[Cover photo: Picture of H.P. Blavatsky, August 11, 1831 - May 8, 1891.]
As the date of May 8 comes around, in the cycling Seasons of the Year, all students of the Ancient Wisdom pay their tribute of gratitude and affection to H.P.B., who on that date, in 1891, at New Moon, having fulfilled her noble mission to Mankind, went "Home" for a well-earned rest. We seem to hear the echo of her words:
"He who does not practice altruism: he who is not prepared to share his last morsel with a weaker or poorer than himself; he who neglects to help his brother man, of whatever race, nation, or creed, whenever and wherever he meets suffering, and who turns a deaf ear to the cry of human misery; he who hears an innocent person slandered, whether a brother Theosophist or not, and does not undertake his defense as he would undertake his own - is no Theosophist."
Lucifer, Vol. I, p. 169.
Devoted to the Dissemination of the Ancient Wisdom.
Lodge No. 60, Theosophical Society
Officers for 1944:
Public Lectures - second and fourth Sundays of every
month, 3:00 P.M.
Other Lodges in the Los Angeles Area
Los Angeles Public Relations Committee, Arthur W. Beach, Chairman, 1043 North Sierra Bonita Avenue, Hollywood 46.
In the crisis of our age is heralded the birth of a new civilization. Out of the ashes rises, Phoenix-like, the shape of things to come. The temporary dissolution of ethical standards, the wide-spread suppression of Truth, and the suicidal gospel of brute force and opportunism, are here neither denied nor disregarded. But to the eyes of a deeper observer they are only the scum rising to the surface of the boiling cauldron wherein is enacted the alchemical process of racial transmutation, a spiritual regeneration of the vital streams of Humanity.
That which seems to be the debasement of many a lofty ideal, or the stormy overthrow of once noble traditions, is but the clearing of the ground upon which nobler ideals and more enduring traditions will be erected in the course of cycling years. The psychical and intellectual conflagration which dissipates into impalpable ashes what some had mistaken for unshakable edifices of Thought and Conduct releases at the same time the pent-up flood of a new spiritual vigor with which to build a brighter future for all men. And while, in the dismal gloom of a temporary spiritual blackout, we see ancient and familiar lights going out one by one, greater and more effulgent Beacons already now pierce the enfolding darkness with their shafts of redeeming light.
The crisis we are in must be faced and overcome. None can seclude himself behind an imaginary wall of intellectual isolation. Humanity is one and indivisible. Every man or woman is an integral part of the Karman of the race, and has contributed his constructive or disruptive part towards the shaping of this or any other crisis. The appalling misery of today is our own handiwork. The World of Tomorrow will not be built for us by some Gracious divinities descending into our midst from a modern Olympus. If it is ever to become an actuality, it will have to be erected, stone by stone, through our own self-devised efforts and under the guidance of our own spiritual manhood. There is no other way!
There is a road which leads into the dawning light of a New Era. There is a message which fully answers the yearning of men for peace. There is a knowledge which can solve our baffling problems and a code of conduct which can provide an unshakable foundation for a better and nobler World to be. That road, the message and that Knowledge is Theosophy, the ageless universal spiritual tradition which no cataclysm has ever been able to obliterate.
The lofty metaphysics of the Ancient Wisdom are only for the few, though they may be many. The simple teachings of that timeless wisdom are, however, for the broad masses of the people, and they can be understood by all, rich and poor, educated and illiterate.
Cause and Effect, the potential Divinity of man, Reincarnation, Ethical Responsibility, the Unity of all Life, the Solidarity of all the peoples of the Earth, their indissoluble Brotherhood or Oneness, the true nature of Death, the great precepts of conduct which the Sages of all times have outlined for us - these and other simple teachings, presented in understandable language and with the conviction of the heart, striking a responsible fire in the hearts of others, could usher in a new Order of the Ages and accomplish that inner change of minds and hearts which  neither centuries of organized religion, nor generations of scientific research, periodically prostituting its findings to the wholesale destruction of the human race, have been able to bring about.
The present journal is devoted to the dissemination of the message of Theosophy: simple, for the many; somewhat more technical, for the few. The time is ripe for a wider sowing. It is our earnest hope that the reader as well as the welcome writer will find in this journal an open channel to spread broadcast the soul-healing teachings of Theosophy, and of Theosophy alone. We remember these words of H.P. Blavatsky, and we feel in them an endorsement of our own modest efforts:
"Look around you, my brothers and sisters. Not a sect, not a guild, or Society, however insignificant and useless, and far smaller than our Theosophical body, but has its recognized organ. ... One weekly or even monthly sheet of only four pages is better than none; and if we had not an absolute and immediate necessity for such a defensive organ now, it would serve at all times for the dissemination of our theosophical teachings, the popularization of Theosophy and Eastern Ethics suited for the intelligence of the masses. ... Teach the common laborer the truths he fails to find in the churches, and you will soon have saved half of the mankind of civilized countries, for the PATH is easier to the poor and the simple of heart than to the cultured and the rich." - Issued by H.P.B. from 144 Madison Avenue, New York City, 1889-1890.
Let this be our Banner, the Watchword of THEOSOPHIA, the Secret Wisdom through the Ages, hoary with time, yet perennially young. May its pages guide the footsore pilgrim through the murky clouds of the present, to the Hills of Discernment where is breaking even now the "Dawn of the Mystic East."
