It is divine philosophy alone, the spiritual and psychic blending of man with nature, which by revealing the fundamental truths that lie hidden under the objects of sense and perception, can promote a spirit of unity and harmony in spite of the great diversities of conflicting creeds. Theosophy, therefore, expects and demands ... a great mutual toleration and charity for each other's shortcomings, ungrudging mutual help in the search for truths in every department of nature moral and physical. And this ethical standard must be unflinchingly applied to daily life.
Theosophy should not represent merely a collection of moral verities, a bundle of metaphysical ethics, epitomized in theoretical dissertations. Theosophy must he made practical; and it has therefore, to be disencumbered of useless digressions in the sense of desultory orations and fine talk. Let every Theosophist only do his duty, that which he can and ought to do, and very soon the sum of human misery ... will be found visibly diminished. Forget SELF in working for others and the task will become an easy and a light one for you ...
Those of you who would know yourselves in the spirit of truth, learn to live alone even amidst the great crowds which may sometimes surround you. Seek communion and intercourse only with the God within your own soul; heed only the praise or blame of that deity which can never be separated from your true self, as it is verily that God itself: called the HIGHER CONSCIOUSNESS. Put without delay your good intentions into practice, never leaVing a single one to remain only an intention expecting, meanwhile, neither reward nor even acknowledgment for the good you may have done. Reward and acknowledgment are in yourself and inseparable from you, as it is your Inner Self alone which can appreciate them at their true degree and value. For each one of you contains within the precincts of his inner tabernacle the Supreme Court prosecutor, defense, jury and judge whose sentence is the only one without appeal; since none can know you better than you do yourself, when once you have learned to judge that Self by the never-wavering light of the inner divinity your higher Consciousness.
Theosophy can only find objective expression in an all-embracing code of life, thoroughly impregnated with the spirit of mutual tolerance, charity, and brotherly love ... Theosophy has to fight intolerance, prejudice, ignorance, and selfishness, hidden under the mantle of hypocrisy. It has to throw all the light it can from the torch of Truth, with which its servants are entrusted ... - Written by a Master of Wisdom: originally published in Lucifer (London) Jan., 1888.
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.
"What about Universal Justice in the World of Today?" This question is being asked these days by thoughtful minds. It requires an adequate and convincing answer. The teachings of Theosophy provide that answer and they are simple enough to be understood by anyone of average intelligence.
Most people are bewildered these days. Perplexed, confused by a world in upheaval, having lost the last vestiges of their precarious footing, they fail to see any sense in the world-drama before their eyes. They imagine that Universal Justice has become a fatal victim at the hands of warring nations, and they do not seem to realize that it is rather the warring nations themselves that are meeting a somewhat tough treatment at the hands of Universal Justice. There seems so little genuine knowledge as to what the Universe really is, and how it functions and why, that people at large have fallen prey to strange and one-sided views when it comes to Justice and its interpretation.
The Ancient Wisdom, known today as Theosophy, which means the "Wisdom of the Divine," throws a flood of light on this entire problem of justice and seeming injustice. Theosophists have taught through the ages the same basic facts of Life. Whether expressed in one language or another, in one civilization or another, the message has always been the same, and the records of that message can he found scattered far and wide through the pages of history and upon the monuments of ancient times.
In the light of these age-old teachings, the Universe we live in is one of Law and Order. The most fundamental operation in the Universe is Causation. We mean by this the unfaltering sequence of Cause and Effect, the succession of seed and corresponding harvest, of action and reaction or consequence. The ancient Hindus called it Karman. Karman is the Principle of unerring, never-failing Justice. The workings of this universal Causation stretch from acorn to stars, from the electron to the outermost spaces of the Universe, from the birth of a thought to that of a whole Galaxy.
Strange how this thought has become unfamiliar to the Occidental mind! The Christian world should he quite familiar with it, if it really understood something of its own Christian Scriptures. St. Paul, writing to the Galatians, (vi, 7) said: "Brethren, he not deceived. The Divine is not mocked. For whatsoever a man soweth, that shall he also reap." A very terse outline of the doctrine of Karman. The same teaching can be found in the Old Testament. To quote but one passage out of many, in the Book of Job (xxxiv. 11) it says: "For the work of a man shall he rendered unto him, and cause every man to find according to his ways." In theory, therefore, if not in actual practice, the idea of Causation is part and parcel of the Scriptures upon which the Occidental Christian world has been based for many a century.
The teaching regarding Karman is interwoven with its twin-teaching of Reincarnation, the two being but aspects of the same grand operation of Nature.
