[Cover photo: In the heart of the Redwoods, Northern California.]
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You say you are a seeker, that you are looking for something to believe in. Perhaps that goal may best be achieved by searching yourself for the answer to why you want to believe.
Perhaps it is because of a vague feeling that there is a magnificent plan that works ceaselessly and methodically throughout aeons of time; or perhaps you have marveled at nature, bursting forth from a winter's slumber - vital, eager and gloriously attired - quiver with life for a season and then silently and at times imperceptibly retreat again to the earth's bosom; and the thought stirred within your brain that there is a silent timepiece whose striking is unheard but ever heeded; or once you saw the death of an ugly caterpillar and the birth of a lovely butterfly, and for a fleeting moment you knew that what you were, what you had been, and what you will become was no longer a miracle, but a natural transformation - that to become is as inevitable as the passing of the seasons.
Only you know what led you to this threshold, what awakened within you the yearning for a deeper understanding of yourself and your place in this plan. There are greater men who can teach you the workings of this plan; can lead you by the light of their own enlightenment and offer for your consideration the ageless doctrines and traditions, and beckon to you when your step is faltering. They have a great compassion, for they too are on the path. In your desire to know, you have taken the first step. No one can teach you a technique, for there is no special formula; others can give you the ingredients but only you can know the proportions. That there is a plan and pattern to the universe, the purpose of which is too grand for our human, finite minds to grasp, will become clearer and clearer, until it is such an integral part of your thinking that your life will take on a more purposeful and stimulating aspect, and you will belong from that time forward to all of mankind. - Anonymous. 
Universal Life, in all its multimyriad forms and aspects, is in constant flux. Unalterable in its underlying essence, it is in perpetual outward change. As soon as any one of its temporary manifestations becomes rigid, decay sets in, which is but another aspect of Life, breaking up the outworn form, in order to build a new and more adequate one.
Wherever there is flexibility, optimism, dynamic interest, vision, the search for the Unknown, the urge to grow and to become, the enthusiasm which scales new heights and attempts the seemingly impossible - there is youth and hope and the broad highway 'o all future yet unborn.
Wherever there is rigidity, pessimism, indifference, fear of the Unknown, frustration and mental fatigue, doubt, anxiety and lack of vision, attachment to established routines and well-worn grooves of thought, crystallization of methods, and cherished traditions obscuring the distant horizons of the future - there is old age, decay, senility, and the loss of the vital fires which are essential to all becoming and all growth.
It is so with the Theosophical Movement as well. Its essential Life must constantly rebuild its temporary forms, brush aside useless traditions, revitalize its manifold channels, keep flexible its vehicles and molds, seek out new ways of manifestation, untried methods of growth, unplumbed depths of experience, and reach out constantly towards greater and broader horizons where are marshalled in letters of fire the noblest hopes and dreams of the human race. Unless these conditions are fulfilled, at least in part, the Theosophical Movement in its present form will have to yield to other currents, other movements of consciousness, emanating from the same ageless source of all Life on this planet, the fountain of its perennial youth, whence issue the life-giving streams of the Spirit nourishing the spiritual organism of Humanity.
In the work we are engaged in the world over, we need the help of those who are young - young in body as well as in heart and mind. Without them, the Movement becomes moribund, set, sectarian and crystallized. With them, it keeps its resiliency, its flexibility, its required momentum of thought and emotion. Let us never forget that when the present-day Theosophical Society was launched by the original Founders, H.P. Blavatsky was 44, Col. Henry Steel Olcott was 43, and William Quan Judge was a mere 24 years of age!
The younger generation of the present day is vitally interested in the developments of Science. The latter, in many of its departments, moves with every day closer and closer to the viewpoint of the Ancient Wisdom. Everywhere bridges are built between the two. Young people interested in Science and having leanings toward a more spiritual outlook on life are a bridge in themselves. But their minds cannot be attracted to Theosophy unless they realize that the Ancient Wisdom teachings are strictly scientific and explain those domains of natural fact which Science has failed as yet to  explore. The young generation will not investigate the principles and precepts of Theosophy if it finds them to be church-like, sanctimonious or hopelessly abstruse, bearing no vital relation to the surrounding facts of existence. Therefore Theosophy should be made practical, dynamic, scientific in presentation, ethically sound, simple in wording but profound in implications, usable yet idealistic, applicable to the daily problems of a very complex era, yet with objectives and goals far reaching and distant, suggesting endless fields of growth and research.
