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The Occult Diary of Geoffrey Hodson

Compiled by Sandra Hodson

The Theosophical Publishers, Inc.

Manila, Philippines

(C) Theosophical Publishers Inc

Manila, Philippines

First Published 1988

ISBN: 971-9113-0-0


































This book is dedicated to my dearly beloved husband, Geoffrey, to the Masters of the Wisdom—the Great White Brotherhood—and to the enlightenment of all humanity.

Sandra Hodson

I would like to express my profound and heartfelt gratitude to my dear Theosophical friends: the late Dr Esther Zapata Doval Santos, all her family—Pediing, Clarise, Elena, Luisa, Roselmo—and sister Cleo Gregorio of Manila in the Philippines for their part in the preparation and publication of the occult Diary of my husband Geoffrey Hodson; Mrs Virginia Hanson for the professional work she contributed in the early stages; Mrs Antoinette Bollard, Mr Frank Eden, and Mr Michael Eden who have devoted so much of their time and energies in assisting me in the final editing and preparation of the text; Mrs Phyllis Gardner who assisted with the typing of the manuscript; and others who collaborated in valued ways.


A basic teaching in the Ancient Wisdom called Theosophia is the existence of perfected Men and Women Who are called Adepts. This follows as a natural corollary of the occult view of man as a divine being. Of this perfection, the Lord Jesus Christ Himself said, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”[1] In Christian scriptures, They are referred to as “just men made perfect”.[2] As the son of his Divine Parent, the seedlike divinity within man must, in the endless progression of Life, “flower” in due time to the measure, the stature, and fullness of his Divine Progenitor.[3] In Eastern philosophy, these perfected Men are referred to as Mahatmas, meaning “great souls”. Some of Them, as Elder Brothers of the Race, take as Their pupils those awakening souls who, by self-devised and self-directed effort, progress far ahead on the Path of Hastened Unfoldment.

This book is irrefutable proof of the existence of these Great Beings Whose everlasting arms enfold and guide every aspiring soul to the Path. This compilation of Adeptic ministrations and instructions is a faithful record of part of the very private inner life of Mr Geoffrey Hodson, which his wife, Sandra Hodson, now presents after his death, as his gift to all aspirants to Truth. Privacy is an inalienable right and to sacrifice it in the interest of others merits the deepest respect and gratitude from all bene­ficiaries.

Internationally famous as a great seer and occultist, Mr Hodson never admitted nor revealed his privileged intimacy with the Mahatmas, except to his very close associates. His own enlightened and spiritually vital life speaks for him more than words can say.

His occult investigations reached from the atom to the highest planes of consciousness. He was well known for his collaboration with, and writings on, the Angelic Hierarchy and nature spirits. His clairvoyant investigations are well documented and scientifically verified, including work on prenatal life, palaeontology, anthropology, archaeology, geology, and the cause and cure of disease. Naturally compassionate and kindly, he vigorously espoused and campaigned for youth welfare groups, the Boy Scout movement, and the Order of the Round Table.’ He also campaigned continually against cruelty and worked for kindness to animals, in support of which he helped to organize and headed the Vege­tarian Society in New Zealand. He spoke on family unity, health and happiness, penal reforms, and world peace. A spiritual “torch-bearer”, he brought the light of the Eternal Wisdom to so many, transforming and healing hundreds upon hundreds of lives all over the world.

Words fail. They cannot do justice to this man who devoted his multifaceted capacities and spiritual powers to the service of his fellow man. His creed of selfless service perhaps found its fullest expression in his written works. Of these, the major books alone were conservatively counted as 47 in number. He was the recipient of the Subba Row Gold Medal for his valuable contribution to Theosophical literature. His Diary, as compiled by Mrs Sandra Hodson, may be said to be the world’s most valuable legacy from so prolific and enlightened an author.

Mr Hodson was a guest of the Philippine Section of the Theosophical Society on four occasions. During his three latter visits, constantly in the company of the Hodsons was a small group in which my sister, Esther, and I were fortunately included. Eventually we were drawn into a little circle which Geoffrey called his “family”. Ever since, we have carried on a continuous correspondence with them. We were later privileged to receive from him an offer to prepare for publication manuscripts of some of his books, including this book which is his occult Diary.

Helping in the final stages of the publication of this work is a great experience, a marvellous privilege that can only be acknowledged, not in words, but by having it available to a world so much in need of spiritual upliftment.

In his small book, A Yoga of Light, Mr Hodson wrote: “Voluntarily imprisoned within you as Light is an omnipotent Power. Set it free. Let the Light shine.” Marshall Foch said: “The greatest weapon on earth is the soul of man on fire.” May this book enflame the hearts of its readers. May its radiance “set many souls on fire” so that they may become as living torches for Theosophy in the world’s battle of Light against dark­ness. This may be said to be the supreme purpose of The Diary.

Geo Z. Gregorio General Secretary, 1970—1984 Theosophical Society in the Philippines


The following notes have been compiled to clarify the meaning of some terms frequently used in this book:

1.  Throughout The Diary will be found such phrases as: “The Master spoke to Geoffrey” or “the Master said”. To avoid any misunderstand­ing, may I make it clear that the ideas were not communicated audibly, but rather at the mental and Causal levels. Quotation marks which should legitimately appear around such words as “said” have been deleted for the sake of simplicity. For a further explanation of this process, see my introduction and the entry of January 1977—The Sibylline Siddhi.

2.   The reader will also find a number of passages marked as having been communicated by “An Adept”. In these cases, the name of the Adept was not recorded by myself at the time, even though Geoffrey always recognized the particular Master.

3.   All capitalizing of initial letters of pronouns referring to the Masters of the Wisdom is the decision made by the compilers of this work, and not the result of a request by the Masters Themselves. On those occasions when the Master or Bethelda, in speaking to Geoffrey, used the pronoun “our”, it has been left lower case where Geoffrey was understood to be included in the meaning.

4.   Where humanity is referred to as “man” or an aspirant as “he”, the meaning includes both men and women, all being equal. For simpli­city, the masculine form only is generally used. Pronouns relating to devas and Deity are treated similarly.

5.   Throughout The Diary there are references to “The Path”. For those readers unfamiliar with the Theosophical concept of the Path to Hastened Unfoldment, the following short extract has been included from The Path to the Masters of the Wisdom, by Geoffrey Hodson:


The essential human unit of existence, the Innermost human Spirit, the Monad, manifests as an Inner Immortal Self or Ego and an outer personality in mortal, bodily form.

The Inner Self manifests in and gains experience and knowledge through the outer man. Partly by that means and partly by an interior unfoldment, it perpetually evolves, being immune from death.

The outer physical form of man, on the other hand, develops to full bodily maturity and then declines, dies, disintegrates, and disappears forever.

The faculties and capacities of the outer self are received by and perpetually preserved in the Inner Self, there being but one conscious­ness and life in both.

The immediate objective of the Inner Self is development of faculty. The long-term objective is all-round genius or the development to the highest degree by the Inner Self of all possible human faculty. This attainment is termed Adeptship and is the goal of human existence.

The human Spirit, the Innermost Self, the Monad, is a fragment of Divinity, a concentration of Universal Spirit, with which in origin, nature, substance, and potentiality it is identical. It is as a spark in a flame, a drop in an ocean, a microcosm within the Macrocosm. This is the highest truth concerning men. “They are broken lights of Thee.” (In Memorial)[4] The full realization in consciousness of this truth of truths is man’s greatest possible illumination.