To understand the workings of Karman or Causation, which also means to understand Universal Justice, it must be first clearly understood that Nature, the whole of the Universe, visible and invisible, is a Unit. It is an Organism. It is of course composed of an infinite number of lesser units or organisms. All of these innumerable grades and  varieties of units manifest a consciousness of their own and evolve towards something greater. They are all united and integrated into a Whole by the the Consciousness which includes and is common to them all. This thought is of very great importance in Theosophy. You will find it reflected in all the great religions of the world. It warrants careful consideration and close study.
Another thought of paramount importance is this one. Every thought and every action affects, to the degree of energy involved, every other evolving unit or entity. It follows, of course, that every entity, everywhere, reacts in corresponding degree upon the thinker of the thought or the performer of the action. No man can ever think a thought or feel an emotion, or produce an action, without arousing some reaction from other evolving entities, whether he knows it or not, and whether the reaction is immediate or delayed.
In considering the subject of Karman, one should carefully distinguish the three main types of karmic action. The idea is not difficult to gasp. The first type of Karman is that which we reap or undergo now, at the present moment in time. It is the gathering of the good or evil harvest of our former deeds done in lives lived before. It is like meeting now the just consequences of the causes we generated in the past. We might look upon this as the dynamic Karman operating Now.
The second type of Karman is that which we are sowing now, for future reaping. It is the causes which we are generating now and which will bring about their own fruition in due course of time, whether tomorrow, or in some years, or in several incarnations.
The third type of Karman is that which is as yet latent. It is Karman for past deeds, ripe but finding no suitable channel as yet to manifest itself through in an adequate way. It might and will manifest itself at any suitable time. It is delayed Karman.
Whatever happens to us throughout life happens against the background of these three types of karmic action. Whatever comes our way, good or seemingly bad, is invariably self-made, self-generated, and self-brought-about. We blame others because we have lost the true philosophy of life; having lost it, we have a distorted view of things and events; we do not have the correct perspective of things; if we had it, life would be full of deep meaning, and everything in it pleasant or unpleasant, would carry with it a deep lesson and an opportunity for further growth.
The World of Today is a powerful manifestation of both individual and national, and even global Karman, on the scale of the entire human race. We must remember that nations re-imbody themselves collectively, as groups of human beings, because such groups are strongly tied together by bonds of mutual and common Karman originated in the distant past, when these human beings formed another nation or civilization upon the scene of bygone history.
Every human being is an agent of Karman. This is self-evident, because everyone of us meets his karmic consequences through and by means of other human beings who make and are the events which we meet throughout any life-span. But some people are more powerful agents than others. Their appearance on the stage of history marks the beginning of some particularly important cycle in which some drastic balancing of accounts is to be accomplished on the karmic ledger. These men, called in Theosophy Men of Destiny, bring about through their actions, their moves, and particularly through their ideas, world-shaking readjustments of national and international equilibrium. Outworn molds of civilization are  swept out of existence; new beginnings are brought forth; new seeds are planted in the soil of human minds; new and undreamt of energies are released in the midst of the human race; and these energies build a new type of civilization.
These powerful Karmic Agents may be either Destroyers or Builders. It should be distinctly understood that Destroyers cannot be Builders; therefore in the midst of destruction we should be looking for other agents at work, perhaps behind the scenes, laying foundations for the new civilization. Destroyers are often more conspicuous than builders, and that is why recorded history gives them such a prominence.
So let us not be dismayed, facing, as we do, a world in upheaval! Life is a manifestation of Law and Order. Seeming chaos resolves itself into the pattern of an intelligent and planned change, when viewed from a vantage point high enough, and commanding a perspective wide enough, to see the far distant horizons on all sides. Therefore, let us ascend in our minds to as lofty a vantage point as we can, and view life fearlessly and without bias.
There lies beyond the present temporary struggle a Greater Age. Ahead of us there are illimitable stretches of future growth, endless horizons for human hope to explore, vistas ever-receding, ever-widening, without end. Above the swirl of human passions, unchained for the moment, the Sun of a New Age is shining upon the highway of human progress, and no amount of upheaval, and no depths of darkness, can ever stay the upward climb of the Human Soul star-ward!
