[Cover portrait: Dr. Robert Fludd (Robertus de Fluctibus). Renowned English mystic and philosopher, a man of immense erudition, of exalted mind and of great personal sanctity, whose four-hundredth anniversary is observed this year. One of the most distinguished disciples of Paracelsus, Dr. Fludd has been classed by H.P.B., together with Thomas Vaughan, Pico della Mirandola, and a few others, among Western men "whose temperamental affinity to ... celestial science more or less forced the distant Adepts to come into personal relations with them ..." (Etching is from J.B. Craven, Doctor Robert Fludd, 1902.)]
Published every Three Months. Sponsored
by an International Group of Theosophists.
None of the organized Theosophical Societies, as such, are responsible for any ideas expressed in this magazine, unless contained in an official document. The Editor is responsible for unsigned articles only.
"The Esoteric Philosophy postulates the presence of Divinity throughout Universal Space; why then should we speak of holy places when God is everywhere present?
"It is human lives devoted to impersonal service that consecrate a locality, and develop an atmosphere charged with spiritual power that reacts upon all who come within its sphere of influence. Every thought, emotion or desire we entertain, records itself indelibly on our surroundings; and it is the high privilege of those who live on this sacred Hill to lay up in store for future generations our enduring legacy by the purity and unselfish enthusiasm of their daily lives.
"By our daily offering of loving service, we feed an altar-flame that shall in time illumine the whole of Humanity." - Hugh Percy Leonard, British naturalist and Point Loma pioneer; words written in a "friendship album" in 1928.
"In the years that are gone, necessity existed for repelling mean personal attacks on H. P. Blavatsky's character. To take up arms in her behalf was wise. Now her works remain. The necessity for constant repulse of attacks on her does not exist. Judgment can be used in doing so. Loyalty is not thrown to the winds when good judgment says there is no need to reply. One of the best replies is to carry on the work in the noble and altruistic spirit she always pointed out ..." - William Quan Judge, Lucifer, Vol. XIII, December, 1893, p. 305. 
It is abundantly clear even to the casual observer, who might cast his glance over the world-wide scene of human affairs, that the greatest need in the life of mankind as a whole is a powerful renaissance of a sense of Ethics.
The amazing developments of scientific technology, the universal distribution of information, and the loosening of outmoded barriers between nations, coincide in time with the complete dissolution of even the simplest principles of ethical behavior, and the total downfall of morals, both between the nations and between ordinary humans.
It will be the task of the future historian to analyze this situation in retrospect and to suggest those underlying causes which have produced the unholy alliance between technological progress and moral decay.
It is our intention, however, to point out the fact that the ranks of organized Theosophy are not deprived of this condition and reflect the weaknesses of the surrounding scene. Many are those who write and speak on the abstruse teachings of the Esoteric Philosophy, either bewildering their audiences or sending them into a peaceful slumber. Few are those who point out that Theosophy is of no value without a sound ethical foundation in which actions reflect the teachings in daily behavior.
The future of our Movement depends upon the ethical image we may present to the world at large, not upon the recondite presentations of cosmological facts which none of us, ordinary students, can prove or disprove. Our daily living is of imperative importance, and often results in being asked "what makes us tick." This becomes an open door to further explanations.
As we approach the much-heralded Centenary of the Theosophical Society, let us resolve to cleanse the ranks of organized Theosophy from all unbrotherliness, self-seeking, envy and sloth. The presence of these and other sub-human qualities is only too evident, even though we recognize the presence of unusual human beings whose lives are crystal-clear and whose pillar-like strength is an inspiration. Such men and women we have always had, few though they be.
We often hear generalizations to the effect that Theosophists are this or that; that they should be this and that, with certain variations. Many of us use the term "Theosophist" in a confused manner. Theosophist is who Theosophy does, it has been said. A Theosophist is as rare a phenomenon as a Christian. A student of Theosophy is not necessarily a Theosophist; he is merely in sympathy with certain ideas and may be attempting to put them into practice. In all other respects, he is an ordinary human being, full of weaknesses and passions. To call himself a Theosophist is to arrogate qualities which he does not possess. A Theosophist, by definition, is an individual who partially embodies the divine wisdom of the age-old tradition that has come down through generations of both Seers and seekers. How much of this tradition do we embody in our lives? 