At the attainment of Adeptship, the identity of the Innermost Self of man with the Innermost Self of the Universe, the Atma with the Param-atma, is fully realized. Pseudo-individuality is dissolved. The Adept abides in perpetual experience of identity with Universal Spirit. This is Perfection, Nirvana, or Salvation—Salvation from the illusion of separ­ated individuality. This is the highest human attainment and the spiritual “purpose” of existence.

The means of attainment consist of interior unfoldment and external experience. Interior unfoldment is continuous, while repeated physical rebirth or reincarnation provides the necessary time, opportunity, and external experience.

A cosmic law of compensation, partly seen operating upon man as cause and effect, ensures absolute justice to every man. The places and conditions in which individuals and races are born, as well as those later entered, are exactly the “right” places and conditions, for only in them can justice be done and the experience required for the attainment of Adeptship be obtained.

Already men and women have attained the state of Adeptship. Some of Them remain on earth as Members of a highly organized Fraternity of Agents of the purposes and laws of life and as Directors of planetary evolution.

Of these great Sages, some, in compassion for humanity, accept individual men and women for training in the mode of life and thought which increases the rate of evolutionary progress and is called The Path.

These Adepts Who teach and train pupils are known as Masters. They can be successfully approached by those who fulfil the necessary conditions and apply for admission to Their Presence in the appointed way. These conditions and the method of application are fully described in ancient, mediaeval, and in modern Theosophical literature.

Any other biographical material in book or any other form will be unauthorized by myself. The only checked accounts of my life are contained in this volume authorized by myself.

Geoffrey Hodson


At her request, I hereby fully bestow upon my deeply beloved wife, Sandra, to whom I owe so very much, permission to publish after I have left the physical plane, accounts of certain of the more occult[5] events in my life which have been systematically recorded in my personal occult ‘Diary. I have allowed her to do this for reasons put to me by her: to interest and to inspire people to undertake the study and teaching of Theosophy. In addition, her purpose is to help others who are also seeking to find and tread the Path of Hastened Unfoldment. In conse­quence, an effective contribution to the work of the Parent Theosophical Society with its Headquarters at Adyar, Madras, India, may be made. I have agreed, since service in this unique movement is indeed a veridical way leading all those who are utterly dedicated and “faithful unto death” towards the swift achievement of Self-perfection.[6]

Drawing upon my superphysical experiences, generally written down immediately after they occurred, and upon my own verbal accounts of these, Sandra is producing an accurate history of one part only of my inner life. Many of these events have been regarded by me as extremely private; sacred, indeed. Nevertheless, I have agreed to their revelation after my death (only), for the sake of giving assurance to others that they, in their turn—if rightly moved—may seek to prove for themselves the reality of the occult and spiritual teachings of Theosophy.

I here affirm that, throughout my lifetime and membership of sixty-six years in the Parent Theosophical Society, at the time of writing (1979), except for a very small number of intimately active collaborators, I have never presumed to claim direct knowledge of and personal communica­tion with the great Mahatmas. When, however, the record is published (without making the slightest claim to personal worthiness) I now permit Sandra to include accounts of such deeply privileged occult and spiritual relationships which, as she herself knows, have indeed become a veritable part of my daily life. Despite my readily admitted imperfections and limitations, I have agreed that, after my departure, a selection only of these experiences should be shared in this book.

An important part of Sandra’s motive, as also of my own, is, in addition, to give assurance to members of the Parent Theosophical Soci­ety—and to all others who may be interested—that the Great Masters of the Wisdom have not withdrawn Their interest in the profoundly impor­tant movement established under Their Adeptic inspiration on the 17th of November 1875, in New York City.[7] Indeed, They have continued to bestow a considerable measure of Their unsurpassed knowledge of occult philosophy and Their Adeptic wisdom upon certain of the members of the Theosophical Society and through them on behalf of the world. May it not reasonably be presumed that this will be continued for “the ameliora­tion of the condition of man”?[8]

Sandra has been aware that I have received throughout a great many years of my life, direct, fully conscious, intellectually understood ideas and teachings from Members of the Hierarchy of earth’s Adepts; for I have long been thus privileged, my earliest experiences having occurred in the year 1913, as this Diary faithfully records.[9] On two occasions this took place physically. On one of these a Master caused Himself to appear so clearly to my vision that I was enabled to make a very imperfect attempted portrait sketch of Him, which is included in this book.[10] In addition, and more recently, the Master Morya materialized His face so reasonably near to mine that I could see through the dark hairs of His beard to the skin beneath.[11]

The Parent Theosophical Society itself has made available to the world Adeptic expositions of Theosophia (Divine Wisdom), a procedure which has been carried out since the founding of the Society, chiefly in the writings of H.P. Blavatsky[12] and her valid literary successors. This practice, I venture to affirm, will continue so long as both the spiritual and the philosophical purposes for which the Society was founded are positively and genuinely adhered to. My own studies have con­vinced me that Theosophia, its availability to mankind, and its acceptance and application to life’s problems are essential to the well-being of humanity as a whole.

I am also deeply convinced that the Adept-inspired Parent Theosoph­ical Society will continue to be held within the consciousness of the great Masters and also that “so long as there are three men worthy of Our Lord’s blessing in the Theosophical Society, it can never be destroyed”.[13] Granted the above conditions and complete honesty of character, purpose, and conduct of officials and regular members, I am convinced that this security and acceptance of the Theosophical Society as an agency in the ‘ world of the Great Brotherhood of the Adepts will not only continue, but that its work will increase in effectiveness as also will the responses from the Masters to the evocations from sincere truth-seekers and idealists amongst mankind. The above-quoted passage assures this, and I venture humbly to affirm—with due respect for the right to freedom of thought and opinion of others—that the Masters of the Wisdom will never withhold Their inspiration from Their “good ship”, the Parent Theosoph­ical Society.

Fortunately, one part of the precious Theosophical “cargo” consists of survivals of the active Mystery Tradition. The Mystery Tradition, an­other presentation of Theosophia, is in these days becoming increasingly active as in the Orders of Chivalry, Freemasonry, and Co-Freemasonry (an Order that admits women) for example, and in the growing interest in the esoteric teachings of the Eastern religions. This ensures the added ability to serve to all who, with the essential quality of wisely applied selflessness, aspire to knowledge of Truth. For all those, the ever open portal of the Temple—whether material, psychological, intuitional (“not made with hands”),[14] or a combination of all of these—is passed through and ceremonial training is bestowed. Thereupon may follow the touch of the Thyrsus[15] placed upon the crown of the head of the candidate by the reigning Initiatory Official, a representative of the Hierophant of the Greater Mysteries. However secretly in modern days, this immemorial usage has continued to be an essential part of national, governmental, and personal life, as more publicly were the Lesser Mysteries of Egypt, Chaldea, Greece, and other lands—Eastern and Far Eastern, for example.

The above-mentioned original, esoteric, and symbolic Temples of the Mysteries will, I believe, maintain their proffered direction and leader­ship, and “open doors” to their “tyled” interiors, degree by degree, until the goal of Superhuman Perfection or Adeptship is attained by ardent, selfless, and determined aspirants.

