Theos-Talk Archives (December 2003 Message tt00325)

CORE TEACHINGS in THEOSOPHY 


Some concept of these maybe had from the following:



ACQUIRING WISDOM AND KNOWLEDGE


The power to see and absolutely know such laws is surrounded by
natural and inherent regulations which must be complied with as
precedent conditions. It is, therefore, not possible to respond
to the demand for an immediate statement of this entirety of this
Wisdom, insomuch as one could not comprehend it until those
conditions of prior study, testing and self-discipline are
fulfilled.

As this knowledge deals with laws and states of matter, and of
consciousness, so far undreamed of by the "practical" Western
world. For this reason, it can only be grasped, piece by piece,
as the student pushes forward his study, which in some cases will
require the demolition of his preconceived notions, due either to
inadequate or to erroneous theories.


OBSTACLES FACING US IN LEARNING


It is claimed by these higher students that, in the Occident
especially, a false method of reasoning has for many centuries
prevailed, resulting in a universal habit of mind which causes
men to look upon many effects as causes, and to regard that which
is real as the unreal, putting meanwhile the unreal in the place
of the real. As a minor example, the phenomena of precognition,
thought transference, and clairvoyance have, until lately, been
looked on with suspicion by Western science, yet there have
always been numerous persons who know for themselves, by
incontrovertible, and introspective evidence, the truth of these
phenomena, and, in some instances, understand their cause, laws
and rationale.


THE CAUSAL WORLD is INVISIBLE but TOTIPOTENT


Within the surface world of phenomena that we deal with every
day, there is a causal world dependent on electro-magnetic
impulses, fields, structures and the powerful impact of the
passional and desire nature of mankind. Additionally to this,
there lies a superior plane, which one might name the Plane of
Mentality, of Intellect, of Reason, of memory, and finally of the
Mind engaged in active and creative Thinking, of the creation of
future plans and programs.


FUNDAMENTAL IDEAS IN THEOSOPHY

The following are some of the fundamental propositions of
Theosophy: [ S.D. I pp. 14 -20 ]

The Spirit in man is the only real and permanent part of his
being; the rest of his nature being variously compounded. And
since decay is incident to all composite things, everything in
man but his Spirit is impermanent. The Universe is said to be
the reflection to our sight of the UNIVERSAL SPIRIT. In effect
it pervades all Space and our "spirit" may be likened to a "ray"
of the universal Spirit.

The universe being one thing and not diverse, and everything
within it being connected with the whole and with every other
thing therein, of which upon the upper plane (below referred to )
there is a perfect knowledge, no act or thought occurs without
each portion of the great whole perceiving and noting it. Hence
all are inseparably bound together by the bond of an unbreakable
and un-dissolving Brotherhood.

This WHOLE is what is denominated "Deity" by Western
Philosophers, (and "Para-Brahm" by the Hindu Vedantins). It may
be called the Unmanifested, containing within itself the potency
of every form of manifestation, together with the laws governing
those manifestations. This first fundamental proposition of
Theosophy postulates that the universe is not an aggregation of
diverse unities but that it is One Whole. It is a cosmos of
diversity, harmonized by one Law: the attainment of PERFECT
KNOWLEDGE by all its component entities, by means of individual
chosen self-effort, directed by the free-will of each.

It is taught that there is no creation of worlds in the
theological sense; but that their appearance is due strictly to
evolution. When the time comes for the Unmanifested to come forth
again as an objective Universe, which it does periodically, it
emanates a Power or "The First Cause"-so called because it itself
is the Rootless Root of that Cause, and called in the East the
"Causeless Cause."

Every Life-Unit forms a part of this program; and the great
sensitivity of the Universe (NATURE) is such, that every one
returns to life and experience in a situation or position
comparable to that from which it last went to "sleep the Sleep of
Pralaya." Nothing is left out, destroyed, erased or abandoned.
There is no "refuse heap" where nature disposes of the unshapely,
disorganized, recalcitrant, lazy, or unwieldy life-units, but
endlessly and mercifully each is nurtured and given endless
opportunities to learn, improve and eventually return (if it
will) to the One vast Community of Life and living that we call
the Universe. These Laws are said to pertain to all Universes
and to the utmost confines of our visible UNIVERSAL SPHERE.
Recent exploration with the Hubble telescope reveals we seem to
dwell in an enormous SUN -- as everywhere Suns pave every portion
of the sphere we can view.