The recent encounters of Mariner 10 with Venus and Mercury have caused us to give serious thought to the question of the Rounds and Races, and how we can best meet the challenge that the new findings regarding the physical appearance and the prevailing temperatures on these two planets present to us.
Perhaps we have been shocked to learn that the surface of Mercury is marked by craters similar to those found on the Moon and on Mars, and that the apparently barren planet roasts under a temperature of about 1,000 degrees on its 'day' side, and endures a temperature of about - 350 degrees on its 'night' side.
Venus does not fare any better, it would appear. It also roasts under a heavy atmosphere, but as yet we have little, if any, evidence of surface markings.
And yet we hear that Venus is in its seventh Round, and that Mercury is entering its seventh. So what have we to say about that?
So far as this writer can determine, no clear teachings have been given either by the Mahitmans or their followers concerning conditions on any Globe Chain during the Seventh Round. This silence is no doubt intentional. So, having a responsibility to give at least a partial answer to inquirers, we are thrown upon our own resources, and we are forced to do some creative and imaginative thinking of our own. We must remember that a little learning is a dangerous thing, and that our learning in this instance is very little indeed. Therefore it is necessary to emphasize that the thoughts about to be expressed are my own, based upon study to be sure, but not presenting a teaching. Believing that they will be viewed in that context, I am prepared to make these observations:
We have been taught that our Earth Chain has passed somewhat beyond the middle of the Fourth Round. We see on our Globe D some evidences of the life that flourished during previous Rounds. Many of the earliest forms of plant life stem from types that appeared during the Second Round, and, just as the ferns that we have today are much smaller than the giant ferns that covered great areas of the continents during earlier Rounds, so some of the reptiles that we have today are smaller replicas of certain of the great reptiles that ruled the Earth millions of years ago, undoubtedly during the time of the Third Round. The birds, we learn, also made their appearance during the Third Round, as did the mammalians during this Fourth Round.
It is only to be expected that these remnants of the past should be found right here where we flourish today. Why then, are no remnants of the past to be found on Mercury? It would appear that the answer is that they never were on the Mercury that we see, nor are the present inhabitants, of whatever kind they may be, visible on that hot barren globe. The case is probably similar to that of Mars, Venus, or in fact any other of the Planetary Chains that we call the 'Sacred Planets.'
How then to answer this dilemma? 
The answer may be found in the combination of two key teachings: the Lokas and Talas and the teachings about the Tattwas.
Briefly, the Lokas are the spirit-side and the Talas the matter-side of the various planes of consciousness. The Descending Arc consists of the passage of the various classes of Monads through the Globes of any Planetary chain, from A to D, on the Tala side, and the Ascending Are is the passage of these same Monads from D to G on the Loka side. In order to simplify this explanation, we will not concern ourselves with the names of the Lokas and the Talas, but placing the Talas to the left in the following paradigm, we will represent the increasing matter-aspect of the planes of consciousness by the numbers from 1 through 7, and the corresponding increase in the spirit-side along the upward are by the same numbers in the reverse order. Also, we will confine ourselves to the seven 'manifested' Globes only.
A study of the Tattwas is most important here, because each and every plane of consciousness is composed of these seven 'stuffs' or 'qualities.' They are called (from the lowest upwards) Earth, Water, Air, Fire, Aether, Spirit and the Original Tattwa, referred to as THE ONE.
In The Mathematics of the Cosmic Mind,* (* By L. Gordon Plummer. Theosophical Publishing House (Adyar, Wheaton, London), 1970.) in Section Three, beginning on p. 102, the student will find a fuller explanation of these important points of teaching, and on p. 114 there is a paradigm showing how the seven Tattwas are available, or we might say, emphasized on the several Globes of the Earth Planetary Chain. We may expand this concept so that each group of seven as shown in the diagram represents a Round rather than an individual Globe.
We would see then that during this Fourth Round the Tejas or fire is doubly important, not only because it is predominant during this Round as a whole, but because it is also emphasized on Globe D of the Earth Chain.
In addition to the several Tattwas being emphasized during the several Rounds of the Earth Chain, we might remember that each of the planes of consciousness has its own sub-panes, and this fact adds further information because undoubtedly the life-waves themselves function in the various sub-planes descending through them during Rounds One through Four and then re-ascending through them during the fifth, sixth and seventh Rounds. These two important factors must be born in mind when we find that the Globes D that we see as inhospitable, rocky planets are little more than the material residue that is left behind as the monads continue their life-cycles through the higher sub-planes and Tattwas during their seventh Rounds.