I here repeat the great Master Morya’s words: “You have still to learn that so long as there are three men worthy of Our Lord’s blessing in the Theosophical Society, it can never be destroyed.” As I have throughout many years pondered this profound utterance, the following thoughts have entered my mind: The passage of the Adept-inspired “ship”, the Parent Theosophical Society, has not by any means been peaceful in character. On the contrary, it has sailed through stormy waters, some of the breakers of which unfortunately still strike against the “bow” and “sides” of the “vessel”, and especially its “stem”. Even so, because of its extreme importance to the human race, the Parent Theosophical Society will not be allowed to perish so long as the above-mentioned conditions prevail. Fortunately, they still do prevail in both the character and the motives of those who have not only remained faithful, but who have also “stayed aboard” and helped to steer the wonderful “vessel” on its voyage with its precious “cargo” of Theosophia. This, for me, is of immense importance for “the amelioration of the condition of man”. The Divine Wisdom is, indefed, I affirm, the ONE SAFEGUARD FOR HUMANITY AS A WHOLE. This surely is of critical importance as the human race passes through wavelike periods of war and peace, cruelty and humaneness, power-seeking and selfless service.

Our movement is, at this time of writing, apparently being attacked by one of its “storms” or “storm-waves”. The nature of one of these appears to consist of the diversion of the interest of a very large number of members (all being free, of course) away from fundamental Theosophy, especially The Secret Doctrine.[16] These people find themselves attracted to the literature and activities of seemingly associated societies. This reduces the efficacy of Sections, Branches, and individual members, as teachers of basic Theosophia—I am permitted to express these personal views because of the Chartered Statement that for members of the Theosophical Society, “our bond of union is not a common belief, but a common search for Truth”. As I advance these views—if I may so presume, warning myself as I do so -1 find myself remembering Aesop’s fable of the dog which, whilst crossing a stream with a bone in its mouth, saw its own reflection in the water. The bone seemed larger, and thus deluded, the dog dropped and lost the real bone as it sought to grab the reflection in the water.

Greatly favoured are those who, with never the slightest thought of self-gain for either their present or their future lives, join the Parent Theosophical Society, and throughout the years of their membership remain steadfastly—immovably indeed—faithful to the original prin­ciples and purposes, and to the time-adapted methods of their fulfilment These were agreed upon when the Society was founded and firmly estab­lished according to the original ideas, ideals, provisions for its progress, and for the outworking of its objective, which was “TO POPULARIZE A KNOWLEDGE OF THEOSOPHY”.[17]

During the now-completed first century of its life, the mission of the Parent Theosophical Society has been—and, I submit, must continue to be—the sharing with fellow human beings of the unchanging age-old foundation doctrines of Theosophia. The Greek name for these, Theo­sophia (Divine Wisdom), was most appropriately given by Ammonius Saccus, the great Neo-Platonic teacher in Alexandria between the second and third centuries A.D.

If, and as long as, this ideal of faithful fulfilment of the Adeptically affirmed plan and uttermost loyalty to the intelligent outworking of the basic task of our movement is adhered to, then, I submit, the Society will continue to fulfil its twofold function: to make available the ageless truths and their applications to human living; and to offer invaluable opportuni­ties to all so moved to find and tread the ancient Pathway leading to Discipleship of a Master of the Wisdom, the great Initiations, and to the final liberation from all human limitations, or the attainment of Adeptship.

Before I close my contribution to this Introduction, fully aware of my limited ability in these fields, I hereby vow that every account of an occult experience shared with and recorded in this story of my inner life and here presented by Sandra, is not only truthful in itself, but is as accurately described as was possible for me. May these offerings of my inwardly inspired visions, experiences, and understanding, and also my greatly privileged associations with the deva kingdom, fulfil the purpose for which Sandra has undertaken to produce this very partial description of my occult life.

Geoffrey Hodson


My husband, Geoffrey, has given me permission to publish, after his departure from the physical plane, shared confidences concerning what I knew to be the deeply occult nature of his spiritually and intellectually illumined Initiate life. These experiences, I feel assured, will in the main be received with respect and, I hope, with genuine interest, as well as being an inspiration to others in the unfoldment of their inner lives; for I am convinced that aspiring seekers for the specialized knowledge which Geoffrey possessed will indeed be wonderfully benefited, as I myself have been

This direct knowledge included knowing the existence upon our earth of the Occult Hierarchy of Adepts—perfected Men and Women—and therefore of Initiates on their way through the first five Great Initiations, the fifth being that of the Adept. This spiritual progress is assured, I have learnt, for those who in both motive and mode of life are utterly selfless, pure-hearted, and faithful unto death to the Divine Wisdom or Theo­sophia. Such aspirants will never fail to receive at the right time and place, and in forms suitable to their temperament and understanding, the guidance that is needed for their personal happiness and their hastened evolution to the occult and spiritual heights.

As the great Master Polidorus Isurenus of the Brotherhood of Luxor has made clear, the central necessity is that the individual who success­fully seeks true occult and spiritual unfoldment is Egoically or interiorly self-moved, irresistibly as it were, from within, so that in truth, for him or her, “there is no other Path at all to go”. Without this, all the virtues in the world will lack the inward fire which the Ego or spiritual Self alone when sufficiently developed—can and does provide, for then there cannot possibly be any hesitation at all, and no other person can then finally divert the aspirant from treading the central. Adept-founded and Adept-inspired Path of Swift Unfoldment that leads to Adeptship.

Amongst the virtues to be acquired above all others, it is taught, is humility, Geoffrey’s guiding quality in which I found him unfailingly to excel; for throughout his entire life he never felt himself to be either superior to others or a specially chosen agent of the Masters of the Wisdom. Nor did he ever seek for himself power, position, or office. On the contrary, despite his consciously exercised occult powers or siddhis, humility was the outstanding characteristic and notable impress of every motive, thought, and conduct of his life. In consequence, apart from myself and a small number of intimate colleagues, no one was ever informed of, or even directly knew about, his lofty evolutionary status and his capacity for direct knowledge.

Only on unavoidable ceremonial occasions did he ever permit those present to be aware of his occult status. Even then, he never claimed it personally or ever permitted any discussion or questions concerning his intimate esoteric life. This was not in the least an assumed humility, rather was it expressive of the sense of oneness, the appreciation and impersonal affection which he naturally felt towards his fellow human beings.

In all cases of sickness and other needs, whenever his help was sought a continuing event—Geoffrey was clearly moved by a deeply compas­sionate concern for the welfare, restoration of health, spiritual progress, and general well-being of all his fellow men.

Whenever research into a consulting person’s privacy was necessary, Geoffrey would use the appropriate kind of clairvoyance. Apart from this, on no occasion whatever would he allow himself to pry or penetrate into another’s privacy. Indeed, I know full well that not once did he do so, never thus demeaning himself or lowering his lofty standards.

Throughout the whole of his life since I first knew him, he consciously and with very deep conviction responded to the statements made by the revered Master Kuthumi: “The only object to be striven for is the amelio­ration of the condition of man by the spread of truth suited to the various stages of his development and that of the country he inhabits and belongs to”[18] and “We have to popularize a knowledge of Theosophy”. Indeed, Geoffrey would hardly have agreed to my publication of this unique document, were it not for the spiritual and occult impetus and help that would be given to the Theosophical Society, its members, and countless others.