The world-era now in formation is being built by the youth of the day. The older generation has had its chance and, very obviously, has almost wrecked its own historical era. The example to behold is not very encouraging, and the lessons learned are mainly negative ones: how not to do things, and how not to behave. It is high time that the youth of the day should be given a greater chance and a more important part in the world-drama! They have untried ideas in their minds, and untapped resources in their hearts. To be sure, they are neither saints nor exemplars nor paragons of virtue, and frankly, would we need such at all? They are eager to experiment and to venture; they are not afraid to make mistakes and to learn thereby. And a genius, according to Leibnitz, is a man who is not afraid of making a mistake, and, curiously enough, makes fewer than those whose potential actions are shackled by the ever-present fear of possible consequences. The latter end in the grave of cynicism and ice-cold frustration, choked by their own fears and buried under the ashes of their own decay. The former, young in spirit and fearless, eventually bring to birth the hidden potentialities of a nobler era, with brighter flames upon the altars and warmer winds upon the restless deeps of the Ocean of Life.
Of all phenomena produced by occult agency in connection with our Society, none have been witnessed by a more extended circle of spectators or more widely known and commented on through recent Theosophical publications than the mysterious production of letters. The phenomenon itself has been so well described in The Occult World and elsewhere, that it would be useless to repeat the description here. Our present purpose is more connected with the process than the phenomenon of the mysterious formation of letters. Mr. Sinnett sought for an explanation of the process and elicited the following reply from the revered Mahatma, who corresponds with him: 
"... bear in mind that these my letters are not written, but impressed, or precipitated, and then all mistakes corrected. ... I have to think it over, to photograph every word and sentence carefully in my brain, before it can be repeated by precipitation. As the fixing on chemically prepared surfaces of the images formed by the camera requires a previous arrangement within the focus of the object to be represented, for, otherwise - as often found in bad photographs - the legs of the sitter might appear out of all proportion with the head, and so on - so we have to first arrange our sentences and impress every letter to appear on paper in our minds before it becomes fit to read. For the present, it is all I can tell you." (6th Amer. ed., pp. 143-44.)
Since the above was written, the Masters have been pleased to permit the veil to be drawn aside a little more, and the modus operandi can thus be explained now more fully to the outsider.
Those having even a superficial knowledge of the science of mesmerism know how the thoughts of the mesmeriser, though silently formulated in his mind are instantly transferred to that of the subject. It is not necessary for the operator, if he is sufficiently powerful, to be present near the subject to produce the above result. Some celebrated practitioners in this Science are known to have been able to put their subjects to sleep even from a distance of several days' journey. This known fact will serve us as a guide in comprehending the comparatively unknown subject now under discussion. The work of writing the letters in question is carried on by a sort of psychological telegraphy; the Mahatmas very rarely write their letters in the ordinary way. An electro-magnetic connection, so to say, exists on the psychological plane between a Mahatma and his chelas, one of whom acts as his amanuensis. When the Master wants a letter to be written in this way, he draws the attention of the chela, whom he selects for the task, by causing an astral bell (heard by so many of our Fellows and others) to be rung near him just as the despatching telegraph office signals to the receiving office before wiring the message. The thoughts arising in the mind of the Mahatma are then clothed in word, pronounced mentally, and forced along the astral currents he sends toward the pupil to impinge on the brain of the latter. Thence they are borne by the nerve-currents to the palms of his hand and the tips of his finger, which rest on a piece of magnetically prepared paper. As the thought-waves are thus impressed on the tissue, materials are drawn to it from the ocean of akas (permeating every atom of the sensuous universe), by an occult process, out of place here to describe, and permanent marks are left ...
From this it is abundantly clear that the success of such writing as above described depends chiefly upon these things: - (1) The force and the clearness with which the thoughts are propelled, and (2) the freedom of the receiving brain from disturbance of every description. The case with the ordinary electric telegraph is exactly the same. If, for some reason or other the battery supplying the electric power falls below the requisite strength on any telegraph line or there is some derangement in the receiving apparatus, the message  transmitted becomes either mutilated or otherwise imperfectly legible. The telegram sent to England by Reuter's agent at Simla on the classification of the opinions of Local Governments on the Criminal Procedure Amendment Bill, which excited so much discussion, gives us a hint as to how inaccuracies might arise in the process of precipitation. Such inaccuracies, in fact, do very often arise as may be gathered from what the Mahatma says in the above extract. "Bear in mind," says He, "that these my letters are not written, but impressed, or precipitated, and then all mistakes corrected." To turn to the sources of error in the precipitation. Remembering the circumstances under which blunders arise in telegrams, we see that if a Mahatma somehow becomes exhausted or allows his thoughts to wander off during the process or fails to command the requisite intensity in the astral currents along which his thoughts are projected, or the distracted attention of the pupil produces disturbances in his brain and nerve-centres, the success of the process is very much interfered with.
