The Dialogues of G. de Purucker
Copyright © 1997 by Theosophical University Press. All rights Reserved.

KTMG Papers: Fourteen

Meeting of June 11, 1930

G. de P. — Will the meeting please come to order. I am ready to answer any questions that may be asked.

Student — I understand that in the case of an ordinary, normal individual, the avesa is only possible at death.

G. de P. — Just what do you mean by that term?

Student — Well, when the individual has reached a high degree of training, such as that of a high chela or Master, he is able to enter into the body of another person, and I believe the term is called avesa.

G. de P. — I was wondering where you found that term. It is a Sanskrit compound word, from the root vis meaning "to enter," or "to penetrate," and the particle a.

I asked the question in order to clarify the word for others who might not understand it. Now go on. Pardon me.

Student — The first question is: is that possible only at the death of the normal individual?

G. de P. — You mean the actual transference of the consciousness and will?

Student — Yes.

G. de P. — No, it can be done during life — that is to say, the person whose consciousness and will are so transferred does not need to die.

Student — I did not make the point clear. I mean the person who had died, the ordinary normal person. In other words, the intermediate consciousness must be absent from the body in order that avesa may take place. Is that right?

G. de P. — I am afraid that I do not understand you. Of course if the person has died the intermediate consciousness is not there.

Student — I was thinking of the case of a messenger like HPB, for instance. The intermediate consciousness is there; but that may occur, may it not?

G. de P. — What may occur?

Student — The avesa of a Master into a messenger.

G. de P. — Yes, but a moment ago you spoke of such occurring when a person died.

Student — That was my first question. My second question is about the case of a messenger.

G. de P. — I think that I am beginning to catch the drift of your thought now. The first question was answered satisfactorily then, was it?

Student — Yes.

G. de P. — Now repeat your second question.

Student — What becomes of the intermediate consciousness of the messenger when the avesa takes place? A part of it, you told us, is under akasic guard.

G. de P. — You are probing rather closely, and I really don't know just how far to answer that question. You have asked in all sincerity and with a desire for greater light, but I warn you that what I am going to say is not all that could be said. You understand me?

Student — Yes.

G. de P. — A certain portion of his own intermediate nature remains in the body of the messenger, otherwise there would be no living messenger — there would be only a corpse. That remaining intermediate part is not the higher part of the intermediate nature itself. I mean to say that the part removed and held under akasic guard is the higher part of the intermediate nature. In other words, the person of the messenger remains practically intact, but almost the entirety of the individuality of the messenger is removed; with this reservation, however, that the removal is not absolute, and the monad, which is superior to and higher than the intermediate part, of course is not removed. The monad is not removable in the same sense. The monad is a spiritual entity. Does this brief explanation throw a little more light on the question that you have in your mind?

Student — Yes, thank you. Of course it is not complete, but it is sufficient.

G. de P. — It is not complete. I am very sorry indeed to find myself so often in a position which makes me appear to do what the Lord Buddha said he himself did not do: "Holding back as in the fist, knowledge that should be given out." But I cannot do otherwise sometimes, because I have no right to tell the whole truth about everything on every occasion when I speak.

Student — I would like to ask whether in the case of a black magician — that is to say, when the severing has been complete between the higher monad and the lower ego — whether in such a case the higher manas, the manasaputra, is involved?

G. de P. — It is involved in all cases of the lives of black magicians, whether these Brothers of the Shadow be of a high grade or of a low grade. But don't you see, Doctor, that when you use the word involved you are employing a very general term? Of course the higher manas is involved in anything that happens to any human being. Now if, instead of using the word involved, you want to be more specific and to ask: is the higher manas a part of the black magician whose fate is annihilation ultimately —?

Student — That is what I wanted to find out.

G. de P. — I see. That is a clear-cut, definite question. My answer is: the higher manas in such case is not a part of the black magician whose fate is annihilation. Please remember that a division necessarily is made between the higher and the lower parts of the manasic principle. This does not mean that the manasic principle is like a block of wood that you can cut into two halves. The manasic principle is an energy. It has its lower side and its higher side. Love, for instance, is an energy. It has its supremely beautiful, impersonal side, and also its gross and elemental side. So likewise is it as between the two manasic qualities that are separated in the case of a black magician.

A black magician is one who has, through utter selfishness extending over a number of lives, either completely separated, or so nearly completely separated, the personality from the spiritual individuality, that all the higher part, the spiritual individuality, has been withdrawn upwards into the bosom of the monad, and all the lower part, the personality, has been drawn downwards into the personal range of that evil human being who has chosen the path of wrong doing. Do you understand me?

Student — I think I do.

G. de P. — So when you ask whether the higher manas follows the fate of the black magician and is annihilated with that evil personality, the answer is, no.

Student — Yes, I had always thought that, but I have read something lately that made me a little uncertain. I would like to follow this first question with another. Will the monad in the case of such an annihilated black magician find another personality to work through?

G. de P. — Yes.

Student — Is the monad that finds another personality the monad that came from the moon, or is it another monad higher up?

G. de P. — I don't quite understand your question. In the first place, the monad does not "find" another personality. It evolves from within itself another personality, and in doing so must begin at the very beginning of such an evolution. It cannot evolve offhand, or create — for such immediate production would be an act of creation — a personality without any karmic past. The monad must begin again to evolve this personality in and from the lowest elemental ranges of life, and slowly build up a new personal monad or ego, through the ages to come in such case.

This new personal monad must be evolved before it can continue manifestation on our planes; and in that fact alone lies the fearful wrong of continuous and deliberate evildoing in the dark side of nature, for such a loss of a personal monad as in the case of an annihilated black magician delays or postpones the forwards movement of the spiritual monad.

Remember also that it is spiritual sorcery or wickedness — which means deliberate choice of evil as the path to follow — that makes a Brother of the Shadow per se.

Student — Then the monad that evolves this other or second personality is the same monad that came from the moon in the first place? I understand that we have many monads in different grades of development.

