Theos-Talk Archives (July 2006 Message tt00447)

--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" 
<dalval14@...> wrote:
>
> 7/21/2006 3:54 AM
> 
> What constitute the criteria of history? 

Dallas,

There is the history of the founders, which Olcott so valiantly 
recorded. In fact, history is the main concern I take up in my book. 
I studied them rather than their words. One person who comes through 
as one of the founders of the Knights Templar was Judge in his life 
as St. Bernard of Clairvaux. Actually his cousin founded it, and he 
sanctioned it and they both are collectively responsible for much of 
the beautiful cathedral architecture found in France.

More later

Netemara



> 
> This may add to our considerations:
> 
> 
>       THE PAST AND THE PRESENT FORESHADOW THE FUTURE
> 
> 
> The present centennial as the new cycle, will represent for many a 
promise,
> a hope for the future of our Earth and ourselves, and also, that 
the errors
> of the past will not repeat themselves. 
> 
> In 1878 the earliest record of the objects of the THEOSOPHICAL 
SOCIETY was
> made in a circular titled  THE THEOSOPHICAL SOCIETY   [Its Origin, 
Plan and
> Aims]
> 
> 
> "  The objects of the Society are various.  It influences its 
fellows to
> acquire an intimate knowledge of natural law, especially its occult
> manifestations.  As the highest development, physically and 
spiritually, on
> earth, of the Creative Cause, man should aim to solve the mystery 
of his
> being...study to develop his latent powers...to personally 
exemplify the
> highest morality and religious aspiration, to oppose the 
materialism of
> science, and every form of dogmatic theology, especially the 
Christian...to
> make known among Western nations the long-suppressed facts about 
Oriental
> religious philosophies, their ethics, chronology, esotericism,
> symbolism...to disseminate a knowledge of the sublime teachings of 
that pure
> esoteric system of the archaic period, which are mirrored in the 
oldest
> Vedas, and in the philosophy of Gautama Buddha, Zoroaster and 
Confucius;
> finally and chiefly, to aid in the institution of a Brotherhood of 
Humanity,
> wherein all good and pure men, of every race, shall recognize each 
other as
> the equal effects (upon this planet) of one Uncreate, Universal, 
Infinite,
> and Everlasting Cause."
> 	Blavatsky:  COLLECTED WORKS  (T P H )  Vol. !, pp. 375-8]
> 
> 
> The character of the present and coming cycle is twofold: the 
striving of
> the spiritual aspirations of the age and the Karmic of being 
haunted by the
> errors of our past, and thus the possibility of repeating our 
habitual
> patterns of thought. History indicates that we are inclined to 
repeat our
> destructive tendencies. 
> 
> In an effort to counter these mental patterns, students of 
Theosophy attempt
> to apply the direction given by H.P.B. in THE KEY TO THEOSOPHY ( 
p. 228): 
> 
>  "...the main, fundamental object ... is to sow germs in the 
hearts of men,
> which may in time sprout, and under more propitious circumstances 
lead to a
> healthy reform, conducive of more happiness to the masses than 
they have
> hitherto enjoyed. "
> 
> We do know that individually, any one can bring these propitious
> circumstances into focus for themselves.  Additionally we know that
> spreading the ideals of Theosophy is the process for sowing seed 
ideas.
> These relate to the nature of man's Spirit/Soul immortality, and 
that one
> essential fact, removes the dread of death, and gives a practical
> philosophical basis by which to apply the ideas of karma (the Law 
of the
> Universe and of ourselves) and reincarnation in an intelligent 
manner. These
> ideas we share again with each other, as brothers and sisters do, 
jointly
> adventuring on the great Path to Sublime Perfection  that all, as 
Eternal
> Pilgrims, follow.  
> 
> So did H P B envisage the impact that Theosophy would have on the 
dedicated,
> the studious and the thoughtful, as well as humanity to come.  We 
find that
> she wrote pointedly on this in her fourth message to the American
> Theosophists assembled in 1891 in the Boston Convention: 
> 
>  "Theosophy first, and Theosophy last: for its practical 
realization alone
> can save the Western world ... from sinking entirely into that mere
> luxurious materialism in which it will decay and putrefy as 
civilizations
> have done. In yours hands, brothers, is placed in trust the 
welfare of the
> coming century..."
