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Helena Petrovna Blavatsky

                                           HELENA PETROVNA BLAVATSKY

                                                Compiled, Composed & Edited

                                                                     By

                                                   ASHOK KUMAR SHARMA

The Theosophical Society, founded in 1875, is a worldwide body whose primary object is Universal Brotherhood based on the realization that life, in all its diverse forms, human and non-human, is indivisibly one. The Society imposes no belief on its members, who are united by a common search for truth and the desire to learn the meaning and purpose of existence by engaging themselves in study, reflection, purity of life and loving service.

Theosophy is the wisdom underlying all religions when they are stripped of accretions and superstitions. It offers a philosophy which renders life intelligible and demonstrates that justice and love guide the cosmos. Its teachings aid the unfoldment of the latent spiritual nature in the human being, without dependence or fear.

v    “O Teacher, what shall I do to reach towisdom?wise one, what, to gain perfection?  Search for the paths. But, 0 Lanoo, be of clean heart before thou startest on thy Journey. Before thou takest thy first step, learn to discern the real from the false, the ever-fleeting from the ever-lasting.  Learn above all to separate head-learning from Soul-wisdom, the 'eye' from the 'heart' doctrine.”

v    “... Each man should strive to be a centre of work in himself. When his inner development has reached a certain point, he will naturally draw those with whom he is in contact under the same influence; a nucleus will be formed, round which other people will gather, forming a centre from which information and spiritual influence radiate, and towards which higher influences are directed.”

v    “Tis well....Prepare thyself, for thou wilts have to travel on alone. The teacher can but point the way. The Path is one for all; the means to reach the goal must vary with the pilgrims.”

Helena Petrovna Blavatsky was one of the two Founders of the Theosophical Society. Her profound knowledge and insights into the Wisdom Teachings from all over the world, her literary work and talents made her an outstanding figure in the last quarter of the nineteenth century. Her magnum opus was The Secret Doctrine. This little volume contains uplifting quotations from Mme Blavatsky's writings for every day of the year. It offers inspiration for deeper study and meditation on the mysteries of life.

1. And let no one imagine that it is a mere fancy, the attaching of importance to the birth of the year. The earth passes through its definite phases and man with it; and as a day can be coloured so can a year. The astral life of the earth is young and strong between Christmas and Easter. Those who form their wishes now will have added strength to fulfil them consistently.
2. The springing up of evil thoughts is less injurious than that of idle and indifferent ones. Because as to evil thoughts you are always on your guard, and having determined to fight and conquer them, this determination helps to develop the will power. Indifferent thoughts, however, serve merely to distract the attention and waste energy.
3. For the occultists, who say that the author of Nature is Nature itself, something indistinct and inseparable from the Deity, it follows that those who are conversant with the occult laws of Nature, and know how to change and provoke new conditions in ether, may — not modify the laws, but work and do the same in accordance with these immutable laws.
4. ... learn that Occultism differs from Magic and other secret Sciences as the glorious sun does from a rushlight, as the immutable and immortal Spirit of Man — the reflection of the absolute, causeless and unknowable all — differs from the mortal clay — the human body.
5. The Doctrine teaches that in order to become a divine, fully conscious god — aye, even the highest — the Spiritual primeval Intelligence must pass through the human stage.
6. Like an immense boa constrictor, Error, in every shape, encircles mankind, trying to smother in her deadly coils every aspiration towards truth and light. But error is powerful only on the surface, prevented as she is by Occult Nature from going any deeper.
7. Gnomes, sylphs, fairies, djinns, and so on, are the Soul of the elements, the capricious forces in Nature, acting under one immutable law, inherent in these Centres of Force, with undeveloped consciousness and bodies of plastic mould, which can be shaped according to the conscious or unconscious will of the human being who puts himself en rapport with them.
8. He who deprives any of his fellows of the light, the good, the help, the assistance he can wisely give them, and lives for the accumulation of material   things, for his   own   personal gratification, is the real robber; and he who steals from his fellows the precious possession of character by slander, and any sort of misrepresentation, is no less a thief, and one of the most guilty kind.
9. Civilization has ever developed the physical and the intellectual at the cost of psychic and spiritual. The command over and the guidance of one's own psychic nature, which foolish men now associate with the supernatural, were the early humanity innate and congenital, and came to man as naturally as walking and thinking.
10. The Self of Matter and the Self of Spirit can never meet. One of the twain must disappear; there is no place for both.
11. The universe is the combination of a thousand elements, and yet the expression of a single spirit-a chaos to the senses, a cosmos to the reason.
12. Try with consistent attempts to conquer the prominent weaknesses of your nature by developing thought in the direction that will kill each particular passion.
13. The Secret Doctrine teaches the progressive development of everything, worlds as well as atoms- and this stupendous development has neither conceivable beginning nor imaginable end. Our 'Universe' is only one of an infinite number of Universes, all of them 'Sons of Necessity', because links in the great Cosmic chain of Universes, each one standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor.
14. True faith is the embodiment of divine charity; those who minister at its altars, are but human. As we turn the bloodstained pages of ecclesiastical history, we find that, whoever may have been the hero, and whatever costumes the actors may have worn, the plot of the tragedy has ever been the same. But the Eternal Night was in and behind all, and we pass from what we see to that which is invisible to the eye of sense. Our fervent wish has been to show true souls how they may lift aside the curtain, and, in the brightness of that Night made Day, look with undazzled gaze upon the UNVEILED TRUTH.
15. Altruism is an integral part of self-development. But we have to discriminate. A man has no right to starve himself to death that another man may have food, unless the life of that man is obviously more useful to the many than is his own life. But it is his duty to sacrifice his own comfort, and to work for others if they are unable to work for themselves....
16. The Divine Spiritual 'I' is alone eternal, and the same throughout all births; whereas the 'personalities' it informs in succession are evanescent, changing like the shadows of kaleidoscopic series of forms in a magic lantern.
17. Harmony in the physical and mathematical world of sense is justice in the spiritual one. Justice produces harmony, and injustice discord; and discord, on a cosmical scale, means chaos — annihilation.
18. If there is a developed immortal spirit in man, it must be in everything else, at least in a latent or germinal state, and it can only be a question of time for each of these germs to become fully developed.