Theosophy (from Theo - "God" and Sophia - "Wisdom", hence Divine Wisdom) is a body of Teaching or a body of Secret Doctrine that has come down through the ages from far distant and misty past. It is an esoteric tradition that is older than the enduring hills. It was taught in the Mystery schools of the Greek and Roman civilizations. Theosophy is, indeed, those Ancient Mysteries; and those Mysteries, said the late Dr. G. de Purucker, are as old as thinking man himself. Every nation, every people, every race had its own variety of that same body of Teaching or Archaic Wisdom-Religion.
As the Guhya-Vidya of the Hindus, this body of Esoteric Tradition, if one but possess the master-key, can be found enshrined in the Upanishads - highly philosophical and profound system called the Vedanta. It was the Kabala of the ancient Hebrews - the very word "kabala" meaning something which is handed down or passed down from man to man by tradition. The Kabala or Jewish Theosophy existed as a tradition - a system or doctrine of the initiated Jews or Tanaim - long before it was reduced to writing. Indeed the Kabala was the archaic Chaldean Secret Doctrine, which was a system of esoteric philosophy handed down in part by oral tradition and wholly so in the case of its deeper mysteries.
The Goths had their mysteries. At the winter solstice they celebrated in honor of Thor, the Prince of the Powers of the Air.
The ancient Celts of Britain and Ireland had their mysteries - the mysteries of the Druids, whose initiates came from Egypt and Chaldea. "The  Egyptian Priests," says that eminent masonic scholar Gen. Albert Pike, "taught in their great mysteries that there was one God (one Divine Principle), Supreme and Unapproachable, who had conceived the Universe by His Intelligence, and before he created it by His Power and Will."
The early Christians held to those primitive truths which had passed from the Egyptians to the Jews and had been preserved among the latter by the Essenes. Indeed, according to the Gospel story, Jesus himself taught the Mysteries to his disciples - the few chosen and elect. In the Gospel According to Mark (iii, 11-12) we read: "And He said to them, Unto you is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables; that seeing they may see, and not perceive; and hearing they may hear, and not understand."
According to a learned masonic writer, Brother W.J.B. MacLeod Moore 33o, in the days of the early primitive Christians "the secrets of the mystery of Christianity were only communicated to the Initiates, and these Initiates were first made Christians, then advanced in Christianity, and finally raised to a knowledge of all its Aporrheta. There were three degrees or steps in Christianity, and its religious system was known as the 'Disciplina Arcana' - the discipline of the secret. There was an esoteric and exoteric doctrine. The three classes who received the three degrees of the primitive church were the "Catechumens," the "Competents" and the "Illuminati'." (Hist. of Freemasonry and Concordant Orders, p. 746.)
This age-old Secret Doctrine or Esoteric Tradition, known today under the name of Theosophy, and which, if we but possess the key, may be clearly discerned in the sacred writings, traditions and myths of all people the world over, is the mother of all the great exoteric religions existing on earth today. Our learned masonic brother General Albert Pike, in his Morals and Dogma (pp. 102 and 729), well says: "Humanity has never really had but one religion and one worship. This universal light has had its uncertain changes, its deceitful reflections, and its shadows, but always after the nights of Error, we see it reappear, one and pure like the Sun. ... Through the veil of all the hieratic and mythic allegories of the ancient dogmas, under the seal of all the sacred writings, in the ruins of Ninevah or Thebes, on the worn stones of the ancient temples, and on the blackened face of the Sphinx of Assyria or Egypt, in the monstrous or marvelous pictures which the sacred pages of the Vedas translate for the believers of India, in the strange emblems of our old books of alchemy, in the ceremonies of reception practiced by all the mysterious Societies, we find the traces of a doctrine, everywhere the same, and everywhere carefully concealed. The occult philosophy seems to have been the nurse or the godmother of all religions, the secret lever of all the intellectual forces, the key of all divine obscurities, and the absolute Queen of Society, in the ages when it was exclusively reserved for the education of the Priests and Kings."
"... The only object to be striven for is the amelioration of the condition of MAN by the spread of truth suited to the various stages of his development and that of the country he inhabits and belongs to, TRUTH has no ear-mark and does not suffer from the name under which it is promulgated - if the said object is attained." - Master K.H. in The Mahatma Letters to A. P. Sinnett, p. 399. 
Announcer: "Theosophy Speaks!" - "Light for the Mind - Love for the Heart - and Understanding for the Intellect."
This is the initial broadcast of a series that will undertake to answer some of the many questions in our minds regarding the problems of life and the mysteries of death, and that will endeavor to show the innate dignity of human beings and their rightful place in a Universe that need not be "mysterious." Many of the points merely referred to today will be discussed more thoroughly in subsequent broadcasts.
SOUND - Telephone rings ... then ...
RICK - Hello.
GEORGE - (over telephone): He just arrived in town with a friend of his, Bruce Seymour. They were in Africa together - been discharged from service because of injuries. Well, they've been asking me a lot of questions I can't answer - seems they got an earful of reincarnation and things like that over there and are trying to get straightened out on some points. I told them I knew a Theosophist who might have the answers. How about it - can we come right over?
RICK - Of course, George. I'll do my best.