> 
> "It is time Theosophy should enter the arena,."  wrote the Great 
Master in a
> letter in 1881 "For our doctrines to practically react on the so-
called
> moral code, or the ideas of truthfulness, purity, self-denial, 
charity,
> etc., we have to preach and popularize a knowledge of Theosophy."
> [THEOSOPHICAL ARTICLES AND NOTES,  p. 189.]
> 
> And we find Mr. Judge saying elsewhere: 
> 
> "High scholarship and a knowledge of metaphysics are good things 
to have,
> but the mass of the people are neither scholars nor 
metaphysicians. If our
> doctrines are of any such use as to command the efforts of Sages 
in helping
> on to their promulgation, then it must be that those Sages - our 
Masters -
> desire the doctrines to be placed before as many of the mass as we 
can
> reach." 
> 
> There is no substitute for enthusiasm. In this effort, Mr. Judge 
exemplified
> this in everything he did. Once one recognizes the value of  
Theosophical
> Ideas as they affect every level of human life - physical, mental, 
moral and
> spiritual - enthusiasm to share with others is spontaneous, as 
shown by the
> ongoing efforts of students to publish and study the original 
writings of H.
> P. Blavatsky and William Q. Judge. 
> 
> This is the work of today as opportunities present themselves. In 
spite of
> the clangor and din of our present civilization, we live in a time 
when it
> is possible to openly proclaim the existence of Theosophy - the
> Wisdom-Religion. This has not always been the case, as history 
shows. We
> need not be reticent in publicly stating Theosophical ideas, as 
they throw
> light on the problems and issues facing the human family - birth, 
death and
> dying, education, famine, human rights, justice, religious 
freedom, social
> conflict and war. H.P.B. provided the key to transforming 
the "mind of the
> race" in our era when she said "Learn well the doctrines of Karma 
and
> Reincarnation ... "
> 
> What, is the significance of the annual anniversary November 17th ?
> 
> In The Secret Doctrine, Vol II, p. 179 Mme. Blavatsky refers to 
certain
> dates which She calls the "birthdays of the Dhyanis."  The T S was
> inaugurated on one of these: November 17th in 1875.
> 
> Several days in each year mark the cyclic return of the 
impressions of the
> day on which, far, far back,  early beginnings were made in this 
Manvantara.
> The 17th of November, midnight between the 18th and 19th of 
February,  and
> the 7th day of March are three of these she called 
the  "birthdays" of the
> Dhyanis.  And, in this connection, we may recall a verse in The 
Voice of the
> Silence, p. 72,  
> 
> "Know if Amitabha, the "Boundless Age," thou would'st become co-
worker, then
> must thou shed the light acquired, like to the Bodhisattvas twain, 
upon the
> span of all three worlds."  
> 
> Does this statement give a clue as to why the three "birthdays" 
are referred
> to:  these may be those of "Amitabha," and the 
two "Bodhisattvas."  It is
> said that two of the Masters saw that it was possible to make an 
effort to
> re-establish the Theosophical Movement in the world.  
> 
> We are indebted to them and to HPB who agreed to act as 
their "Messenger."
> They also refer to their superior, the Maha-Chohan before whom 
they stand in
> awe and to whose wishes they accede.  Before him, they say in one 
place, the
> "book of Karma" stands open. [see also S D  I  207-8]
> 
> The Dhyanis, the Wise, the "Great Souls," are the Rishis, the 
Buddhas and
> the Mahatmas of antiquity, and of the present.  Being immortals 
They cannot
> have a "birthday" in the ordinary sense, since it is posited that 
all
> beings, in their essence, and we, ourselves, as immortals, are 
faced with
> the same quandary.  Do we have a birthday?  The answer is 
both "yes," and
> "no."  "Yes," for this period of manifestation on our 
Earth.  "No," for the
> "Eternal Pilgrim" that we are essentially.  (SD I 175 268, and 570-
575;  II
> 79-80 93-4 103 109-10 167.) 
> 
> It could be surmised that the "Ray of the One Spirit" which is the 
human
> MONAD (Atma-Buddhi) would have its special "birthday" in the 
sequence of
> Cosmic development in the dim and formative past of the earlier 
Rounds.
> 
> So, neither They [the great DHYANIS and BUDDHAS ] -- who are alive 
today,
> nor we, can have a "birthday" in the eternal sense--only in the 
temporal
> sense when a "personality" is used for expression on this material 
plane,
> and, as a gift of service to those who need that help.  Our Karma 
is focused
> in every such event.
