Theos-Talk Archives (May 2004 Message tt00082)

Friday, May 07, 2004

Dear Friends:

A greeting and a hope for you and for all of us.

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May 8th 2004


Best wishes for WHITE LOTUS DAY 2004


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THE BUDDHA'S THE FIVE RULES

Kill not--for pity's sake--and lest ye slay 
The meanest thing upon its upward way.

Give freely and receive, but take from none
By greed, or force, or fraud, what is his own..

Bear not false witness, slander not, nor lie;
Truth is the speech of inward purity.

Shun drugs and drinks which work the with abuse;
Clear minds, clean bodies, need no soma juice.

Touch not thy neighbour's wife, neither commit
Sins of the flesh, unlawful and unfit.





Dallas and Valerie TenBroeck


Please consider again:


 
H.P.B. -- A LION-HEARTED COLLEAGUE PASSES


On the shore stood Hiawatha,
Turned and waved his hand at parting;
On the clear and luminous water
Launched his birch canoe for sailing,
>From the pebbles of the margin
Shoved it forth into the water;
Whispered to it, "Westward! Westward!"
And with speed it darted forward.
And the evening sun descending
Set the clouds on fire with redness,
Burned the broad sky, like a prairie,
Left upon the level water
One long track and trail of splendor,
Down whose stream, as down a river,
Westward, Westward Hiawatha
Sailed into the fiery sunset,
Sailed into the purple vapors,
Sailed into the dusk of evening.
* * *
Thus departed Hiawatha,
Hiawatha the beloved, . . .
To the Islands of the Blessed.


That which men call death is but a change of location for the Ego, a
mere transformation, a forsaking for a time of the mortal frame, a
short period of rest before one reassumes another human frame in the
world of mortals. 

The Lord of this body is nameless; dwelling in numerous tenements of
clay, it appears to come and go; but neither death nor time can claim
it, for it is deathless, unchangeable, and pure, beyond Time itself,
and not to be measured. So our old friend and fellow-worker has merely
passed for a short time out of sight, but has not given up the work
begun so many years ago - the uplifting of humanity, the destruction
of the shackles that enslave the human mind.

I met H.P.B. in 1875 in the city of New York where she was living in
Irving Place. There she suggested the formation of the Theosophical
Society, lending to its beginning the power of her individuality and
giving to its President and those who have stood by it ever since the
knowledge of the existence of the Blessed Masters. In 1877 she wrote
Isis Unveiled in my presence, and helped in the proof reading by the
President of the Society. 

This book she declared to me then was intended to aid the cause for
the advancement of which the Theosophical Society was founded. Of this
I speak with knowledge, for I was present and at her request drew up
the contract for its publication between her and her New York
publisher. When that document was signed she said to me in the street,
"Now I must go to India."

In November, 1878, she went to India and continued the work of helping
her colleagues to spread the Society's influence there, working in
that mysterious land until she returned to London in 1887. There was
then in London but one Branch of the Society - the London Lodge - the
leaders of which thought it should work only with the upper and
cultured classes. 

The effect of H.P.B.'s coming there was that Branches began to spring
up, so that now they are in many English towns, in Scotland, and in
Ireland. There she founded her magazine LUCIFER, there worked night
and day for the Society loved by the core of her heart, there wrote
the Secret Doctrine, the Key to Theosophy, and the Voice of the
Silence, and there passed away from a body that had been worn out by
unselfish work for the good of [not only] the few of our century but
of the many in the centuries to come.

It has been said by detractors that she went to India because she
merely left a barren field here, by sudden impulse and without a
purpose. But the contrary is the fact. In the very beginning of the
Society I drew up with my own hand at her request the diplomas of some
members here and there in India who were in correspondence and were of
different faiths. Some of them were Parsees. 

She always said she would have to go to India as soon as the Society
was under way here and Isis should be finished. And when she had been
in India some time, her many letters to me expressed her intention to
return to England so as to open the movement actively and outwardly
there in order that the three great points on the world's surface -
India, England, and America - should have active centres of
Theosophical work. 