CAUSELESS CAUSE and the FIRST CAUSE

The first Cause we may call Deity, or Brahma, or Ormazd, or
Osiris, or by any name we please. The projection into time and
manifested Space, of the awakening influence (or so-called
"breath of Brahma") causes all the worlds and the beings upon
them to gradually re-appear. They remain in manifestation just as
long as that influence continues to proceed forth in evolution.


PRALAYA the SLEEP OF THE UNIVERSE

After long aeons the outbreathing, evolutionary influence
slackens, and the universe begins to go into obscuration, or the
"sleep" of Pralaya, until, the "breath" being fully indrawn, no
objects remain, because nothing is but Brahm. Care must be taken
by the student to make a distinction between Brahm (the
impersonal Parabrahm) and Brahma the manifested Logos --which
stands for the prototype of all manifestation and every being in
it. A discussion of the means used is also treated of by
Theosophy and this will be found detailed in THE SECRET DOCTRINE.



MANVANTARA the TIME for PROGRESS

This breathing-forth is known as a Manvantara, or the
Manifestation of the world between two Manus ( from Manu "man,"
and Antara "between" ) and the completion of the inbreathing
brings with it Pralaya, or destruction. It is from these factual
and repetitive truths, that the erroneous theological doctrines
of "creation" and the "last judgment" have sprung. Such
Manvantaras and Pralayas have eternally occurred, and will
continue to take place periodically and forever. Man the Thinker
is the Eternal Pilgrim, and this vast study, (almost stunning in
terms of time and complexity); this living many lives and through
universe after Universe in a complete experiencing and learning
process, is designed by Nature's Laws to give each one the
opportunity of knowing their own constitution, capacities and
perfections. No one is left out or "eternally damned." Each has
a right to determine their own rate and "Path" of progress. Each
has free-will as a Thinker and with that can determine by choice
their progress.


SPIRIT-MATTER -- the MONAD

For the purpose of a Manvantara two so-called eternal principles
are postulated, that is, Purusha and Prakriti (or SPIRIT and
MATTER). This is because both are ever present and conjoined in
each manifestation. Those terms are used here because no
equivalent for them exists in English. Purusha is called
"spirit," and Prakriti "matter," but this Purusha is not the
unmanifested, nor is Prakriti matter as known to science. The
ancient Sages, Teachers of humanity in its infancy, the declare
that there is a higher spirit still, called Purushottama. The
reason for this is that at the night of Brahma, or the so-called
indrawing of his breath, both Purusha and Prakriti are absorbed
in the Unmanifested; a conception which is the same as the idea
underlying the Biblical expression "remaining in the bosom of the
Father." These remain "awake" and are referred to as "the opened
eye of the Dangma (wise)" [S.D., Vol. I, p. 27 ]


UNIVERSAL EVOLUTION

This brings us to the doctrine of Universal Evolution as
expounded by the Sages of the Wisdom-Religion. The Spirit, or
Purusha, they say, proceeds from Brahma through the various forms
of matter evolved at the same time. The "beginning" is to be
seen as recorded, starting in the world of the Spiritual from the
highest, and in the Material world from the lowest form. The
lowest form is one unknown as yet to modern science. Thus,
therefore, the mineral, vegetable and animal forms each imprison
a spark of the Divine, a portion of the indivisible Purusha.
S.D. I pp. 14-20 ]

Metaphorically, it is said that there is inherent in each Monad
(life-atom) a fundamental desire to learn and to progress. These
sparks struggle to "return to the Father," or in other words, to
secure Self-Consciousness, and at last come into the highest
form, on Earth, that of MAN, where alone self-consciousness is
possible to them.


CYCLES and TIME PERIODS in Manifestation

The period, calculated in human time, during which this evolution
goes on embraces millions of ages. [ S.D. II pp. 68-70


SELF-CONSCIOUSNESS the Goal of Evolution

Each spark of divinity has, therefore, millions of ages in which
to accomplish its mission-that of obtaining complete
SELF-CONSCIOUSNESS while in the form of man. But by this is not
meant that the mere act of coming into human form of itself
confers self-consciousness upon this divine spark.

That great work may be accomplished during the Manvantara in
which a Divine spark reaches the human form, or it may not; all
depends upon the individual's own will and efforts. Each
particular spirit thus goes through the Manvantara, or enters
into manifestation for its own enrichment and for that of the
Whole.