> 
> Other dates are mentioned in Theosophical literature besides the 
reference
> to the "Birthdays of the Dhyanis" (p. 179 of SD II) and on S D  I, 
p. 470,
> we have a reference to the mysterious "birthday of the World," 
which later
> on, in one of her articles HPB, identifies with the 4th of 
January, 14 days
> after the Winter equinox--the "birthday" of the Sun. (HPB 
Articles, Vol.
> II, p.  502.)  
> 
> Midnight between February 17th and 18th is said by HPB to mark the
> commencement of the Kali Yuga, in the year 3,102 B.C. (SD II 435), 
and
> earlier in the book she identified this date right down to the 
second (SD I
> 662).  It is the one date which could probably serve as a basis 
for true
> astrological calculations in this the Kali Yuga age.  Many of the 
dates and
> astrological observations used and preserved by the Hindu Brahmins 
may
> belong to that earlier era.  [ see SD II 47-49 ]
> 
> HPB states in the Secret Doctrine that the Sun in its vast orbit 
is dragging
> the whole system, our Earth included, into new and different 
spatial
> conditions, where there are changes to be anticipated in the 
properties and
> nature of the material elements.  One might suppose that only the 
Mahatmas,
> who are fully "awake" know and perceive those differences.  Does 
this
> foreshadow a change?  Is she warning us that the records of the 
past may not
> always give us the exact conditions physically that we are now 
experiencing
> or are going to experience ?
> 
> One may wonder if under Karma, this is the reason why the ancient 
libraries
> of Babylon, Egypt, etc. have been "destroyed" insofar as the 
general public
> and scholars are concerned, (or the important MSS withdrawn), so 
that any
> confusion of times and dates would be removed from the eyes of the 
merely
> curious, and the fevered imagination of those who would profit and 
mislead
> people if they used those figures.  
> 
> In Isis Unveiled and the Secret Doctrine HPB has given hints from 
history on
> the antiquity of the records seen by historians in Egypt 
(Herodotus,
> Josephus), and in Babylon and Ur (Aristotle, Berosus).  These go 
back almost
> 50,000 to 200,000 years or more.  Those dates are still held to be
> incredible by modern archaeologists and paleontologists.  
Herodotus was
> dubbed (until recently) "The Father of Lies."  Aristotle 
(Alexander's tutor,
> who accompanied him on his march of conquest to the East) held 
discussions
> with the ancient Sage Berosus in Babylon and Chaldea -- but, those 
are not
> given much publicity.
> 
> In the Ocean of Theosophy, p. 131, Mr. Judge defines the use of 
the word
> Dhyanis (also spelled Dzyanis, Gnyanis, Gnanis, Dzu, etc.) calling 
them
> "creators, guides, Great Spirits."  One may surmise that these 
special days,
> "birthdays," "festivals," etc...are used by the wise at the 
junction of
> specific solar and lunar (perhaps also planetary) cycles for the 
edification
> (and the reinforcing) in the masses of their sensitivity to 
reverberations
> of ancient and innate truths.  Perhaps as a result of their 
attending such
> ceremonies (those conducted by the Mahatmas who were those actual 
historical
> personages !) -- the minds and hearts of the masses being touched 
by that
> influence, if ready, may then in part, awake from their lethargy, 
and start
> seeking for the "Wisdom."  
> 
> Perhaps the dates of other "birthdays," which may be scattered 
through the
> rest of the months of the year, relate to those Dhyanis who are 
the Regents
> of, and directors of other great and Universal Principles.  It may 
be useful
> to consider that in us our three-fold spiritual nature consists of 
Mind
> (manas--the power to think), Wisdom (Buddhi--accumulated 
experience over
> thousands and millions of years ), and Spirit (Atman--the "ray" of 
the
> Spiritual Self of Universal Perception).  These form the Spiritual 
Man, the
> "Three-in-One" the "Triune Monad."   It is reasonable to conclude 
that the
> three Dhyanis whose birthdays we are given, represent 
the "regents" of those
> faculties on the spiritual planes of Universal as well as mundial 
being.