This determination was expressed to me before the attempt made by the
Psychical Research Society on her reputation, - of which also I know a
good deal to be used at a future time, as I was present in India
before and after the alleged exposé - and she returned to England to
carry out her purpose even in the face of charges that she could not
stay in India. But to disprove these she went back to Madras, and then
again rejourneyed to London.

That she always knew what would be done by the world in the way of
slander and abuse I also know, for in 1875 she told me that she was
then embarking on a work that would draw upon her unmerited slander,
implacable malice, uninterrupted misunderstanding, constant work, and
no worldly reward. Yet in the face of this her lion heart carried her
on. Nor was she unaware of the future of the Society. In 1876 she told
me in detail the course of the Society's growth for future years, of
its infancy, of its struggles, of its rise into the "luminous zone" of
the public mind; and these prophecies are being all fulfilled.

Much has been said about her "phenomena," some denying them, others
alleging trick and device. Knowing her for so many years so well, and
having seen at her hands in private the production of more and more
varied phenomena than it has been the good fortune of all others of
her friends put together to see, I know for myself that she had
control of hidden powerful laws of nature not known to our science,
and I also know that she never boasted of her powers, never advertised
their possession, never publicly advised anyone to attempt their
acquirement, but always turned the eyes of those who could understand
her to a life of altruism based on a knowledge of true philosophy. 

If the world thinks that her days were spent in deluding her followers
by pretended phenomena, it is solely because her injudicious friends,
against her expressed wish, gave out wonderful stories of "miracles"
which can not be proved to a skeptical public and which are not the
aim of the Society nor were ever more than mere incidents in the life
of H. P. Blavatsky.

Her aim was to elevate the race. Her method was to deal with the mind
of the century as she found it, by trying to lead it on step by step;
to seek out and educate a few who, appreciating the majesty of the
Secret Science and devoted to "the great orphan Humanity," could carry
on her work with zeal and wisdom; to found a Society whose efforts -
however small itself might be - would inject into the thought of the
day the ideas, the doctrines, the nomenclature of the Wisdom Religion,
so that when the next century shall have seen its 75th year the new
messenger coming again into the world would find the Society still at
work, the ideas sown broadcast, the nomenclature ready to give
expression and body to the immutable truth, and thus to make easy the
task which for her since 1875 was so difficult and so encompassed with
obstacles in the very paucity of the language, - obstacles harder than
all else to work against.

WILLIAM Q. JUDGE

Path, June, 1891
 

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COMMENT:

-----Original Message-----

From: Mort
Sent: Thursday, May 06, 2004 8:11 PM
To: 
Subject: Re: recorders on Karma?

Hallo all,

My views are:

I do not think that we can make the Upanishads with their 
conversations invalid either. At least not since HPB herself said that
they 
were almost identical to theosophical teachings.

In the ancient times, conversation and disputes within the spiritual
field 
were common in India.

The sage Shankaracharya held view, that this practise were quite all
right. 
He had disputes with several learned men of his time. 
Even today it is accepted by many in India as being of importance.

So it is not valid today ?

Or is it so that it is often misused when emailing ? Simply because
many
newcomers email way too much ?

Sometimes there is more beneath an opinion than one might think at
first 
sight. And we might learn from it.


==========================================

ANSWER:


I do not mean to invalidate ancient sources such as the Vedas and
Upanishads, and many others. HPB gives them their due as records of
ancient THEOSOPHY .

The ancient discourses, such as held by Krishna with Arjuna (BHAGAVAD
GITA) , by the Buddha with his Sangha, and by Shankaracharya and a
host of others are all valid sources, providing we are able to get
back to the unedited ORIGINAL sources and MSS. 

One problem is translators and the changes they introduce. And then
sectarians claiming "authority" step in and try to make an orthodoxy.
They reduce independent free thought, and thus they err. 