We may deduce from this that every Globe of any Planetary Chain may be  regarded as a septenate, that is, with a sevenfold structure. Looking then at Globe D of any other planetary chain, we see that level of its own structure to which our eyes are attuned. However, a planet like Mercury might have a completely different Tattwa predominant, and its armies of monads, functioning upon tile Tattwas that provide them with their own environment, will be completely hidden from our sight. It would appear that if there were such a planetary chain with characteristics similar to our own, undergoing its own Fourth Round on the Tejas Tattwa of its Globe D, our highly sophisticated scientific instruments might well show indications of recognizable life. However, there are no such planets that we know of, and it is no wonder that to all appearances, all of our companion planets appear to be devoid of life.
So in one sense, we might view any of the planets that we see as little more than symbols of the real planetary chains.
Think of what we might see, if instead of our limited sight, we were able to develop the inner eye with its universal vision! It is worth thinking about.
We learn from Col. Henry Steel Olcott's fascinating work, Old Diary Leaves (Vol. 1.) that in July, 1874, while working in his New York law offices, he had an urge to find out what was then going on in contemporary Spiritualism, in which he had been interested for a number of years. He went out and bought a copy of the Banner of Light edited in Boston, Mass., and read, in it the account of the phenomena that were taking place at the Eddy farmhouse in the township of Chittenden, Vermont.
He decided to go and see for himself. After staying there for three or four days, he returned to New York and wrote sometime in August an account of his visit for the New York Sun. He then received a proposal from the New York Daily Graphic to return to Chittenden in order to investigate the whole affair very thoroughly. He accepted this proposal and returned to the Eddy farmhouse September 17, 1874, accompanied by all artist by the name of Kappes, and with the intention of staying there about twelve weeks.
To keep to the chronological sequence of events, it should be stated here parenthetically that on September 22, 1874, H.P.B., then in New York, signed a U.S.A. Government application form expressing her intention to become naturalized.
In the course of the next few weeks, H.P.B. apparently read Col. Olcott's articles in the Daily Graphic and decided to go to Chittenden also. She went there October 14th and attended that day her first seance at Eddy's farmhouse, during which she called forth the appearance of Mihalko, a servant of her aunt, Katherine A. de Witte. It would seem that she had come in company of French-Canadian lady named Boudreau. 
On that day, soon after the noon hour, she met Colonel Olcott, and thus took place the significant get-together of two of the future Co-Founders of The Theosophical Society. The account of this meeting may also be found in Col. Olcott's People From the Other World (American Publishing Co., Hartford, Conn., 1875, 492 pp.), a work illustrated by Mr. Kappes.
During the period of October 15-24, a number of seances were held in the course of which H.P.B. called forth a considerable number of what she called later "portrait-pictures" - astral forms animated by certain elemental energies. On October 25th, she returned to New York City, her address being then 124 East 16th Street.
These outward circumstances can be supplemented by less known facts. In a letter which H.P.B. wrote to Dr. Franz Hartmann, April 3, 1886 (see The Path, New York, Vol. X, March, 1896), she says: "... I was sent to America on purpose and sent to the Eddys. There I found Olcott in love with spirits, as he became in love with the Masters later on. I was ordered to let him know that spiritual phenomena without the philosophy of Occultism were dangerous and misleading. I proved to him that all that mediums could do through spirits others could do at will without any spirits at all; that bells and thought-reading, raps and physical phenomena, could be achieved by anyone who had a faculty of acting in his physical body through the organs of his astral body; and I had that faculty ever since I was four years old, as all my family know. I could make furniture move and objects fly apparently, and my astral arms that supported them remained invisible; all this ever before I knew even of Masters. Well, I told him the whole truth. I said to him that I had known Adepts, the 'Brothers,' not only in India and beyond Ladakh, but in Egypt and Syria, - for there are 'Brothers' there to this day ...