> 
> We may also consider our own birthday:  is it only a date of birth 
for the
> body, then, what about another for the birth of the astral body, 
the mind,
> and another for the initiation of the Lower Manas of the 
personality into
> the knowledge and wisdom of the individuality its 
symbiotic "Father?"  [ see
> Transactions pp. 66-76 ]  The "birthday" usually is a memory date 
for the
> cycle that we (the MONAD) initiated in this present incarnation in 
this
> particular (physical) body when we emerged from our Mother's 
womb.  The
> other birthdays (such as the date of conception, spiritual, mental 
and
> physical) are secret ones, and known only to our Higher Self, the 
Real
> MONADIC Ego within.
> 
> 
> 		"CREATION KARMA AND MANVANTARA"
> 
> 
> In publishing The Secret Doctrine, HPB corrects the date used by 
the "Arya
> Magazine," and, she gives on SD II p.68 the occult date for the 
beginning of
> cosmic evolution up to the year 1887.  This is 1,995,884,687 
years.  On page
> 69 she indicates that the beginning of the human period, the 
Vaivasvata
> Manvantara up to 1887 is 18,618,728 years.  This is when Manas 
was "lit up"
> in mankind.  On SD II p. 70, she indicates that a Kalpa (a "day" 
of Brahma)
> is a period of 4 billion, 320 million years (4,320,000,000).  This 
was also
> made clear earlier in the pages of The Theosophist.  The Maha-
Kalpa or "Life
> of Brahma" is said to be 311 Trillion, 40 billion years
> (311,040,000,000,000).  [All these factors seem to be based on the 
60 x 60 =
> 3,600 cycle -- see Isis I, p. 30 fn.] 
> 
> The events They recorded and the "creations" initiated by the 
Great Dhyanis,
> for which the Adepts hold a veneration, are apparently those which 
continue
> to focus certain occult and potent forces in the world and on 
mankind.  We
> are not aware of these, and we have not developed the means of 
gauging them
> yet.
> 
> The Dhyanis, the Adepts, the Mahatmas, with their far ranging 
wisdom have
> recognized this, and for those reasons they caused HPB to record 
those dates
> for us, to learn to use, if we can grasp their significance.  Our 
age of
> materialism has prevented us from sensing those subtle influences 
around us.
> If we are wise, we will seek to open our consciousness to the 
spiritual
> afflatus that permeates the world, and which
> 
> At the time of HPB's writing, knowledge about the Tibetan 
calendars and the
> records of India and China was limited.  More material has been 
brought to
> light since then, but if interpreted now they need an HPB, a WQJ 
or a
> Damodar to secure accuracy within the framework of the Perennial 
Philosophy.
> 
> On S D II p. 78-80, HPB refers to the spiritual Agnishwatta Pitris 
[also
> named the Solar Pitris] who are devoid of the grosser creative 
fire, and are
> unable to create physical man because they have no double 
(astral), and are
> formless.  This function was the natural duty of another host of 
beings.
> 
> HPB says that the "central two principles" represented by Kama and 
the Lower
> Manas are those that "cement" the higher principles, the cubes to 
the
> earthly principles, the triangles;  and the physical body as a 
fourth--which
> is needed for the reflection of the spiritual element to become 
active on
> this plane.  The higher aspects of the astral are able to project 
such
> "privative limits" as to enable the spiritual atoms to inform their
> respective molecules and cells, and other structures are 
aggregated within
> limits set by the developing model for the divine astral.  [ SD II 
79-80 ]
> 
> This complexity benefits the developing intelligence of the 
evolving "monads
> of lesser experience," or, the "little-lives."  They, are like 
developing
> "children" in terms of consciousness and experience.  If, through 
direct
> experience with more advanced Egos they can acquire a progressive
> independence of their own, they will take on some of the 
attributes, good or
> bad, of that "parent," (ourselves, as the more advanced Ego), who 
is
> entrusted at present with their use and guidance.  Then, one may 
surmise,
> the "seeds" of the higher principles, may begin to find a dwelling 
place,
> or, possibly a reflecting place in them.  Reflecting, as 
the "material side"
> becomes by purification able to "reflect" something of the 
spiritual.  That
> purification is achieved by living a conscious life of harmony 
with all
> other beings and with the Law of Karma.
> 
> It is in this sense that "we" sacrifice our condition as "returning
> Nirvanees," who are wise, etc., by informing the aggregations, 
or "bundles,"
> "skandhas," we call our personalities.  Someone has to serve as the
> coordinator.  The "returning Nirvanee," plays the part of a tutor, 
an
> advisor and has no enforcement powers over the "pupil."  
Eventually the
> "pupil," as it evolves, takes its self-development into its own 
hands and
> decides the direction and rate of progress it will maintain.