19. The idea of Absolute Unity would be broken entirely in our conception had we not something concrete before our eyes to contain that Unity. And the deity, being absolute, must be omnipresent, hence not an atom but contains IT within itself. The roots, the trunk and its many branches are three distinct objects, yet they are one tree.
20. Long persistence in a fixed determination to subjugate matter, brings about a condition in which not only is one insensible to external impressions, but even death itself may be simulated, as we have already seen. The ecstatic so enormously reinforces his will power, as to draw into himself, as into a vortex, the potencies resident in the astral light to supplement his own natural store.
21. We (i.e., our personalities) become immortal by the mere fact of our thinking moral nature being grafted on our Divine Triune Monad. Atma-Buddhi-Manas, the three in one and one in three (aspects). For the Monad manifested on earth by the incarnating Ego is that which is called the Tree of Life Eternal that can only be approached by eating the fruit of knowledge, the Knowledge of Good and Evil, or of gnosis, Divine Wisdom.
22. Meditation, abstinence in all, the observation of moral duties, gentle thoughts, good deeds and kind words, as goodwill to all and entire oblivion of Self, are the most efficacious means of obtaining knowledge and preparing for the reception of higher wisdom.
23. Genesis...an eastern work...is in full agreement, when understood, with the universal cosmogony and evolution of life as given in the Secret Doctrine of the Archaic Ages. The last word of science is far from being uttered yet.... Esoteric philosophy teaches that man was the first living being to appear on earth, all the animal world coming after him.
24. A high development of the intellectual faculties does not imply spiritual and true life. The presence in one of a highly developed human intellectual soul... is quite compatible with the absence of Buddhi, or the spiritual soul. Unless the former evolves from, and develops under, the beneficent and vivifying rays of the latter, it will remain for ever but a direct progeny of the terrestrial, lower principles, sterile in spiritual perceptions; a magnificent, luxurious sepulchre, full of the dry bones of decaying matter within.
25. If out of the material portion of the ether, by virtue of the inherent restlessness of its particles, the forms of worlds and their species of plants and animals can be evolved, why, out of the spiritual part of the ether, should not successive races of beings, from the stage of monad down to that of man, be developed; each lower form unfolding a higher one until the work of evolution is completed on our earth, in the production of immortal man?
26. The flash of memory which is traditionally supposed to show a drowning man every long-forgotten scene of his mortal life—as the landscape is revealed to the traveller by intermittent flashes of lightning — is simply the sudden glimpse which the struggling soul gets into the silent galleries where his history is depicted in imperishable colours.
27. That which is to be shunned is pain not yet come. The past cannot be changed or amended; that which belongs to the present cannot and should not be shunned; but alike to be shunned are disturbing anticipations or fears of the future^ and every act or impulse that may cause present or future pain to ourselves or others.
28. Perfection, to be fully such, must be born out of imperfection, the incorruptible must grow out of the corruptible, having the latter as its vehicle and basis and contrast.
29. It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented together on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.
30. With right knowledge, or at any rate with a confident conviction that our neighbours will no more work to hurt us than we would think of harming them, the two-thirds of the world's evil would vanish into thin air.
31. Man, as the Archetypal Man or Adam, is made to contain the whole Kabalistic System. He is the great symbol and shadow, thrown by the manifested Kosmos, itself the reflection of the impersonal and ever-incomprehensible principle; and this shadow furnishes by its construction— the personal grown out of the impersonal — a kind of objective and tangible symbol of everything visible and invisible in the Universe.
32. Many theosophists have had slight conscious relations with elementals, but always without their will acting, and upon trying to make elementals see, hear or act for them, a total indifference on the part of the nature-spirit is all they have got in return. These failures are due to the fact that the elemental cannot understand the thought of the person; it can only be reached when the exact scale of being to which it belongs is vibrated, whether it be that of colour, form, sound, or whatever else.
33. The Eternity of the Pilgrim' is like a wink of the Eye of Self-Existence. The appearance and disappearance of worlds is like a regular tidal ebb of flux and reflux.
34. The ancients... fully realized the fact that the reciprocal relations between the planetary bodies is as perfect as those between the corpuscles of the blood, which float in a common fluid; and that each one is affected by the combined influences of all the rest, as each in its turn affects each of the others.
35. Strength to step forward is the primary need of him who has chosen his path. Where is this to be found? Looking round, it is not hard to see where other men find their strength. Its source is profound conviction.
36. There are two kinds of magnetic attraction: sympathy; and fascination; the one holy and natural, the other evil and unnatural.
37. In the phenomenal and Cosmic World Fohat is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law.
38. Oaths will never be binding till each man will fully understand that humanity is the highest manifestation on earth of the Unseen Supreme Deity, and each man an incarnation of his God; and when the sense of personal responsibility will be so developed in him that he will consider forswearing the greatest possible insult to himself, as well as to humanity. No oath is now binding, unless taken by one who, without any oath at all, would solemnly keep his simple promise of honour.
39. It is the motive, and the motive alone, which makes any exercise of power become black, malignant, or white, beneficent Magic. It is impossible to employ spiritual forces if there is the slightest tinge of selfishness remaining in the operator.... The powers and forces of animal nature can equally be used by the selfish and revengeful, as by the unselfish and the all forgiving; the powers and forces of spirit lend themselves only to the perfectly pure in heart— and this is DIVINE MAGIC.
40. Our duty is to keep alive in man his spiritual intuitions. To oppose and counteract — after due investigation and proof of its irrational nature — bigotry in every form, religious, scientific, or social, and cant above all, whether as religious sectarianism or as belief in miracles or any thing supernatural.
41. The person who is endowed with this faculty of thinking about even the most trifling things from the higher plane of thought has, by virtue of that gift which he possesses, a plastic power of formation, so to say, in his very imagination. Whatever such a person may think about, his thought will be so far more intense than the thought of an ordinary person, that by this very intensity it obtains the power of creation.
42. Finite reason agrees with science, and says: There is no God/ But, on the other hand, our Ego, that which lives and thinks and feels independently of us in our mortal casket, does more than believe. It knows that there exists a God in nature, for the sole and invincible Artificer of all lives in us as we live in Him. No dogmatic faith or exact science is able to uproot the intuitional feeling inherent in man, when he has once fully realized it in himself.