As you say there is much offered that seems to some to be light and
frivolous. But we can help to clarify as you do by asking deep
questions and securing attention to basic ideas.

It might be good to let us have a list of the basic ideas you consult
when ding this.

In my case I use:

----------------------------------

Re Group participation and exchange.


This correspondence / chat group is informal and questions and
answers, or contributions on Theosophy and its study are always
welcome. Everyone gets to read and think about it. Some answer. Some
offer questions and criticism or objections.

The format of a letter is a good one, as one might send informally to
a friend. And often I send copies to other friends who may be
interested in the subject.

Here are a few ideas that have always seemed to me might help:


Consider the purpose of THE THEOSOPHICAL MOVEMENT 

-- The "chat-group" as an extension of a discussion in the
"association" (the 'Sangha') is a part of it.


PURPOSE

This chat-group was instituted primarily in the hope that the living
record of ideas supported and offered by Theosophical teachings might
be made more available. And it is a program of lively and practical
Theosophical information exchange. It was recognized that there would
probably be more readers that answerers. A few might feel
moved to do much of the work, and in response others would be drawn
in. But all benefit.

In the course of time the chat-group may discuss subjects as :
Theosophy--what it is, where it comes from, what it teaches on
the great subjects of birth and death, ethics and morality, Karma
and Reincarnation, good and evil, and the mysteries of Deity.



TEACHINGS OF THEOSOPHY -- WHAT ARE THEY?

It bases itself on the original teachings of Theosophy and serves
individual students as a basis for communication in regard to
those teachings. It is not particularly interested in the ding
of those who call themselves "Theosophists," but tries to focus
on the philosophy: Is it true? Is it useful? Can it be
understood? Does it assist in daily life? Does it extend the
work of Science?

Although study and understanding of Theosophy are regarded by
many of its advocates and supporters as a lifetime undertaking,
a general view of this philosophy is necessary.


WHAT MAKES US "HUMAN?"

The basic idea is that there is in every human being the latent
capacity for self-knowledge, for self-reliant decision on all the
great questions, and for progress in understanding through the
study and application of philosophy in daily life.

While people may and do learn from one another and, indeed, learn
better and more rapidly in cooperative association than in any
other way-each individual is ultimately responsible for his own
growth, and is himself the only final authority concerning what
he will accept as knowledge and truth.

The best association is one which provides a maximum of
individual freedom and at the same time full opportunity for
contact and collaboration with others who are endeavoring to move
in the same direction.

The ground of unity among students of Theosophy is agreement on
the Objects of the Theosophical Movement and on the proposition
that the teachings of Theosophy are the best available guides to
an understanding of those Objects and to the planning of work in
their behalf.

Stated briefly, they are:


THE 3 OBJECTS OF THE THEOSOPHICAL MOVEMENT

I. To form the nucleus of a Universal Brotherhood of Humanity,
without distinction of race, creed, sex, caste, or color;

II. The study of ancient and modern religions, philosophies and
sciences, and the demonstration of the importance of such study;
and

III. The investigation of the unexplained laws of Nature and the
psychical powers latent in man.


INTELLIGENCE - MIND -- SOUL

Theosophy teaches that human intelligence is essentially an
expression of the soul-reality in every man; that this soul is an
individual, evolutionary pilgrim engaged in a long series of
embodiments (incarnations) through which it grows in knowledge
and ethical awareness, moving toward the climactic development of
perfection as a human being-perfection in terms of the
possibilities of this period of evolution.

It teaches that this cycle of growth proceeds under the
government of natural law-a law which applies as much to the
moral as to the physical life. If this is studied in its
manifold phases and subtle effects, can be understood and relied
upon by human beings. (In the East, and increasingly in the West,
this principle of order is known as the Law of Karma.)


REALITY

Theosophy proposes further that all human souls-as well as the
soul-aspect of everything in nature-is rooted in an ultimate
principle of Reality which is the source of all. 