It is to be very much regretted that the illustrations of the above general principles are not permitted to be published. Otherwise, the present writer is confident that facts in his possession alone would have made this paper far more interesting and instructive. Enough, however, has been disclosed above to give the public a clue as to many apparent mysteries in regard to precipitated letters. It ought to satisfy all earnest and sincere inquirers and draw them most strongly to the path of Spiritual progress, which alone can lead to the knowledge of occult phenomena, but it is to be feared that the craving for gross material life is so strong in the western Society of the present day that nothing will come to them amiss so long as it will shade off their eyes from unwelcome truth. They are like Circe's swine "Who not once their foul deformity perceive," but would trample down Ulysses for seeking to restore them their lost manhood.
In searching for records and remnants of Atlantis, and of the great Atlantean empire which thousands of years ago stretched completely around the world, some of the most valuable information is found to come from areas far removed from the primary cultural center on the island of Poseidonis, which is now lost beneath the waves of the Atlantic Ocean.
That Atlantean colonists and priest-scientists circumnavigated the earth and accurately knew its size and shape is evidenced by the fact that they erected pyramids - the sacred structure peculiarly identified with Atlantis in a great globe-girdling pattern that is still largely extant at the present day.* (* "The Pyramids of Atlantis," in Theosophia, November-December, 1951.) Regarding the extent of their empire, Ignatius Donnelly wrote in his Atlantis, the Antedeluvian World: 
"During the vast period of their duration ... they spread out in colonies east and west to the ends of the earth. This was not the work of a few years, but of many centuries ... An empire which reached from the Andes to Hindostan, if not to China, must have been magnificent indeed . ..." (pp. 475-478.).
During the several million years in which the Atlanteans were dominant on the Earth, there was of course ample time for many such empires to have arisen, even with the destructions caused by severe geological changes which several times occurred. Many details about these early ages are to be found in the esoteric chronicles, which are still far removed from the ken of materialistic science.
The Atlanteans were not a single homogenous race, but were composed of seven subraces, which differed in ethnic type, language, temperament and other details. The descendants of several of these subraces may still be found in those parts of the world where they were most prominent during the Atlantean period.
In the sequential development of root-races on our planet, the Atlantean race was the fourth. It was preceded by the third race, the Lemurian. And at about the time that the fifth subrace of the Atlanteans came into prominence, the first subrace of the fifth, or Aryan, root-race, also began to develop. According to some authorities, its evolution began about 1,000,000 years ago.
The birthplace of the Aryan race was located in Central Asia, which had for a long period been favored with a temperate climate. Great forests existed there, and the wasteland now known as the Gobi or Shamo Desert was a large inland sea. After evolving and developing in this clement territory for thousands of years, a great series of migrations began, through which representatives of the Aryan root-race were gradually dispersed throughout the world, to replace the Atlanteans as one cycle of man's evolution ended and another commenced.
In the book entitled Man: Fragments of Forgotten History, by Mohini M. Chatterji and Mrs. Laura C. Holloway (Two Chelas in the Theosophical Society), is the following comment:
"It is from this dispersion that the true history of the Aryan race dates, for then began its larger growth, its greater development, its progress in arts and industries, which we mistakenly suppose are new to our day and evolved by our needs ... What led to the dispersion of the Aryan people and the breaking-up of their ancestral home?
"The immediate cause was overproduction, for when the pressure became great the people began to separate and to seek new homes, and finally this once united people ultimately scattered themselves over the face of the earth." (p. 91.)
Professor Edmund Bordeaux Szekely, after leading several expeditions in search of data on early man, presented in his book Cosmos, Man and Society a list of some eighteen separate migrations originating in Central Asia, and which spread out from there in every direction across land and sea alike. He also declared that, due to the harmonious vibrations and radiations which existed in the Central Asian area, and the nearly perfect diet which could be found there, the early representatives of this race were both longer lived and more sensitive to the forces of nature than they were after the commencement of the migrations when they gradually fell into less pure ways of life.