On October 27th, H.P.B. wrote her first article entitled "Marvelous Spirit Manifestations." An Editorial Note in The Daily Graphic (October 30, 1874, p. 873.) states that this "letter" was addressed by H.P.B. to a "contemporary journal" and was handed over to the Editor of the Graphic for publication, as this paper had been taking the lead in the discussion of the subject of Spiritualism. It is likely that the title and sub-heads of this article were supplied by the Graphic itself (see Collected Writings, Vol. 1, pp. 30 et seq.). Other interesting and indeed important facts concerning this period and H.P.B.'s participation in the Eddy seances, may be gathered from pages 34-36 of the Volume just mentioned. A careful study of the circumstances involved and the occult background of her activity at the time, conclusively shows that H.P.B. was by no means a "spiritualistic trance medium" able to produce a certain set of phenomena with no self-conscious awareness of what was going on. "She was an advanced Occultist initiated in the mysteries of these and other phenomena, and of their occult dynamics, and therefore able to duplicate them by will and firsthand knowledge of the forces at play. This should never be lost sight of in trying to understand the real occult status of H.P.B. and the motives operating behind her outward actions. 
"The dweller in the body, having quitted its old mortal frame, entereth into others which are new. The weapon divideth it not, the fire burneth it not, the wind drieth it not away; for it is indivisible, inconsumable, incorruptible and unalterable." - Bhagavad Gita, Ch. ii.
Over and over again we earth-dwellers "inhabiting mortal frames," are invited to remind ourselves that we, with our universe, are manifestations of the Absolute. Such repeated invitations are indispensable as a cure for the fatal habit of adjusting our thinking to the dimensions of "this mortal frame" and its immediate mortal concerns. The stunted shrubbery and depressing rooftops of temporal habitations all about us have stamped their inadequate dimensions upon our outlook, wherefore an "Absolute" is apt to strike us as ludicrously irrelevant to life on earth.
With our loss of reverence for the symbol, we have come to accept the body as a solid, matter-of-fact physical convenience. Robbed of its mystical office of a "vehicle" of Spirit, we see it as little more than a prison wherein it is our privilege to make earthly living as endurable as possible. However the exercise of this privilege may ameliorate diurnal living, it leaves out of consideration entirely the inner-most nature, not of this body alone, but of every living entity in this universe. It becomes, then, our task to dig deeper and deeper down into the heart of us, that we may glimpse that heavenly flame of the Absolute that reveals our individual destiny as identical with All Life.
Finally to recognize and accept the fact that LIFE is an arena wherein every conceivable entity is part of a "lordly brotherhood" linked in a single drama of revelation of an identical spiritual splendor, is the first step towards imparting that splendor to this daily trafficking in undeveloped spiritual potential. The supreme courage demanded of every man is that which shall enable him to have and to hold, unswervingly, an immovable faith in his own undiscovered lordliness - that of that SELF which is "indivisible, inconsumable, incorruptible and unalterable." The ABSOLUTE of which this body, mind and personality are the vehicles, in its superhuman sublimity, insists that LIFE be infinitely beautiful, infinitely majestic, infinitely meaningful. LIVING, in its deepest sense, is a gradual approach to this conviction, which, however slow, sheds upon man at every step of the way a serene dignity and reverent acceptance of LIFE as a miracle of unfolding spiritual perception.
Journeying through life on earth, each of us is subject to earthly infections of pride, of greed, of sensuous desire, of doubt and of earthly vulgarity. To the degree that we allow ourselves to become remote in our thinking from the ABSOLUTE, to that degree are we subject to the infections of "relative," material living. On the other hand, having accepted bur fundamental identity with the ABSOLUTE, we are required to contemplate earthly living from a vantage point above the impure, material and personal outlook of  earth-time and earth values. Our preoccupation must be wholly universal - with the miracles of ABSOLUTE living in place of the small, though often fatal dilemmas of a purely personal point of view. What is our justification for a "lordly" outlook on life but the indwelling Lord in you and me, whose vision and values are of the dimensions of the ABSOLUTE? Our undying allegiance is not to the crowd, but to the ONE - for the sake of the crowd. Let us at no time apologize for a universal concern for our fellow man. He is our brother. He shares our kinship with the ONE. In that kinship inheres the heavenly lustre of spiritual living. "Heaven lies about us in our infancy." Let us not lose it in a false maturity. Before IT, we are all spiritual infants! But, let us hope, - growing in inner awareness!