> 
> The "perfect Cubes" might represent the Tetraktis or the 4-fold
> [Atma-Buddhi-2 Manases] "four-square," as Pythagoras might call it 
[Isis II
> 410], and the "Triangles," the lower principles, to which should 
be added
> the physical body.  [The Diagram on SD I p. 200 shows this.]  
There is an
> interesting reference on SD II 592-3 which shows how the interlaced
> triangles yield the 4 or perfect square.  Such are the wonderful 
powers of
> universal symbology and correspondence. 
> 
> HPB adds that this produces the independence (or a "rebellious" 
condition)
> in the "saviors" [the Promethean] of man, raising him out of a 
state of
> "inane beatitude" into one of intelligent mental perception and of 
emotional
> demand and response on this plane, that reflects their nature.  
These
> spiritual beings, HPB says, are those who were destined to 
incarnate as Egos
> [Higher Manas-Antaskarana-Lower Manas-Kama]  (see Divine Rebels:  
SD I 418
> 195,  II 489, 380 94 243-6 103 247fn. )  In Hindu mythology, the 
stories
> that are connected with Narada--the Rishi closely connected with 
karmic
> change--who seems to throw confusion by his unwelcome appearance 
in some
> well settled situations, may resemble this process.
> 
> The teachings about the Antaskarana is one of the keys.  It 
represents, the
> aspiring aspect of the lower Manas, raised in understanding 
towards the
> virtuous and eternal life of its "Parent" the Higher Manas.  It 
makes of the
> embodied, Lower Manas, a dual principle, since on one side it is 
closely
> allied to kama and on the other, it reaches towards Higher Manas, 
the true
> Human Ego.  When the Lower Manas and Kama are entirely purified 
(our lives,
> considered as a Pilgrimage are illustrative of this process) then 
the
> Antaskarana is "destroyed" as no longer needed.  The separation of
> kama-Manas ceases as it has transmuted itself into Buddhi-Manas.  
Those
> elements of "separation"--the lower principles purified, now 
coincide with
> the elements of the "Heavenly Man"--the perfect Cube consisting of 
the
> deathless memories of its many incarnations and experience 
therein;  and its
> deathless principles in close unity with the Higher Self.
> 
> In the VOICE OF THE SILENCE, p. 21, it is said:  "Thyself and 
mind, like
> twins upon a line, the star which is thy goal burns overhead.  The 
three
> that dwell in glory and in bliss ineffable, now in the world of 
Maya have
> lost their names.  They have become one star, the fire that burns, 
but
> scorches not, that fire which is the Upadhi of the Flame."  That is
> suggestive of what is said here.
> 
> At the bottom of SD II p. 79, the "returning Nirvanees from earlier
> Manvantaras" are spoken of, and it is hinted, that our Egos may be 
some of
> such "returning Nirvanees."  Again, in the Voice, p. 73, the 
statement:
> "Know that the stream of superhuman knowledge and the Deva-Wisdom 
thou hast
> won, must, from thyself, the channel of Alaya, be poured forth 
into another
> bed."   And, Voice, p. 36:  "To reach Nirvana's bliss, but to 
renounce it,
> is the supreme, the final step--the highest on Renunciation's 
Path."
> Voice, p. 54, also offers:  "Of Teachers there are many;  the 
Master Soul is
> one, Alaya, the Universal Soul.  Live in that Master as Its ray in 
thee.
> Live in thy fellows as they live in It."  And, on p. 63:  "All is
> impermanent in man except the pure bright essence of Alaya.  Man 
is its
> crystal ray;  a beam of light immaculate within, a form of clay 
material
> upon the lower surface.  That beam is thy life-guide and thy true 
Self, the
> Watcher and the silent Thinker, the victim of thy lower Self.  Thy 
Soul
> cannot be hurt but through thy erring body;  control and master 
both, and
> thou art safe when crossing to the nearing "Gate of Balance." ]
> Transactions, p. 28, top has some suggestive statements, and on p. 
23-4 in
> that book, HPB, gives the line of "descent" of the Spiritual 
Beings into
> matter, and the change in designations that is used to denote 
this, as the
> Manvantara proceeds through several "Rounds," from tenuous, 
spiritual planes
> to more material ones.