ADEPT, MAHATMAS are HIGHER DEGREES
of MAN'S POSSIBLE ACHIEVEMENTS

Mahatmas and Rishis (Great Souls) are thus gradually evolved
during a Manvantara, and become, after its expiration, planetary
spirits, who guide the evolutions of other future planets. The
planetary spirits of our globe are those who in previous
Manvantaras-or days of Brahma- made the efforts, and became in
the course of that long period Mahatmas.

Each Manvantara is for the same end and purpose, so that the
Mahatmas who have now attained those heights, or those who may
become such in the succeeding years of the present Manvantara,
will probably be the Planetary Spirits (that assist Nature in
guiding a reawakening to all the entities which will find
themselves awakening in the "new Universe" consisting of the same
old "materials."


SLEEP AND REINCARNATION as ANALOGIES

The process is analogous to reincarnation and to our daily
awakening, when we resume control of our bodies after sleep.) of
the next Manvantara for this or other planets. This system is
thus seen to be based upon the continued and Eternal Identity of
Spiritual Being, and, under the name of "Universal Brotherhood,"
constitutes idea of the Theosophical Movement, whose object is
the practical and active realization of that Brotherhood among
humans.


SPIRIT or PURUSHA -- Its functions.

The Sages say that this Purusha (spirit) is the basis of all
manifested objects. Without it nothing could exist or cohere. It
interpenetrates everything everywhere. It is the reality of
which, or upon which, those things called real by us are mere
images.

As Purusha reaches to and embraces all beings, they are all
connected together; and in or on the plane where that Purusha is,
there is a perfect consciousness of every act, thought, object,
and circumstance, whether supposed to occur there, or on this
plane, or any other. For below the spirit and above the intellect
is a plane of consciousness in which experiences are noted,
commonly called man's "spiritual nature;" this is
frequently said to be as susceptible of culture as his body or
his intellect.

This upper plane [ known as AKASA ] is the real register of all
sensations and experiences, although there are other registering
planes. It is sometimes called the "subconscious mind."
Theosophy, however, holds that it is a misuse of terms to say
that the spiritual nature can be cultivated.


PREPARATION FOR SPIRITUAL LEARNING

The real object to be kept in view is to so open up or make
porous the Lower Nature that the spiritual nature may shine
through it and become the guide and ruler.

It is only "cultivated" in the sense of having a vehicle prepared
for its use, into which it may descend. In other words, it is
held that the real man, who is the HIGHER SELF-being the spark of
the Divine before alluded to-overshadows the visible being, which
has the possibility of becoming united to that spark.

Thus it is said that the higher Spirit is not in the man, but
above him. It is always peaceful, unconcerned, blissful, and full
of absolute knowledge. It continually partakes of the Divine
state, being continually that state itself, "conjoined with the
Gods, it feeds upon Ambrosia." The object of the student is to
let the light of that spirit shine through the lower coverings.

This "spiritual culture" is only attainable as the grosser
interests, passions, and demands of the flesh are subordinated to
the interests, aspirations and needs of the higher nature; and
this is a matter of both system and established law.

This spirit can only become the ruler when the firm intellectual
acknowledgment or admission is first made that IT alone is. And,
as stated above, it being not only the person concerned but also
the whole, all selfishness must be eliminated from the lower
nature before its divine state can be reached.


SELFISHNESS STOPS PROGRESS

So long as the smallest personal or selfish desire- even for
spiritual attainment for our own sake- remains, so long is the
desired end put off. Hence the above term "demands of the flesh"
really covers also demands that are not of the flesh, and its
proper rendering would be "desires of the personal nature,
including those of the individual soul. "


SPIRITUAL TRAINING of the PERSONALITY

When systematically trained in accordance with the aforesaid
system and law, men attain to clear insight into the immaterial,
spiritual world, and their interior faculties apprehend truth as
immediately and readily as physical faculties grasp the things of
sense, or mental faculties those of reason. Or, in the words used
by some of them, "They are able to look directly upon ideas;" and
hence their testimony to such truth is as trustworthy as is that
of scientists or philosophers to truth in their respective
fields.