It is our shared allegiance to the ABSOLUTE that creates "this lordly Brotherhood of LIFE." As separate, pattern less personalities we are but fragments of that lowly delusion, MAYA. Only in an acknowledged brotherhood is the lordly significance of each one of us restored. Wholeness guards the secret of divine Significance - the perceptive sharing of a sublime destiny. "So live that ye may become!"
It is an easy matter (how tragically easy!) to become so deeply ensnared in purely personal and material concerns that this loftily proclaimed Lordliness can seem ridiculously irrelevant. After all, what has it to do with the Stock Market, Vietnam, the price of coffee or the next election? By the same token, however, what relation do these concerns have to the fulfilment of a sublime and timeless destiny? Napoleon, Alexander, Hitler and other notable headliners have come and gone.
Ages before these, as ages hence, that one huge objective - the fulfilment of man's spiritual potential, will glaringly remain earth's "Unfinished Business." And all the future wars, discoveries, inventions and planetary landings, taken separately or together, will owe whatever enduring meaning they achieve to their relation to the Eternal Quest - Spiritual Enlightenment - an Everlasting MUST!
Attainment of the goal is within the reach only of the Eternal Self. As stubborn, stiff-necked personalities, we can gain expertise in making the small change of life - ringing up petty profits in ephemeral and unenduring personal acquirements outside the Brotherhood. But, "in union is strength." Fearlessly and intelligently identified with the Universal, we begin to find our smallest efforts gaining luminescence - shot through with the glory of the ABSOLUTE. The shadows under which we live are largely of our own making. Full many of us are in desperate need of "gaining altitude," of living, breathing, thinking above the plane of purely personal obfuscations.
"The dweller in the body, having quitted its old mortal frame, taketh others which are new. This indirect enunciation of the law of Reincarnation introduces a line of thought that you and I may have overlooked. Regarding those "other mortal frames that are new," how much thought, if any, have we given them? It is not out of place to remind ourselves that they will be "frames" of our own making, concerning whose creation we may be doing a good deal this very day, but only to the extent that our outlook is  to some degree Universal. Herein a makers of our own destiny! To the extent that we cleave to an Eternal Pattern, we shall take thought as to the indestructibility of thoughts and actions - those very thoughts and actions that may powerfully affect "the mortal frame" we enter into in a coming incarnation.
Do what he will, the Theosophist can never sever his relationship with Universal Values, his eternal link with the ABSOLUTE. Let him, rather, accept this superhuman destiny with open arms; let him run joyously into the unbounded meadows of Realization, loving them so dearly that their fragrance must perforce sweeten and purify this mortal ambience. For him an inescapable responsibility is the breaking of the moulds of mind - tearing down old, unneeded fences and partitions that offer false divisions between a temporary self and Eternal Wholeness.
"Build thee more stately mansions, O my Soul!" Man, the Master Builder, experiences supreme bliss in consciously building ever more stately mansions for the Deathless Worshiper. His hunger for inner growth designs immortal blueprints of these multitudinous Temples of the Spirit, each but a temporary altar on his holy Pilgrimage to the ABSOLUTE.
The 1975 Messenger and Inner Awareness
Regarding statements about the 1975 Messenger, we are in uncertain waters if we cling too tenaciously to ideas based on mere words, even words reportedly spoken by those in whom we have reason to place sound confidence. The real thing is what the words are trying to convey (or in some instances perhaps seeking to veil or hide.) It is the over-all picture we need. We must face things as they are; do the best we can; keep alert mentally and spiritually; and have trust in those Divine Intelligences that guard the Spiritual Life of our world. And let the rest go.
Judge's statement in The Irish Theosophist [Vol. III, January, 1895, p. 54.] that "the next great messenger ... will be herself [H.P.B.] beyond question," and statements by others that generally seem to support this, depend on what we regard as "H.P.B." The key, I think, is in an understanding of the word avatara, or 'Messiah-person,' which has been used in connection with her and her work. That 'influence' is with us, whether we recognize it or not, for the next 2000 odd years. Does it matter that we cannot pin it down to an actual physically reincarnated individual? It is a Presence, and it is that same Presence that worked so grandly and with such upheaval through the high chela we recognize as H.P.B.