BILL - You may think me very uninformed, Rick, but I've actually never even heard of Theosophy until George here mentioned it. Would you mind telling me first What Theosophy Is?
RICK - Well, first of all, the word itself is a combination of two Greek words: "THEOS" meaning God or Divine, and SOPHIA meaning wisdom or knowledge. In other words, DIVINE KNOWLEDGE - or UNIVERSAL TRUTH. Theosophy explains the HOW and WHY of the universe and of man through Science, Religion and Philosophy - because only through this combination can complete truth be perceived.
BRUCE - That sound reasonable enough.
RICK - Therefore, Theosophy's mission through science, religion and philosophy is to help spread LIGHT FOR THE MIND, LOVE FOR THE HEART, AND UNDERSTANDING FOR THE INTELLECT ... and we think that all three must be satisfied in every man before he has any real knowledge and understanding.
BILL - You mean understanding of his fellow men, don't you?
RICK - Bill, when a man understands himself and also the Universe of which he is an inseparable part, he will also understand his fellow men. But men have lost sight of the importance of these things during these materialistic years when things of the flesh have become more important than things of the spirit.
BRUCE - Theosophy is quite new, though, isn't it? Neither of us has ever heard of it.
RICK - The Word Theosophy is comparatively new - but the universal truths that Theosophy presents are ageless. As long as there has been life, there has existed an explanation of life. As long as mankind has lived on earth and been puzzled regarding the cause and purpose of its existence, just so long also have the cause and meaning been taught by great Spiritual Teachers throughout the Ages.
BILL - You mean then that the cause and meaning of life can be explained by Theosophy through a combination of science, religion and philosophy?
RICK - Yes, You see, Science deals with phenomena. Philosophy, with the CAUSES of phenomena, and Religion, with the ETHICS governing phenomena. The combination of these three converges in an understanding of universal truth.
GEORGE - How do you mean?
RICK - Well, let's begin with Science, which deals with phenomena, or discoveries. In modern science Theosophy is beginning to find a strong ally, for it has brought about the realization that there are worlds beyond our own, hidden to our physical senses.
BRUCE - That's right - most of us think that life on this planet earth is all there is: we give no thought to other planets, stars or universes.
RICK - I know it - and we deny that they are anything else except little speck of light in the night sky. If the Earth, which is one of the smallest specks in the Universe, has teeming life upon it, why  should we say that other, larger specks have no life? To deny the existence of anything simply because it cannot be proven by established physical means, has become an absurdity.
BRUCE - As it should.
RICK - H.P. Blavatsky gave to the world that great work known as THE SECRET DOCTRINE. Some scientists declare that this book gave to science "a spiritual view of the universe." She showed that behind the material universe that we see, there is a spiritual something - call it by whatever name you wish. In one of her writings, for example, she said that back of all phenomena that we know in the physical world, like heat, electricity, gravity, light, and so forth, there is what she calls the ONE LIFE, meaning the divine urge which animates everything. And we believe that when scientists inject this SPIRITUAL significance into their discoveries, they will be closer to Truth. For no science is complete which leaves out any department of Nature, whether visible or invisible.
GEORGE - Didn't she also say, back in the days when it was heresy, that the atom was divisible?
RICK - Yes, she did, and was ridiculed, but not it is an established fact, as we all know.
BRUCE - What about Philosophy, Rick?
RICK - Well, philosophy seeks knowledge of the CAUSES behind everything that happens. A philosopher, therefore, is one who tries to see beyond appearances. One of them, still living, recently wrote. "The divine life in man is not fully expressed as yet. He builds for himself in every life on earth a psychological nature and a physical body, through which he tries to give expression to the inner, spiritual life. He vibrates continually between two opposite poles as it were - the divine, inner Spirit on the one hand, and the lower, personal self on the other. Man's mind is therefore dual. But - (pause) - there is a center within us all where truth abides in fullness - and that is our link with the Divine." (pause) Now, Religion -
GEORGE - Oh yes, Rick, some people think that Theosophy is a religion, you know.
RICK - No, it is not A religion - just as it is not A science, or A philosophy. Among Theosophists there are people of all religions. Primarily Religion is ETHICS - not merely specific creeds. In other words, Religion itself is a way of life. And so is Theosophy.
BILL - But to most people, religion and a belief in God are synonymous. And you haven't mentioned God.
RICK - Well, Theosophy maintains that there is a DIVINE SOURCE from which EVERYTHING issues. We do not call it God, for the reason that the word God leads to a man-made conception of the Divine. We give no name to divinity. You see, when you give a name to an idea, it immediately limits the idea. Thought cannot be greater than the thinker - so if we establish a God by means of our own imaginations, we create a god as limited as out imaginations. Another point is that Divinity cannot be limited in any way whatsoever since it is infinite, and must be ETERNAL and EVERYWHERE. We draw the conclusion therefore, that since Divinity is everywhere, that everything CONTAINS Divinity - from the smallest atom - to man - to the greatest galaxy. And when we human beings make the effort to express this Divinity within us, we grow in wisdom and greatness. This is the purpose of evolution - the meaning of life. (pause) Do you want me to clarify any of these points, or to go on?
BILL - Well, all of this is quite new to me, but I find myself agreeing with it - instinctively, I guess. So I'd like to make sure first that I've got it firmly in my mind. As I understand it, science, philosophy and religion must be considered together and in relation to each other, in approaching Truth and a real understanding of ourselves and the universe.