Corroboration of this is to be found in Theosophical writings as well: 
"... this breaking-up of the ancestral life-habits ... ultimately resulted in its ruin ... Even in its early periods Aryan life was mostly pastoral; it is erroneous to conclude that our early ancestors lived by hunting ... Physically the Aryan of the period ... was superior to his present representative. His body was free from disease, and not subject to untimely death; while the natural term of his life was a great deal longer than it is now ..." (Man: Fragments of Forgotten History, pp. 93-94.)
The first subrace of the Aryan rootrace was composed of the people which we now know as the Indian Aryans, who, while attaining a high standard of materialistic development, retained much of the same type of spiritual consciousness which had characterized the Lemurian third race. When they migrated into India, however, they came into conflict with the Atlantean colonists who had been long established there. H.P. Blavatsky says:
"... from the first appearance of the Aryan race, when the Pliocene portions of the once great Atlantis began gradually sinking and other continents to appear on the surface, down to the final disappearance of Plato's small island of Atlantis, the Aryan races had never ceased to fight with the descendants of the first giant races. This war lasted till nearly the close of the age which preceded the Kali Yug, and was the Mahabharatean war so famous in Indian History." (The Secret Doctrine, Vol. II, p. 395.)
An even more detailed and graphic account is presented in Man: Fragments of Forgotten History:
"During the first period of Aryan settlement in India, the new-comers had constant warfare with the Atlanteans whom they found in possession. At a much later epoch, of which a pretty full account is to he found in the Ramayana, the Atlanteans were scattered far and wide over the face of the country. Incursions by them on the Aryan settlements were few and far between, and it was only in the less populous tracts that the Aryan heroes had to encounter, with almost invariable success, the straggling Atlantean tribes. But there was a very powerful Atlantean empire extending over a number of islands in the Indian seas, and its Emperor Ravana, in spite of many symbolical legends clustering around him, was an historical character to whom many of the Aryan principalities on the mainland were forced to pay tribute ... The subversion of his empire by Rama, the Aryan hero, marked the extinction of Atlantean supremacy in that part of the world, although, here and there, rich and powerful Atlantean colonies struggled for existence for a very long time." (pp. 82-83.)
It has been long ages since these fabulous wars took place between the invaders of the mainland of India and the Atlantean empire of Lanka, a remnant of which is the present-day island of Ceylon. But in southern India, in that section of the Coimbatore Range known as the Nilgiris, or "Blue Mountains," there may still be found a small group of highly unusual people whose customs and traditions seem to be a direct link with this aspect of the past.
They are a race which has resisted assimilation into - or even close contact with - the Indo-Aryans or any of the other ethnic groups which inhabit the Indian subcontinent. These people are known as the Todas, or Todds. With their total population numbering less than one thousand, they have been consistently and uniformly uncommunicative with scientists, missionaries, hunters and traders alike. Since they were first revealed to the outside world in 1818 A.D., they have been the cause of a vast amount of speculation, most of which is entirely worthless because of the refusal of the Todas to divulge information about themselves to prying investigators and ecclesiastics.
Ronald B. Dixon, in his book The Racial History of Man, describes the Todas as being taller than medium stature, having a light skin and wavy hair. But he confesses himself baffled  as to their exact origin, and the means by which they preserved their identity for so long in the midst of such a racial melting-pot as Southern India.
In the year 1883, during the course of her world travels, H.P. Blavatsky visited the district in which the Todas live, and spent some three months in gathering information about them. In Isis Unveiled she described them thus:
"They are giants in stature, white as Europeans, with tremendously long and generally brown, wavy hair, and beard, which no razor ever touched from birth. [They are] handsome as a statue of Phidias or Praxiteles ..." (Vol. II, p. 614.)
She also wrote a series of articles in the Russian monthly, Russkiy Vestnik (Dec., 1884-Apr., 1885.), later published in English in book-form - The People of the Blue Mountains - dealing with what was known of the Todas, and her own experience with them. She told of her visit to a Toda settlement, guided by some British friends, and there meeting an elderly hermit, who amazed her with his imposing mien, handsome appearance, and bodily strength, health and vitality. White-haired and with silver showing in his beard, he still stood straight and proud, so much that she compared him to a king dressed in rags. Some of the Toda women she depicted as being quite beautiful.