This is the old idea of an unknown and hidden Deity-abstract to
intellect, wholly
hidden from sense, yet an absolute presence within all life and
every aspect of being and nature. It is the changeless and
essential unity intuited as the Nameless One, the Primary Reality
which supports the Universe. It is the center and undefined
Subject behind all intelligence, yet not limited or confined by
any form. 

This principle, Theosophy holds, is the source and
justification of all ethical conceptions, and the deeply felt
premise of all ideals of brotherhood.


WHERE IS THERE GROWTH?

In consideration of the fact that the mind, in its highest sense,
is the place of realization and growth, individual students come
to regard these general principles as meaning that human life is
a continuous process of learning, and that this learning involves
unceasing revision of the terms of individual understanding,
which process, as men gain awareness of its operations, becomes
the best evidence we have of the reality of the Higher Self in
every man.

The evolutionary work pursued by the ego throughout incarnation
after incarnation is held to be the consequence of what the
individual eventually realizes directly of his own destiny as a
spiritual being. This view of soul-growth or development
manifests in primary attention to "self-induced and self-devised
efforts", as distinguished from formalized programs of education
and fixed methods for progress in Theosophy.

These fundamental conceptions or propositions about meaning in
human life are based on a confidence in the capacity of the
students to define for themselves their commitments, and rests
upon the evolutionary principle of self-reliance taught by
Theosophy.

The absence of organizational procedures and apparatus is in
recognition of the idea that these mechanisms are not necessary
to the study of philosophy, which ideally, is not concerned with
externalities, but with study and growth in philosophical
understanding.


FOUNDERS and TEACHERS

Our first attention ought to be to the source of Theosophy and
its Teachers: the "Great Founders of the Theosophical Movement."
These are the "Masters of Wisdom."

The meaning of this phrase grows out of examination of the body
of Theosophical literature. The inquirer, if he goes to the
sources, finds that the principal founders of the Theosophical
Society (formed in New York City, in 1875) were three: H. S.
Olcott, H. P. Blavatsky, and William Q. Judge. Two of these
three, Blavatsky and Judge, put of record the main body of
original literature of the Theosophical Movement. Olcott wrote
very little, being mainly concerned in the organization of the
Theosophical Society.


THEOSOPHICAL LITERATURE

The first and major Theosophical books came from the pen of
Madame Blavatsky-including Isis Unveiled (1877), The Secret
Doctrine (1888), and The Key to Theosophy (1889). Judge wrote
mostly explanatory articles and amplifications of the contents of
the basic works of H.P.B. and it became the function of 
THEOSOPHY (founded in 1912), a magazine supported
by students, to reprint material first published in the old
magazines.


AUTHORITY - the MASTERS

Many of the difficulties in connection with "authority" in
Theosophy have arisen from the statement by H. P. Blavatsky that
she was the pupil and emissary of a fraternity of Wise Men, known
variously as the Brothers, Great Teachers, and sometimes as
Masters of Wisdom or Mahatmas.

While the logic of evolution, as taught in Theosophy, could lead
to no other conclusion than that such beings must exist, a
civilization in which the religious instinct had been dulled and
confused by claims of miracle and divine revelation by a single
divine, but historical, Personage could not find it easy to deal
intelligently with the idea of perfected beings as the flower of
human evolution.

Too often, in Theosophical affairs, common sense and rationality
were abandoned for mysterious claims and pretensions to high
spiritual status. It was forgotten that H. P. Blavatsky, from
whom all that was known of such beings initially came, had
insisted that the only authority in her books was their inherent
reasonableness, however extraordinary the conclusions to which
they might lead.

Not belief, but open-minded investigation, was what she sought,
and it is in keeping with this invitation that such Theosophical
"chat-groups" have been founded and maintained.

"W. Q. Judge was not the "successor" of H.P.B; he was her
colleague and co-worker who retained his body a few years longer
than she remained in hers.

The real foundation of the "successor craze" is the itch for more
instructions; this begets the hunt after anyone who will promise
fresh "revelations." 