43. Our voice is raised for spiritual freedom, and our plea made for enfranchisement from all tyranny, whether of SCIENCE OR THEOLOGY.
44. If through the Hall of Wisdom thou wouldst reach the Vale of Bliss, Disciple, close fast thy senses against the great dire heresy of separateness that weans thee from the rest.
45. From strength to strength, from the beauty and perfection of one plane to the greater beauty and perfection of another, with accessions of new glory, of fresh knowledge and power in each cycle, such is the destiny of every Ego, which thus becomes its own saviour in each world and incarnation.
46. The assertion that Theosophy is not a Religion', by no means excludes the fact that Theosophy is Religion' itself. A religion in the true and only correct sense is a bond uniting men together— not a particular set of dogmas and beliefs. Now religion, per se, in its widest meaning is that which binds not only all MEN but also all BEINGS and all things in the entire universe into one grand whole..
47. It may be a pleasant dream to attempt to conceive the beauties of the spirit world; but the time can be spent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should be in the spirit world.
48. Physical existence is subservient to the spiritual, and all physical improvement and progress are only the auxiliaries of spiritual progress, without which there could be no physical progress.
49. Mankind — the majority at any rate — hates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old well-beaten tracks and, judging for itself, to enter into a new path in some fresh direction.
50. The Present is only a mathematical line which divides that part of Eternal Duration which we call the Future from that part which we call the Past.
51. The mind receives indelible impressions even from   chance   acquaintance   or   persons encountered but once. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it with the mind.
52. In each of us that golden thread of continuous life- periodically broken into active and passive cycles of sensuous existence on Earth, and supersensuous in Devachan — is from the beginning of our appearance upon this Earth.
53. Believing in a spiritual and invisible Universe, we cannot conceive of it in any other way than as completely dovetailing and corresponding with the material, objective universe; for logic and observation alike teach us that the latter is the outcome and visible manifestation of the former, and that the laws governing both are immutable.
54. Even ignorance is better than head-learning with no soul-wisdom to illuminate and guide it.
55. Mediumship is the opposite of adeptship; the medium is the passive instrument of foreign influences, the adept actively controls himself and all inferior potencies.
56. Theosophy teaches self-abnegation, but does not teach rash and useless self-sacrifice, nor does it justify fanaticism.
57. Between man and the animal — whose Monads, or Jivas, are fundamentally identical — where is the  impassable  abyss  of Mentality  and Self-consciousness... and what is it that creates such difference, unless man is an animal — plus a Having God within his physical shell?
58. The right motive for seeking self-knowledge is that which pertains to knowledge and not to self. Self-knowledge is worth seeking by virtue of its being knowledge, and not by virtue of its pertaining to self. The main requisite for acquiring self-knowledge is pure love. Seek knowledge for pure love, and self-knowledge eventually crowns the effort.
59. Eastern wisdom teaches that spirit has to pass through the ordeal of incarnation and life, and to be baptized with matter before it can reach experience and knowledge. After which only it receives    the    baptism    of   soul,    or self-consciousness, and may return to its original condition of a god, plus experience, ending with omniscience. In other words, it can return to the original state of the homogeneity of primordial essence only through the addition of the fruitage of Karma^ which alone is able to create an absolute conscious deity, removed but one degree from the absolute ALL.
60. Do we not see in history, and even find this within our own experience, that the great kingdoms of the world, after reaching the culmination of their greatness, descend again, in accordance with the same law by which they ascended till, having reached the lowest point, humanity reasserts itself and mounts up once more, the height of its attainment being, by this law of ascending, progression by cycles, somewhat higher than the point from which it had before descended? Kingdoms and empires are under the same cyclic laws as planets, races, and everything else in Kosmos.
61. Life is the great teacher: it is the great manifestation of Soul, and Soul manifests the Supreme.
62. It is on the doctrine of the illusive nature of matter, and the infinite divisibility of the atom, that the whole science of Occultism is built.
63. By its complex nature the soul may descend and ally itself so closely to the corporeal nature as to exclude a higher life from exerting any moral influence upon it. On the other hand, it can so closely attach itself to the Nous or Spirit as to share its potency, in which case its vehicle, physical man, will appear as a God even during his terrestrial life.
64. The processes of Nature are acts of incessant borrowing and giving back.
65. If we admit that we are in the stream of evolution, then each circumstance must be to us quite right.
66. The centripetal force could not manifest itself without the centrifugal in the harmonious revolution of the spheres; all forms are the products of this dual force in nature.
67. The duty of a Theosophist to himself is to control and conquer, through the Higher Self, the lower self. To purify himself inwardly and morally; to fear no one, and naught, save the tribunal of his own conscience. Never to do a thing by halves; i.e., if he thinks it the right thing to do, let him do it openly and boldly, and if wrong, never touch it at all.
68. Crimes committed in Avidya, or ignorance, involve physical but not moral responsibilities or karma. Take, for example, the case of idiots, children, savages, and people who know no better. But the case of each who is pledged to the HIGHER SELF is quite another matter. You cannot invoke the Divine Witness with impunity, and once that you have put yourselves under its tutelage, you have asked the Radiant Light to shine and search through all the dark corners of your being; consciously you have invoked the Divine Justice of Karma to take note of your motive, to scrutinize your actions, and to enter up all in your account.
69. No form can come into objective existence— from the highest to the lowest—before the abstract ideal of this form — or, as Aristotle would call it, the privation of this form — is called forth. Before an artist paints a picture every feature of it exists already in his imagination; to have enabled us to discern a watch, this particular watch must have existed in its abstract form in the watchmaker's mind. So with future men.
70. The whole issue of the quarrel between the profane and the esoteric sciences depends upon the belief in, and demonstration of, the existence of an astral body within the physical, the former independent of the latter.
71. Magic is but a science, a profound knowledge of the Occult forces in Nature, and of the laws governing the visible or the invisible world.
72. No man can learn true and final Wisdom in one birth; and every new rebirth, whether we be reincarnated for weal or for woe, is one more lesson we receive at the hands of the stern yet ever just schoolmaster — KARMIC LIFE.
73. Between the extremes of spiritual negation and affirmation there ought to be a middle ground; only pure philosophy can establish truth upon firm principles; and no philosophy can be complete unless it embraces both physics and metaphysics.