Before the “knocks”‘ method of obtaining Geoffrey’s attention was instituted, and when Geoffrey’s mind was strongly concentrated upon his work, the Master or high Initiate of the Brotherhood would sometimes make Geoffrey aware of His Presence by sending a strong current of energy sweeping down the side of his face. This means was still used by the Master if Geoffrey was not alone and there was need to advise him concerning the solution of a problem, or for advice to the person who was with him, so that they should not be at all aware of the invisible Personage or His interpolated verbal help. Geoffrey would respond immediately by entering into what he called the “white-sheet” state of hyper-awareness of consciousness, that of the absolutely stilled mind, cleared of all mental biases and thoughts of its own—so that nothing should colour, alter, or disturb the purity of his reception of the concepts and their meanings received from the communicating Adept. I also learnt that Geoffrey unfailingly placed his mind in this unoccupied state whilst preparing to engage in occult research, but, let it ever be remembered, always in full consciousness and in complete possession of all his remarkable faculties[19]- true Seership.

Throughout many years, Geoffrey recorded, or related to me to record, the wonderful experiences he passed through while out of the body during sleep. These were either events that occurred in the higher planes of Nature, visions, or inner teachings impressed upon him by the exalted and glorious inhabitants of the inner worlds—the Masters of the Wisdom and the great devas. These experiences were recalled by Geoffrey with an amazing degree of clarity, and the Master would confirm the accuracy of his recollection the following morning.[20]

As Geoffrey has explained, in sleep and in death the physical and etheric bodies become inoperative, unconscious. The Ego is then five-principled, and is able to function in the astral or mental bodies or both, according to evolutionary stature, mode of life, and training.[21] The study of Theosophy, regular meditation, and the practice of yoga, quicken the evolution of the subtle bodies and increase self-mastery and effectiveness in superphysical travel and action.

A true “dream” is experienced in the higher planes (mental and Causal levels) and the memory of it is impressed indelibly on the consciousness. Thus the “dreams” of a highly evolved person such as Geoffrey are fully conscious waking experiences and quite distinct from the confused and disconnected memories normally implied by the term “dreams”, which usually occur on the astral plane.

After Geoffrey had passed on, I decided to include certain passages in which acknowledgement is made by the Masters of the Wisdom for his contributions to Their work. Although his natural humility would have prevented the publication of any praise to himself, I myself have added certain communications which show, among other things, that the great Masters are deeply appreciative of those who work selflessly and tire­lessly in the spreading of Theosophia.

From the early recollections by Geoffrey of his childhood, the angel experiences, communication and teaching, and on through the many wonderful years when he became a messenger-agent of the Masters of the Wisdom, a light illumined his life and chosen Path—the Light of the Sanctuary of the Great Brotherhood of the Adepts. He was a bringer of that Light to man and with it, awareness and knowledge of the reality of those Superhuman Beings, the Perfected Ones, Who, during our un­foldment guard, guide, and inspire us on the long homeward journey of our pilgrimage back to the limitless source of all Love, Wisdom, Peace, and Joy.

May those who read the pages which follow, find the inspiration and depth of realization that they, in their turn, may serve humanity and the Great Ones. They may thereby tread that same Pathway that leads “to Discipleship of a Master of the Wisdom, the great Initiations, and to the final liberation from all human limitations—the attainment of Adeptship”.

Sandra Hodson


[When eventual publication of biographical material was being contemplated, I asked Geoffrey to put on tape the story of his life, with special reference to his occult experiences. Some portions were recorded in 1957 and others in 1979. This section is the result.]

One remembers—yes, one remembers especially—events which have profound influence upon one’s life. It seems to have been my destiny to experience many such events, and they began at a very early age. Indeed, I was perhaps only five or six years old when the first of these came to me. It remains partly as a vivid dream-experience, for I was in a half-dreaming, half-waking state. It seemed that, from within the sun itself, a huge birdlike figure of fire, with a long tail shaped like that of a lyre bird, descended and entered my whole body through the crown of my head, almost setting up a blazing fire within me. Too young to sustain such a visitation, I screamed in terror. As always, my mother came to comfort me. From very early childhood I had often been frightened by ugly elemental faces, grinning and grimacing at my bedside, and my mother’s wise and loving presence always dispelled my fears and brought me peace.

Very much later in life, if I may move ahead temporarily, I gained what I think is some understanding of this strange and rather shattering experience. I was living with some tea planters in Ceylon, and used to go up high into the mountains to meditate. On one such occasion, there suddenly appeared what seemed to be a great Archangel from the sun which hovered above but fairly close to me. Not frightened this time, but filled with awe, I dared to examine this resplendent being, and I saw that all the figures, shapes, colours, and forces of the famous wand of Hermes were living and flowing upward through it and into its head. It was a kind of living caduceus, built of intense fiery power, seeming to reach from earth to sun. I was aware then that I was seeing a kind of solar intelli­gence, a Kundalini deva.

Later, I wrote a description of this great being and, still later, a very fine artist, Miss Ethelwynne Quail of South Africa, painted it from my description. This painting appears in my book, The Kingdom of the Gods, as Plate 27, a Kundalini deva.

Despite a number of rather unusual experiences, some of which I shall describe later, I had a happy and wholesome childhood. I was born on the 12th of March 1886, of a family of landowners and gentlemen fanners in Lincolnshire, the fen district of England. Our home, a large Tudor style house with surrounding gardens, was situated in the centre of an estate of over a thousand acres. Another part of the family estate, Candlesby Hall, was located in the hills, the Wolds, as they were called. There, in what I might call our “headquarters home”, lived my grandparents. The memory is one of peace, beauty, and happiness—all in all, a fine place to begin an incarnation.

Apart from the houses of the farmhands, our nearest neighbour was a mile away, and the closest town over four miles distant. Families so situated had to depend upon themselves for the activities that made up their daily lives and for the happiness and well-being of the growing children. I was one of five, so there was always ample opportunity for the normal give and take of family life. Our father was an expert at creating interesting and pleasurable things for us to do, and he managed to touch it all with a spirit of adventure. When he bade us goodnight, he would say, “We’ll have some fun tomorrow!” And we always did. There were horses to ride as we accompanied him on his errands about the farm, dogs to play with or take with us on long walks, birds and small animals to discover and watch, and all the other exciting activities possible on a large and busy farm.

Some of my happiest memories surround our Christmas festivities. All the farmhands and our nearest neighbours were invited to our home, and the servants and staff of gardeners shared with us, as part of the family, in the Christmas tree and the joyous activities that took place in our big drawing room. Father and Mother would stand side by side as Father distributed the gifts and all of us revelled in that indescribable sense of Christmas joy which everyone who has such memories will appreciate.

My mind goes back to this especially because our home was none other than Bethlem Farm[22] in the parish of Wainfleet-St Mary’s. So I, who have developed into a devoted Christian, was “born in Bethlehem”, so to speak, and under Our Blessed Lady’s name, a cherished facet of my memories. Returning there from time to time, as Sandra and I have done, I have found that the love I felt for the place has remained fresh and real.