In one chapter Madame Blavatsky quotes a description given in The Tribes of the Nilgherry Hills by one Colonel Khennessy:
"... the Todds resemble the gods of mythology, as they were pictured by the ancient Greeks. Amongst the several hundred 'fine men' of these tribes, I have not yet seen one who would be under six and one-quarter feet in height. They are beautifully formed and their cast of face is of classic purity ..." (The People of the Blue Mountains, p. 78.)
Residing in the same territory as the Todas are two other tribes - the Badagas and the Kouroumbs. The Badagas are Brahmanas by religion, and it is this which arouses much interest when it becomes known that they venerate the Todas and honor them as gods. While looking with scorn upon all other people, including the English, the Badagas serve the Todas in every possible way, considering no work beneath their dignity if it is done to serve the masters which they have voluntarily chosen.
When asked the reason that they attend the Todas in such fashion, and without remuneration, the Badagas say that their remote ancestors, the Kanarasians, were among the allies of the god Rama when his armies warred against the king Ravana of Lanka. And when the Badagas came to the Nilgiris - at a time which is uncertain, but at least hundreds and possibly thousands of years ago - they entered into the service of the Todas because of the association which their predecessors had had with these divinities of ancient time.
(Students of ethnology will observe here an interesting parallel between the relationship of the Todas and the Badagas, and that of the Watusi tribe of the Belgian Congo of Africa, who are waited upon by the Buhutus. The Watusi - who stand nearly seven feet tall, and have facial features resembling those carved upon ancient Egyptian monuments - live in lordly indolence, while the Buhutus perform magnificent dances for the pleasure of their masters, tend their cattle, erect their buildings, and act as their porters and body-servants.)
The Kourombs - of which there  are several tribes, the Moulou-Kouroumbs being the largest - are, on the other hand, described as dwarfs of the most repulsive type, who, unless restrained by the presence of a Toda, often engage in deadly magic, lycanthropy, and other assorted villainies. The Kouroumbs also declare that they entered the service of the Todas ages ago, at the time of the great wars, with the understanding that their descendants would always remain "under the eyes of the Todds."
Because of their notorious wickedness, the Badagas say that if it were not for the Todas, the Kouroumbs would soon kill everything and everyone on the earth except themselves. And the Kouroumbs do not dispute this, but rather are proud of their reputation and power for evil.
One of the extraordinary powers of the Todas is demonstrated in the fact that no animal will ever attack them, although they never go armed in any way, in a country that abounds with tigers, serpents, and other beasts and predators. And it is the power which has a practical manifestation in this manner that inspires both the veneration and the terror in which the Todas are held by other tribes.
"The Badagas adore them - the Moulou-kouroumbs tremble before
them. On beholding a Todd - who goes serenely on his way, holding in
his hand a simple little cane, which is inoffensive and innocent -
the Kouroumb is terror-stricken, while the Badaga, with knees bent,
waits in silence for his salutation and his blessing. And the Badaga
is very happy, when his Deva, scarcely touching his head with a bare
foot, traces an incomprehensible sign in the air and then slowly goes
his way ..." (The People of the Blue Mountains, p. 193.)
From what precedes we see that Man - or any other entity - is builded of elements or "stuffs" drawn from the Cosmic reservoir; the "materials," of which the composite nature of Man is formed, are the same as those which go to build the Universe; for the smaller is but the child or progeny of the greater. Yet Man is not a mere "bundle" of Cosmic substances and energies; he is an intimately co-related series of consciousness-centers, from the highest to the lowest. These consciousness-centers are termed Monads in Theosophy. As explained by Dr. G. de Purucker in The Esoteric Tradition (pp. 848-49.):
"The Monad is a breath of pure spirit; it is essentially a consciousness-center, eternal by nature. ... It is a focus, a center, a point, of pure spirit, of homogeneous substance. ... The Monad is the ultimate source ... of all that we as individuals are. Each one of us is essentially his own essential or Spiritual Monad. Everything that we are as individuals derives from the Monad. Everything that we are as individuals derives from the Monad. ... The Monad is like a spiritual sun at the root of, or in the essence of, our being, constantly, continuously, incessantly, always, ... pouring forth streams or flows of intelligence and life-substance,  which produce by their interacting and interwoven energies, the various "knots" or foci of consciousness ... and which thus are the offspring or the children, so to say, of the Parent-Monad."