74. He who does not practice altruism; he who is not prepared to share his last morsel with one weaker or poorer than himself; he who neglects to help his brother man, of whatever race, nation, or creed, whenever and wherever he meets suffering, and who turns a deaf ear to the cry of human misery; he who hears an innocent person slandered, whether a brother theosophist or not, and does not undertake his defence as he would undertake his own — is no Theosophist.
75. Intimately, or rather indissolubly, connected with Karma, then, is the law of rebirth or of the reincarnation of the same spiritual individuality in a   long,   almost   interminable,   series   of personalities. The latter are like the various costumes and characters played by the same actor, with each of which that actor identifies himself and is identified by the public, for the space of a few hours.
76. Nature is triune; there is a visible, objective nature; an invisible, indwelling, energizing nature, the exact model of the other, and its vital principle; and, above these two, spirit, source of all forces, alone eternal and indestructible. The lower two constantly change; the higher third does not.
77. One single journey to the Orient, made in the proper spirit, and the possible emergencies arising from the meeting of what may seem no more than the chance acquaintances and adventures of any traveller, may quite as likely as not throw wide open to the zealous student the heretofore closed doors of the final mysteries ... and is sure to produce more rapid, better, and far more practical results than the most diligent study of Occultism in books.
78. We live in an atmosphere of gloom and despair ... because our eyes are downcast and riveted to the earth, with all its physical and grossly material manifestations. If instead of that, man, proceeding on his life journey, looked — not heavenward, which is but a figure of speech — but within himself, and centred his point of observation on the inner man, he would soon escape from the coils of the great serpent of illusion.
79. Magic, as a science, is the knowledge of these principles and of the way by which the omniscience and omnipotence of the spirit and its control over nature's forces may be acquired by the individual while still in the body. Magic, as an art, is the application of this knowledge in practice.
80. The identity of our physical origin makes no appeal to our higher and deeper feelings. Matter, deprived of its soul and spirit, or its divine essence, cannot speak to the human heart. But the identity of the soul and spirit, of real, immortal man, as Theosophy teaches us, once proven and become deep rooted in our hearts, would lead us far on the road of real charity and brotherly goodwill.
81. Lead the life necessary for the acquisition of such knowledge and powers, and Wisdom will come to you naturally.
82. So long as the double man, i.e., the man of flesh and spirit, keeps within the limits of the law of spiritual continuity, so long as the divine spark lingers in him, however faintly, he is on the road to an immortality in the future state.
83. There is but one indivisible and absolute Omniscience and Intelligence in the Universe, and this thrills throughout every atom and infinitesimal point of the whole Kosmos, which has no bounds, and which people call space, considered independently of anything contained in it.
84. The Sixth Principle in Man (Buddhi, the Divine Soul), though a mere breath, in our conceptions, is still something material when compared with Divine Spirit (Atma) of which it is the carrier or vehicle.
85. The Platonic philosophy was one of order, system, and proportion; it embraced the evolution of worlds and species, the correlation and conservation of energy, the transmutation of material form, the indestructibility of matter and spirit. Their position in the latter respect being far in advance of modem science, and binding the arch of their philosophical system with a keystone at once perfect and immovable.
86. It is personal selfishness that develops and urges man on to abuse of his knowledge and power. And selfishness is a human building, whose windows and doors are ever wide open for every kind of iniquity to enter into man's soul.
87. Plants would perish in their first stage of existence if they were kept exposed to a constant sunlight; the night alternating with the day is essential to their   healthy   growth   and   development. Goodness, likewise, would speedily cease to be such, were it not alternated by its opposite. In human, nature, evil denotes the antagonism of matter to the spiritual, and each is accordingly purified thereby. In the cosmos, the equilibrium must be preserved; the operation of the two contraries produces harmony, like the centripetal and centrifugal forces, and each is necessary to the other. If one is arrested, the action of the other will immediately become destructive.
88. The true Adept, the developed man, must, we are always told, become—he cannot be made. The process is, therefore, one of growth through evolution, and this must necessarily involve a certain amount of pain.
89. The Rosicrucian theory, that the whole universe is a musical instrument, is the Pythagorean doctrine of the music of the spheres. Sounds and colours are all spiritual numerals; as the seven prismatic rays proceed from one spot in heaven, so the seven powers of nature, each of them a number, are the seven radiations of the Unity, the central, spiritual SUN.
90. To become self-conscious, Spirit must pass through every cycle of being, culminating in its highest point on earth in Man. Spirit per se is an unconscious negative abstraction. Its purity in inherent, not acquired by merit; hence, to become the highest Dhyan Chohan, it is necessary for each Ego to attain to full self-consciousness as a human, i.e., conscious, being which is synthesized for us in Man.
91. The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations.
92. Adverse opinions are like conflicting winds which brush from the quiet surface of a lake the green scum that tends to settle upon still waters.
93. Physical organic progress is effected through hereditary transmission; spiritual organic progress by transmigration.
94. Spiritual culture is attained through concentration. It must be continued daily and every moment to be of use. Meditation has been defined as 'the cessation of active external thought'.  Concentration is the entire life tendency to a given end.
95. The Tall' is a universal allegory. It sets forth at one end of the ladder of Evolution the 'rebellion', i.e., the action of differentiating intellection, or consciousness, on its various planes, seeking union with Matter; and at the other, the lower end, the rebellion of Matter against Spirit, or of action against spiritual inertia.
96. In the twentieth century of our era scholars will begin to recognize that the Secret Doctrine has neither been invented, nor exaggerated, but on the contrary, simply outlined; and finally, that its teachings antedate the Vedas.
97. For mind is like a mirror; it gathers dust while it reflects. It needs the gentle breezes of Soul-wisdom to brush away the dust of our illusions. Seek, 0 Beginner, to blend thy Mind and Soul.
98. Man-spirit proves God-spirit, as the one drop of water proves a source from which it must have come. Tell one who had never seen water that there is an ocean of water and he must accept it on faith or reject it altogether. But let one drop fall upon his hand, and he then has the fact from which all the rest may be inferred.
99. Real life is in the spiritual consciousness of that life, in a conscious existence in Spirit, not Matter, and real death is the limited perception of life, the impossibility of sensing conscious or even individual existence outside of form, or at least of some form of Matter.