The work of an avatara, as you know, is not only for the few human years that being is incarnated on earth to perform his direct mission, but extends - in influence and power over the entire cycle of 2160 years or so. This was the case of the Messenger appearing at the beginning of the Piscean cycle, and whose influence sustained the Christian world for the centuries since then, despite the  ravished years of terror, war, bloodshed and tyrannies of all kinds. So, too, though not in the same degree, but in some degree, that which was represented by H.P.B., that spiritual-intellectual Energy and Power, must endure beyond the short span of her 'appearance' and live on throughout the entire Messianic cycle upon which we are just entering, the changes to be experienced in which are already quite visible everywhere.
No one has the answer, as far as I know, on how all this is going to work out, or who the Messenger will be, or even if we shall recognize such a one, or if one will appear publicly, directed to announce his work. As you know, Great Leaders can work but be unknown in their work. Or they can be known and their work declared and recognized - by the relatively few. What will be will be because of the times and its demands and opportunities as well as restrictions. The Great Ones have a superb knowledge of human psychology. We can trust them to know what to do. But what we do is up to us. As you wisely say, "I think we had better sharpen our awareness, that is, not to say Yea, Yea, to every announced 'Mahatma,' but to recognize the Inner Ring of Truth when it is sounded." Your few words sum it up.
That Bright Horizon
Our friend has passed into the Peace that passeth understanding. Our hearts are with him, and with you, knowing that this is a sacred time for you both. We know also that for the one still here it is a period of trial and adjustment, an initiation in a certain sense, as thought reaches outward and inward seeking to pierce into that Invisible which now enfolds the loved one. But we know also it is a time of the beginning of utter bliss for the one going onward. I always feel that for the one who truly loves there comes an inner compensation, an illumination, that brings perhaps a glimpse of that other world the loved one has entered, of indescribable peace. All is well, Nature says; as The Mahatma Letters tells us, purified, beatified, the soul rests "completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruits of his meritorious actions. No pain, no grief, nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness."
That is the feeling we seek to hold in our hearts as our friend begins his Great Journey. I recall also the words of the Irish mystic poet Fiona McCleod: "there is great serenity in the thought of Death when it is known to be the Gate of Life." And the ancient and wise Hermes Trismegistus says: "Hitherto I have been an exile from my true country; now I return thither. Do not weep for me: I return to that celestial land where each goes in his turn."
Let us share with you G. de P.'s words which we hope will bring solace and encouragement as we think of the spiritual being within each one of us which endures and which can be reached by a pure and aspiring love. "Love," he says, "shows the Way and lights the Path ... Love holds all things in place and in eternal keeping; its very nature is celestial Peace, its very characteristic is cosmic Harmony, permeating all things, boundless, deathless, infinite, eternal." 
[The following two questions and their respective answers were published in The Theosophical Forum (New York), Nos. 14 and 15, September and October, 1890, respectively. The first reply is possibly from the pen of William Quan Judge; the second one is definitely signed by his initials. We commend these thoughts to the careful consideration of our readers. - Editor, Theosophia.]
How can it be truly said that the healing of disease, the importation of healthful forces, or any other good done to suffering humanity "tends to Black Magic"?
Answer. - This is one of the many cases where discrimination is sorely needed. In the last few years there has come to many minds assuredness of the fact that in the limitless treasury of Nature there exist forces far higher, stronger, sweeter than any in material things, that there are curative agencies incomparably better than any to be found in drugs, and that the metaphysician is a more potent practitioner than the physician. They have reversed the old conception that Nature is jealous and fickle, an untrustworthy power against which we must be ever on guard, and now view her as the generous custodian of all possible gifts and benefits, between whom and Man there should be the most boundless trust and cordiality. Instead of holding with St. Paul that "it is a fearful thing to fall into the hands of the living God," they hold that the more unreservedly one falls into His hands the better. They advocate repudiation of distrust and fear, the most unqualified confidence in the empire of good, the most unrestricted entry into the being of all the sunny, life-giving potencies around us. The more we do away with all self-created barriers between ourselves and the great universe of which we are a part, the more completely we end the disharmony and isolation of which mental and physical disorder are the consequences. In short, say they, "Drop your vestments of separation, leap fearlessly into the ethereal ocean of life, and life will buoy you, pervade you, preserve you." It has been seen also, as might be expected, that the faculty of transmitting life-invigorating influences is just as inherent in humanity as that of transmitting the contrary. It would be strange if man could diffuse disease or evil, yet not health or good; strange if he was even less competent to the latter. And it would be very strange indeed if he could diffuse disease through thoughtlessness, and yet could not diffuse health through concentrated will-power. And if the dwelling upon low ideals induces a debased state of morals and imagination, and if continued thought upon sickness depresses the vital forces and promotes ill-health, so, it is said, will the opposite content of thought elevate alike the physique and the morale.