In the course of this spiritual training such men acquire
perception of, and control over, various forces in Nature unknown
to other men, and thus are able to perform works usually called
"miraculous," though really but the result of larger knowledge of
natural law. What these powers are may be found in Patanjali's
"YOGA SUTRAS of Philosophy."

Their testimony as to super-sensuous truth, verified by their
possession of such powers, challenges candid examination from
every religious mind.


COSMOGONY

Turning now to the system expounded by these sages, we find, in
the first place, an account of cosmogony, the past and future of
this earth and other planets, the evolution of life through
elemental, mineral, vegetable, animal and human forms, as they
are called.

The "passive life elementals" (AN OCEAN of MONADIC ESSENCE --
S.D. I 619) are unknown to modern science, though sometimes
approached by it as a subtle material agent in the production of
life, whereas they are a form of life itself.


CYCLES OF TIME -- KALPAS and YUGAS

Each Kalpa, or grand period, is divided into four ages or Yugas,
each lasting many thousands of years, and each one being marked
by a predominant characteristic. These are the Satya-yuga (or age
of golden truth), the Tretya-yuga, (the silver Age of arts and
science), the Dvapara-yuga (Age of Bronze and conflict), and our
present Kali-yuga (or Age of darkness, ignorance, delusion, wars,
selfishness and confusion).


KALI-YUGA -- Our AGE

It (Kali-yuga) began five thousand years back. The word
"darkness" here refers to spiritual, and not material darkness.
In this age, however, all causes bring about their Karmic effects
much more rapidly than in any other age-a fact due to the
intensified momentum of "evil," as the course of its cycle is
about rounding towards that of a new cycle of truth.

Thus a sincere lover of the race can accomplish more in three
incarnations during Kali-Yuga, than he could in a much greater
number in any other age. The darkness of this age is not
absolute, but is greater than that of other ages; its main
tendency being towards materiality, while having some mitigation
in occasional ethical or scientific advance conducive to the
well-being of the race, by the removal of the immediate causes of
crime or disease.


OUR EARTH is A PART OF A CHAIN OF SEVEN

Our earth is one of a chain of seven "Globes," it alone being on
the visible plane, while the six others are on different planes,
and therefore invisible. [ see Diagram, S.D. I 200 ] (The other
Planets of our solar system belong each to a chain of their own
seven.) And the life-wave passes from the higher (or spiritual
origin--the 1st) to the lower in the chain until it reaches our
Earth (the 4th Globe), and then re-ascends and passes to the
three others on the opposite arc, and thus seven times. The
evolution of forms is coincident with this progress, the tide of
life bearing with it the mineral and vegetable forms, until each
globe in turn is ready to receive the human life wave. Of these
globes our earth is the fourth. [ S.D. I 200 ]


HUMANITY is SEVENFOLD in its CHARACTER 
and CAPACITIES -- RACES

Humanity passes from Globe to Globe in a series of Rounds, first
(that wave of Humanity, now called a "Race" is seen circling
about each Globe, and reincarnating upon it a number of times.

Concerning the human evolution on the concealed Planets or
Globes, little is permitted to be said. We have to concern
ourselves with our Earth alone. The latter, when the wave of
Humanity had reached it for the last time (in this, our Fourth
Round), began to evolve man as we know him, subdividing him into
Races. (It should be clearly understood that the use of the word
"Race" in Theosophy, does not refer in any way to the current and
common use of that term, which is generally used to designate the
color of the skin only.)

Each of these Races when it has, through evolution, reached the
period known as "the moment of choice," it then, as a mass, will
decide its future destiny. And, as an individual Race, it will
begin to disappear in terms of the bodily form (as the immortal
spirit will reincarnate in the bodies of a new Race evolved from
the one that is now disappearing).

The Races were originally separated, from each other by
catastrophes of nature, such as the subsidence of continents and
great natural convulsions. Coincidentally with the development of
Races the development of specialized senses takes place; thus our
fifth Race has so far developed five senses. And as we have seen
in the past 100 years there have been vast movements of persons
from their original Racial settlements to new ones. A vast
amalgamation is taking place and it is said that from this, we
may expect the bodily form of the 6th Race to evolve.