In the light of this teaching, we can now represent the constitution of Man by the following table:
- SPIRITUAL-DIVINE MONAD
Each one of these Monadic centers of consciousness is a ray, as it were, from the one which is superior to it, and all of them, ultimately, derive from the One Supreme Monadic Essence - the Root and Fountain-Head of all that Man is. (See Occult Glossary, pp. 11.7-118) The Monads in Man work and function in and through the seven cosmic "stuffs" outlined in the previous pages. Yet it should not be imagined that they are disjunct from them. It should be thoroughly understood that the higher part of each element or "stuff" is its consciousness-side, while the lower part of each is its body-side or substance-aspect; in other words that through which its own consciousness expresses itself. Thus every Monad is itself seven-fold, builded of the seven "stuffs" of the Universe. Everything has all in it. As it is described in The Esoteric Tradition (p. 956):
"A simple illustration drawn from Nature's material sphere may perhaps aid in making this thought clear. As the student of Esotericism knows the mystic or inmost "heart" of our Sun is a Divinity manifesting through various inner ethereal vehicles all working together through their common "carrier," the solar physical vehicle ... which we commonly call the Sun. The sun emits rays. ... Let us single out one of these rays for our illustration. A ray of light enters a darkened room which we may call the material world. It has its source in its Inner God, which is Father Sun. In a darkened room it appears as a beam of light. Pass this light through a prism and you get the seven prismatic rays. Each one of these rays actually is a light of its own color; yet the seven unite to form the constitution of the solar beam. Each one of these prismatic colored rays has its origin in its own solar monad, just as in man's constitution ... there are the various monads ... all working together to make the constitution of man. ..."
SOULS AND EGOS
It is at this point that the Esoteric Philosophy throws a flood of light upon the real meaning of the terms "soul" and "ego" regarding which there exists such a confusion in Occidental thought. The various centers of consciousness and the seven "stuffs" or elements through and in which they function, are not separated from each other like layers in a cake. They interblend; they merge into each other; and it is these merging-points which are called in the Ancient Wisdom "Souls" and "egos." "Soul" carries in Theosophy a technical meaning; it signifies a vestment, a vehicle, a sheath of the indwelling spiritual life. It is applicable to various spheres of being and is therefore a generic term. As already mentioned, every sphere of consciousness and substance in Man (and the Universe) is dual; it is bipolar in nature and structure. Each  has its substantial or matter-aspect or pole; and each has its energic or consciousness or spirit-aspect or pole. The substance-aspect is termed soul, and the energic aspect is termed ego. Bearing this in mind, we can represent Man's entire or tenfold constitution in the following manner:
 The next tables show the relation between the classification of Theosophy and the division employed by St. Paul; and also how certain popular expressions regarding the selves in Man stand to the more technical terms of the Esoteric Philosophy.
As was pointed out before, every one of the centers of consciousness in Man has a Cosmic counterpart, or, more accurately, every one of them is the counterpart of a Cosmic Element or Sphere of Consciousness. The following table presents a general outline of this wide-reaching correspondence between the Microcosm and the Macrocosm. The student is recommended, in studying it, to fasten his attention, not so much upon technical Sanskrit terms - important though they man be - but rather on the ideas and forces which they represent, and to trace for himself the correspondence which exists, for instance, between the seat of Desires in Man and the Cosmic Kama, or again between Manas and the Cosmic Mind (Mahat), and so through the entire "ladder" of human or Cosmic spheres of being. (Consult The Esoteric Tradition, chapters xxxii and xxxiii.) 
[Complex chart here, image file attached.]
 DARWINISM AND ANCIENT WISDOM Evolution is an age-old concept of the Archaic Wisdom. Theosophists are therefore Evolutionists, in the original meaning of this word (Latin evolvere, "to unfold," "to unroll," "to bring forth"). To quote from the Occult Glossary (pp. 57-58)
As the word is used in Theosophy it means the "unwrapping," unfolding," "rolling out" of latent powers and faculties native to and inherent in the entity itself, its own essential characteristics, or more generally speaking, the powers and faculties of its own character ... evolution is the bringing forth of what is within; and, furthermore, what we call the surrounding milieu, circumstances - Nature, to use the popular word - is merely the field of action on and in which these inherent qualities function, upon which they act and from which they receive the corresponding reaction, which action and reaction invariably become a stimulus or spur to further manifestations of energy on the part of the evolving entity."