Every one of you is a Theosophical headquarters, and not only as our beloved Judge explained it: Make each one of you to in yourself a center of the Movement, a lodge of one: but I tell you more: each one of you should be and actually is a leader, a leader of men, a Theosophical leader, one more or less trained to guide his fellows. Oh! I pray that you do not forget this; for if this idea prevail among us, no matter what one may say about the relatively small number of adherents that the Theosophical Society at present has as compared with the many millions of humanity if this spirit prevails, I repeat, we Theosophists shall be not merely the leaven raising the general average of humanity, but verily you will be leaders, guides, teachers: and that is what each genuine Theosophist should aspire to be. Tell yourselves and tell each other that you are leaders. Your present leader by his position merely exemplifies that fact the spirit of self-devotion to a grandiose Cause: and every one of you could have that same spirit, and I believe you actually have it. ... It is the duty of every Theosophist to be a leader, to be a guide, to be a teacher, and to give full-handed and in measure overflowing of what he himself has flowing forth from his heart. Any man who does this is a natural leader of his fellowmen ... Nothing can daunt this spirit of self-devotion. It will prevail over everything, because its fountain is love, love of mankind, love of all that is ... Love is no mere sentimental emotion: love is vision; love is harmony; love is that which flows forth from one to others; and when a man or woman has this in his heart or in her heart, then he or she is a natural leader. I desire you all to be leaders. Don't be ashamed of this lofty calling. Proclaim yourselves as aspiring to be true leaders. No one in the T.S. is too humble to help someone else, to show the way, and the way-shower is the leader, the guide, and the teacher. 
Announcer: "Theosophy Speaks! ... "Light for the Mind - Love for the Heart - Understanding for the Intellect."
Today we find three friends dining together in a downtown hotel it the first time they've seen each other in years. As we tune in on them, their conversation has assumed a serious trend.
Sound: Restaurant noises and low music. Over these sounds ...
TOM: You know, the more I think of it the better I like the idea of getting together for a reunion at least once in five years.
BILL: I do too. You fellows haven't changed a bit!
HAL: Neither of you have!
TOM: Wait a minute! That's quite a pat remark. I know I've changed.
BILL (laughs): I beg to differ. I don't see one wrinkle that wasn't there when we met five years ago.
HAL: Which is really saying something, considering the hectic period we've been passing through. And (laughingly) as for myself well, I'm an old, old man at 42! (All laugh.)
BILL: What keeps you so young, Tom? Found the secret springs of youth or something?
TOM: Oh. I don't know let's say for the first time in my life I've found a real philosophy and that I've got my feet on the ground.
HAL: And your head in the cloud, I suppose ... Say, that reminds me. You boys heard, of course, about Ted Smithers getting smashed up in that plane crash?
TOM: Yes, I did. Poor Ted.
BILL: I hate those sudden ends to worthwhile lives and promising careers.
HAL: Me too. He really was on his way up. It beats me WHY such a brilliant, constructive guy like that should have to go, when he still had so much to give to the world.
BILL: That's what I say! The annihilation of a fellow like Ted Smithers is something I resent.
TOM: Don't you think "annihilation" is an unfortunate word?
BILL: No! Stark realism, my boy.
TOM: Well, as far as I'm concerned, its a stark misconception.
HAL: I agree with Bill, TOM for when you die, well that's all there is; there isn't any more. Is there?
TOM: I'd say that Ted reached the end of his PHYSICAL life only.
BILL: ONLY! Why, physical life is the only life any of us has.
TOM: In other words, your body is you?
HAL: What else could it be?
TOM: Well when you say "This is my body" you imply that it belongs to you. Right?
TOM: Well then, how can it belong to you and be you at one and the same time?
HAL: I don't get it.
BILL: Oh, it's just a play on words. (Hal ad Bill laugh.)
TOM: Indeed it isn't. For instance, you also say, "My mind" ... If you insist you are your BODY ONLY, where does your mind come in?
BILL: Well ... the mind is part of the body.
TOM: You mean, the brain is part of your body certainly not your thinking mind.
HAL: If I'm not my body, what in the World AM I? 
BILL (laughs): You're an evolved amoeba and a handsome one too. (All laugh.)
TOM: Your body is NOT you, Hal. It's merely an instrument that you use. Your mind is an instrument also. In fact, so are your emotions and desires. But, their guide, or their master, is you the REAL you that is Unseen.
BILL: This all sounds very interesting, Tom but, after all, we only have your word for it. There's no scientific basis for your supposition.
TOM: If you're going to get off on tile subject of "scientific proof," I'll have to remind you boys that 50 years ago there was scientific proof that the atom was not divisible. Scientists themselves now say it is divisible.
BILL: Well, to get hack to our discussion ... I'll agree with you only to the extent that I am my body and my mind.
HAL: But, Tom, you were leading up to something I'm curious. I want to know what in the world IS man, anyway?
BILL: Yes, you've told us that we are NOT our bodies nor our minds. Now suppose you tell us what we really are.