BRUCE - Let me pick up the next point, Bill. We must school ourselves to look beyond mere outward appearances for truth. Also, that because man vibrates between the two opposite poles of spirituality and materiality, his mind is dual. And that his job in this school of life is to learn to recognize the false glitter and lure of the UNREAL - to pull away from pride, prejudice, greed, jealousy and anger - and instead to become magnetically attracted to, and unified with, the great spiritualizing forces of forgiveness, patience, tolerance, unselfishness and compassion. We have the free will to attract these qualities to us, or to repel them. Its strictly up to each one of us.
GEORGE - Let me take it up from there, Bruce. Theosophy maintains that no man can have a proper comprehension of ethics and morals without understanding his proper place in the universe, his origin, his real nature and destiny.
RICK - That's it. You certainly have caught the idea.
GEORGE - I don't understand why some people think that Theosophy is too deep for the average person to understand.
RICK - Well, you see it isn't, George. In fact, it is so all-embracing that children can readily understand it - and yet its abstract and technical teachings are capable of challenging the most brilliant  intellect. But one thing is certain - we all have minds TO THINK WITH. And if we try to think out difficult things, we develop mental muscles, so to speak - and learn how to think more deeply.
BILL - Thanks, Rick, for you clear explanation about what Theosophy is. But you've only touched on Reincarnation, you know. Can't you tell me something more about it?
RICK - Reincarnation, as well as the law of Cause and Effect, and Evolution, are three universal truths that will help us live the ethics most of us merely talk about now. They are also absolutely essential to an understanding about life and death. Naturally, I can't go into them in detail today, because we haven't the time. But I'll mention them at least. First, Reincarnation ...
BRUCE - (softly): This is it, Bill - this is what we want clarified.
BILL - Yes. You see, Rick, we thought and talked a lot about life and death while we were in the service. And occasionally some of the fellows would mention reincarnation - how we live and die many times. Somehow it appealed to us - and now we're determined to know more about it.
RICK - Well, we say it is illogical and cruel for a human being to be limited to one lifetime on earth, because at death we all leave too many unfinished threads dangling. Also, we insist that the inequalities and seeming injustices in the lives of people MUST have an adequate explanation that will appeal to the reason, as well as to the heart.
BRUCE - You mean we need more than one lifetime to learn all that life on earth has to offer, and that we are given other opportunities in repeated births?
RICK - That's right. We might say that life is a schoolhouse of experience and one lifetime can be compared to one grade of school. We've all probably lived and died a thousand times, with more to follow. So you see how foolish it is to fear either life or death.
(Ad Libs) Then there is the universal truth regarding Cause and Effect, which we call KARMA: and it means that every individual is morally responsible for his every thought, word and act, and is strictly accountable for them. We reap what we sow. If we sow beauty and harmony, we reap lives just like that. If we sow ugliness and discord, we reap that too. In other words, the conditions of our lives reflect what out thoughts and actions are now and HAVE BEEN in past lives. So do our characters. We are today what we've made ourselves to be. Each person is his own handiwork.
GEORGE - I think it was a poet who put it that way: I am the captain of my soul, the master of my fate.
RICK - Thatís the idea.
BILL - And Evolution?
RICK - Evolution is the universal process by which everything changes, grows and develops. The word "evolution" means to bring OUT that which is WITHIN. And as I said earlier, DIVINITY is within all things. The difference between a plant, a man, and an angel is one of spiritual unfoldment or evolution. The purpose of evolution is for ALL life to learn, as the ages slowly roll by, to fully express the Divinity within. And since Nature works slowly, and continually repeats herself, evolution requires TIME and depends on continuity. Hence, our many births and deaths. And as man begins to express more of his inner, spiritual nature, he begins to approach closer to infinite truth. (pause) Does that answer you question, Bill?
BILL - Yes, it does, Rick, although I sense there is a lot more to be said on these subjects.
RICK - Yes, there is a great deal more. But I hope I've made it clear that Theosophy is not a creed, but a WAY OF LIFE - a mode of conduct - for it is the great interpreter of life. Truth is IN man, but we cannot find it, or understand it if we outrage the laws of Nature by selfish, unworthy thoughts and acts in our daily lives. Man doesn't achieve growth or goodness until he decides HIMSELF that he wants them, and then works toward them each day - they are not given to us as gifts. The fundamental law of nature is: HARMONY. And we can start any minute we wish to end discord in our lives and characters by getting "in key with" the harmony of the universe.
Theosophical Radio Broadcasts
The Radio Program printed above inaugurated a series of 13 broadcasts given over KMPC at 2:15 P.M. every Sunday, the final one being on March 26, 1944. The cost of this series was about $600. It has been suggested that "Theosophy Speaks" be on the air for an indefinite period. This will depend upon the funds that can be raised. During the summer months, the Radio Committee will prepare scripts for a 26 or 39-week series. Results of the series just ended have been highly gratifying, both in new contacts and literature sold. - A.W. Beach, Chairman, Public Relations Committee. 