In the midst of all the activities which went to make up a normal growing boy’s life, there was, from a very early period, a shining inner thread of knowledge which brightened and inspired my days. This remains as a sort of daydream recollection, yet it was nevertheless living and true for me. It was the conviction that there existed somewhere a secret Brotherhood of perfected Beings with a hidden headquarters from which the Members went out into the world to teach and perform deeds of mercy. I knew that when They met each other, They used certain signs for mutual recognition; and when They became fatigued by Their efforts to bring wisdom to human beings, They could return to Their secret headquarters for rest and refreshment. Much later, through my studies of Theosophical literature, I learned that there do indeed exist on our planet not one, but many such hidden Sanctuaries which serve as headquarters for groups of Adept Teachers. These Beings are the flowering of our humanity, Who have earned the right to pursue Their individual evolu­tion, but Who have chosen to remain in close contact with the world in order that They may help those of us who have still to attain that exalted state. I have reason to believe that my life has several times been miraculously saved, and I dare to assume that Members of this Brother­hood may have been responsible.

Perhaps it should be pointed out here that, in relating the often strange and unusual happenings of both my younger days and my more mature years, I do so according to my own understanding and interpretation, using my intuition so far as that has been developed. I make this statement in order to avoid distracting the reader hereafter by repeated interpolations to this effect as the story proceeds. I ask that this be kept in mind.

The first rather dramatic instance of mysterious rescue occurred when I was seven or eight, after I had been sent away to boarding school at Spilsby, about eight miles from Bethlem Fanm. Bicycle riding was a favourite leisure-time occupation, and it was a thrilling experience to explore the countryside. On one occasion, when I had cycled about three miles from the school, I had to descend a very steep hill. The wheel of the bicycle must have caught in some way; at any rate, I was thrown off and apparently lost consciousness. I remember nothing at all until I regained consciousness back at the school, with one side of my face severely gravel-scarred. No one reported having found me and having brought me there, and later studies and experiences have led me to believe that an invisible protector was responsible. A few other instances will be related at the appropriate places in my story.

After four years at the boarding school in Spilsby, I progressed to the Bishop’s Stortford Grammar School in Hertfordshire, and many unusual experiences came to me during my studies there. Such instances were by no means unusual for me throughout my boyhood, as were certain mysti­cal experiences. I remember that, attending church with my mother, who was organist and choirmistress at the Church of St Mary’s, Wainfleet, I learned about the existence of Jesus, and I came to know, or thought I knew, that I would see Jesus Himself before I died. That has still to be fulfilled,[23] but the memory is vividly with me. Also, at a very early age, in passing through the ceremony of Confirmation and for at least three days afterwards, I lived as if surrounded by a sphere of golden light. That experience, too, is still with me.

May I digress briefly to recall that, in connection with my Latin studies, I frequently came upon mention of Rome. This reminds me of a sudden recollection of a Roman incarnation which came to me one day in later years when I was visiting that city. I was seated with my hostess in the ancient Pantheon, trying to open myself to whatever memory the situation might evoke. Suddenly I saw the whole area surrounded by fire. I exclaimed about it, and then described what seemed to me a very curious thing. “They have some form of fire engines, because a lot of people are coming and trying to put out the fire.” My hostess told me afterwards that she thought at the time, “That’s quite wrong! The Romans didn’t have anything in the way of fire engines.” But she was intrigued and made a point to do some research. “There really was a fire at the Pantheon,” she assured me later, “and the Romans did have fire extinguishing machinery.”

To return to the recital of my earlier years, and specifically to the religious attitudes and convictions which were so much a part of my life, it is perhaps obvious that I grew up a truly devout Christian and, in general, an unquestioning one. I thought much about the Christian message but for me the Bible was absolutely true and every word of it had to be believed literally. I was due for a drastic awakening.

When I was about twenty-four, I obtained employment at a business house in Liverpool, and lodgings were found for me with a family across the water in Canmere. I was very comfortably situated and came to like the members of the family. The father, however, was a complete atheist. He saw me going to the church, which happened to be across the street from the house, and decided to question me.

“Geoffrey,” he asked me one day, “do you believe that there were two of every animal in the Ark before the Flood?”

I replied confidently, “Of course I do. It’s in the Bible.”

“Well,” he said, “the South American sloth at its fastest can move one mile a day. It would have had to start two thousand years before the Flood in order to get there in time to be taken into the Ark. Can you believe that two of them reached there?”

This shook me considerably and I didn’t know how to answer. He persisted: “And do you believe, for example, that Joshua made the sun stand still to make a longer day?”

Less confidently, perhaps, this time, I answered, “Of course I believe it. It says so in the Bible.”

“Look, Geoffrey,” he said patiently, “the movement of the sun has nothing whatever to do with the length of the day. It’s the rotation of the earth on its axis that determines this. Now, in order to lengthen the day, Joshua would have had to stop the earth from rotating, and then every living object, including Joshua, would have taken off with the speed of light to the east, and there would be no one left to record the incident. What do you believe now?”

So he went on, needling me with questions, until he completely shattered my treasured faith in the Bible and left me a very, very miser­able young man. My heart seemed empty and I did not know where to turn.

I must have carried my unhappiness with me to my work, for one of my older associates, a Quaker, seemed to understand my trouble. One day he handed me a small book entitled Esoteric Christianity by Annie Besant, then the great and deeply respected world President of the Theosophical Society. My eager study of this book restored my faith in Christianity and gave me an understanding of scripture as a blend of history, symbology, and allegory. The insights which came from this experience resulted later in an intensive study of allegories, mythologies, and symbols, and awoke in me an awareness of the fact that they reveal not so much historical events as profound and everlasting truths. My continued interest in and study of these subjects has led to the writing of no less than four books and two pamphlets on the hidden wisdom in the Holy Bible; and, as I record this, I am at work, with my wife Sandra, in writing an illustrated work dealing with the secret wisdom and truth not only in scriptures but in world mythologies as well.

Later, I came to know Dr Annie Besant, but before that transpired I was privileged to hear her lecture and to have, in that connection, a profoundly moving experience. This was in March of 1912, shortly after I had moved to Manchester. I was delighted when I saw advertised the fact that Dr Annie Besant was to lecture in the famous Free Trade Hall there, and of course I attended. Not only was I enthralled by the philo­sophy she expounded but, as I watched her, I saw what I later came to know was her aura, shining out from her far beyond the walls of the building, filled with rich and wonderful colours and radiating streams of benediction to the world. So great was the impact of this experience that I immediately joined the Theosophical Society.

This was not the last of the experience, however. Some time there­after, I came upon a book written by Annie Besant and C.W. Leadbeater entitled Man, Visible and Invisible, and the frontispiece of that book depicted the aura precisely as I had seen it during Dr Besant’s lecture in Manchester. Indeed, as I look back, I see that evening in the Free Trade Hall as a decisive event in my life.

I became quite active in the Manchester Lodge of the Theosophical Society, and after a time I was appointed as one of its visiting teachers who were sent out to small groups in the surrounding towns.[24] My first venture in this capacity was in the old township of Wigan, and my talk was on the subject “Life After Death”. Returning not long afterwards for my second lecture, I found awaiting me on the steps of the meeting house a lady in deep mourning, accompanied by her daughter. They urgently requested an interview and I arranged to see and talk with them.