TOM: All right you asked for it. (Laughter) ... We all agree then that man has a purely physical body, but that this physical body is only the servant, or instrument, of the real-man-behind-the-scenes.
BILL: I see. You mean that man's body is like a violin? And that it's tile inner or invisible man that directs and produces the melodies that come from the violin?
TOM: Exactly. But say this could go on for hours, and we've got lots of other things to talk about.
HAL: No, no, Tom. Please go on. This is very stimulating.
BILL: I'll say it is.
TOM: Very well. Man is really a composite being, and as such cosmic vitality flows in and out of his physical and pattern bodies and energizes every cell and atom, magnetizing them into one complete unit, so that they function together as a single entity. Now, there you have a body capable of life. But what makes it LIVE? It's the DESIRE for life on the part of the consciousness of the Ego within man, or behind the scenes if you like. This is what animates man and causes him to be able to function as a human being. This Ego within desires life and more experience, and so becomes the TENANT Of the body, and is ready for another installment of life on the physical plane. As a human being, and complex as it is, it desires many things ... some good some bad. But good or bad, high or low, it is DESIRE working through his consciousness, that makes the human being LIVE and ACT.
HAL: And his actions speak louder than words, eh what? (Laughs.)
TOM: You bet. And some let their emotions rule them, too. If they're selfish, or vain, or impatient, gossipy, surly or greedy, well, you know. They alibi themselves by saying: "Well, that's the way I am, and there's nothing I can do about it." Aren't they being slaves to their emotions and bad habits, instead of being MASTER of them?
BILL: Do you mean, Tom, that we shouldn't have any emotions?
TOM: Don't he ridiculous, Bill. We all know that some emotions are of a very high type such as sympathy, aspiration, beauty and hope.
HAL: But, Tom, you haven't explained where a man's mind comes in yet.
TOM: I'm just coming to that now. It is quite true that animals leave physical bodies, vitality, desires and emotions, just as man has. BUT, what takes man out of the animal classification is his MIND, the instrument through which he reasons. In fact, the word MAN comes from the  Sanskrit word MANAS meaning "to think." Therefore man is a THINKER.
HAL: Tom. I believe I'm beginning to get the idea. In fact, what you just said clarifies it for me better than anything I've heard. Man is above the animal in evolution, then, because he has a thinking mind and yet, because man can say "MY mind," he is something even greater than a man, isn't he?
TOM: Exactly, but only potentially so, Hal. Now, I want to say further that man's mind is dual, just as his desires and emotions are. And because it is dual, it can swerve or waver from one extreme to another.
BILL: But what about people who are just average who don't fluctuate between noble mental processes and, shall we say, bestial ones? You know, people like ourselves.
TOM: Bill, the average person is always fluctuating between constructive thoughts and impulses, and destructive or unworthy ones.
BILL: But that's only natural.
HAL: Well, its only 'natural' because the all seems to do it. But, uninformed as I am about these things, it seems only logical to me, that it's up to each one of us to CONTROL his thoughts at least not to have so many unworthy or low ones, and more of the better ones. Am I right, Tom?
TOM: You know you are, Hal. You see, it is through his mind, desires arid emotions that man grows and evolves upward or downward. That is where man meets his challenge. Where he crucifies himself if he fails, or where he hastens his evolution if he succeeds.
BILL: Just where does free will fit into the picture?
HAL: Since man is master of his body, his desires, emotions and thoughts, it is up to him, isn't it? He is free to choose, free to control these wayward children of his. The consequences of his choice are his. Each must think and choose for himself, and so climb the ladder of evolution. Do you know why?
HAL: To grow strong, I suppose.
TOM: Right. When the consequences of a man's actions are thrown in his lap, he learns the lessons of his own experience.
HAL: It really is important then, how and what we think, desire and do, isn't it, Bill?
BILL: Yes, it certainly seems so. At least, I feel more inclined to he careful in the future. But, Tom, you've stopped at the mind. And you distinctly told us that Man was far greater.
HAL: That's right. So far you've told us that man is not his body, nor his desires or emotions, nor his mind even.
BILL: Yes. You've told us what man is not now suppose you tell its what he is.
TOM: Oh, pinning me down, eh? Well, since I got as far as mind, I'll have to go on from there. No doubt you've all heard about intuition, or hunches?
HAL: Oh sure women are supposed to have that.
TOM: We all have it, but women seems to give more utterance to it than men. Intuition is beyond Mind, fellows. It doesn't need to REASON it KNOWS. And the reason intuition knows, is because it is linked to the Spiritual part of man's composite nature. But the brain and thinking mind must figure out things, must rationalize, because it is hampered by objective considerations, such as doubts, weaknesses, prejudices, personal preferences, etc. So, you see, all of us should endeavor to cultivate our intuitive faculties. Because these intuitive faculties, related as they are to the Spiritual part of man, are a link to and With his DIVINE NATURE. Well, there you have it, gentlemen.