CYCLIC LAW RULES EVOLUTION

The Sages further tell us that the affairs of this world and its
people are subject to cyclic laws, and during any one cycle the
rate or quality of progress appertaining to a different cycle is
not possible. These cyclic laws operate in each age. As the ages
grow darker the same laws prevail, only the cycles are shorter;
that is, they are the same length in the absolute sense, but go
over the given limit in a shorter period of time. These laws
impose restrictions on the progress of the race. In a cycle,
where all is ascending and descending, the Adepts must wait until
the time comes before they can aid the race to ascend. They
cannot, and must not, interfere with Karmic law. Thus they begin
to work actively again in the spiritual sense, when the cycle is
known by them to be approaching its turning point. We may assume
that the Theosophical Movement is one of these pivotal efforts.

At the same time these cycles have no hard lines or points of
departure or inception, inasmuch as one may be ending or drawing
to a close for sometime after another has already begun. They
thus overlap and shade into one another, as day does into night; 
and it is only when the one has completely ended and the other has
really begun by bringing out its blossoms, that we can say we are
in a new cycle.

It may be illustrated by comparing two adjacent cycles to two
interlaced circles, where the circumference of one touches the
center of the other, so that the moment where one ended and the
other began would be at the point where the circumferences
intersected each other. Or by imagining a man as representing, in
the act of walking, the progress of the cycles; his rate of
advancement can only be obtained by taking the distance covered
by his paces, the points at the middle of each pace, between the
feet, being the beginning of cycles and their ending.

The cyclic progress is assisted, or the deterioration further
permitted, in this way; at a time when the cycle is ascending,
developed and progressed Beings, known in Sanskrit by the term
"Jnanis," descend to this earth from other spheres where the
cycle is going down, in order that they may also help the
spiritual progress of this globe. In like manner they leave this
sphere when our cycle approaches darkness. These Jnanis must not,
however, be confounded with the Mahatmas and Adepts mentioned
above. The right aim of true Theosophists should, therefore, be
so to live that their influence may be conducive for the dispelling of
darkness to the end that such Jnanis may turn again
towards this sphere.


ASTRAL LIGHT and AKASA -- THEIR IMPORTANCE
-- AN INVISIBLE UNIVERSE UNDERLIES VISIBLE

Theosophy also teaches the existence of a universally diffused,
and highly ethereal medium, of an electro-magnetic character in
one of its aspects, which has been called the "Astral Light" and
"Akasa." It is the repository of all past, present, and future
events, and in it are recorded the effects of spiritual causes,
and of all acts and thoughts from the direction of either spirit
or matter. It may be called the "Book of the Recording Angel."

Akasa, however, is a misnomer when it is confused with Ether or
the astral light of the Kabalists. Akasa is the noumenon of the
phenomenal Ether or astral light proper, for Akasa is infinite,
impartite, intangible, its only characteristic being Sound.

This astral light is material and not spirit. It is, in fact, the
lower principle of that cosmic body of which akasa is the
highest. It has the power of retaining all images. This includes
a statement that each thought as well as word and act makes an
image there.


THOUGHTS and ELEMENTALS -- CHOOSING OUR FUTURE

The world of the ELEMENTALS is an important factor in our world
and in the course of the student. Each thought as it is evolved
by a man coalesces instantly with an elemental, and is then
beyond the man's power. These form the Karmic links that will
return to them mind that generated them under Karma. From those
we receive advantages or disadvantages depending on the moral
impress made when we made our original choices.

It can be easily seen that this process is going on every
instant. Therefore, each thought exists as an entity. Its
length of life depends on two things: (a) The original force of
the person's will and thought; (b) The power of the elemental
which coalesced with it, the latter being determined by the class
to which the elemental belongs.

This is the case with good and bad thoughts alike, and as the
will beneath the generality of wicked thoughts is usually
powerful, we can see that the result is very important, because
the elemental has no conscience and obtains its constitution and
direction from the thought it may from time to time carry.


THEOSOPHY ON THE SUBJECT OF MAN'S FUTURE

First. That each SPIRIT is a manifestation of the One Spirit, and
thus a part of all. It passes through a series of experiences in
incarnation, and is destined to ultimate reunion with the Divine.

Second. That this INCARNATION is not single but repeated, each
individuality becoming re-embodied during numerous existences in
successive races and planets of our chain, and accumulating the
experiences of each incarnation towards its perfection.

Third. That between adjacent incarnations, after grosser elements
are first purged away, comes a period of comparative rest and
refreshment, called Devachan-the soul being therein prepared for
its next advent into material life.