G. de P. — When you say the monad which came from the moon, you are thinking of the lunar monad?

Student — Yes, I am.

G. de P. — But it is not the lunar monad that the black magician separates from. It is precisely the lunar monad that goes downward. It is the spiritual monad, the spiritual-divine monad, the Son of the Sun per se, which is the higher part from which the Brother of the Shadow separates himself by a continuous use through many lives of selfish evildoing deliberately chosen and wilfully followed.

Try to see, Doctor, that the word monad when employed thus, without a qualifying adjective, always means the spiritual monad, the ultimate root of any entity, the original source of that entity, and really that entity's ultimate spiritual destiny. But the word monad is also employed with distinguishing or characterizing adjectives in order to designate those lower centers of consciousness which can endure from life to life; but which, nevertheless, not being spiritual centers, partake only in a limited degree of the spiritual immortality that the monad per se has. Do you understand me?

Student — Yes, thank you.

G. de P. — Therefore, it is proper to speak, with this explanation that I have just made remaining in your mind, of a human monad, of an astral monad, and also of a beast monad; and all these characteristic monads are derivatives of their parent, the divine monad, which is the monad or immortal center of a god — each individual's own inner god.

Monad is a word which is used for a number of things, just as is the word body. When you use the word body without any qualifying adjective, you see how vague such a word is. In order to make the idea definite you must say a human body, a beast body, a mineral body, a solar body; similarly so with the word monad. There is the divine monad, the beginning of everything and of every entity, the core of the core of the core of his or of its being, his or its inner god. Then there is the spiritual monad, its garment, and this is the expression which is not quite so perfectly arupa or formless as is the divine Monad, and this spiritual monad, the garment of the divine monad, is the spiritual soul of you.

Then, still more deeply involved in matter there is the human monad, or reincarnating ego, which is the child of the spiritual monad; then, still more deeply involved in matter there is the astral monad, or ordinary human being, with his usual brain-mind and fitful, fretful emotions. This last is the astral monad or the ordinary human being as I have just said. Do you now see?

Student — Yes, thank you.

G. de P. — These subordinate centers of consciousness, such as the astral monad and the human monad and the spiritual monad, are rightly called monads, because the destiny of each one of them is to blossom forth finally into becoming a divine monad, or a divinity, like their own originating source or parent within. This blossoming or evolution is achieved by each one of these subordinate monads bringing forth more and more from within its own core of the core of itself an ever-increasing and larger proportion of the divine forces and faculties within. Because every subordinate monad in its turn has its own divine monad.

You see, it is a case of wheels within wheels. In addition to the originating monad that I have just spoken of, every such subordinate monad has, at the core of the core of its being, its own individual divine monad, which is its father in heaven, its own inner god.

I hope that this is perfectly plain. The atoms of my body are each one in its essence a monad, a divine monad, feebly expressing its transcendent powers through such an atom; yet all these atoms are linked to the general monad, which is my inner god. Consequently, all these other monads are parts of my train of life — offspring from me, my own divine monad. Do you now see and understand this? It sounds complicated, but if you get the idea of it, it is very simple indeed.

Student — Yes, thank you.

G. de P. — Do you really understand, dear Doctor, because this is a most important point, and so many questions are asked on just this line of thought, which show me that the fundamental idea has not yet been grasped, that I realize the need of close attention and careful meditation on this, in order that the fundamental simplicity and extraordinary beauty of the fact be seen by you all.

Student — May I ask another question about that? All these various monads were then given birth to by the one spiritual-divine monad, and their karma is linked throughout all periods?

G. de P. — Yes, those in the one life-stream, such as the life-stream of a human being. That is correct.

Student — Then if there is the experience of the lower path chosen by a monad that has been emanated from a spiritual-divine monad, that karma then affects every one of the subordinate monads connected with that stream of consciousness?

G. de P. — Correct.

Student — That karma has then to be met with whenever there is any assembly, on reincarnating, by each and every one of these monads. That karma in other words has to be met by each one and all.

G. de P. — Yes. It is a karma which belongs to all the component life-atoms or monads of that stream of consciousness. They are all involved in it. Similarly we have the karma of our solar system, the karma of any planet, the karma of the race, the karma of a family, the karma of an individual, even the atomic karma of a single atom of the body of a human being.

Student — Therein lies the seriousness of this choice of the evil path?

G. de P. — Yes, because the human monad which degrades itself by separating itself away from its divine father in heaven has annihilation before it instead of a future eternity of evolutionary progress. Its fate is to be broken to pieces, or psychically dissipated in nature's laboratory. It has chosen matter rather than spirit as its field of action and as its goal. It descends deeper, ever deeper, into matter, to which its attractions draw it, until finally it reaches absolute matter, which is nature's great laboratories; and there, to use HPB's expression, it is ground over and over, broken up into its component life-atoms, and there its career is ended as a human monad. Such a failing monad is a mental-psychical abortion. It has failed to come to birth as a spiritual being. Do you get the idea?

Student — Yes. Is this terrible choice then related to the disasters and catastrophes and frightful things of nature? Does it bring a general karma as well?

G. de P. — Do you mean any individual Brother of the Shadow?

Student — Yes.

G. de P. — As I understand your question, you ask if such a fate might produce or effect great terrestrial catastrophes. Is that what you mean?

Student — Yes, and all the hideous dark side of nature that we have hints of.

G. de P. — I don't think so. But let me offer a suggestion here. Don't think that these natural catastrophes are necessarily the products of evil forces.

Student — I didn't really mean that so much. It was a wrong expression. I was thinking of the dark, threatening, side of nature that one has hints of. I realize that karma brings those others, and purifies and frees; but one feels that there is another side of nature.

G. de P. — There is indeed.

Student — And that these terrible choices that are made by the Brothers of the Shadow must govern those parts of the world — of development.

G. de P. — They are closely involved in the dark side of nature and in that side of nature's operations. Your intuition is quite correct. I don't want to say too much upon that point on account of the very depressing effect that it has on most human minds. But you will understand me very clearly if you keep the duality of nature clearly in mind: the bright and beautiful forces of the spiritual sun on the one hand, and the evil and disintegrating influences of the lower or dark side of nature on the other hand.