BILL: Phew, I've got enough mental meat to chew on for a long while to come. 
HAL: Let me get this straight, Tom. Man, according to what you have just told us, has a physical nature, energy or vitality, an emotional and mental nature, and also a Spiritual and Divine nature, all connected together.
TOM: Right you are.
BILL: You say he HAS these these divisions or parts. But, briefly speaking, actually what is man?
TOM: Man is an embryo God, Bill. He has the possibilities, the potentialities the seeds within himself. Just as an acorn has within itself the potentialities to grow into a great oak tree. Just as cosmic dust can produce a Universe. Now, understand. I don't say that man is a God Now. I say he is using the tools of body, vitality, emotions, desires and mind, in evolving or growing toward that future. The seed of Divinity is within than, as it is within all things. This is a common denominator of everything in the Universe and sometime, man will become that Divinity in a very much larger degree than he is capable of expressing at present.
HAL: But, that will take billions of years, Tom. When I think how far away I am from that future!
TOM: Of course it takes time, Hal. It takes much time and many lives.
BILL: Wait a minute! Many lives! Are you intimating Reincarnation?
TOM: Certainly. Surely you must realize that 70odd years aren't enough to accomplish very much.
BILL: You can talk from now 'till doomsday and I'll never believe that men can turn into animals!
TOM: Well, I'm very glad to hear you say that, Bill because they don't. That's a gross misconception of Reincarnation.
HAL: Sounds interesting. Tell us something more about it, Tom.
Sound: Restaurant noises again and low music.
TOM: Do you fellows realize what time it is? This restaurant doesn't stay open all night, you know. Instead of waiting 5 years, perhaps you'd like to continue this discussion next week?
HAL: Yes sir!
BILL: That's a good idea we'll see you then.
The American Section of our Society has recently published a 48page pamphlet bearing the above intriguing title. Its author is no one else but our old and trusted friend and coworker, Nils A. Amneus, of Oakland, Calif. We hasten to give notice to this remarkable and timely pamphlet. Its simplicity of presentation, its non-technical, everyday language, devoid of all redundancy, the irrefutable logic of its arguments, and the directness of its approach are some of the marked traits of this little essay. Nils Amneus has eminently succeeded in presenting to the stranger in Theosophy the teachings of Cause and Effect (Karma) and Reincarnation, in a way which is convincing and appealing. A man of the business world, engaged in scientific work, a profound student of the Ancient Wisdom, the author is especially fitted for the task of outlining the teachings of Theosophy in a manner particularly suited for inquirers. Among the subjects discussed are the Meaning of life, Universal Mind, Is Selfishness Profitable?, Survival After Death, Law of Chance, Existence Before Birth, The Necessity of Reincarnation, and Are Ethical Teachings Practical?
In our candid estimation, this pamphlet is the best approach to the teachings of Karman and Reincarnation that we have in our beginners' literature: it should be of special value to our field-workers and lecturers and to all those who are trying to disseminate simple theosophical literature among thinking but untrained minds. We hope this pamphlet will have a very large sale, and that its reasonable price of 25 cents a copy will be an incentive to our members and friends to buy additional copies for free distribution in promising places. - B. de Z. 
There are times when a fellow says to himself: I wonder what it is all about? It is a fair question, sure, but one that somehow never gets answered. You're not going to get the answer now, but you're going to get a good tip worth following up.
We all like to sit down and "shoot the breeze" about this and that. Sometimes it lets off the steam and we feel lighter but sometimes we don't feel we got the load off our chest. Its a funny thing with us Humans. We have to get it "in the neck" most often to stir us up to the extent that the give some serious thought to the things that bother us. Sure, I know there are those we love and those who love us; and then we have our ambitions and hopes, but in between, a fellow often wonders what holds the works together and what makes it tick.
Did you ever lie real still and listen to your ticker? It's kind of uncanny! How regular it is and as far as we know all that keeps it ticking is that breakfast we ate. And then we wonder how that breakfast got worked up in the ticker. Usually, when a fellow gets this far, he decides a nap would help and that takes care of the problem for the moment. But it comes back!