No control is exercised by any one over any one else.


THEOSOPHICAL "CHAT- GROUPS"

The basis for the conduct of a "chat-group" may be stated as: 

We will do what we can and all that we know how to do, enduring the
present while attempting that which will work for greater good in
the future.

H.P.B. once wrote: "If anyone holds to Buddha's philosophy, let
him say and do as Buddha said and did; if a man calls himself a
Christian, let him follow the commandments of Christ-not the
interpretation of his many dissenting priests and sects."

The moral is-if anyone desires to be a Theosophist, let him study
Theosophy as it was given by those who enunciated it. For one to
accept as true what any teacher chooses to tell him, without any
means given him by which to verify the statements made, or
without verifying for himself the facts alleged-is simply to
believe on blind faith, as do so many others.

Our own task is to avoid all semblance of authority of any kind,
while being at the same time sure of our ground and not afraid to
say so. 

"We have undertaken this task-not because we think ourselves so
eminently fit, but because we see the need and there is no one
else to do it; and we also know that we will not be left alone in
the doing. So, what we have to give are the salient points, clear
and definite, as well as concise in statement, so that thought
shall be directed to them; to make the points so striking that
they cannot be passed over, even by the careless reader; and that
they shall stand as facts, and facts only, before the mind,
verifiable by anyone who cares enough to do so."

A "Theosophical Chat-group" is, without pretensions, a kind of a
self-teaching School of Theosophy--an informal and wholly
voluntary association of students allied on common ground, and no
more concerned with theosophical organizations, than it is with
the similar societies and sects of the various popular religions.



THE IMPORTANCE OF STUDY

Successful work in and for Theosophy must engage both mind and
heart. The high ethical objectives of the Movement need the
support of mental growth and understanding. This was made clear
from the beginning by H.P.B.

The noble ends of altruism and brotherhood need deep insight into
the laws of human development and a grasp of where the major
obstacles to these ideals lie.

Study helps to bring this understanding, and it also enables
students to foster in themselves habits of impersonality, since
the pursuit of knowledge and truth requires impersonal methods
and a willingness to make practical application.

"It is not high learning that is needed, but solely devotion to
humanity, faith in Masters, in the Higher Self, a comprehension
of the fundamental truths of Theosophy and a little, only a
little, sincere attempt to present those fundamental truths to a
people who are in desperate need of them." -- W Q J


METHODS - "Study Classes"

The real teachers are the Theosophical books or study materials.

While there are no hard and fast methods to be followed in the
conduct of "chat-groups," some practical experience shows it has
been found (if a "Study Class" is started) better not to extend
the period of class work for more than an hour and a quarter. 

There may be what is conventionally called "leadership" in the
sense of enthusiasm and devotion, but no leaders in the sense of
"authorities," since decisions arise from conference agreement
and consensus.

All kinds of issues may be seen to be involved, such as the
matter of "authority" in Theosophy, the meaning of "loyalty," the
many grounds for "commitment," and the implied assumptions
granted in the decision to take part in the programs. 

Finally, it lies with the wisdom of the chairmen to decide when
any extended discussion becomes unfruitful and should be
terminated or suspended. The preservation of balanced proportions
in all the activities is desirable.

The FUNDAMENTAL PROPOSITIONS OF THE SECRET DOCTRINE are to be
always kept in mind. These fundamentals are found in the first
volume of The Secret Doctrine (pp. 13-20), but are endlessly
stated in various ways throughout the Theosophical literature.

Only philosophical understanding and independence can bring
emancipation from authority.

Only common appreciation of the importance of first principles
can lead to an untrammeled, non-sectarian fraternity of minds and
hearts. And only serious study and discussion of the Fundamentals
can turn H.P.B.'s "claims" in their behalf into an individual
discovery, that what she says about them, is precisely true.