I will give you the following hint. The fate of the Brothers of the Shadow is very intimately related with the moon and with lunar influences. The Brothers of the Shadow ultimately pass to the Planet of Death.

Student — I would like to ask if these Brothers of the Shadow realize, in their taking the downward path, when this separation comes — do they realize the great injustice, the great evil that they have done? And the spiritual monad — you spoke of it as having to begin anew in evolving a new personality in which to manifest. Is not that an injustice to it? And will there be a sort of reward? Will it pass quickly through all these stages, having experienced them once?

G. de P. — You have asked three questions in one breath. Of course you cannot say that it is an injustice to the spiritual monad, because in a sense the spiritual monad is responsible for the lower or subordinate human monad which has fallen, much in the same way as a human being karmically is responsible for an abortive birth. There is responsibility in that sense of the word. That is the answer to your second question.

Now, in answer to your first comment: it depends upon the spiritual stage reached by the Brother of the Shadow before he turns his face from the light and begins to tread the downward path. If he has gone high as a human being before he chooses evil for its own sake — loving evil because it is evil — then there is a consciousness of terrific loss, a mental torture, enduring for ages, until nature in mercy throws a veil of unconsciousness over it, which always happens, and this veil of unconsciousness precedes final dissolution.

But in many Brothers of the Shadow who have not as human beings become spiritually potent, in other words become highly developed men: in ordinary human beings, I repeat, who are Brothers of the Shadow, there is very little consciousness indeed of pain or regret or sorrow. They have come to love evil for evil's own sake. They rejoice in evildoing for the sake of doing evil. They find a happiness of its own type in working acts and thinking thoughts of malevolence. They approach somewhat to what the Occidental of a few hundred years ago had in his mind when he spoke of a devil.

Such states of mind are not uncommon even in ordinary human beings. There are some human beings, apparently normal to the ordinary observer, who take pleasure in inflicting pain, and in doing deeds of wrong, and I suppose that every well-informed physician is acquainted at least somewhat with what are called the phenomena of sadism. This name was taken from the family-name of a Frenchman who became notorious for the monstrous cruelties, mental and physical, that he perpetrated, and in the doing of which he found what was to him exquisite pleasure. Do you understand me?

Student — Yes, thank you.

G. de P. — Conscience is the light of the inner god, and when that light is withdrawn, conscience ceases; and with the ceasing of conscience, and bearing in mind the explanation just made, there is no longer resident in the brain and heart of such an individual the consciousness of the laws of spiritual life.

Answering your final question, it may be said in a general way that the monad, in beginning anew its evolution of a new personality, does pass somewhat more quickly through all the evolutionary stages, because the memories of the previous series of existences are impressed within itself; and this quickens the new evolutionary course in producing the new personality.

Student — May I ask one more question with regard to the monad that has to go through that stage of evolution? Is there any consciousness that it has to begin all over again, or is it just in the evolutionary course of things? It seemed to me a great injustice that it had to begin all over again.

G. de P. — You are now speaking of the parent divine monad again, I take it?

Student — Yes, because you spoke of its evolving a new personality, and having to begin again from the beginning.

G. de P. — No, there is no consciousness such as you imagine it. It is no such consciousness as you would have if you were to become the victim of some terrible calamity, and for the following reason: that the spiritual monad's whole sphere of activity and consciousness is on a plane so far above the plane of the human monad which had ruptured its relations with it that the spiritual-divine monad is practically only slightly conscious of that lower plane. Do you understand?

Student — Yes, I think so. Thank you, Professor.

Student — Would you say that the knowledge of these things, of the right-hand path and of the left-hand path, and of these matters of which you have been now teaching us, are a corrective for all the ridiculous beliefs that there have been about eternal punishment and so on? And also a corrective and a challenge for the conditions that exist now of no belief at all in any great crises of this kind?

G. de P. — Do you mean, by your question, to ask whether knowledge of the esoteric philosophy is this corrective?

Student — Yes. I think it is just that.

G. de P. — You are right; but from another standpoint there is the pity of it all. There are certain beings so mentally situated that they cannot receive this truth. It would work more harm to give it to them without reservations and in full measure, than to leave them in ignorance to a certain degree and try to help them with ethical, moral, and so-called religious teachings; letting them know, perhaps, that there is much more behind — secrets which cannot yet be given out. That is precisely the method that the Masters of Wisdom and Compassion employ even with ordinary human beings.

Student — May I ask a question?

G. de P. — Yes, in just a moment, please. I have something more in answer to the previous question. Pause a moment and realize that there is truth in the universe; that truth can be had by those who are fit to see it and receive it, and who, seeing it, have the courage and will to take it. But knowledge is sometimes dangerous if the minds which receive it are feeble, selfish, and unprepared. If the entirety of the esoteric wisdom were to be given to ordinary human beings, my own conviction is that it would turn ninety-nine human beings out of a hundred into black magicians on the spot. They would not have the moral stamina, the spiritual strength, to receive, to contain, and to hold it, but would be simply swept away by their innate selfishness due to their lack of evolutionary growth. You understand me, do you not?

Student — Yes.

G. de P. — You do?

Student — Yes, I do.

G. de P. — That is good. Now, the next question, please.

Student — On November 28th, in the Temple, speaking of light, you said: light is an aspect or form of the vitality of a god. Will you explain how striking a match or lighting the wick of a lamp can bring into manifestation, so that we can see and feel, this vitality of a god?

G. de P. — This is the first time that I have ever heard divine vitality connected with the striking of a match! But the analogy, or rather I should say the example, is quite permissible, analogically speaking. Light is the manifestation of the vitality of a god, as is illustrated in the case of the sun. The sun pours forth continuously without an instant's cessation forces of many kinds: spiritual forces, intellectual forces, astral forces, electrical forces, magnetic forces; and the striking of a match is an example of an electromagnetic phenomenon. I do not mean the act of striking, but I presume that you refer to the light which comes from the striking of a match.