Did you ever think about all the energy, you see about you I mean the wind, the crashing waves, the lightning bolt, the rotating earth, the transit of the stars and planets? And you've read about the electrons, radiant energy, light, electricity and other physical forces. Funny stuff! You can't put your hands on it but if you're not careful you're apt to get a jolt. All this energy we see, spends its time moving matter around, organizing it or busting it up. And then something happens: You say to yourself: "This is strange, here I am looking at this and I know, I am judging what I see." In other words, you say: "I am conscious of the phenomena I behold." And when you say "I am conscious " you realize that there are others who are conscious of the same things and so you are forced to conclude that there is a Consciousness that pervades all mankind. It seems that your participation in this realization puts you into a sort of brotherhood wills others.
And then you say, so far so good, but there has to be some purpose to all this and you're right. If you are aware of your consciousness and the other fellow is likewise aware of his consciousness, there must be some place from which it came. Just as the physical forces move matter around so there must of necessity be a force which activates your consciousness. Now we have got to a point where the laboratory won't help us much. At this point most of us run against what the prof in school called a "concept," a universal idea, and that's a pretty good peg to start with. In other words, we conceive of a source of our consciousness and we think of some Divine power which expresses itself in its and the other fellow as consciousness.
This ought to be a good place to take a nap, but maybe you'll stick with me. I have a tip for you. It's a big pill but take it whole it may give you the answer. Emerson called it the "Oversoul." You can't reason it out of the picture. It's there and it's what makes everything tick. It's what makes sense to the whole works and it gives its a chance to figure a purpose for you and me.
A purpose? Sure! You're a part of that Oversoul. So am I and all your buddies and all humanity. Just as sure as that Oversoul is Divine, you have a spark of that Divinity in you and that's what we are talking about that's what makes things tick with a purpose.
Our various Study-Classes at Lodge No. 60 continue to engage in serious study and discussion of the theosophical teachings. As we proceed from one chapter to the next of the textbooks we are studying, students review them and train themselves to express in their own words the teachings they find outlined, as well as to add their own considerations to round out the picture or bring forth their own analogies. The following passages have been selected from recent remarks by students:
Bertha Blanchard: There may be said to exist three types of worlds in the Universe, as viewed from our standpoint: our world that we see and are familiar with and two types of invisible worlds. One of these is made of substances and energies much more ethereal than those which compose the visible worlds; and the other of substances and energies more material than even our own. We cannot ordinarily see either of these invisible worlds because our physical senses do not respond to their vibrational rates. We can see and are aware of only those things that have the vibrational rate characteristic of our own physical matter. The powers of our sense apparatus are restricted to a small range of vibrations, and thus we are prevented from tuning in the vibrational ranges of other spheres of being.
Modern Science is studying this very subject under the name of Radiations or Radionics, according in the field of energies it is considering, but it does not draw from these studies the many interesting conclusions which it could draw. Of the seventy octaves of radiations known to Science, barely one octave can be perceived by our eye. This octave is very familiar to us as light with its various colors. By means of these we perceive various forms in this world of matter. The idea immediately suggests itself that were we able to perceive other octaves of radiation, they might unveil before our eyes forms of substance utterly unknown to us at present.
H.P.B. in The Secret Doctrine (I. 73, 514) implies that physical matter is but crystallized light: it is obvious from deeper study of her words that she meant by light universal radiation in general, not necessarily our one octave of visible "light." As pointed out be Dr. de Purucker, the student of occultism would look upon the seventy octaves of radiation, known to science as being a portion of that field of cosmical activity and substances contained in the lower ranges of the Astral Light.
Fred R. Cortis: Throughout the entire constitution of Man, there runs the idea of Duality on every plane. The Element-side and the Consciousness-side. The Elements are ensouled by the life of Fohat, we might say. In Occultism the term "soul" is used in the sense of "carrier" or "sheath." So even on the highest plane of our manifested structure, Atmic substance organizes itself into the Spiritual-Divine Soul. Buddhic substance is organized into a Spiritual Soul. As we proceed below, we find the various elements or substances organized as lower souls each with its particular kind of substance.
The concept of levels of souls seems logical if we regard the souls as vehicles or encasements to be used by the Monad in manifestation. Each soul is built out of the substance of its own level and belongs to the cosmic world of such level or plane. It is organized to respond to the vibrations of its own level and to receive and discharge such vibrations and no others.
What we call Principles represent the consciousnes-side of any plane or level. The Principles work through and by means of the Elements, therefore through the "souls" of any plane. The One Monadic Essence of any Hierarchy runs through every plane of that Hierarchy and manifests itself on every plane as a subsidiary Monad: the latter manifests itself on every plane in the duality of consciousness and substance.
Evelyn M.D. Claflin: In our eagerness and aspiration to become as much like unto the Masters as we may, we are apt to try one of the first ways on the Path pointed out to us, which is to attain "Impersonal Love."