100. Arcane knowledge misapplied, is sorcery; beneficently used, true magic or WISDOM.
101. As there is no good or evil per se, so there is neither 'elixir of life', nor 'elixir of death', nor poison, per se, but all this contained in one and the same universal Essence, this or the other effect, or result, depending on the degree-of its differentiation and its various correlations. The light side of it produces life, health, bliss, divine peace, etc., the dark side brings death, disease, sorrow and strife.
102. Once grasp the idea that universal causation is not merely present, but past, present and future, and     I every action on our present plane falls naturally and     JL easily into its true place, and is seen in its true     B relation to ourselves and to others. Every mean and selfish action sends us backwards and not forward, while every noble thought and every unselfish deed are stepping stones to the higher and more glorious planes of being.
103. Ten ciphers, twenty-two alphabetical letters, one triangle, a square and a circle. Such are the elements of the Kabalah, from whose mysterious bosom sprang all the religions of the past and present.
104. Nature gives up her innermost secrets and imparts true wisdom only to him who seeks truth for its own sake, and who craves for knowledge in order to confer benefits on others, not on his own unimportant personality.
105. Man... in a mortal body is affected by doubts which will spring up. When they do arise, it is because he is ignorant about something. He should, therefore, be able to disperse doubt 'by the sword of knowledge... 'All doubts come from the lower nature, and never in any case from the higher nature.
106. Karma is the unerring law which adjusts effect to cause, on the physical, mental and spiritual planes of being. As no cause remains without its due effect from greatest to least, from a cosmic disturbance down to the movement of your hand, and as like produces like, Karma is that unseen and unknown law which adjusts wisely, intelligently and equitably, each effect to its cause, tracing the latter back to its producer.
107. There is no Devil, no Evil outside mankind to produce a Devil. Evil is a necessity in, and one of the supporters of, the Manifested Universe. It is a necessity for progress and evolution, as night is necessary for the production of day, and death for that of life — that man may live for ever.
108. No Ego differs from another Ego, in its primordial or original essence and nature. That which makes one mortal a great man and of another a vulgar, silly person is the quality and make-up of the physical shell or casing, and the adequacy or inadequacy of brain and body to transmit and give expression to the light of the real, Inner man; and this aptness or inaptness is, in its turn, the result of Karma.
109. The Mind is the great Slayer of the Real. Let the Disciple slay the Slayer.
110. Our conceptions, limited to the narrow area of our experience, attempt to fit if not an end, at least a beginning of time and space; but neither of these exists in reality; for in such case time would not be eternal, or space boundless.
111. In the Hall of Learning... thy Soul will find the blossoms of life, but under every flower a serpent coiled.
112. When Paul entitles himself a 'master-builder', he is using a word pre-eminently kabalistic, theurgic, and masonic, and one which no other apostle uses. He thus declares himself an adept, having the right to initiate others.
113. Man, the most perfect of organized beings on earth, in whom matter and spirit—i.e., will— are the most developed and powerful, is alone allowed to give a conscious impulse to that principle which emanates from him; and only he can impart to the magnetic fluid opposite and various impulses without limit as to the direction.
114. It is an occult law that no man can rise superior to his individual failings without lifting, be it ever so little, the whole body of which he is an integral part. In the same way no one can sin, nor suffer the effects of sin, alone, in reality, there is no such thing as 'separateness'; and the nearest approach to that selfish state which the laws of life permit is in the intent or motive.
115. To sum up all in a few words, MAGIC is spiritual WISDOM; nature the material ally, pupil and servant of the magician. One common, vital principle pervades all things, and this is controllable by the perfected human will. The adept can stimulate the movements of the natural forces in plants and animals in a preternatural degree. Such experiments are not obstructions of nature, but quickening; the conditions of intenser vital action are given.
116. When a planet dies, its informing principles are transferred to a lay a or sleeping centre, with potential but latent energy in it, which is thus awakened into life and begins to form itself into a new sidereal body.
117. What is 'Divine Wisdom', or Gnosis, but the essential   reality   behind   the   evanescent appearances of objects in nature — the very soul of the manifested LOGOS?
118. Adepts... (are) men who have developed and perfected their physical, mental, psychic, and spiritual organizations, to the utmost possible degree.
119. Karma creates nothing, nor does it design. It is man who plans and creates causes, and Karmic Law adjusts the effect, which adjustment is not an act, but universal harmony, tending ever to resume its original position, like a bough, which, bent down too forcibly, rebounds with corresponding vigour. If it happens to dislocate the arm that tried to bend it out of its natural position, shall we say that it is the bough which broke our arm, or that our own folly has brought us to grief?
120. The best remedy for evil is not the suppression, but the elimination of desire, and this can best be accomplished by keeping the mind constantly steeped in things divine.
121. A thorough familiarity with the occult faculties of everything existing in nature, visible as well as invisible; their mutual relations, attractions, and repulsions; the cause of these, traced to the spiritual principle which pervades and animates all things; the ability to furnish the best conditions for this principle to manifest itself— in other words, a profound and exhaustive knowledge of natural law — this was and is the basis of magic.
122. Nature (in man) must become a compound of Spirit and Matter before he becomes what he is; and the Spirit latent in Matter must be awakened to life and consciousness gradually. The Monad has to pass through its mineral, vegetable and animal forms before the Light of the Logos is awakened in the animal man. Therefore, till then, the latter cannot be referred to as 'man', but has to be regarded as a Monad imprisoned in ever-changing forms.
123. Sorcery is any kind of evil influence exercised upon other persons, who suffer, or make others suffer, in consequence.  
124. The Society has no wisdom of its own to support or teach. It is simply the storehouse of all the truths uttered by the great seers, initiates, and prophets of historic and even prehistoric ages.
125. Occultism embraces the whole range of psychological, physiological, cosmical, physical, and spiritual phenomena.
126. We may designate the spirit as the centrifugal, and the soul as the centripetal, spiritual energies. When in perfect harmony, both forces produce one result; break or damage the centripetal motion of the earthly soul tending toward the centre which attracts it; arrest its progress by clogging it with a heavier weight of matter than it can bear, and the harmony of the whole, which was its life, is destroyed.
127. Karma-Nemesis... punishes the evildoer, aye, even to his seventh rebirth, so long; indeed, as the effect of his having thrown into perturbation even the smallest atom in the Infinite World of Harmony has not been finally readjusted.