All this seems reasonable enough, and altogether harmonious with healthy views of Nature and of life. The next step is to apply it. Here again, it is said, sound reason guides. The best applicants of a system are they who have trained themselves in it, and if the most competent teacher of athletics is an athlete,  and if the most skillful surgeon is he who most thoroughly understands surgery, so he can most efficiently aid in opening souls to light who has opened his own and knows the process and the impediments. If he has intently studied concentration of will-power, as well as the habits which further constant abiding in nature's sunbeams, he is surely the one to help others to like benefits and to scientifically impart to them a healing influence.
Nor can there be any sound reason why such relief should be inhibited. If one M. D. may sinlessly use the restorative qualities in mineral or vegetable, why not another use those in atmosphere or sunbeam? If curative forces from the physical plane are legitimate, why not those from the metaphysical plane? If it is right to purge the body from bad humors which poison and sicken it, why can it be wrong to purge the mind from those tastes and images which prostrate it and then its encasement? If the lower powers in Nature are open to our use, is it supposable that the higher are barred off? And if fineness, purity, elevation, godlikeness are the injunctions of a practitioner, is he not allied to the White Magician? Surely "Yes" in each case.
But here is the distinction. Any method which awakens the higher instincts and guides them to self-determined activity along right lines is legitimate. But when, as is sometimes evidenced, a stronger will uses intangible forces to gain supremacy over the weaker, when the weaker, instead of being invigorated, is enfeebled further, when the patient is insensibly led to lean on the practitioner rather than to learn self-reliance and self-mastery, the essence of Black Magic is at work. There need not be the pronounced phenomena of hypnotism and "suggestion"; still less need there be mercenary or other improper motive. If the control is undue, the result unmanning, there is the tendency referred to in the Question.
Another problem is allied: Is there wrong in accepting remuneration for healing of the kind spoken of? The fact that the forces used are open to all men does not deprive of his claim to an honorarium him who has given time and thought to learning their nature and best use. If consecration to study of Materia Medica warrants a fee for the support of the student, why is the principle changed because the sphere of the curative agencies is shifted? As a man cannot maintain himself by handicraft and yet devote his life to investigation of medicine and how most skillfully to apply it, his maintenance must come from his profession. Otherwise only the rich could act as physicians. Teachers of science and ethics depend upon their pupils; philosophers accept support in return for their instructions; surgeons are conceded a right to a fee from those they have relieved; why are philanthropic healers through intangible influences to be refused the needs of their daily life? Sentiment will not sustain an existence requiring food and clothes, and though cash may not be the motive for practice, it is the necessary condition to it. In this, as in all things, Theosophy is sound reason, and it recognizes facts in physical life as promptly as in the other life which it avowedly declares higher. 
Is it intended to be conveyed, in answer to [the previous] Question, that true Occultists and sincere Theosophists would countenance or practice any lawful arts of White Magic for pay?
W.Q.J. - My reply to this would be that the taking of pay for any act of "White Magic" is untheosophical and injurious to the taker. The example of all great men known to history or Scripture is against the taking of pay in such cases. Jesus would not take it, nor Apollonius, nor Buddha, although, if persons insisted, they were allowed to donate food or for food. Buddha depended upon voluntary contributions of food, and accepted the gift of a garden or park from a rich man for the use of the disciples, but not for himself. A "right means of livelihood" does not permit the practice of powers belonging to another plane than this for pay. If we have to starve unless we take pay for what the querist calls "arts of White Magic," then, I say, starve, and you will be the better off.
The accepting of pay at once takes away the character of White Magic from the act and makes it Black, for there is a selfish purpose in receiving the pay which no amount of argument or self cheating can remove. There are many degrees of "Black Magic," running all the way from effort to get money for food up to deliberate, conscious work for self alone. If one has the natural gift of healing and then takes pay for its use, he is cheating. This is wide apart from the practice of medicine, to which you have to give effort, time, and money to acquire.