We should think carefully that this, like other lessons in Theosophy, begins in the narrower sphere. As in our personal life we must begin with arithmetic before doing into higher mathematics, so we should first learn to love those near us. Just one person, even, to whom we can give our devotion without thought of the cost to ourselves. Give in gladness because we love that one more than we love ourselves or any consideration for ourselves.
If we do not thus start our steps toward Impersonal Love, our so-called Love will become too impersonal and will have a coolness that repels rather than draws others to us. This is so because without this kind of a beginning we would not have the deep well in our hearts of spontaneous, unselfish desire to work for others, grown there through long habit and experience.
And when an important test comes we might fail.
Let us be glad when we have the opportunity to give even a little of ourselves, and doubly rejoice when the demands are greater. 
We are all of us more or less caught in the stream of humanity that is flowing up the great evolutionary road that spirals around the mountain of life. Consequently, we only see and note the people who live, and events that occur, immediately in our own vicinity. To obtain a perspective view of tire majestic procession, and to be able to report impartially on what is happening to the WHOLE, instead of to a mere part, we must step out of the procession and take a seat by the wayside, and then watch and THINK.
The word WAYSIDE, that you will always find at the head of this page, means "The border of the way." It is only from the borders of anything that the whole can he appraised. If you wish to appraise the merit of a Circus Parade, you cannot do it if you are one of the paraders, as you will see only your immediate surroundings. But you can play "hookey" and step out of line and stand by the wayside. Then, if you were one of those gorgeously attired individuals who ride the elephants, and your position just happened to lie in the center of the herd, thereby leading you to believe that the parade comprised nothing but elephants. you might be startled to find out that camels, horses, animal cages and many other diversified elements, were also a part of the gorgeous, glittering, gigantic spectacle. For the first time you would really know what a Circus Parade actually looked like.
The word WAYFARER, that you will always find at the foot of this page, really means "a foot traveler." Now, when you travel on foot, you have certain advantages over traveling in any sort of a vehicle, in an airplane, or even on horseback. You have complete independence of action, going and coming when and where you wish. You are close to the Good Earth, which is your present home, and from which you cannot, get very far away, until you are permanently through with it. Still, at any time you can slop and look upward and admire the beauties of the heavens above, without your view being obstructed by enclosed roofs of automobiles, or railway cars. Without moving your body, except your head, you can absorb the beauties of the exquisite colorings of a grimy automobile oil smear, floating on the lop of a tablespoonful of water in a depression in the concrete highway, or observe the threatened extinction of the soft, sunlit shadows on the distant mountain peak, by the dark clouds coming up over the horizon.
Being alone, surrounded by peace and quiet, free from the raucous noises of modern transportations, introspection becomes a reality and you see at once that the oil smear shows that everything we have is inherently beautiful, if given the chance to express itself; while the mountain peak exemplifies that, while dark clouds at times blot out the higher parts of life, it is but a passing phase. Behold! Even as you think this out, the clouds have passed by; the sun shines on the mountain peak main, and the contrasting shadows that give it its definition, once more are there. Then, a wayfarer is compelled to mingle with the multitude at times, as he passes along through populated places man, made manifest; he learns from the people, and can also help them, because he assimilates what he learns, when he reaches, once more, the peace, beauty and inspiration of the countryside God made manifest. Why don't you try it sometime? Be a wayfarer and learn the divine lessons of a "wayside seat."
MORAL: We have to step out of ourselves, in order to be able to know the all-embracing.
And that's Perspective-minded Theosophy.
The Wayfarer. [Hubert S. Turner] 
Many people have wondered whether the teaching of Theosophy concerning Karman or the universal Chain of Causation is referred to in the Bible. Some students have pointed out the fact that this teaching is definitely stated by St. Paul. But it is not generally known that references to this universal fact of being are quite numerous throughout the various books of tile Scriptures. For the benefit of students, and particularly of public lecturers who may have occasion to compare the Theosophical teachings with those contained in the Bible, the following quotations are here brought together.
For the work of a man shall be rendered unto him. and cause every man to find according to his ways. Job, xxxiv, 11.
Also unto thee, O Lord, belongeth mercy: for thou rendered to every man according to his work. Ps. lxii, 12.
... and shall not he render to every man according to his works? Prov. xxiv, 12.
I the Lord search the heart. I try the reins, even to give every man according to his ways, and according to the fruit of his doings. Jer. xvii, 10.
... for thine eyes are often upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings. Jer. xxxii, 19.
Who will render to every man according to his deeds. Rom. ii. 6.
