his ordinary physical senses operating through
his brain structure and nervous system, which he no longer has.
He has not learned how to operate through his astral senses. He
is stunned. He does not know that he has lost his senses.

In this state of stupor, does one ever return to his loved ones?
Does he seek help or guidance from those who were close to him?
Can they feel that he is disturbed? How would he return to them?
Might he wander astrally near his loved ones? His magnetic
attractions will draw him to places where he had attachments
until the attachments fade away over time. Even so, he cannot
communicate with anybody. The dreamlike consciousness has
completely enwrapped him, although those he loved are in his

Does he seek guidance from loved ones so he can go where he can
find peace? No. There are spiritual intelligences at work in
various parts of the astral light. These advanced occultists
have the duty to help these people. They take care of their
needs at that time and safeguard them from dangers to which they
might be exposed. Someone who has died in an accidental will not
have to look for guidance. The dead one cannot look for help.
He is in a dream state. He cannot look, because that takes a
self-conscious effort which one cannot do while asleep and

Is there a magnetic force that would draw them back to the places
and people they knew? The attraction is automatic. For a short
while, they will float around those places they knew. They will
not know what is going on. They might experience release and
dreamy happiness because of a powerful thought of love directed
towards them by those they have left behind.

Communication between the dead and those on the physical plane is
impossible because of the changed magnetism. The dead cannot
associate with the living. Thank God that they cannot! What a
mess it would be! We would not know whom we are dealing with,
whether they are dead or alive! Thank God that there is no
communication under normal conditions, even though there are

Is it possible to sense these entities as the aunt and uncle did?
Yes, a psychically sensitive individual would feel them. It is
not good to be able to do so. The connection between people who
died an accidental death and those left behind will fade away in
a few days or weeks at most. It is not a conscious connection
unless made so through the foolishness of spiritualistic seances.
The newly dead will sink into sleep gradually. Over time, the
sleep increasingly enwraps them. That is not devachan. It is
something else. In time, it will be utterly impossible to get in
touch with them in even this way.

During the first few hours or days after their accident, the
newly dead might possibly have a semi-conscious awareness that
something has happened. If they were good, they will not suffer.
It is utterly impossible for them to be aware of what living
people are doing, where they are, or to go here and there at will
in search of things. That is impossible. Nature mercifully
stuns their minds and will. This is the normal rule, though
there are exceptions.

The Esoteric Philosophy teaches us that death is a great
adventure. It is something to look forward to rather than
something of which to be afraid. It depends on how a man lives.
In our studies, we have only barely touched upon the after-death
conditions. They are the continuation of the human, earthly
consciousness. We say it is a continuation since no man becomes
better or worse just because he has died.

We should not be afraid of these conditions of consciousness.
Death is a release. It frees the soul from the shackles of
material existence. It begins a grand spiritual adventure. The
average person is partially conscious. A more advanced
individual finds it specific, definite, and cognizable. Having
received some degree of esoteric training, spiritually minded men
and women find it an adventure undertaken in self-consciousness
with some degree of awareness.

It is a journey closer to spiritual reality for men, be they
great or small, evolved or unevolved. It is not spiritual
reality, but is a journey closer to it. It is the temporary
withdrawal from the worlds of material illusions into worlds of
higher illusions. These higher worlds reflect spiritual reality
better. It is also a period of needed and unavoidable rest,
recuperation, and assimilation of experience and the building of
character. In it, one assimilates experience and builds it into
character. Passing on, the individual is on his way to his inner
self. Look upon the one passing on as a symbol of the human
race, going to meeting its collective higher selfhood in future

The essence of death is essential to sleep. Initiation is
conscious death. Sleep, death, and Initiation are three facets
of the same reality. What takes place in sleep imperfectly takes
place in death more perfectly. That takes place in greater
fullness and with full consciousness and choice at Initiation.
When passing into the inner world, the Initiate literally dies.

Initiation is conscious death. Only one who has learned how to
die consciously can undergo it. What we call death is a
foretaste of what human beings in the higher degrees of
Initiation undergo in full consciousness. They are aware of it
as it happens and aware of its purpose. Instead of fear, we see
these teachings release within ourselves a great satisfaction.
They release an inner spiritual joy. We realize keenly how we
escape at times from the lower physical worlds to enjoy a period
of recuperation and rest in realms that are more truly home.

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