128. For our Ego lives its own separate life within its prison of clay whenever it becomes free from the trammels of matter, i.e., during the sleep of the physical man. This Ego it is which is the actor, the real man, the true human self. But the physical man cannot feel or be conscious during dreams; for the personality, the outer man, with its brain and thinking apparatus, are paralysed more or less completely.
129. Keep the Link unbroken.
130. Slavery to State and men has disappeared only to make room for slavery to things and Self, to one's own vices and idiotic social customs and ways... Where, then, is the Wisdom of our modern age?
131. Through joy and sorrow, pain and pleasure, the soul comes to a knowledge of itself; then begins the task of learning the laws of life, that the discords may be resolved, and the harmony be restored.
132. Prayer is an ennobling action when it is an intense feeling, an ardent desire rushing forth from our very heart, for the good of other people, and when entirely detached from any selfish, personal object.
133. The building of the Temple of Solomon is the symbolical representation of the gradual acquirement of the secret wisdom, or magic; the erection and development of the spiritual from the earthly; the manifestation of the power and splendour of the spirit in the physical world, through the wisdom and genius of the builder. The latter, when he has become an adept, is a mightier king than Solomon himself, the emblem of the sun or Light himself — the light of the real subjective world, shining in the darkness of the objective universe.
134. Thou shalt not let thy senses make a playground of thy mind.
135. The radical unity of the ultimate essence of each constituent part of compounds in Nature — from star to mineral atom, from the highest Dhyan Cbohan to the smallest infusorium, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual or physical worlds — this unity is the one fundamental law in Occult Science.
136. What constitutes real knowledge? The question lies at the very threshold of occult study.
137. Siva, the Destroyer, is the Creator and the Saviour of Spiritual Man, as he is the good gardener of Nature. He weeds out the plants, human and cosmic, and kills the passions of the physical, to call to life the perceptions of the spiritual, man.
138. A man must believe in his innate power of progress. A man must refuse to be terrified by his greater nature, and must not be drawn back by his lesser or material self.
139. It is only through observing the law of harmony that individual life hereafter can be obtained; and the farther the inner and outer man deviate from this fount of harmony, whose source lies in our divine spirit, the more difficult it is to regain the ground.
140. As the white ray of light is decomposed by the prism into the various colours of the solar spectrum, so the beam of divine truth, in passing through the three-sided prism of man's nature, has been broken up into vari-coloured fragments called RELIGIONS. ...Combined, their aggregate represents one eternal truth; separate, they are but shades of human error and the signs of imperfection.
141. The will of the Creator, through which all things were made and received their first impulse, is the property of every living being. Man, endowed with an additional spirituality, has the largest share of it on this planet. It depends on the proportion of matter in him whether he will exercise its magical faculty with more or less success.
142. Any person of average intellectual capacities, and a leaning towards the metaphysical; of pure, unselfish life, who finds more joy in helping his neighbour than in receiving help himself; one who is ever ready to sacrifice his own pleasure for the sake of other people; and who loves Truth, Goodness and Wisdom for their own sake, not for the benefit they may confer — is a Theosophist.
143. This Law (Karma-Nemesis, or the Law of Retribution), whether Conscious or Unconscious, predestines nothing and no one. It exists from and in Eternity, truly, for it is Eternally itself; and as such, since no act can be coequal with Eternity, it cannot be said to act, for it is Action itself. It is not the wave which drowns a man, but the personal action of the wretch who goes deliberately and places himself under the impersonal action of the laws that govern the ocean's motion.
144. The 'Doctrine of the Eye’ is for the crowd; the 'Doctrine of the Heart' for the elect. The first repeat in pride, 'Behold, I know'; the last, they who in humbleness have garnered, low confess: Thus have I heard.'
145. Real philosophy cannot make any choice arbitrarily; there is but one eternal verity, and, in pursuit of that, thought is forced to travel along one road. 
146. For this 'Astral', the shadowy 'double' (in the animal as in man), is not the companion of the divine Ego, but of the earthly body. It is the link between the personal SELF, the lower consciousness of Manas and the body, and is the vehicle of transitory, not of immortal life. 
147. The immediate work, whatever it may be, has the abstract claim of duty, and its relative importance or non-importance is not to be considered at all.
148. Every Theosophist.-.is bound to do his utmost to help on, by all the means in his power, every wise and well-considered social effort which has for its object the amelioration of the condition of the poor.
149. From Gods to men, from Worlds to atoms, from a Star to a rush-light, from the Sun to the vital heat of the meanest organic being — the world of Form and Existence is an immense chain, the links of which are all connected. The Law of Analogy is the first key to the world problem, and these links have to be studied coordinately in their Occult relations to each other.
150. If, on the one hand, a great portion of the educated public is running into atheism and scepticism, on the other hand we find an evident current of mysticism forcing its way into science.
151. We produce Causes, and these awaken the corresponding powers in the Sidereal World, which are magnetically and irresistibly attracted to — and react upon — those who produce such causes; whether such persons are practically the evildoers, or simply 'thinkers' who brood mischief.
152. No man does right who gives up the unmistakable duties of life, resting on Divine command.
153. Mutual criticism is a most healthy policy, and helps to establish final and definite rules in life — practical, not merely theoretical. We have had enough of theories.
154. The human Monads or Egos... are gradually formed and strengthened during their incarnation cycle by constant additions of individuality from the personalities in which incarnates that adrogynous, half-spiritual, half-terrestrial principle, partaking of both heaven and earth, called by the Vedantins Jiva...and by the Occultists the Manas (mind); that, in short, which uniting itself partially with the Monad, incarnates in each new birth. In perfect unity with its (seventh) Principle, the Spirit unalloyed, it is the divine Higher Self. 
155. Under the emblematical devices and peculiar phraseology of the priesthood of old lie latent hints of sciences as yet undiscovered during the present cycle.
156. To act and act wisely when the time for action comes, to wait and wait patiently when it is time for repose, puts man in accord with the rising and falling tides (of affairs), so that, with nature and law at his back, and truth and beneficence as his beacon light, he may accomplish wonders.
157. All things that ever were, that are, or that will be, have their record upon the astral light, or tablet of the unseen universe; the initiated adept, by using the vision of his own spirit, can know all that has been known or can be known.