For the Son of man ... shall reward every man according to his works. Matt. xvi, 27.
For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it he good or bad. 2 Cor. v, 10.
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Col. iii, 2.5.
Be not deceived; God is not mocked: for whatsoever a than soweth, that shall he also reap. Gal. vi. 7.
... and I will give unto every one of you according to your works. Rev. ii. 23.
And, behold, I come quickly: and reward is with me, to give every man according as his work shall be. Rev. xxii. 12.
The above quotations are given in the wording of King James' Bible. This does not mean that students of Theosophy accept this particular rendering or translation as being correct. On the contrary, the translation is definitely very faulty. But the accepted rendering does not materially alter the meaning of the precepts which these verses imbody. Our deduction is: the age-old teaching of Causation is a Christian teaching as well. But it has been sorely neglected by organized religion and its practical efficacy has been reduced to the vanishing point. Only the teachings of Theosophy, if applied in daily life, can make this ancient tenet a reality in our code of conduct.
THE THEOSOPHICAL SOCIETY
Located at 1061 State Highway (Garvey Avenue) near West Covina, Calif. Center of Theosophical University and of our large Printing Plant and Publishing House. The public Forum Lectures held in the Temple on Sundays at 3:00 P.M. will be discontinued during July and August. 
SAN DIEGO THEOSOPHICAL ACTIVITIES
PUBLIC MEETINGS SUNDAY AFTERNOONS 3:00 O'CLOCK
Character Forum for San Diego Youth, a nonsectarian group, meets at Theosophical Center every other Saturday night. Entertaining, educational, social. For information consult Homer Barkus, Director, Bank, of America Bldg., 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 3451, daytime).
The Editors of this magazine will be glad to receive questions regarding the teachings of Theosophy or anything connected with the Theosophical Movement. They will be answered by students to the best of their knowledge and printed as space permits. We wish all subscribers and readers to feel that they can contribute materially to the value of this magazine by bringing in subjects for discussion.
INVESTMENT IN HUMANITY
The need for simple Theosophical literature among the men in the service is very great. Our literature Committee is organizing a campaign to meet this need. Our object is to build up a Book Fund through contributions from various sources, with which to purchase Theosophical literature for the camp and hospital libraries of the Armed Forces.
As students of Theosophy, we should be vitally concerned with what the men in the service are thinking and reading, as they will play a vital part in the reconstruction that will follow the war. It is our duly to make a concentrated effort to spread Theosophy NOW, as our opportunity to do so is especially  great. Most of us who are at home have not been touched by the war very closely, as yet; we go on much the same, in comparative comfort. But what about those men "out there"? Their hearts and minds are troubled; they arc ill with fear and lonesomeness. And what about the mental outlook of those who are crowding our hospitals? What are we doing to help lift their morale and change their restlessness into relative peace? We cannot contact many of them personally, but we can send them a bright message through our books.
The Committee is more interested in receiving money rather than the books themselves, as this will allow us to secure the books best suited for service libraries. We will issue from time to time reports on contributions received and work accomplished. We have an extensive list of service libraries from government sources and have started placing literature in many of them.
We feel sure that you will welcome this timely opportunity to contribute to a most worthy cause and look upon it as an investment in humanity. Let's all enlist in it without waiting to be drafted!
Send all contributions to Mrs. Eunice M. Ingraham. 1043 North Sierra Bonita Avenue, Hollywood 46, California.
Fraternally and cordially yours,
Adversity is a medicine which people are rather fond of recommending indiscriminately as a panacea to their neighbors. Like other medicines it only agrees with certain constitutions. There are nerves which it braces and nerves which it utterly shatters.
Take our Theosophical friend: Because of a wider scope in vision he is not dismayed come what may, he is no less sympathetic with his fellow travelers, but, because he is confident of the justice of everything that happens in his life. He is likewise endowed with the character or spiritual strength to accept his lot with steadfastness and fortitude. He learns not to blame anyone but himself; and the hard spots in his life become portals of progress. He accepts them as a challenge to his inner self; yes, even as an opportunity to express that inner self with heroic yet humble reaction.
The more he studies this "God-Wisdom," the more careful he is about recommending any panacea to anyone. He realizes that each individual in the world is building his own foundation and that experience serves as the bricks and mortar with which each of us must build. His sense of time is not limited and he knows that to build well is the thing that counts most.
Adversity is good for our Theosophical friend, and to his neighbor he is inclined to lend some of his invincible strength that is of the spirit, his innermost self, thus helping his neighbor to a self-awareness through his own adversity. 
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 nonpolitical. 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.