The lady told me that, a few weeks before my lecture on “Life After Death”, her son lay dying and she was experiencing the deepest grief. The attending physician had warned her to stay close by and she remained in an adjoining room, with the door open between her and where her son lay. An outside door led into the room which she occupied and, some­time during the night, this door opened and two young men entered. Apparently without noticing her, they passed on into the room where her son lay. After a time they emerged, and one of the young men spoke to her with great kindness. He told her not to grieve, as her son would not be lost but would only leave his physical body. He then went on to explain the nature of the life after death, and she felt greatly comforted and consoled. Finally the two men left by the door through which they had come in.

The son died shortly thereafter, and the mother was sustained by the help she had received. She repeatedly related to the family, and even to friends, the story of her strange visitors, so that they came to know her helpers almost as well as she did. Then the mother and daughter attended my lecture on “Life After Death” and sat in the front row. What was their astonishment when there walked out onto the platform none other than one of the young men who had visited her in her home! They wanted to tell me the story and express their appreciation.

I was not then familiar with the Theosophical teaching concerning “invisible helpers”, but I came upon it soon afterwards, and thereafter made it a practice to determine, before going to sleep each night, that I would engage in this type of service. I must confess, however, that I had in those early days no memory of having done so on the occasion related to me by the very grateful mother.

Other recollections come to me in connection with my work in Man­chester. During the ceremony of my admission to the Theosophical Lodge in that city, I was only half aware of what was going on outwardly, because I was watching a kind of dual vision. This appeared to consist of a large, almost living pair of scales and, beside it, a ceremonial chair. The President of the Lodge, a seeress and my valued occult instructor, noticed my abstraction and afterwards asked me about it. I shared the vision with her and she, most inspiringly and truly as I later came to know, inter­preted it for me. The scales, she said, symbolized the working out of much karma, both adverse and favourable, from previous lives, a balan­cing of the different aspects. The chair, she felt, obviously symbolized my future occult development


One of the most striking and helpful experiences in my life came to me at about this time. World War I had broken out, and I was inwardly tom. My Theosophical studies had led me to a deep appreciation of the quality of compassion, and I shrank from enlisting and indeed from the whole thought of the life of a soldier. I found no solution and my uncertainty and distress continued. One night I awoke with the full memory of having been in the Presence of a very great Master, robed and shining with white light. His right hand was extended towards me, and in it was an upward-turned shining sword. My doubts dissolved, and I knew at once that my duty lay in the defence of the small country of Belgium, just then being invaded by the German army. Almost immediately I joined the Cavalry Regiment,[25] for I had learned to ride as a boy. Ever since that time, I have seen clearly the difference between a war of aggression—ever indefensible—and a war of defence, always justifiable, indeed essential, I have come to think.

Later, while an officer in the Royal Tank Corps in training in Dorset­shire, I was a privileged visitor in the home of a prominent Theosophist in Bournemouth. On one occasion, having arrived there after a tiring week of training and a motorcycle ride of several miles, I retired to the room which I was permitted to use on such visits for what I anticipated would be a necessary rest I had scarcely stretched out on the bed, however, before I was wholly caught up in the consciousness of being in the Presence of one of the great Masters of the Wisdom, the Master Kuthumi. I remained there for a time in deep meditation. Finally I rose and, hearing a sound outside my window, I looked out into the garden. There I saw a large group of people being addressed by an elderly gentleman. I went out and joined the group. I found the speaker to be none other than Mr A.P. Sinnett, the recipient of many letters[26] from that particular great Adept and, so far as one knows, His pupil. This fact seemed to under­score the earlier vision, and the whole incident gave me greater awareness of the reality of the Master.

One day, about this time, I had come in from parade, probably driving a tank, and was lying on my bunk. To my astonishment I had a super­physical visit from my brother Stanley, who was then in France with the Canadian Army. His head was bound up and I knew that he had been mortally wounded. Shortly afterwards, news came from my mother in London that he had been killed in the Battle of Lens, which took place at about the time of his visit to me.

On another occasion, when I was undergoing special training in the use of a new tank in France, I was meditating near the church of St Martin Les Deux Eglises at the edge of a small wood. I was suddenly over­whelmed with the consciousness, however partial, of the awe-inspiring majesty of the Supreme Deity, and I passed into really deep contempla­tion.

Almost every day, when I was off duty, I went into the church at Les Deux Eglises, and there I would sit in the front pew and try to meditate. The training I was undergoing was especially rigorous; the new type of tank which we were learning to use was to enable us to take a team of machine gunners ahead of the retreating enemy and put them in the German trench so they could operate from there as the Germans came in. Not only was the work exhausting but, although I was not very conscious of it at the time, I suppose I was frightened, for the kind of action for which we were preparing meant going right behind the German lines, a manoeuvre of extreme danger.

One day, as I sat in this church, trying to pray and looking at the beautiful stained glass depiction of St Martin bestowing his cloak upon a beggar, I became aware that the real Personage had “moved from the window” and had come to stand directly above and behind me. I felt a great stream of healing grace and spiritual power descend upon me; and then, almost as though he spoke in words, I received the absolute assur­ance that, in whatever actions I might be engaged in the future, I would be quite safe and would return home unharmed when the war was over. I could scarcely believe that such a thing had happened to me, but the conviction became so strong that my fear completely vanished.

The next day I returned to the church and the whole experience was repeated; and this occurred on another occasion also. The nervous condi­tion which had been tormenting me disappeared and I felt an inner assurance of complete safety. This remained with me throughout the harrowing experiences which followed, especially during the great Allied advance in August, and right on until the close of the war.

There were, however, a few occasions in which it seemed that my end had surely come. In one such instance I was walking ahead of my tank, guiding it forward in the night in preparation for an attack. Suddenly I discovered that I was backing into a great row of barbed wire. The tank continued to move forward and would soon have crushed me underneath, but by some miracle (I cannot explain it) the driver felt impelled to stop. Thus did I escape by almost a hair’s breadth.

Again, during the attack on the St Quentin Canal, I was in the nearby village of Hargicourt. It was necessary for me to keep closely in touch with all information about the enemy, and I gained a great deal of valuable knowledge by going to the dugout where prisoners of war were questioned. One piece of information was so important that I hurried back to my tank in order to pass it on as quickly as possible. This tank, incidentally, was the first to be equipped with radio for direct communi­cation with headquarters. The village was under shellfire, and as I walked rapidly down the street, a huge shell came over and seemed to be aimed directly at me. There was pressure as of a hand between my shoulders, and I was forced to lie flat on the ground. The shell came down a few yards behind me, and all the power of the explosion passed over me. My tin hat came off and rolled down the street, while I lay there for a time, rather stunned. But I was unharmed except for a mild concussion which lasted some three weeks but was not sufficiently severe to keep me from the performance of duty.[27]

Of course, I shared in the general relief and gratitude when the war came to an end.


My position with the Manchester branch of a large London interior decorating firm had been held for me, and I thankfully returned there after my discharge from military service. My Theosophical associations were also still alive and vital. However, I soon found myself struggling with a total lack of interest in business. The unique quality of comradeship which develops in groups sharing the stark realities of war had so permeated me that it became increasingly difficult to adjust to the atmo­sphere of commerce. I simply wanted to give everything away. For a time, however, no other avenue opened for me.