Everywhere today men and women are learning the meaning of service. Millions are serving in the armed forces; others in civilian life find themselves required to serve more than they ever thought would be expected of them on the home front. Some find themselves tied down to confining home duties, taking care of those unable to do for themselves. Pressures of all kinds in family, business, social and community life crowd in from all sides so that we all have less time to think of the little personal self. Some form of service is ever making demands upon our time.
What is the meaning of it all? What is really going on all over the world that causes the requirement of service to stand out in such bold relief?
Let us analyze the situation. In contrast to the personal self-seeking motives and isolations of the past, individual and national, today Nature seems to be forcing into activity such forces as require men and women the world over to act as self-sacrificing cooperative units. It is a case of that "or else." Never before in recorded history have we seen such evidences as exist in this particular cycle of the spirit of cooperative service. An armed force is disciplined so to act that one branch of the same unit works in harmony (Gung Ho, as the Chinese say) with other branches of the same or other units for a common cause.
What is the Theosophical significance of all this? Regardless of man's religions views, or whether he knows or admits it or not, he is being introduced to some of the real occult Truths of Life in the form of a greater realization of the factual nature of the principle of Universal Brotherhood (really Universal Relationships), even amidst the horrors of this present war; he becomes aware of a deepening sense of individual responsibility further to free himself through service (Karman); and a conviction grows upon him that present and post-war cooperation is a "must" on the blueprints of the world we should be building by out thoughts and actions today.
These are not new thoughts to those who are familiar with some of the fundamentals of the Esoteric Philosophy. But they are decidedly new to the minds of the masses everywhere.
If we see an individual, a group or an organization, living and acting according to these deeper concepts: Brotherhood, Responsibility and Cooperation, we observe that their actions and inner feelings speak louder than words. Their desire and motive is to serve altruistically, perform cheerfully and willingly their small or large responsibility, in the interest of cooperative accomplishment for the good of all mankind. And this they do without thought of personal reward or favor. Men and women of this calibre do not have to be urged by others to do their part in any cause; for they are already doing their duty, and are hoping they might do much more.
Several factors enter into this picture: first, Karmic and Cyclic conditions of our own making are accentuated now, in this period of extremely rapid vibration; second, evolving and reincarnating egos which are coming into manifestation in this cycle are bringing new (old!) concepts of the Universe and its nature with them. In addition to these, the essential characteristics (Swabhava) of each and all of us who wish to see a better world and want to do something to help bring it about, exerts  itself as an influence of constructive upliftment. Coupled with this is the choice we make (the Right of Left-hand Path in all situations, in our day-to-day journey towards the attainment of first-hand knowledge of the Spiritual Self.
May your Spirit of Service burn steady and bright, and not flicker out after the first impulse to further service has spent itself. What is needed is an ever-constant inner flame in the form of an urge to serve in the upliftment of the race. To think about it and to yearn for this kind of service brings to us opportunities that we never dreamed were possible. Try it!
BEACON OF THE UNKNOWN
After all, critics who judge only by appearances are not altogether wrong. There is Theosophy and Theosophy: the Theosophy of the Theosophist, and the Theosophy of a Fellow of the Society of that name. What does the world know of true Theosophy? How can it distinguish between that of a Plotinus and that of the false brothers? And of the latter the Society possesses more than its share. The egoism, vanity and self-sufficiency of the majority of mortals is incredible. There are some for whom their little personality constitutes the whole universe, beyond which there is no salvation. Suggest to one of these that the alpha and omega of wisdom are not limited by the circumference of his or her head, that his or her judgement could not be considered quite equal to that of Solomon, and straight away he or she accuses you of anti- theosophy. You have been guilty of blasphemy against the spirit, which will not be pardoned in this century, not in the next. These people say, "I am Theosophy," as Louis XIV said, "I am the State." They speak of fraternity and of altruism and care in reality only for that for which no one else cares - themselves - in other words, their little "me." Their egoism makes them fancy that it is they only who represent the temple of Theosophy, and that in proclaiming themselves to the world they are proclaiming Theosophy. Alas! the doors and windows of that "temple" are no better than so many channels through which enter, but very seldom depart, the vices and illusions characteristic of egoistical mediocrities.
These people are the white ants of the Theosophical Society, which eat away its foundations, and are a perpetual menace to it. It is only when they leave it that it is possible to breath freely.
It is not such as these that can ever give a correct idea of practical Theosophy, still less of the transcendental Theosophy which occupies the minds of a little group of the elect. Every one of us possesses the faculty, the interior sense, that is known by the name of intuition, but how rare are those who know how to develop it! It is, however, only by the aid of this faculty that men can ever see things in their true colors. It is an instinct of the soul, which grows in us in proportion to the employment we give it, and which helps us to perceive and understand the realities of things with far more certainty than can the simple use of our senses and the exercise of our good reason. What are called good sense and  logic enable us to see only the appearance of things, that which is evident to everyone. The instinct of which I speak, being a projection of our perceptive consciousness, a projection which acts from the subjective to the objective, and not vice versa, awakens in us the spiritual senses and power to act; these senses assimilate to themselves the essence of the object or of the action under examination, and represent it to us as it really is, not as it appears to our physical senses and to our cold reason ...