Now the entire solar system is flooded — using this one example that you have presented — with electromagnetic energies ultimately derived from the sun. All manifestations of light are manifestations, fundamentally, derivatively, of and from these electromagnetic forces, or solar forces. Light, physically speaking, is an electromagnetic phenomenon. The life of a human body, as another instance, is ultimately derived from the sun. Human life is in part electromagnetic, but this phase is only its grossest manifestation. In its higher part it is the lower part — in its higher part, I repeat, it is the lower part — of the psychical forces flowing forth from the sun. Also these forces flow forth from the human being. The life of any human being is thus ultimately derived from the sun, but immediately derived from the inner constitution of the human being himself. I hope that this statement is clear to you.

Student — Not quite, dear Teacher. What I want to get at is this: I realize that fire or light is all about us, invisible, but if you take some pieces of soft iron and steel, and put them together in a certain way and thus make a dynamo, you bring into manifestation a power that is either light or heat, in the same way as striking a match. I want an explanation, if I could have it, of how we bring those invisible forces all about us into visible manifestation?

G. de P. — Your question reminds me a little of a story that I once read about a savage who asked a question when he first saw a locomotive, as to what made the locomotive move. He had an idea that as nothing was visibly pulling it or pushing it, there must necessarily be something within it that made it go. But what was that thing within it? He finally came to the conclusion that it must be a number of horses inside. One horse would not make it go, and there was not room enough for many horses, so he thought that there might be three.

Now you ask me what is the method by which the electromagnetic force produces its physical manifestation; or rather what is the link, or the series of links, between the originating cause and the visible light or heat. I think that I can answer that question only by referring you to our theosophical philosophy, because there is no scientific theory about it at all, that I am acquainted with, that gives any satisfactory explanation. Hence your question is perfectly proper, and I will try to answer it briefly as follows: the psychoelectromagnetic force expresses itself through intermediate astral stages, and when the proper conditions are present on the physical plane, such as those brought about by the striking of a match or the building and working of a dynamo, then the psychoelectromagnetic force can express itself. But this electromagnetic force expressing itself according to the mechanism or phenomenon which is engineered, is itself but a phenomenon of a more recondite and still more interior force — a psychical force.

For instance, a flash of lightning, a thunderbolt, is fundamentally a psychical phenomenon. It is also a physical one too, obviously. By calling it a psychical phenomenon at its root, I do not mean that it is not a physical phenomenon in its physical expression. It is. Life is everywhere all about us. It pervades everything; and when conditions are right, then it expresses itself on the physical plane in what you call a phenomenon — the phenomenon of light, the phenomena of movements of various kinds, sound, color, heat, what not. You must have even the proper physical arrangement before you can get the horrible noises which you hear from a victrola.

Is the answer responsive, at all, to your question?

Student — Yes, very. I understand now. Thank you, very much.

Student — Would it not be right to think of an atom, a man, or a solar system, as being, or containing, systems of circulatory systems?

G. de P. — Yes, it is certainly so. Every atom has its own system of forces, and even the modern theory of atomic structure is, in the minds of most physicists, representative in the infinitesimal of what the solar system is in the great — a matter of circulations. The solar system in its turn is but a representation of a circulatory system of a still larger sweep, existing in some still greater sphere. By this I mean the interior and causal realms — and do not forget this.

Just so in a man. The circulation of his blood, and the circulation of his vitality also, are inextricably interconnected, and are two aspects of the same thing. Both originate in his interior constitution, and more particularly are manifestations of circulations having their locus in the Auric Egg. The blood and the vitality are very closely connected, and manifest in the human form the same ultimate or fundamental laws that manifest in the sun, or in an atom, or what not. Nature moves, and moves continuously; and most of her movements, when regarded freed from any physical range or mechanism, are circulatory.

Is the answer responsive to your question?

Student — Thank you.

Student — Sometimes in the performance of duty one does something that helps somebody else and brings joy to that person. And there is a joy that comes to the performer of his duty, a very great joy. Is that joy derived from the personality taking the form of satisfaction, or does it come from a different part of his nature?

G. de P. — The joy itself lies in the personality. You can hardly say that a man has joy in winking, or in the necessary movements of his hands or feet. They are natural to him. They are unconscious. The movements of the spiritual part of the human being similarly do not take conscious pleasure or have conscious joy in their automatic movements. Such movements are native to it, belong to it, are natural functions of his being. Joy is automatically natural in the personality which strives high and which attains, which feels the sense of glorious achievement; and hence very naturally the reaction expresses itself as joy in the percipient personality. Such other gross pleasures as human beings understand, are explainable along exactly the same lines, but in the case of gross physical pleasures they are mere gratifications, and the part which is gratified is on a low plane.

Student — Dear Teacher, my question has to do with what you have been telling us tonight about the action of the divine monad in withdrawing the upper parts of the human being to itself when the evil choice is made, and when the bridge or tie between the lower and the higher natures is broken. Somewhere I have read, and then you also told us of course, that the spiritual monad then evolves another lower nature, or sends out its ray, which ray begins the long journey upwards; and, if I am not mistaken, in such a case, when it reaches the human stage is in the unfortunate position of being haunted by this dweller, its lower self that was lost, this lower human monad. Is that correct? Or have I remembered it incorrectly?

G. de P. — It is not correctly stated. You are referring to the case which HPB warned her students about and against, and which warning she illustrated by speaking of Robert Louis Stevenson's Strange Case of Dr. Jekyll and Mr. Hyde — having a Mr. Hyde (the kama-rupa of a previous incarnation) haunting the new man. It is impossible for a new human monad which has grown to the stature of a human being to be haunted by another formerly lost human monad, which latter had been dissipated ages previously as a black magician.

Student — That is what seemed to me to be true, and my memory was incorrect. I was thinking of the case of a just previous incarnation, the case of one who had then lived so evilly that the kama-rupic shadow still haunts this earth plane.