Then came a wonderful and unsought relief, as on so many occasions in my life. I received an invitation from the head of the world Y.M.C.A. to become one of its active directors and to take over a post in some city in England. This invitation came when I was on honeymoon with my dear earlier wife, Jane, in the beautiful Lake District, and one of its conditions was that I should go immediately to London for an interview. Although this meant abrupt termination of a very happy time, Jane and I decided that I should go. As a result of the interview I accepted the appointment, resigned my position with the interior decorating firm, and arranged to attend the school of instruction which preceded actually taking over a Y.M.C.A. post. Eventually I was assigned as Y.M.C.A. secretary in the city of Preston, in Lancashire.

Unfortunately, the country was then in the throes of an outbreak of strikes in a great many areas, and one industry after another was forced to close as a result. This inevitably affected the work of the Y.M.C.A., as promise after promise of financial help was withdrawn. The outlook seemed bleak indeed.

Again, a kind of miracle intervened. I began to have very definite and peculiar occult experiences, quite unsought as it happened, for the Y.M.C.A. work with the young people in Preston absorbed most of my time and energy.


Jane and I lived in a large old house just outside the city. A wonderful pet, a rough-haired fox-terrier named Peter, shared our home and was actually the means of a startling development in my life. He was highly intelligent and very much a part of our lives. In winter he loved to lie near the fire and could almost always be found there while we ourselves relaxed during the evening hours.

However, one evening, to our surprise, he left the fireside and went to the far end of the long room, where he stood for some time staring into a comer. Very curious, we called him, but he did not respond. Now and then his eyes would roll as though watching something flying about the room; otherwise he stared at what, from our view, seemed empty space. Finally Jane said, “Do go and see what Peter is looking at.”

I went and sat beside our pet and put my arm about him. “What is it you are seeing, Peter?” I asked. Then suddenly he and I together became aware clairvoyantly of the presence of many members of the fairy king­dom and a great deva which I believe brought them to us, using the instinctual clairvoyance of Peter to attract my attention. I must describe the experience in the light of later knowledge, for I did not then under­stand it. The comer of the room was filled with the great glowing aura of the deva, and in this aura, at about the level of our eyes, were a number of nature spirits. They kept moving about within the great cloud of light; occasionally one would flash out about the room, alighting on the archi­traves at the top of the door, or on some other object in the room. Then, all at once, the auric cloud seemed to open and all the creatures within it were freed to dart about the room. I went back to where Jane sat by the fireplace and tried to describe to her what I had seen and was still seeing—especially one brownie who tramped up and down the fireside carpet in a most amusing manner.

Indeed, I was very greatly indebted to Jane in this particular relation­ship as in all others; for from the first moment when I began to speak of occult awakenings, visions, and experiences, she unfailingly both re­sponded and faithfully recorded every single one of them. In conse­quence, I was both supported personally and assisted in the production of all my books upon the subject of the kingdom of the fairy and the Angelic Hosts. From described visions of fairies later carried out at Sheepscombe to the quite sudden and totally unexpected establishment of the link with the Maha-Deva Bethelda[28] and receipt of His teaching, she carefully wrote word for word every record of such experiences. Without this ever ready aid, the books referred to could hardly have appeared.

Thus came about the beginning of my study of the kingdoms of faerie and angels, for the visitations continued through that long cold winter. At that time, not knowing the significance of my life, I regarded myself simply as an explorer in a new land, recording these happenings as accurately as I could. Most of the descriptions eventually found their way into my book, Fairies at Work and at Play.

When spring came, Jane and I went out into the fields and woods and onto the moors, carrying out these studies in the midst of Nature itself. This was indeed a wonderful time, during which I gained much know­ledge of the kingdom of the angels through the different parts of England, and especially in the Lake District and the mountains. In the midst of all this, I was trying very hard to fulfil the Y.M.C.A. secretaryship but, due to the continuing strikes, my success was not outstanding.


Again destiny seemed to intervene. A group of Theosophists in London had evidently heard something of what had been happening, and invited Jane and me to go to London and work with them in the establish­ment of new methods in various fields of human welfare, including medicine and the healing of the sick. I had an interview with our great friend and brother, Mr Baillie-Weaver,[29] at his office in London, with the result that I accepted the invitation.

We sold our house in Preston and went to London to live under the auspices of this very wealthy group, among whom was at least one millionaire and one member of the British aristocracy. Lady Muriel Delaware. Both became fast friends and shared in the investigations into healing techniques. I have written about all this elsewhere, but I may say here that while I worked with a group of physicians in the study of the procedures of healing, I became aware of the collaboration of Orders of what I must regard as healing angels. Indeed, some quite remarkable events, such as sudden healings without much effort on my part, did continually occur during the six years or more that I remained in this work. The general nature of the undertaking was described and published in the book, Some Unrecognized Factors in Medicine, edited by my very close friend, Dr Tudor Edmunds. This is now available in Quest Books, published by the Theosophical Publishing House.

Another undertaking during this time was a study of prenatal life, for our researches into the deep-rooted sources of human illness pointed again and again to the importance of this phase in the cyclic reincarna­tions of the spiritual Self or human Ego. It was suggested, and I agreed, that I should engage with these doctors in investigating the processes which take place during this period. Fortunately, a special opportunity was offered, as the wife of one of the physicians was expecting a child.

This enabled me to watch the process of the embryo’s development from week to week. In addition, two of the co-operating doctors maintained a large maternity home in the south of London, and provided me with opportunities to carry out similar investigations there. Here, too, I became aware of the co-operation of Orders of angels, including that wondrous Representative of the Feminine Principle of Deity which we have come to call the World Mother. I have recorded my findings in my small work, The Miracle of Birth.

As this part of my life is being recorded, I think I should include here my meeting with a highly clairvoyant lady, Mrs Mary de la Middleton. She had heard of me and the experiments I was undertaking, and sent a message through a friend inviting Jane and me to have afternoon tea with her, which we did. I soon saw that she was a remarkable person, quiet, unassuming, with large and wonderful eyes, and an inner poise. She impressed me very deeply.

Her Master (Master Rakoczy) had instructed her to offer me guidance in this work of diagnosis, healing, and occult research, which she subsequently did. She showed me how to awaken clairvoyance into activity when required, how to focus consciousness at different levels, and how to project certain forces into the subtle and even the physical bodies of patients according to their needs.

We made a practice of her coming once a week, and as I would go through the list of patients with her, naming and describing them, she could herself “see” and, where necessary, rediagnose the case, and help me with the occult force to be used. She taught me so much that I greatly needed to know, and therefore meeting Mrs de la Middleton was a very, very important event in my life.


It was at about this time that another strange event occurred. This was in August of 1925 and concerned arrangements that had been made for Jane and myself, with a group of friends, to spend a holiday in a house that had been reserved for us in Newquay, Cornwall. However, just as we were preparing to leave for Cornwall, we received word from the owner of the house that it was no longer available. It looked very much as though our holiday would have to be abandoned or some alternative arrangement made. We had not arrived at a decision when, much to our surprise, a letter came from a complete stranger offering the use of a cottage in the valley of Sheepscombe in Gloucestershire. The writer stated that she had received, on two occasions, a strong impression that she should write to us and offer us her home for the month of August and for as long as we might need it. We accepted her offer and went down to the beautiful valley of Sheepscombe to find a well-built, commodious cottage awaiting us, and a family nearby, ready to help us with the household duties.