In The Secret Doctrine (Vol. 1, p. 13), Madame Blavatsky prefaces
the statement of the Fundamentals by remarking that it is:
"absolutely necessary that we should be made acquainted with the
few fundamental conceptions which underlie and pervade the entire
system of thought to which his attention is invited, and on their
clear apprehension depends the understanding of all that follows;
therefore no apology is made for asking the reader to become
familiar with them before entering on the study of The SECRET
DOCTRINE.

Then, at the conclusion of this section, she adds:

"Such are the basic conceptions on which the Secret Doctrine
rests. It would not be in place here to enter upon any defense or
proof of their inherent reasonableness; nor can I pause to show
how they are, in fact, contained-though too often under a
misleading guise-in every system of thought or philosophy worthy
of the name. Once that the reader has gained a clear
comprehension of them and realized the light they throw on every
problem of life, they will need no further justification in his
eyes, because their truth will be to him as evident as the sun in
heaven."

It is simply not possible for these conceptions to be grasped and
what is said of them to be validated without serious study. Here,
indeed, lies the only "authority" to which Theosophy can finally
lay claim.



THE CHAT-GROUP AS A STUDY CLASS


The "Chat-Group" study class is one of the laboratories in which
students work to develop their own independent convictions
concerning these all-important questions. The common fruit of
this work, be it noted, is that students find themselves made
free in mind and cosmopolitan in outlook. They come to regard
this sort of "fundamentalism" as immune to the shallow criticisms
which their devotion occasionally attracts from those who have
never pursued a determined study of Theosophy.

The end of all such work is to help the individual student to
develop in himself the habit of thinking spontaneously in terms
of these basic conceptions-not as a matter of skillful
manipulation of words read in a book, but as his own progressive
discovery of the very roots of all knowledge. Frivolous
questions, of course, need not be encouraged.

Answers given should be drawn from the text or from some portion
of the Theosophical literature, either directly or as an
inference. No answer, of course, need be regarded as
authoritative or "final." The object of the "chat-group" is to
develop and sustain serious inquiry, not to reach settled
conclusions or elicit final or dogmatic utterances of any sort.

Various texts may be used by study classes, such as H.P.B.'s Key
to Theosophy or Judge's Ocean of Theosophy. This last book is a
brief but quite substantial outline of the contents of The Secret
Doctrine. It is simply written and ideal for study.



IN GENERAL

It will be seen that the general object of all these educational
activities, and the individual study, is to bring about more
enduring, philosophical conceptions of the brotherhood of man.

Instruction in the Theosophical teachings is important, but the
importance lies in the study and assimilation of Theosophy which
enable the individual to see and to understand for himself.

Unity among Theosophists lies in the self-reliant and growing
capacity to understand, and in recognition that it is Theosophy
which brings this individual growth into being. The bond among
Theosophists is thus a philosophical, not an organizational bond.
It depends upon perception that Theosophy leads to inner freedom,
and therefore to independent moral strength.

Reasoning of this sort lies behind the resolve to keep all
organizational apparatus at a minimum: these, plus the longing to
know and understand are all that is needed. Altruism and the
ideal of a universal brotherhood are the deep-lying motives for
the work, giving it a quality which helps individuals to surmount
personal differences and to develop impartial and open minds.

Problems arise, of course, and have to be met on the basis of
principle and out of regard for the reason that students have
associated together to do Theosophical work. In the final
analysis, no problem can be referred to "authority" in Theosophy.
The authority may exist, but it has to be recognized as a matter
of inward perception. Unity in Theosophy, therefore, depends upon
a commonalty of perception, and upon nothing else.

The work of the Theosophical Movement stands or falls with this
principle. One great end of the Movement is the progressive 
demonstration of the reality of soul and the power of soul-knowledge. 
This means the progressive exhibition of harmony among individuals, 
arising naturally out of their own growing freedom of mind and their
will
to understand both the philosophy and one an other.

The undertaking of any "Chat-Group" takes place in the general
contemporary environment of miscellaneous conceptions of
philosophy, religion, and politics which often have little in
common with Theosophical ideas of human values, ends, and the
means to progress.