G. de P. — That is correct.

Student — Until after the new incarnation?

G. de P. — Yes, and I am glad you spoke of it. This horrible event happens in the cases of black magicians always. Sometimes the reincarnations of one following the downward path succeed each other so quickly, with so short an interval between one and the other, that cases have been known when not only one kama-rupa remains to haunt the new man, but two or even three. It is a perfect siege of horrible astral forces held together as kama-rupic haunters in a state of slow dissolution. Of course the result of this vital haunting of the new man, due to the continuous and unceasing evil impulses flowing into the new man's vitality from these haunters, is a continuously increasing speed downwards, morally and intellectually speaking.

I tell you, Companions, that nature indeed has its dark side, and it is just as well for the sanity of the average man that this dark side of nature is kept closely veiled from their students by the teachers. The average human being is not strong enough morally or intellectually fully to know these things, but those of you who win out and attain chelaship, if any of you do, must in time know these things. The time will come when you will be taught them more or less fully; and I tell you now to prepare against the day when you will have to meet these teachings and understand them. You will have to meet these conditions, this knowledge, these circumstances — and conquer yourself! If you conquer, the result is masterhood; and if you fail, as HPB has nobly said: "There will be other chances in other lives."

Student — Is not this fact of the entity being besieged by one or more Dwellers responsible for many cases of insanity? I have seen insane people who acted as if they were in a constant state of withstanding an inner siege of something horrible.

G. de P. — I should not say that it is responsible for many cases of insanity, because the case of the black magicians who have two or more Dwellers is a very, very rare event, exceedingly rare. In the case of a normal or subnormal human being who may be haunted by a Dweller, I am inclined to think that your question touches very closely upon the truth. The influence of such a Dweller is a constant suggestion to evildoing.

The Dweller must not be looked upon so much as hanging around in the atmosphere of the new man, but as permeating his vitality, as being a part of his life, a part of his brain-mind, a part of his passions. The Dweller oozes into the astral fabric and vitality of the new man, sucks that vitality continuously, and constantly injects evil thoughts. Do you grasp that idea?

Student — Yes, Professor. May I follow it with just one more question? And that is — not asking you to speak more of the dark side of nature, but merely asking if it is true that the darkness and relative darkness of this dark side of nature is due to karma, and is the result of human mistakes, or is it inevitably dark, no matter how successful and spiritual a humanity might be?

G. de P. — A spiritual humanity will have raised itself out of the dark side of nature; and for them there is no dark side in the same sense that there is with the average humanity. The dark side of nature is very largely, but by no means wholly, the product of human wills, human passions, human thoughts, continuously throwing out energies which take the form of entities. Thoughts are things indeed.

When you ask if the passing through the dark side of nature is an inevitable karma of the race, I am inclined to answer you, yes. But I do so with great hesitation, because if your intellect, if your mind is not alert and on guard, you would be apt to receive a wrong impression from what may be said, and to imagine therefore that you must do evil, must sin, it being a necessary part of your evolution. Baldly stated, it is necessary because you grow through that imperfect side of nature but ultimately raise yourself out of it. You grow from imperfection to a less imperfect stage, and then to a still less imperfect stage, eventually reaching a more perfect stage and then finally a still more perfect stage, thus ever marching steadily forwards towards the spiritual.

But remember this: that the human race at its present stage of evolution need not sin in order to learn, need not be selfish in order to grow. The human race at its present stage of evolution has ascended quite sufficiently far along the luminous arc of ascent, however small its progress may yet have been, comparatively speaking, to have taken the necessity of sin and evil doing entirely out of the picture, entirely out of the purpose and plan of evolutionary growth. Sin and evildoing and selfishness and wickedness today are wrong all through. Acting evilly and selfishly and wickedly today means going backwards, following the downward path. Do you understand what I am trying to say?

Many Voices — Yes.

Student — In reading about the third eye, I found this passage in The Secret Doctrine, vol. II, page 302:

"Now that which the students of Occultism ought to know is that THE 'THIRD EYE' IS INDISSOLUBLY CONNECTED WITH KARMA. The tenet is so mysterious that very few have heard of it."

May we have a further illustration of those two statements?

G. de P. — I think that I answered this same question some weeks ago.

Student — I know you have spoken of the third eye, but I would like to know a little more about it, if it is permissible?

G. de P. — Yes. If you will recollect that all karma originates in the actor and not outside of the actor in environment, and if you will recollect also that all your acts of choice, all your choosings of right or wrong — the right path or the left path — originate in your will and in your understanding, which basically are rooted in the third eye, you will immediately get the key to my statement. The third eye is necessarily connected with karma, because in what is called the third eye resides your spiritual vision, which leads to the choices that you make. If that vision be imperfect, your choice will be imperfect. If that vision be clear and strong, your choice will be correspondingly high.

Therefore strictly in ratio with the exercise of the third eye faculty in the human being is his better and nobler karma chosen, followed. If the third eye is active in a human being, his karma will be a good one. If the third eye is slightly active in a human being, slightly functioning, his karma will be complex, partly bad, partly good; because the choice of what the man thinks, and what he chooses to do, will make such a complex karma. If the third eye is functioning very slightly or not at all, the karma as a rule, will be heavy and bad. Do you understand the answer?

Student — Yes, Professor, thank you.

Student — From what has been given out at a number of meetings our ideas as to the constitution of the sun have been very radically changed. The status of the sun, the absence of flaming fires as is indicated by the astronomers, the very constitution of it, is so different from what we supposed. How do the observations of astronomers, particularly with the spectroscope, harmonize with that idea? That is, what would be the explanation of the elements revealed by the spectroscope as being constituents of the sun? How would that harmonize with what we have been told about the real constitution of the sun?

G. de P. — In a general way, they harmonize quite well. The spectroscope merely reveals the presence or absence of certain chemical elements in a star, or in the sun, depending upon the light of such or another physical character which reaches us from the star or from the sun.