> 
> In any period of manifestation cycles of finite time exist.  The 
Dhyanis
> begin their work in and with Nature at a definite time.  They, we, 
and all
> beings, who participate in evolution and manifestation are divine 
and
> immortal in our essential nature.  The personal and physical is 
illusory and
> changeable.  They stand as examples to us, of the perfection of 
experience.
> They embody those perfections that for us are still only a goal.  
Our stage
> is marked by self-devised and self-directed efforts in learning 
about
> ourselves, self-consciousness, and the vast program of cooperation 
which we
> call evolution.  We need, as a concept, the example of Those who 
have
> achieved, who have reached the goal that life represents as 
ideals.  And we
> need to recall always that we are immortal MONAD at heart.  The 
source of
> our wisdom in interior, initiation is from within.
> 
> The promulgation of Theosophy by HPB on behalf of the Mahatmas, 
gives us
> outlines of both the rules of self-development, and the record of 
facts in
> Nature.  This recent event (the promulgation of Theosophy) marks a 
turning
> point, a change in the way of thinking and understanding Nature and
> ourselves.  It has been called by Mr. Judge: "a change in the 
Manas and the
> Buddhi of the Race."  (WQJ Letters, 72)
> 
> Any "birth" is a fresh incarnation.  It is characterized by a 
curriculum
> involving the development of individual responsibility, and the 
duty to
> learn and practice the ethics of brotherhood, based on eternal and 
essential
> unity.  
> 
> When a fresh endeavor in the general education of mankind is to be
> attempted, it would be chosen, by those who are wise, to 
synchronize with
> those cycles of spiritual forces which echo from earlier 
commencements down
> the ages.  Some of such "echoes" are annual.  Some occur at wider 
intervals.
> The last quarter of each century is said to be such a time.
> 
> We could take this to represent in our own reincarnation, the 
connection
> that is reestablished between our three-fold spiritual 
consciousness and the
> skandhas (the life-atoms) that are simultaneously reassembled to 
provide the
> necessary physical bodies for our, and their, continued 
evolution.  Those
> living elements of life were used by us in the past, and under 
karma it is
> justice that we meet with and continue to work with them for their 
evolution
> and ours. 
> 
> In dealing with the mystery of Man's spiritual nature working in 
and through
> a personality, HPB offers a genealogical clue.  She writes:
> 
>  "If the reader were told, as in the semi-esoteric allegories, 
that these
> Beings [the higher Manas] were returning Nirvanees, from preceding
> Maha-Manvantaras--ages of incalculable duration which have rolled 
away in
> the Eternity, a still more incalculable time ago--he would hardly 
understand
> the text correctly..."		(The Secret Doctrine, II, 79-
80.)
> 
> Theosophy was diffused a century ago, at a time when it became 
possible to
> bring to the attention of mankind its psychological make-up.  
> 
> This was done through the doctrines of universality and eternity 
based on
> the Unity of the one Source, on Karma, on Reincarnation, and by 
disclosing
> the "Key" :  the sevenfold nature of man and Nature.  This seven-
fold
> division is represented by the seven primordial Spiritual 
Instructors, the
> Rishis and the Mahatmas who are the Dhyanis.  They are 
those "Planetary
> Spirits," that guard and preserve mankind and our Cosmos.
> 
> The present educational program is being conducted over a vast 
period of
> seven great, and a number of seven-fold minor cycles of time 
(called Rounds,
> Globes, Races, Sub-races, etc.) in the evolutionary sweep.  The 
process
> develops perfection of each one of the seven principles present in 
man and
> in Nature, and, the awareness of unity through the patterns of 
collaboration
> which the seven great forces of Nature are seen to manifest in the 
various
> classes of beings.  These represent stages of conscious 
development in
> themselves.  This sense of unity is reinforced by an influence, 
which we
> could call a "birthday" when it recurs annually.
> 
> H.P.B., as "messenger," presented the doctrines most helpful to 
review and
> which it will be the best for us to use to change our moral 
outlook.  
> 
> The Secret Doctrine was deliberately written in English--a 
language which
> the Masters knew would be the one most widely diffused in the near 
future of
> the world.  It was filled with those notations that our culture 
and science
> could understand the reasoning of, so as to open the next vista to 
us.  In
> giving such information we find throughout the book that They used 
the
> calendar notation and calculations of our time, rather than one 
more
> ancient, which only a part of the race might know of.  Students of 
the
> Secret Doctrine find that they are consistent in doing this.
> 
> 						Dallas TenBroeck
>