The constitution of man is subdivided in a septenary manner, the
main divisions being those of body, soul and spirit. These
divisions and their relative development govern his subjective
condition after death. The real division cannot be understood,
and must for a time remain esoteric, because it requires certain
senses not usually developed for its understanding.

If the present seven-fold division, as given by Theosophical
writers is adhered to strictly and without any conditional
statement, it will give rise to controversy or error. For
instance, Spirit is not a seventh principle. It is the synthesis,
or the whole, and is equally present in the other six. The
present various divisions can only be used as a general working
hypothesis, to be developed and corrected as students advance and
themselves develop.


REINCARNATION and EVOLUTION

The nature of each incarnation depends upon the balance as struck
of the merit and demerit of the previous life or lives-upon the
way in which the man has lived and thought; and this law is
inflexible and wholly just.


KARMA

"Karma"-a term signifying two things, the law of ethical
causation (Whatsoever a man soweth, that shall he also reap); and
the balance or excess of merit or demerit in any individual,
deter-mines also the main experiences of joy and sorrow in each
incarnation, so that what we call "luck" is in reality
"desert"-desert acquired in past
existence.

Karma is not all exhausted in a single life, nor is a person
necessarily in this life experiencing the effect of all his
previous Karma; for some may be held back by various causes.

The principle cause is the failure of the Ego to acquire a body
which will furnish the instrument or apparatus in and by which
the meditation or thoughts of previous lives can have their
effect and be ripened. Hence it is held that there is a
mysterious power in the man's thoughts during a life, sure to
bring about its results in either an immediately succeeding life
or in one many lives distant; that is, in whatever life the Ego
obtains a body capable of being the focus, apparatus, or
instrument for the ripening of past Karma. There is also a
swaying or diverging power in Karma in its effects upon the soul,
for a certain course of life-or thought-will influence the soul
in that direction for sometimes three lives, before the
beneficial or bad effect of any other sort of Karma can be felt.

Nor does it follow that every minute portion of Karma must be
felt in the same detail as when produced. for several sorts of
Karma may come to a head together at one point in the life, and,
by their combined effect, produce a result which, while, as a
whole, accurate]v representing a]l the elements in it, still is a
different Karma from each single component part. This may be
known as the nullification of the postulated effect of the
classes of Karma involved.

The process of evolution up to reunion with the Divine is and
includes successive elevation from rank to rank of power and
usefulness. The most exalted beings still in the flesh are known
as Sages, Rishis, Brothers, Masters. Their great function being
the preservation at all times, and when cyclic laws permit, the
extension of spiritual knowledge and influence.

When union with the Divine is effected, all the events and
experiences of each incarnation are known.


SPIRITUAL DEVELOPMENT

First. That the essence of the process lies in the securing of
supremacy, to the highest, the spiritual, element of man's
nature.

Second. That this is attained along four lines, among others,

(a) The entire eradication of selfishness in all forms, and the
cultivation of broad, generous sympathy in, and effort for the
good of others.

(b) The absolute cultivation of the inner, spiritual man by
meditation, by reaching to and communion with the Divine, and by
exercise of the kind described by Patanjali, i.e., incessant
striving to an ideal end.

(c) The control of fleshly appetites and desires, all lower,
material interests being deliberately subordinated to the behests
of the spirit.

(d) The careful performance of every duty belonging to one's
station in life, with-out desire for reward, leaving results for
Divine law.

Third. That while the above is incumbent on and practicable by
all religiously disposed men, a yet higher plane of spiritual
attainment is conditioned upon a specific course of training,
physical, intellectual and spiritual, by which the internal
faculties are first aroused and then developed.

Fourth. That an extension of this process is reached in
Adeptship, Mahatmaship, or the states of Rishis, Sages and Dhyan
Chohans, which are all exalted stages, attained by laborious
self-discipline and hardship, protracted through possibly many
incarnations, and with many degrees of initiation and preferment,
beyond which are yet other stages ever approaching the Divine.


RATIONALE OF SPIRITUAL DEVELOPMENT

First. That the process takes place entirely within the
individual himself, the motive, the effort, and the result
proceeding from his own inner nature, along the lines of
self-evolution.

Second. That, however personal and interior, this process is not
unaided, being possible, in fact, only through close communion
with the supreme source of all strength.

=========================================================
[ This presentation is culled from the writings of H. P,
Blavatsky and Wm. Q, Judge. ]

DTB