158. The spirit of man which comes into direct and conscious relations with the world of spirit acquires real knowledge; while the spirit of man which lives imprisoned in the body, and is merely fed through the senses with crumbs of knowledge, possesses the unreal only.
159. The wheel of the Good Law moves swiftly on. It guides by night and day. The worthless husks it drives from out the golden grain, the refuse from the Hour. The hand of Karma guides the wheel; the revolutions mark the beatings of the Karmic heart.  
160. Let it be remembered that the Fire, Water and Air of Occultism, or the 'Elements of Primary Creation' so called, are not the compound elements they are on Earth, but noumenal homogeneous Elements — the Spirits of the former.
161. The watcher, or the Divine Prototype, is at the upper rung of the Ladder of Being, the Shadow at the lower. Withal, the Monad of every living being, unless his moral turpitude breaks the connection, and he runs loose and astray into the 'Lunar Path' — to use the Occult expression — is an individual Dhyan Chohan, distinct from others, with a kind of spiritual individuality of its own, during one special Manvantara.
162. Give up thy life, if thou wouldst live.
163. As God creates, so man can create. Given a certain intensity of will, and the shapes created by the mind become subjective. Hallucinations, they are called, although to their creator they are real as any visible object is to anyone else. Given a more intense and intelligent concentration of this will, and the form becomes concrete, visible, objective; the man has learned the secret of secrets; he is a MAGICIAN.
164. The theosophical idea of charity means personal exertion for others; personal mercy and kindness; personal interest in the welfare of those who suffer; personal sympathy, forethought and assistance in their troubles or needs.
165. If the Pythagorean metempsychosis should be thoroughly explained and compared with the modern theory of evolution, it would be found to supply every 'missing link' in the chain of the latter.
166. By reason of the extraordinary growth of human intellect and the development in our age of the fifth principle (Manas) in man, its rapid progress has paralysed spiritual perceptions. It is at the expense of wisdom that intellect generally lives, and mankind is quite unprepared in its present condition to comprehend the awful drama of human disobedience to the laws of Nature and the subsequent Fall as a result.
167. Shalt thou abstain from action? Not so shall gain thy Soul her freedom. To reach Nirvana one must reach Self-Knowledge, and Self-Knowledge is of loving deeds the child.
168. The 'Higher Ego' cannot act directly on the body, as its consciousness belongs to quite another plane and planes of ideation; the 'lower' Self does; and its action and behaviour depend on its free will and choice as to whether it will gravitate more towards its parent (the 'Father in Heaven') or the 'animal' which it informs, the man of flesh.
169. There can be no sectarianism in truth seeking.
170. Fohat is the personified electric vital power, the transcendental binding unity of all cosmic energies, on the unseen as on the manifested planes, the action of which resembles, on an immense scale, that of living Force created by Will in those phenomena where the seemingly subjective acts on the seemingly objective, and propels it to action.
171. Be he what he may, once that a student abandons the old and trodden highway of routine, and enters upon the solitary path of independent thought — Godward — he is a Theosophist; an original thinker, a seeker after the eternal truth with 'an inspiration of his own' to solve the universal problems.
172. Ancient, historical Magic is... reflecting itself upon the scientific records of our own all-denying century. It forces the hand and tires the brain of the scientist, laughing at his efforts to interpret its meaning in his own materialistic way, yet helps the Occultist better to understand modern Magic, the rickety, weak grandchild of her powerful, archaic grandam.
173. It is the will of man, his all-potent will, that weaves his destiny, and if a man is determined in the notion that death means annihilation, he will find it so.
174. By the radiant light of the universal magnetic ocean, whose electric waves bind the cosmos together, and in their ceaseless motion penetrate every atom and molecule of the boundless creation, the disciples of mesmerism — howbeit insufficient   their   various   experiments — intuitionally perceive the alpha and omega of the great mystery. Alone, the study of this agent, which is the divine breath, can unlock the secrets of psychology and physiology, of cosmical and spiritual phenomena.
175. Right thought is a good thing, but thought alone does not count for much unless it is translated into action.
176. It is only the knowledge of the constant rebirths of one and the same Individuality throughout the Life-Cycle; the assurance that the same Monads — among whom are many Dhyan Chohans, or the 'Gods' themselves — have to pass through the 'Circle of Necessity', rewarded or punished by such rebirth for the suffering endured or crimes committed in the former life... that can explain to us the mysterious problem of Good and Evil, and reconcile man to the terrible apparent injustice of life.
177. Matter is as indestructible and eternal as the immortal spirit itself, but only in its particles, and not as organized forms.
178. To live to benefit mankind is the first step.
179. After the separation between the life-principle (astral spirit) and the body takes place, the liberated soul—Monad, exulting rejoins the mother and father spirit, the radiant Augoeides, and the two, merged into one, for ever form, with a glory proportioned to the spiritual purity of the past earth life, the Adam who has completed the circle of necessity, and is freed from the last vestige of his physical encasement.
180. No one should go into Occultism or even touch it before he is perfectly acquainted with his own powers, and that he knows how to commensurate with his actions. And this he can do only by studying the philosophy of Occultism before entering upon the practical training. Otherwise, as sure as fate, he will fall into Black Magic.
181. The division of the history of mankind into Golden, Silver, Copper, and Iron Ages, is not a fiction. We see the same thing in the literature of peoples. An age of great inspiration and unconscious   productiveness   is   invariably followed by an age of criticism and consciousness. The one affords material for the analysing and critical intellect of the other.
182. We stand bewildered before the mystery of our own making, and the riddles of life that we will not sol^ve, and then accuse the great Sphinx of devouring us. But, verily, there is not an accident in our lives, not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life. If one breaks the laws of Harmony... the 'laws of life', one must be prepared to fall into the chaos oneself has produced.
183. The doctrine of Metempsychosis has been abundantly ridiculed by men of science and rejected by theologians, yet if it had been properly understood in its application to the indestructibility of matter and the immortality of spirit, it would have been perceived that it is a sublime conception.
184. Whether the physical man be under the rule of an empire or a republic, concerns only the man of matter. This body may be enslaved; as to his soul, he has the right to give to his rulers the proud answer of Socrates to his judges. They have no sway over the inner man.