This is true Theosophy, inner Theosophy, that of the soul. But followed with a selfish aim Theosophy changes its nature and become demonosophy. That is why Oriental wisdom teaches us that the Hindu Yogi who isolates himself in an impenetrable forest, like the Christian hermit who, as was common in former times, retires to the desert, are both of them nothing but accomplished egoists. The one acts with the sole idea of finding a nirvanic refuge against reincarnation; the other acts with the sole idea of saving his soul - both of them think only of themselves. Their motive is altogether personal; for, even supposing they attain their end, are they not like cowardly soldiers, who desert their regiment when it is going into action, order to keep out of the way of the bullets?
In isolating themselves as they do, neither the Yogi nor the "Saint" helps anyone but himself; on the contrary, both show themselves profoundly indifferent to the fate of mankind, whom they fly from and desert. Mount Athos contains, perhaps, a few sincere fanatics; nevertheless, even these have without knowing it got off the only track that leads to truth - the path of Calvary, on which each one voluntarily bears the cross of humanity, and for humanity. In reality it is a nest of the coarsest kind of selfishness; and it is to such places that Adam's remark on monasteries applies: "There are solitary creatures there who seem to have fled from the rest of mankind for the sole pleasure of communing with the Devil tete-a-tete."
The Beacon-light upon which the eyes of all real Theosophists are fixed is the same towards which in all ages the imprisoned human soul has struggled. This Beacon, whose light shines upon no earthly seas, but which has mirrored itself in the sombre depths of the primordial waters of infinite space, is called by us, as by the earliest Theosophists, "Divine Wisdom." That is the last word of the esoteric doctrine; and in antiquity, where was the country, having the right to call itself civilized, that did not possess a double system of WISDOM, of which one part was for the masses, and the other for the few - the exoteric and the esoteric? This name, WISDOM, old as the human mind. ... Under that name, so noble and so correct in its definition, all the masters of antiquity designated the aggregate of our knowledge of things human and divine ...
The INFINITE cannot be known to our reason, which can only distinguish and define; but we can always conceive the abstract idea thereof, thanks to that faculty higher than our reason - intuition, or the spiritual instinct of which I have spoken. Only the great Initiates, who have the rare power of throwing themselves into the state of Samadhi ... only these can boast of having been in contact with the infinite: but no more than other mortals can they describe that state in words. 
Did you pick up the paper this morning and finally put it down with a confused sense of uncertainty; a passing thought, perhaps, that yester year had departed and that the future was inescapably one of confusion? Did you recall the humanities which graced you former years and ponder upon their seemingly wholesale abandonment for the exigencies of necessitous preparation for a war economy? If you did, you thought was arrested by the realization that there must be retained some principle of conduct or guidance vital and strong enough to transcend the tumult and direct your life through the shoals of such a stormy passage. Did it occur to you that your Theosophy was of that vital dynamic which could rend the clouds of confusion and chart your course for today?
This paper is a plea for vital living in trying times; a plea for the expression of a vital philosophy as effective and more supple than the sinews of a trained athlete. Theosophy is a philosophy as old as time and as modern in its usefulness and application as the latest discovery in the scientific laboratory. Do you realize this?
This is not a plea for the incautious to run to the nearest corner to attempt to convince all comers that Theosophy has a vital message for today, but a challenge that you may re-inform and refortify yourself responsibility to discharge that duty which Theosophy imposes upon you so that by patient understanding and unselfish service men may observe and say: "What is that power which directs his life? He is strong. He is sure. He is not perturbed in spirit. He must have something that is strong and noble. I will ask him."
Observe the humble truism: Nothing is of value unless you use it. To use anything effectively, we are faced with a duty of administration, a responsibility. Is your Theosophy a responsibility with you? Is your responsibility, your Theosophy, discharged among your fellow men? If not, you have missed the challenge of service to a bewildered world today. Of all studies, Theosophy is best able to provide the mind with that broad perspective which will give a balanced power of assurance to the ordering of life in useful association with one's fellow beings. This outlook is far removed from the self-centered psychosis of the escapist. It is far removed from the selfish dicta. It is rather that substantial realization that the acquirement of each ounce of learning and information is but a sacrificial act of dedication upon the altar of humanity toward the goal of the divine perfectibility of man.
Of your Theosophy I ask you to reflect. From its wide and seemingly unfathomable depths you have drawn inspiration and strength. If you have been earnest in your search, your vision has been opened to a great spiritual realization - a realization engendered of a great necessity. Be alert to this necessity. Here is the challenge of use, the moral responsibility of a useful application to life. What had the Nazarene in mind when he said: "The light of the body is the eye: if, therefore, thine eye be single, thy whole body shall be full of light." - (Matt. vi 22.)
Let your Theosophy be a bounteous feast springing from the inner resources of your being, so abundant that it may feed the famished who are altogether too near to you. You have but to extend your arm to describe the arc of duty and with that duty performed, you are refreshed by the fragrance of the  impersonal deed. The wise man is great and noble, though he be humble, because as he looks eye to eye with his fellow man, he was but viewed the counterparts of a vast spiritual fraternity.
How do you walk through the market place? With averted eyes? With the captious confidence of the selfish one or with the carelessness of indifference? Or do you go with the eager eye of recognition of good will, that intensity of useful dedication betokened by simple friendliness and sympathetic understanding? Do you realize that the medicines and unguents of the humble are as rich in their healing as the patronage of the one whose wealth may serve a larger cause? Do you take your Theosophy with you into the market place?