Scientific evolution, on the other hand, to quote Dr. Henry T. Edge (Theosophical Manual No. VI, "Evolution", chap. ii):
"... is the theory that the various types of animals and plants have developed by descent with modification from other pre-existing types; and man is included in the animal kingdom and regarded as having been developed in this way from lower types in the animal kingdom. ... The attempt is to be able to trace the chain of evolving types back ... to a unicellular organism ... what is known as Darwinism has been defined as the theory which maintains that organisms tend to produce offspring varying slightly from their parents, and that the process of natural selection tends to favor the survival of individuals whose peculiarities render them best adapted to their surroundings. This is the doctrine of the survival of the fittest. ... The theory does not give us any idea of the cause behind this process of evolution, nor of its purpose, or its goal. It shows us a mechanical process going on, started we know not how or by whom, and reaching out towards an unknown destiny. In short it represents life as a mechanical process, devoid of soul and mind, end and purpose. ..."
This process of "transformism" is not denied by Theosophists. They simply consider it as only part of the complete picture. They view the panorama of evolutionary unfoldment in the light of a spiritual perspective. Man and the Universe are One. Everything that the Universe contains is in Man, latent or active. The core of every organic entity is a Spiritual-Divine Monad, expressing its faculties and powers, through the cycles, in ever more and more perfected forms of embodiment. Evolution is a twofold process - spirit involving into matter, and matter evolving after the pattern of spirit. Mind, therefore, has not been evolving parallel with material forms; it first involved into the realm of matter. Confusion on this point results in viewing the intelligence of Man as evolved from the intelligence of beasts, which is wrong. Man is the product of three lines of evolution coalescing: a) an evolution of material vehicles of increasing complexity; b) a Spiritual evolution (rather in-volution, relating to the Monad within; c) the evolution of the self-conscious Manas or Mind. Man is a Spiritual Being from higher spheres, passing through material stages of his evolutionary pilgrimage. He is not a "monkey shaved," nor has he ever inhabited in this cycle of evolution animal forms. Intrinsically, he is a godlike being, and his destiny is to  become self-consciously aware of his Divinity. This is accomplished by raising his consciousness to the level of his Spiritual Self, by uniting his manasic consciousness with the Inner God, the Monad, thereby becoming heir to his divine heritage. Once this inner union permanently established, he becomes a Master of Life, and his destinies take him into the semi-divine kingdoms beyond the human. The whole of the human race someday will reach this high estate. At present only rare individuals attain to it. The road to it lies within each one of us. The best time to start the journey is Now. Theosophy shows how to find the road and how best to travel it in safety.
A MOST WORTH-WHILE EFFORT
The Editor of Theosophia had the great privilege of attending for a few days this summer the Theosophical Summer Camp on Orcas Island, in the Puget Sound, in the State of Washington. It was a memorable experience. A large number of Theosophists from various Western States and Canada were gathered together in the midst of a glorious natural setting, and in the spirit of true comradeship and spiritual aspirations. Our friends and co-workers, Fritz L. Kuntz and Dora Kuntz, spark-plugged the gathering and provided much of the motivating power behind this effort; they were ably seconded by a number of other students, many of whom had had years of experience in the Work. A large number of young people from various cities proved that Theosophy, when presented on practical scientific lines, has a definite appeal to the rising generation. The Editor of the present journal met with a warm hospitality and genuine kindness, and had an opportunity of learning many interesting points in connection with new methods of spreading the teachings broadcast. The gathering and its activities were permeated with the spirit of high devotion to the Cause, impersonality of approach, and universality of outlook, and singularly lacked any crystallizations or psychological barriers - a splendid sign for future growth. It was of special interest to witness the able manner in which Fritz L. Kuntz presented the subject of Science and Theosophy to his listeners, young and old. His work is one of bridge-building between the world of modern research and the age-old fields of the Esoteric Philosophy, and is based upon a thorough understanding of H.P. Blavatsky's Secret Doctrine. He is the Editor of Main Currents, a journal which deserves close attention on the part of thinking people, as a link between the viewpoint of science and the approach of genuine metaphysics. We hope the Orcas Island Foundation will continue to enlarge its activities in service to the Cause of Truth.