185. The only decree of Karma, an eternal and immutable decree, is absolute harmony in the world of matter as it is in the world of Spirit. It is not, therefore, Karma that rewards or punishes, but it is we who reward or punish ourselves, according as we work with, through and along with Nature, abiding by the laws on which that harmony depends, or breaking them.
186. Theosophists do not believe in giving money through other people's hands or organizations. We believe in giving to the money a thousand-fold greater power and effectiveness by our personal contact and sympathy with those who need it.
187. After the death of the depraved and the wicked arrives the critical moment. If during life the ultimate and desperate effort of the inner self to reunite itself with the faintly-glimmering ray of its divine parent is neglected; if this ray is allowed to be more and more shut out by the thickening crust of matter, the soul, once freed from the body, follows its earthly attractions, and is magnetically drawn into and held within the dense fogs of the material atmosphere.
188. It is an eternal law that man cannot be redeemed by a power external to himself.
189. Pythagoras taught that the entire universe is one vast   system   of   mathematically   correct combinations. Plato shows the deity geometrizing. The world is sustained by the same law of equilibrium and harmony upon which it was built.
190. As eight or nine thousand years earlier the stream of knowledge had been slowly running down from the tablelands of Central Asia into India and towards Europe and Northern Africa, so about 500 years BC, it had begun to flow backward to its old home and birthplace. During the two thousand subsequent years the knowledge of the existence of great Adepts nearly died out in Europe. Nevertheless, in some secret places the Mysteries were still enacted in all their primitive purity. The 'Sun of Righteousness' still blazed high on the face of the profane world, there was the eternal light in the Adyta on the nights of Initiation.
191. Man is the philosopher's stone spiritually, 'a triune or trinity in unity', as Philalethes expresses it. But he is also that stone physically. The latter is but the effect of the cause, and the cause is the universal solvent of everything — divine spirit.
192. While the records of even important events are often obliterated from our memory, not the most trifling action of our lives can disappear from the 'Soul's' memory, because it is no MEMORY for it, but an ever-present reality on the plane which lies outside our conception of space and time.
193. Man is certainly no special creation. He is the product of Nature's gradual perfective work, like any other living unit on this earth. But this is only with regard to the human tabernacle. That which lives and thinks in man and survives that frame, the masterpiece of evolution—is the 'Eternal Pilgrim', the Protean differentiation in Space and Time of the One Absolute 'Unknowable'.
194. Parabrahman, the One Reality, the Absolute, is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or Consciousness) and Matter, Subject and Object.
195. A man's idea of God is that image of blinding light that he sees reflected in the concave mirror of his own soul, and yet this is not, in very truth, God, but only His reflection. His glory is there, but it is the light of his own Spirit that the man sees, and it is all he can bear to look upon. The clearer the mirror the brighter will be the diwne image. But the external world cannot be witnessed in it at the same moment.
196. Would the principle of continuity, which exists even for the so-called inorganic matter, for a floating atom, be denied to the spirit, whose attributes are consciousness, memory, mind, LOVE? Really, the very idea is preposterous.
197. Restrain by thy Divine thy lower self. Restrain by the Eternal the Divine. Aye, great is he, who is the slayer of desire. Still greater is he, in whom the Self Divine has slain the very knowledge of desire.
198. It is a fundamental law in Occultism, that there is no rest or cessation of motion in Nature. That which seems rest is only the change of one form into another: the change of substance going hand in hand with that of form — as we are taught in Occult physics.
199. Physical Nature, when left to herself in the creation of animal and man, is shown to have failed. She can produce the first two kingdoms, as well as that of the lower animals, but when it comes to the turn of man, spiritual, independent and intelligent powers are required for his creation, besides the 'coats of skin' and the 'breath of animal life'.
200. Occultism tells us that every atom, like the monad of Leibnitz, is a little universe in itself; and that every organ and cell in the human body is endowed with a brain of its own, with memory, therefore, experience and discriminative powers.
201. For logic, consistency, profound philosophy, divine mercy and equity, this doctrine of reincarnation has not its equal on earth. It is a belief in a perpetual progress for each incarnating Ego, or divine soul, in an evolution from the outward into the inward, from the material to the spiritual, arriving at the end of each stage at absolute unity with the divine principle.
202. Thought is an energy that affects matter in various ways, but consciousness per se, as understood and explained by Occult philosophy, is the highest quality of the sentient spiritual principle in us, the Divine soul (or Buddhi) and our Higher Ego, and does not belong to the plane of materiality.
203. To offer oneself as a candidate for Chelaship is easy enough, to develop into an Adept the most difficult task any man could possibly undertake.
204. Children should above all be taught self-reliance, love for all men, altruism, mutual charity, and, more than anything else, to think and reason for themselves. We would reduce the purely mechanical work of the memory to an absolute minimum, and devote the time to the development and training of the inner senses, faculties and latent capacities. .. .We should aim at creating free men and women, free intellectually, free morally, unprejudiced in all respects, and, above all things, unselfish.
205. We believe in relieving the starvation of the soul, as much if not more than the emptiness of the stomach; for gratitude does more good to the man who feels it, than to him for whom it is felt.
206. The cornerstone of MAGIC is an intimate practical   knowledge   of   magnetism   and electricity, their qualities, correlations, and potencies. Especially necessary is a familiarity with their effects in and upon the animal kingdom and man.
207. The man who wars against himself and wins the battle can do it only when he knows that in that war he is doing the one thing which is worth doing.
208. The WISE ONES tarry not in pleasure grounds of senses. The WISE ONES heed not the sweet-tongued voices of illusion.
209. Those who believe in Karma have to believe in Destiny which, from birth to death, every man weaves thread by thread around himself, as a spider his web; and this Destiny is guided either by the heavenly voice of the invisible Prototype outside of us, or by our more intimate astral, or inner man, who is but too often the evil genius of the embodied entity called man. Both these lead on the outward man, but one of them must prevail; and from the very beginning of the invisible affray the stern and implacable Law of Compensation steps in and takes its course, faithfully following the fluctuations of the fight. When the last strand is woven, and man is seemingly enwrapped in the network of his own doing, then he finds himself completely under the empire of this self-made destiny. It then either -fixes him like the inert shell against the immovable rock, or carries him away like a feather in a whirlwind raised by his own actions, and this is — KARMA.
210. Physical man is but the highest development of animal life.
211. The Secret Doctrine teaches: the fundam

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