In referring to Theosophy as a vital philosophy it is not altogether suggested that a field of philosophical study is necessary. That is amply available and may be pursued in due course. It is suggested, however, that a substantial guide to a useful and noble life is waiting for you; a chart to seas of adventure never dreamed of perhaps and that assurance to you that for each ounce of earnestness given by you, you will in time reap a harvest which will feed the hungry and confused and incidentally grant that benison tranquil peace to your life which is beyond all cost.
WIND OF THE SPIRIT
This is the second volume, issued posthumously, of collected talks and addresses by the late Theosophical Leader. A timely note is sounded in these inspired writings. The author throws a flood of light upon such subjects as "Nature's Way After Death," "How Can You Prove Reincarnation?," "The Living Buddhas in Tibet," "The Guardian Angel," "The Yoga of Theosophy," "Lost Continents and Our Atlantean Heritage," and others. This work not only raises a signal of insistent warning, but unfurls a banner of unconquerable hope, for the new Messianic Cycle now opening.
$2.50, cloth, 354 pages. Can be ordered from Lodge No. 60.
San Diego Theosophical Activities
Theosophical Center, Fourth Avenue and Olive Street
Character Forum for San Diego Youth, a non-sectarian group, meets at Theosophical Center every other Saturday night. Entertaining, educational, social. For information consult Homer Barkus, Director, Bank of America Building, Franklin 7825 or Main 2409.
For other information on all theosophical activities in San Diego, consult Harold W. Dempster, Regional Vice-President, 3131 McCall Street, San Diego 6, Calif., Bayview 6839 (or Franklin 3151, daytime).
The Wisdom of God, or Theosophy, is for all days. The truths it expounds are timeless. The times it works in are changeful. Thus its emphasis shifts as needs change and its methods vary as circumstances require. But always the Ancient Wisdom in which it is centered remains: and the ideal of human brotherhood and universal religion to which it is dedicated stands unaltered.
Yesterday Theosophy's primary concern was to reach man's disbelieving intellect. Today it is to quicken his unperceiving heart. Yesterday it was blasting a materialistic science. Today it is rationalizing a discredited theology. Yesterday the head: today the heart. Thus working in accordance with nature's own rhythms, it stresses the alternating needs of man's two-fold principle in its endeavors to bring forth the balanced state which exhibits the Illumined Mind and the Understanding Heart.
Had the materialistic philosophy of the nineteenth century became permanently dominant, man's destiny would have been cut short and limited to the relatively small potentials of this, the least of the seven worlds to which he is linked. While that threatened danger has not yet passed, the direction is definitely changed. The science that doubted is beginning to believe. The investigator that scoffed is turning reverential, and cold intellect takes counsel with an enlightened mysticism. In effecting this change, Theosophy's influence has been incalculable.
Today Theosophy can give greater emphasis to man's religious needs than when it was primarily absorbed in injecting the light of the arcane truths into his science. The spiritual revival for which the world is waiting needs its help. It must be based on the broad principles which it expounds. It cannot be built on lifeless formalism, outgrown dogmas, and creedal separativeness. It must lay hold of fresh meanings and more universal concepts such as Theosophy offers, before it can enter into a living creative faith that binds all men into a world-wide brotherhood and that brotherhood into a joyous conscious communion with God.
Theosophy meets this day and all its challenges with a wisdom that runs through the ages and with principles that are eternal. Its province is that of mind plus spirit, the inner as well as the outer. Unobtrusively it labors to prepare human consciousness to receive and to utilize the fresh spiritual energies now entering our planetary life. It stands ready to channel these forces, to interpret their significance and to aid the growing numbers who have seriously set out in search of their souls.
Theosophy's service runs quiet and deep. By its very nature it could not be outwardly impressive since the manifestations it labors for belong to the future rather than to the present. Its full fruitage comes long hence. But to the discerning, the spiritual potencies it has released are beyond compute, and the saving grace it has imparted to an unenlightened civilization only the Cosmic Recorders can measure.
It is in a glorious tradition that Theosophy today carries on. 
"All you read, all you hear, is war, war, war! I'm not even reading the newspapers any more and hardly listen to the radio," someone remarked the other day. It is a sort of escapism or isolationism. As if there were such a thing as isolationism in a universe where nothing stands apart, but all is inter-related from the most minute atom to the farthest star! Or, as a famous French biologist put it: "Tout ce qui vit, participe d'une meme vie." Would not those who hold a philosophy of life worth cultivating rather seek discrimination as the necessary asset in a world gone mad? Can the philosopher not serve in maintaining constructive thoughts in a world of destruction? Constructive thoughts are being expressed, even in the pages of papers which on the reverse side describe the horrors of war. Like the sunrise must follow the creeping hours of night, so the time of reconstruction is approaching with the progress of war. A philosopher need not be the impractical dreamer he often is portrayed to be; well may he view with profit the materialistic realities of life. True there may be some who are inclined to doubt and ask what is the good of it all, meaning our theosophical endeavor. However, may not the work he considered successful to the extent these teachings find an echo in the hearts and minds of men? And many are the indications, reflected in the press the world over, which show an awakening understanding of the true values of life. The necessity of vision, the all-importance of thought as the fore-runner of action, the inevitable requirement of cooperation, these ideas are becoming recognized as facts no longer to be denied. When the president of the United states addressed the youth of this nation he said: "The better world for which you fight ... will be made possible only by bold vision, intelligent planning and hard work. ... World events and the coming need of all humanity are joining the culture of Asia with the culture of Europe and the Americas, to form for the first time a real world civilization."