Take our own sun, which is a star of course, as an example. Every sun is surrounded with its auras, its veils. These veils are its bodies. Collectively they compose the physical body of the sun; and just as the human constitution which is a bundle of energies manifests through the physical body which has its own lees and dregs, just so the bundle of energies which composes any sun or star manifests through these stellar or solar veils surrounding it, and which in their aggregate form its body. As the body of a human being contains the chemical elements, so these veils surrounding any sun contain the chemical elements also.

Every sun has of necessity every chemical element that the solar system of which it is the heart contains, because it is from such a sun or star that are sent throughout that particular solar system of which it is the heart all the chemical elements that are found in the solar system. As a matter of fact, there are chemical elements in some parts of the universe — and I use the popular expression chemical elements — which are not present in our solar system at all. We have in our solar system, contrariwise, certain chemical elements required for its growth, which are not present in other solar systems. Nevertheless as a general rule, throughout our own home-universe — which, please remember, is all that is comprised within the encircling bounds of the Milky Way — the elements of matter, of material substance, which we call the chemical elements, are more or less universally diffused or found everywhere within that home-universe.

I believe that one of the latest estimates of the number of stars in our own home-universe is something like thirty billions, but thirty billions of atoms in a human body is a very small number indeed, relatively speaking. I would not venture even to guess at how large a part of the human body thirty billion chemical atoms would make, but I fancy that it would be a very small part; and recollect in this connection that every sun or star is the heart of a cosmic atom.

Student — Is there any connection between what you have told us about the haunting of the new man by the kama-rupa and that of obsession?

G. de P. — It is indeed a case of obsession. There are many kinds of obsession, but the haunting by a Dweller is one of these, and is one of the worst. As a matter of fact, the haunting by the Dweller sometimes is more than an obsession, it is a possession. The unfortunate new human is not merely haunted by the old kama-rupa, but the kama-rupa actually takes astral and physical possession of the man and dominates the life. Obsession means besieging. Possession means taking control of the entity, possessing it. Do you understand?

Student — Of course in the case of obsession, it may be merely temporary?

G. de P. — Obsession is usually temporary.

Student — But the other case would be practically for life?

G. de P. — Yes, for a lifetime. The difference between the two is rather a difference of quality and degree than of time. An obsession may last only a minute or two, or it may last a lifetime. Similarly possession may last only a moment or two, and it may last a lifetime. Obsession is the thing in minor degree and quality; possession is the thing in complete degree and quality. Obsession is besieging which has not yet reached the stage of absolute mastery or control. Possession is absolute mastery or control, whether for a moment or for a lifetime.

Student — Could this obsessing entity be driven out by someone who understood the case?

G. de P. — Yes, it could be. The very presence of a great and good man is not only a protection, but it aids in causing such cases of obsession to cease. The obsessing entity is repelled by the aura highly charged with spirit, of some highly evolved and spiritual human being.

Student — When you spoke a little while ago about not being able to give the teachings out to many minds that would feel the attraction of black magic — that is not quoting your words of course, it is the way I understood your statement — this remark made me wonder if that was one of the reasons the Masters allowed the Society to break up into so many factions, because formerly so many minds were attracted by black magic and they were safer away from the strong influence of the light of the Lodge than within it, and perhaps for that reason KT stopped easy entrance to our esoteric studies. I had the idea when she did it that it was perhaps to protect those of us who stayed within the ranks. If that is so, the thought came to me that now that the world has awakened to the deadly danger of psychism — as we see plainly set forth more and more in print and more or less in an awakening consciousness in that direction — the time is now ripe when they can be gathered home again, because they have to a certain extent learned their lesson, and thus they can be in line with the Masters again to fight against the dark forces. Is that true?

G. de P. — I would hardly change a phrase that you have said. Generally speaking you have stated the case, but I must add that it was not the light of the Lodge as you phrase it, which was the danger to those former would-be-esotericists, but simply that they could not at the time see that light, and misunderstood the fantasmal gleams of the lower psychical nature for the blessed light of the Lodge. Do you understand my answer?

Student — I think so.

G. de P. — In a general way, what you have said is very true indeed. But it is something upon which I do not wish to weigh heavily at present for reasons which are so obvious that I think all the companions here will understand them. Someday the members, not only of the ES but of the higher grades of our Oriental School, will know and understand at least something of the magnificent work that Katherine Tingley did in the service of the Masters of Wisdom and Compassion. Never has there been a messenger so misunderstood. Never has there been a greater martyr to their cause, to the cause of the teachers, than she was.

Student — This is a subject in which we are all deeply interested. Is it then just not the time now to ask for more information about that matter?

G. de P. — No. Ask your question, and I will try to answer.

Student — I have wondered at times if you would give us an evening when we could all ask questions about KT, just along this line?

G. de P. — Yes, I will, I promise it. But pray wait a while.

Student — Yes, that is just what I wanted to know. It is not quite the time?

G. de P. — No, not quite the time.

Student — All the teachers have told us of and hinted at great troubles coming upon humanity, and that if we did our duty, we could very much mitigate or possibly prevent them.

G. de P. — That is true.

Student — Can you tell us more about that, because humanity has suffered so hideously? We must help them.

G. de P. — That is true. Well, Companions, I can say this, that humanity is passing out of one cycle and entering into another one. Such periods of transition are always very dangerous to the spiritual and intellectual, social and political, welfare of mankind. They are always times of crisis.

At present we are not far distant in time from a social and political upheaval which will shake the very foundations of present civilizations. It will unquestionably be accompanied with bloody revolutions in different countries, and with wars; and I do not care to go farther into it. I think that I had better not. One of the efforts of the teachers, or rather perhaps, the main effort of the teachers, in founding the theosophical movement was to provide an international body of men and women who by the power of their thought expressed in words, in teachings, whether oral or written, and by their acts, would tend to alleviate the evils that are coming, that are about to fall upon humanity.