The problem, then, for Theosophists, is to give what evidence
they can that, in time, Theosophy proves itself to all serious
inquirers, and that the methods of self-reliance, independent
study, and friendly cooperation work to create an effective
alliance of workers for brother hood and human understanding. of
the fundamental teachings of Theosophy.

Tact, skill, patience, and warmth are of course desirable in the
conduct of all correspondence. At the same time it is well to
make clear that this "Chat-Group" is held for the sole purpose of
presenting Theosophical teachings. Those who wish to pursue other
objectives will have to go elsewhere.

Ideally, Theosophists do not attempt to "convert" people to
Theosophy. Theosophical work is carried on under the assumption
that all human beings are souls in evolution, that all are
capable of making decisions for themselves, and that, sooner or
later, they will come to a study of the great truths of
Theosophy.


WHAT OF THE FUTURE ?

To bring to a close this consideration, we can do no better than
to quote from H. P. Blavatsky, the chief Founder of the
Theosophical Movement, in a portion of the closing section of her
work, The Key to Theosophy. In this volume, published in 1889,
she wrote:

"The future of the Theosophical Movement will depend almost
entirely upon the degree of selflessness, earnestness, devotion,
and last, but not least, on the amount of knowledge and wisdom
possessed by those members, on whom it will fall to carry on the
work. I do not refer to technical knowledge of the esoteric
doctrine, though that is most important; I speak rather of the
great need of unbiased and clear judgment. Every such attempt has
hitherto ended in failure, because, sooner or later, it has
degenerated into a sect, set up hard-and-fast dogmas of its own,
and so lost by imperceptible degrees that vitality which living
truth alone can impart. But if this danger be averted, then the
Society will live on, into, and through the twentieth century.

It will gradually leaven and permeate the great mass of thinking
and intelligent people with its large-minded and noble ideas of
Religion, Duty, and Philanthropy.

Slowly but surely it will burst asunder the iron fetters of
creeds and dogmas, of social and caste prejudices; it will break
down racial and national antipathies and barriers, and will open
the way to the practical realization of the Brotherhood of all
men.

Through its teaching, through the philosophy which it has
rendered accessible and intelligible to the modern mind, the West
will learn to understand and appreciate the East at its true
value.

Further, the development of the psychic powers and faculties, the
premonitory symptoms of which are already visible in America,
will proceed healthily and normally. Mankind will be saved from
the terrible dangers, both mental and bodily, which are
inevitable when that unfolding takes place, as it threatens to
do, in a hot-bed of selfishness and all evil passions.

Man's mental and psychic growth will proceed in harmony with his
moral improvement, while his material surroundings will reflect
the peace and fraternal good-will which will reign in his mind,
instead of the discord and strife which is everywhere apparent
around us today.

If the present effort succeeds better than its predecessors have
done, then it will be in existence as an organized, living and
healthy body when the time comes for the effort of the 20th
century.

The general condition of men's minds and hearts will have been
improved and purified by the spread of its teachings, and, as I
have said, their prejudices and dogmatic illusions will have
been, to some extent at least, removed.

Not only so, but besides a large and accessible literature ready
to men's hands, the next impulse will find a numerous and united
body of people ready to welcome the new torchbearer of Truth. He
will find the minds of men prepared for his message, a language
ready for him in which to clothe the new truths he brings, an
organization awaiting his arrival, which will remove the merely
mechanical, material obstacles and difficulties from his path.
Think how much one, to whom such an opportunity is given, could
accomplish. Measure it by comparison with what Theosophy actually
has achieved without any of these advantages and surrounded by
hosts of hindrances which would not hamper the new leader.
Consider all this, and then tell me whether I am too sanguine
when I say that if the Theosophical Society survives and lives
true to its mission, to its original impulses through the next
hundred years-tell me, I say, if I go too far in asserting that
earth will be a heaven in the twenty-first century in comparison
with what it is now!"
H P Blavatsky


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Best wishes,

Dallas
 
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