Vice-President Wallace, in one of his speeches touching on the Atlantic Charter, placed emphasis on "the dignity that is in every human soul" and pointed to "the unavoidable necessity of cooperative efforts."
From across the border spoke President Manuel Avila Camacho: "If the world's moral edge is not wholly dulled, the victory of the democracies will change servitude into cooperation, and exploitation of man by man into mutual helpfulness. This is what we are fighting for."
Again in Wilkie's "One World" the very same thoughts have been expressed, as those voiced by many others, conservatives and liberals alike.
Today's periodicals of every description, too, are more and more echoing these views. In an article entitled "Men Who Vision Tomorrow" in one of our leading West Coast monthlys, we read: "Men with imagination, 'dreaming dreams no mortal ever dared to dream before,' hold the future in their hands. ... Realities are born from the womb of ideas. The image formed first in the mind finds concrete manifestation in every thing created by the hand of man. ... Time and space are dissolved in the crucible we call imagination."
With a view to the future the article ends: "Through all the ages statesmen, poets and sages have dreamed of a warless world under a 'parliament of men.' Henry of Navarre and Immanuel Kant had that vision. Woodrow Wilson and Lord Robert Cecil dreamed the same dream. Franklin Roosevelt and Winston Churchill saw that future when they penned the Atlantic Charter. God planted the seed of that better world of brotherhood in the hearts of men."
Another striking expression of the idea of brotherhood, amidst the thunder of war, was voiced in the Swiss newspaper St. Galler Rheinbote as follows:
"We too carry responsibility for the state the world is in today. Our fault lies in the fact that we have forgotten to be truly human, as much as those now forced to enact bestialities. ... To be human requires above all that we feel and realize our oneness with all others. Not merely in a social, but in an inner sense. ... Humanity is nothing else but brotherhood and as such excludes all animosity and antagonism. If you do not recognize you brother in your fellow creature you are not human."
These are only a few quotations from widely-varying sources which can be greatly multiplied. Newspaper accounts of current thought and events, one-day butterflies passing over the desolate stretches of human existence, are not meant to offer the most outstanding philosophical essays, and yet who will say that articles like these may not be read to advantage - and underscored in supporting activity by word and deed. We may be "in this world, though not of it," but we must deal with the conditions in the midst of which we live and work. It is no use to seek escape from our field of action. Rather shall we take our share in the constructive efforts it may offer, guided by the wisdom of our philosophy: Theosophy!
The Theosophical Society
The original Theosophical Society was founded in New York City in 1875, by Helena P. Blavatsky, Col. Henry S. Olcott, Wm. Q. Judge and others. At present there are several independent theosophical organizations differing in methods of work but all having as their main objective the dissemination of the Ancient Wisdom and the promotion of Universal Brotherhood.
All genuine Theosophical work is invariably devoid of creeds and dogmas; its nature is philosophical, religious, scientific and humanitarian; it is traditionally unsectarian and strictly non-political. It forms an integral part of a universal intellectual and ethical movement which has been active, whether publicly recognized or not, in all races and ages.
The objects of the Theosophical Society are: (a) To diffuse among men a knowledge of the laws inherent in the Universe; (b) To promulgate the knowledge of the essential unity of all that is, and to demonstrate that this unity is fundamental in Nature; (c) To form an active brotherhood among men; (d) To study ancient and modern religion, science, and philosophy; (e) To Investigate the powers innate in man.
The sole condition of Fellowship in the Theosophical Society is a sincere acceptance of the principle of Universal Brotherhood. Fellows of the Society are required to show the same thoughtful consideration for the beliefs of others that they desire others to show towards their own.
The Theosophical Society, with General Offices formerly located at Point Loma, now has its International Headquarters near Covina, Calif. From 1929 to 1942 its Leader was Dr. G. de Purucker; since his passing, the society is under the jurisdiction of the Cabinet, whose present Chairman is Iverson L. Harris, from early youth a devoted student and a very active worker in the Organization.
The Society is composed of National Sections, autonomous under its Constitution: the Sections, in turn, are composed of autonomous Lodges, under the direction of their National President. The chief Officers of the American - Canadian Section are: Col. Arthur L. Conger, President, 802 Jackson Avenue, Washington 12, D.C.; J. Emory Clapp, Executive Vice-President, 30 Huntington Avenue, Boston 16, Mass.: the Regional Official for the Western Coast is Harold W. Dempster, 940 Third Avenue, San Diego, Calif.
The official Organ of the Society is The Theosophical Forum ($2.00 a year). The American Section magazine is Lucifer ($1.00). In this Section there is a minimum membership fee of $6.00 a year. This is not the nature of compulsory dues, but is rather a moral obligation voluntarily assumed. This amount includes yearly subscriptions to both magazines mentioned above.
Further information regarding the Society will be gladly furnished upon request. Address: Grace Finlayson, Secretary, 500 South Gramercy Place, Los Angeles 5, Calif.
Standard Theosophical Literature
These and other books and pamphlets may be obtained from Lodge No. 60, 500 South Gramercy Place, Los Angeles 5, California.