It is amazing how much a few determined and doggedly-willed men and women can do. History has shown it repeatedly. That is why I say preach theosophy from the housetops, teach it, declare it. Neglect no opportunity to pass the good tidings on. Our main duty is not so much to propagate the Theosophical Movement, although that is the way by which our main duty is done. In itself it is a secondary thing. Our main work is to change men's hearts, men's minds, to soften the horrors when they come, to alleviate the distress by preparing for it before it comes.

There is no humanitarian work so lofty as this. There will be an unloosening of human passions when these things come about which will be more terrible than anything history has known of, and while the Theosophical Society, our theosophical movement, will probably be quite unable to stop it entirely by the influence of theosophical thought, and theosophical thinking, and by its refining and alleviating power, nevertheless all this will greatly help in diminishing the evil that might otherwise be done.

Teach men brotherhood, teach men that they are inseparably bound together, that what one does all are responsible for, that what all do everyone is responsible for; that there is no fundamental separation of interests at all in any line — spiritual, religious, political, what not. Those are the thoughts that must go out into the world's consciousness.

Teach men the nature and characteristics and function of the proud and selfish brain-mind in which most men live today, and which in their ignorance they are proud of. Teach men its limitations, and also its value as the instrument for spiritual wisdom, when it is properly trained and directed by the spiritual will. These are also some thoughts that will help. These are the teachings that will raise men's ideals and ideas. Furthermore, but by no means last, teach men the philosophy of the ancient religion of mankind, showing to men their common origin, their common destiny, on the one hand; and the interlocking and interwoven spiritual, psychical, and physical forces, energies, and powers of nature on the other hand.

Do you think, for instance, that this recent Great War would or could have come about, if for the last eighteen or nineteen hundred years men had had theosophy in their minds? If the psychic and mental atmosphere in European countries had been filled with theosophical thoughts and ideals and truths? No! The Great War arose out of centuries of wrong thinking and wrong doing, out of selfishness, out of a lack of knowledge of the nature of man and of his being rooted in the universe; and that the universe is essentially a spiritual being; that man fundamentally and intrinsically is a god; and that his main and noblest duty is so to live — to live divinely, to live godlike. Deprivation and loss of possessions are as nothing at all in comparison with knowing and possessing and living these sublime truths. They could have made a civilization which would have held in chains the passions, the selfish impulses, the grasping, acquisitive spirit, which have dominated all European civilization up to the present, and which still dominate it.

It is the duty of the theosophical movement to loosen into the world a new spiritual energy, an illumination — to change men's hearts and to give light to their minds.

Are there any more questions?

Student — I wonder if you would like to tell us a little about the Mystery-schools that have existed throughout the ages?

G. de P. — The Mystery-schools? Such schools have existed in every country and in every age. Every real and great Mystery-school has always had its succession of teachers who followed each other in orderly sequence. No such school could have existed very long if this succession of esoteric teachers had not been. The forms of the schools varied, of course, according to the time and according to the country, according to the race; but the fundamental doctrines, the essential principles of thought, the truths taught were identic in all of them.

I feel that one of the most needed things in the other Theosophical Societies today is a comprehension of something which they do not seem to have, and which, when we present it to them, they invariably misunderstand. I refer to the fact that if any organization working to disseminate light and brotherhood in the world is to live and to live true to its purpose, and to accomplish its mission, it must be the channel for and have the stream of inspiration from the Great Lodge.

Now how can that come? To all members of the Theosophical Society whatsoever? Or through a series or succession of trained teachers? Men, or women for the matter of that, trained from childhood to hand on the light?

There is today an association of theosophists who now call themselves The United Lodge of Theosophists. As far as I have been able to gather, they apparently think that all esoteric inspiration and all receiving of new esoteric light stopped when HPB and WQJ died — that all the esoteric wheels stopped then and there, and that there remains nothing in the world for men to live up to or aspire to in the way of a stream of illumination and teaching excepting the books that these two messengers wrote and left behind them.

Yes, The United Lodge of Theosophists are in fact bibliolaters, book worshipers. Because they have HPB's and WQJ's books, the situation is not so bad; but is not this situation just what the sects in Christianity have degenerated into?

Now these good and earnest people otherwise deserve credit for their splendid loyalty to HPB and to Judge, yet if they don't know it themselves intellectually, they are instinctively conscious of the fact that they have cut themselves off from the living stream of inspiration flowing from the Great Lodge; that their whole dependence is on books. They disclaim any teachers.

Our own holy school is a Mystery-school. It is a strictly esoteric one; and therefore rites, ceremonials, and rituals, are conspicuous by their absence. In the exoteric-esoteric, or esoteric-exoteric, Mystery-schools of Greece, for instance, a great deal was made, both in Samothrace and Eleusis, of ritual and ceremonial, and these rituals and ceremonials were very happily conceived and successfully carried out for ages. The difficulty and danger of course were that they distracted the attention of the neophyte away from the essential truths, from the heart-light behind the ritual and the ceremonial. What were these rituals and ceremonials? Representations in dramatic form of the teachings given orally and in secret in the higher degrees, and without ritual and ceremonial.

Some of these Mystery-schools of ancient times actually degenerated so low before they died out that they became societies of unconscious black magicians. The practices of the negro voodoo, for instance, are such instances of degenerated teachings and associations — pure sorcery of which practically all the power is gone because all the knowledge is gone. They are mere ritualistic black magic practices.

You know that what distinguishes the white magician from the black is the motive and the use made of the knowledge and of the forces employed. Nothing but that: the motive and the use. Nature's forces act equally and without choice upon and in both good and evil. The rain falls upon the just and the unjust. Electricity can be handled for purposes of benevolent work just as well as it can be used for evildoing; and so forth. It is not the force per se employed that distinguishes the black magician from the white, but the motive governing the use of the force, and the use to which the force is put.

Now I will go a little farther, and with a good deal of reluctance; but my feeling is, Companions, that you should know the truth. There is much in the Christian Church that is fine. But it is fine because there are fine people in the Christian Church. Subtracting, taking away, eliminating, these splendid people, you have left only an association living and working in a manner resulting in evil for the human race, and this is so because it is all materialistic.