But if a natural healer or a "spiritual healer" - to use a most absurd term now in vogue in America - practices healing, and takes of alms only enough for sustenance, there is no Black Magic. But all such healers can ask themselves if they have made money, saved money, bought property, lived in luxury on the proceeds of their art or practice - or whatever they call it - and, if they have, then certainly they have "robbed the gods," who gave freely a power and compelled no pay. The "gods" see these things, and have a time and place when and where the stolen property has to be accounted for.
"The most beautiful and most profound emotion we can experience is the sensation of the mystical. It is the power of all true science ...
"To know what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty which our dull facilities can comprehend only in their most primitive forms - this knowledge, this feeling, is at the center of true religiousness." - Albert Einstein. 
"Spirituality is the power of apprehending formless, spiritual essences, of seeing the eternal in the transitory, and in the things which are seen the unseen things of which they are a shadow." - "AE"
To the philosopher TRUTH is the most desirable thing in the Universe. It gives geometrical freedom in the realm of ideas, foreign to all personal limited concerns. It abstracts one from the realm of forms, thus defining their true proportions. Astronaut Edgar Mitchell felt so overwhelmed by the infinitesimal size of the Earth in the whole system, that he is now compelled, he says, to live more by principle than by rules. In the last century Dr. Franz Hartmann, noted Theosophist and biographer of Paracelsus, asserted that the soul in man admires beautiful forms, but the human spirit loves principles.* (* See his Essay on Chastity in Five Years of Theosophy, London, 1885.)
To the Ego belong all the ties which draw us periodically out of the vast Unknown into expression in form. We would not be here, attached to "birth and old age," as the Buddhists combine it, if the logging for expression in form did not stir the Ego. Nevertheless at this moment in the history of Consciousness we are on the IN-swing curve of evolution, i.e., towards Non-Egotism. We are struggling to return to the One Consciousness at rest in the Heart of the Universe. We cannot harmonize with that motion in the Universal Soul, if we refuse to transcend the personality we have dealt ourselves with.
If a flower holds the soil by the roots, shedding only its bloom with the seasons, it will return. If the stem withers, unless the roots are very strong, it will die. In man the stem is the middle principles linking him with his roots in the spiritual realm. If that link is severed, he might as well be mortal, for his blooms will be washed away by all the worldly currents he is subject to. Knowing that we have an attachment to be freed of, or we couldn't have borne ourselves here initially, we, the actor within, must establish a new relation with LIFE. That relation must be to PRINCIPLE.
It is love of principle which makes a man a God. Our love of truth and duty is its practical nourishment here. In our personal dealings with our fellows it does not mean heartlessness, but harmlessness (true chastity if you will). It does mean justness towards all, an impartiality towards each one (though some are accused of coldness when they attempt its practice); actually meaning no one unit in our Karmic heritage should feel favoritism on our part. At the same time the heart becomes more sympathetic. For instance, when we know that a personal grief we have entertained is inspired by a longing for that which we should not have, is it not easier to conquer? Can it not be seen that longing is separate from our true Self, which is stillness and completeness and needs nothing? 
To express the Whole, to Enlighten the world surrounding us with the One Life is to give birth to Inspiration. Freeing our hold on "things," there is nowhere we cannot go, nothing we cannot do within the compass points of Principle. How else can we navigate surfaces which seem geodesic in order to reflect the whole? We need SEERSHIP to reveal the sum total of our manifested Being. THOUGHT itself is the only unlimited aspect which can transcend the splintered diamond of the brain consciousness. In personalities, even the greatest, we can see only splinters of the Divine. When we visualize choices which sometimes throw these splinters into disarray, there is no more reason to hesitate than if we should fear covering a wound to prevent a person from bleeding to death. Let us take the splintered diamond of our brain-mind in the palm of our hands and cast it into the starry emptiness without. Let us replace our scattered vision with a clear-cut and serene gaze upon the star, "whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the Unknown." (The Voice of the Silence, p. 31.)
The Address of "Theosophia" Magazine
has recently been changed. When writing to it, or to the Editor thereof,
kindly address to 634 South Gramercy Place, Suite 301, Los Angeles, California,