The dead-letter dogmas and doctrines derived from the books take away the sense of the individual human, ethical, and spiritual responsibility for thoughts had and actions done, and places that ultimate responsibility outside of the individual. The importation into this psychological equation of the factor of free will simply introduces an unsolvable puzzle. Instead of men being taught the truths about the universe, and about men's own origin, their destiny, their nature, their inherent and ineluctable responsibility for what they think and do, they are taught that they can escape the consequences, the results, of evildoing, by believing certain things.

The Christian Church originally was a Mystery-school, a Theosophical Society, and it lived as such probably for some sixty or seventy years after the death of its founder — or the "passing" of its founder is a more correct word.

There is no single, unique, cosmic, individual, and eternal God; but on the contrary the universe is filled full with bright and flaming intelligences, who are truly gods. There are vast hierarchies of them in all grades of evolution, some so high that not even the most developed human understanding can have even an adumbration of comprehension of their spiritual-divine state, status, condition; and there are others only little greater than men. And even this evolutionary range of these divine beings is as nothing in comparison with the frontierless spaces of space, invisible and visible.

The utmost that an enlightened human being can say, the utmost that a Master of Wisdom can teach, the utmost that a dhyan-chohan of the highest grade belonging to our universe can conceive, is this universal life, and this universal consciousness, which are both divisible into innumerable hierarchies of entities, all evolving, from the less to the more perfect.

These Mystery-schools of ancient times were of various types. Some taught what would be called today the scientific aspect of nature. Others specialized more in what would today be called the religious side of man's outlook and understanding. Others again were of a philosophic type. Samothrace in Greece would have been called a scientific school. Eleusis would have been called a religious and mystical school. But in all these schools, wherever they were, and in whatever time they existed, there was a succession of teacher following teacher. In some cases these teachers were messengers from the same Great Lodge which sent H. P. Blavatsky into the world in our own age in order to bring to men once again some elementary teachings of the wisdom-religion of mankind.

It is absurd, it is preposterous, to suppose that she brought all the truth in the universe, all that ever could be said. Such an idea violates not only all her own statements, but even common sense.

Student — I have read that there are both the Red-coats and the Yellow-coats living in Tibet, and that the Red-coats are working more selfishly, and that the Yellow-coats are working for humanity. Is that true?

G. de P. — In a general way it is quite true. The so-called Red-Hats are a Buddhist association or fraternity or organization which represents today the unreformed Tibetan Buddhism before the day of Tsong-kha-pa, who founded the order of Yellow-Hats. The Yellow-hat order is a much more mystical one than the Red-Hat order is; and the Red-Hats, furthermore, follow a great many teachings and have a great many ceremonials and rituals which certainly are not pure Buddhism, but belong rather to the indigenous animism of the ancient Tibetan days, before the days of Buddhism.

Do you understand me?

Student — Yes, sir. And these Red-Hats are not black magicians, are they?

G. de P. — Not necessarily, not all of them at least. But they are by no means as powerful even in political matters, nor as powerful in spiritual things, as are the Yellow-Hats. You will find the Red-Hats mostly on the Tibetan frontiers running all around the country; and in the east towards China, and in the south towards Sikkhim and Bhutan, you will find most of the Red-Hat monasteries.

Student — Thank you.

Student — The difference in the enlightenment of human beings during the Christian era and during antiquity is so marked that one wonders if there was a malicious attempt made to blind the human mind, or simply if humanity had entered an era of obscuration of spiritual truths?

G. de P. — The latter was so. And of course that entering of an era of spiritual obscuration carried in its natural karmic train the consequences — the coming into existence of churchly organizations possessing great political and social power, whose interest it was to cultivate ecclesiastical interests, rather than pure spirituality and also the teaching to men of their own responsibility, spiritually and ethically.

Student — Have there been any periods of history that we have no record of, other cycles, when everything was so dark, when mankind had lost so utterly the true teachings?

G. de P. — Yes, there was such a time some four hundred thousand years before the downfall of the Atlantean race, but it was much worse then even than now. You must remember that we are now beginning the kali-yuga of the Aryan race, so called — I am employing the terms used by HPB in The Secret Doctrine — and this kali-yuga is not altogether black. It is a time when great progress can be made because the currents of life are running strong; but naturally more willpower, and greater concentration of it, are required than in times when the spiritual forces are more easily attained. But as we have only begun the kali-yuga period we have by no means seen the worst.

But here is the consoling part: the seeds of the succeeding race — the succeeding subrace I am now speaking of — have already been sown. That subrace is in the making, even today. Those whose hearts burn with the pure light of spirituality, in however faint a degree, will be attracted to safety and peace. Do you understand me?

Student — Yes, thank you. There is something else I would like to ask about that. One reads in the Upanishads about the "world-food," that one must not refuse the world-food; as if it means that spirit must conquer and permeate the densest matter and in that way take the world-food. And I wondered if a period of darkness like this that we have passed through was an opportunity for the spirit to permeate deeper into the world- food, and in that way accomplish the destiny of the human race.

G. de P. — I think so. I do indeed. I might also say, perhaps, that referring to the change of cycles to which I adverted when answering a question some time ago, the cycle upon which the race is now entering is a rising one. Humanity, so far as the European stocks of peoples go, was on the downgrade progressively since the fall of the Greco-Roman civilization. The lowest point was reached about the time when Christopher Columbus is stated to have made his Atlantic journey, his Atlantic voyage. Since then, slowly in the beginning, very slowly, but gradually increasing its speed, the stream of life flowing along has been generally rising.

The cycle we are entering upon — and it sometimes takes a number of centuries really to enter upon a cycle, really to begin to show its own qualities — the cycle we are now entering upon, or have been entering upon, is a rising one. Kali-yuga does not mean a steady run downhill without any upgrades at all. The general tendency is down, downwards. But there will occur a large number of relative rises; and we are at the foot of one such small rise. Fortunately!

I think we shall close the meeting for tonight, Companions.

[The sounding of the gong. Silence.]

Meeting 15