Indeed, it is quite impossible for me to describe the many extremely beneficent results arising from the intuitive action of our hostess, Mrs Florence Tiddiman. She was a member of the Theosophical Society and evidently a true mystic in the real meaning of the word.

Almost as soon as Jane and I met this most generous helper, a strong friendship developed with her and her family, resulting in voyages being made together to Holland, and residence—again with us as her guests—near the great European occult Centre of St Michael’s, Huizen [Naarden],

Whilst verbally I have continued to express my deep appreciation and gratitude to Mrs Tiddiman, I here wish to record publicly my deep feeling of respect and thankfulness to her—my greatly valued friend and helper, for from her spontaneous invitation arose everything which made possible my fairy and angel books, beginning there with The Brotherhood of Angels and of Men and culminating thus far in the illustrated work, The Kingdom of the Gods.

Sheepscombe is a small village slightly over a hundred miles from London, fortunately still unspoilt, probably because there is no highway through it. The few houses are built of lovely Cotswold stone, and all stand within the remains of what was once a large beech forest. The whole valley is wonderfully peaceful, and when we were there it proved to be very rich in fairy life, enabling me to continue the investigations I had begun at Preston. It was a charming place, with green meadows, fruitful orchards, flowering gardens, and even a little stream nearby which ran through the valley. A village church added to the atmosphere of tranquillity. So delighted were we with the place that we returned there whenever we could for rest and relaxation. But it was on that first holiday that an extraordinary experience came to me.  .


Jane and I were lying on a hillside at the edge of what remained of the beech forest; I was dictating to her my observations as I studied the fairy life about us, and I had noticed an especially beautiful fairy associated with a tree about fifty yards in front of us. Quite suddenly, and entirely unsought, I had a tremendous expansion of consciousness. It seemed that the whole heavens opened and became filled with light, and I was caught up into a height which I had never hitherto attained. All was radiant with “The light that never was, on sea or land”.[30] Gradually, as I tried to adjust myself to this new experience in the higher consciousness (the Causal level, at least, I believe it to have been), I became aware of the Presence of a great angelic Being from Whose consciousness to mine there began to flow a stream of ideas concerning the life, the forces, and the conscious­ness of the universe as these realities express themselves in both angels and human beings. So far as I was able to discern in the brilliant light, He was supernally beautiful—is supernally beautiful, I should say, for the link with Him has never been broken. (I use the masculine pronoun for convenience only.) He was majestic, godlike, impassive, and utterly impersonal. Eventually, He communicated to me that He might be known by the name of Bethelda. A Hebrew friend of mine, an expert in the Kabbalah, later gave the meaning of this name as “the Angel of the House of God”.

As teacher, Bethelda began to communicate to me knowledge about the Angelic Hosts and especially the possibility of founding a great movement which He Himself entitled “The Brotherhood of Angels and of Men”. I dictated to my wife Jane as the message came to me, missing some parts because I was too far out of ordinary consciousness to bring it all “down” into our customary speech. There poured into my mind in the most beautiful language the whole concept of a time to come when brotherhood would really be established among the humans of our earth along with a companionship, a co-operation, a genuine brotherhood between the angels and mankind.

And so a wonderful gateway opened into realms of light. Daily entering that gateway, I became aware of the great ocean of the life and force and soul of the universe and its myriad denizens—the spiritual Selves of men and Supermen and the vast company of Angelic Hosts, the Shining Ones—all engaged in the creation of a celestial symphony, with the Logos as the divine Composer, and great Beings Who assimilate the mighty creative chords in Their primordial potency and re-echo them through all Their ranks from the highest spiritual worlds to the realm of everlasting archetypes. These are the great sound forms, I learned gradu­ally, upon which and by which the universe is modelled according to the divine idea. The music of the creative song passes through the lower worlds to where man responds to it, perceiving it as the varied forms of Nature. Thus it seemed to me that when the Master Musician enunciates the great theme for His Solar System, a mighty paean sounds forth in answer from the innumerable celestial beings. From and through them, as the sound of myriads of harps touched by immortal hands, this music pours forth to create—to shape—the material universe. Since the great Artist of the universe perpetually creates, the symphony is forever being composed and performed. Wondrously, and without the knowledge of humans, all life dwells amidst these celestial harmonies, the music of the spheres, but only he who hears “takes off his shoes”.[31]

Such, in part, is the vision which once I had, lying on a hillside in England. This vision still lives with me, and there has come with it the knowledge that the Gods Who were once so near to the ancient races of men were none other than the Angelic Hosts, that throughout the great racial darkness They have still been near though unperceived, and that the time will come when once again the Gods will walk with men. For that day, man must prepare. Ugliness must be banished, war outlawed, brotherhood must reign, beauty must be enshrined in human hearts and revealed through human lives. Then to a humanity united in one fratern­ity, the Gods will draw near, reveal Their immortal loveliness and lend Their aid in building a new world, a new Temple in which all men may perceive and adore the Supreme as BEAUTY.[32]

The messages continued during several visits until at last there was a considerable manuscript. The challenge was staggering, for I did not feel •at all adequate to be a leader in bringing about such a tremendous change in human thought.


Fortunately, at the time we completed the manuscript of messages from Bethelda, no less a person than Dr Annie Besant, President of the Theosophical Society, was in London. I sent some of the manuscript to her and asked for her advice concerning whether I should continue to receive these teachings and eventually publish them. Shortly thereafter, I went to the home of Lady Delaware, where Dr Besant was staying, and talked with her. She told me she had read the manuscript.

“Mr Hodson,” she said, “this is just what we have been expecting. It is one of the signs of the coming of the New Age.”

“Does this mean, Dr Besant,” I asked, “that I, who am without any position whatever in the world, am to announce the formation of a movement called ‘The Brotherhood of Angels and of Men’?”

“I will test that,” she replied, and was silent for some minutes. Finally she said, “Yes, proceed, and I will support you. If you wish, I shall be glad to write an introduction to your first volume.”[33]

Of course, I was deeply grateful. Humbly—on my knees, almost I thanked her, and then, most encouraged, I went down to the village of Sheepscoaibe. The flow of ideas continued.

The first volume which resulted from these experiences, and for which Dr Besant wrote the introduction, is entitled—as might be expected—The Brotherhood of Angels and of Men. Four more angel books followed, the last being The Supreme Splendour.

Thus, what began as an interesting personal study of the kingdom of faerie led into communication with the kingdom of the angels and the writing of several books and, indeed, all that has followed.

As we were leaving the valley for the last time before going on a world lecturing tour, Bethelda gave me the only personal talk I have ever had with Him... I have tried to live up to it. He said, “If you so wish, you can be an ambassador from the angelic kingdoms to humanity and travel around the world bringing to people as much of this message in an acceptable form as they are willing to take. I will still be willing to help you, wherever you are. This is My name, Bethelda, and you can call upon Me for aid.” And never since that time, after the passage of all these years, have I lost touch with Him.

In that last communication with Bethelda in Sheepscombe, He showed me the possibility of my taking this message, of the existence of the angels and nature spirits as real beings, to mankind. I could give some information about their place in the economy of Nature, how they were members of a parallel stream of evolving life, using this planet and solar system side by side with humanity for their purposes of evolution and work. This was the message that I was to take to the world which I was now going to enter. I was leaving my retreat. I was leaving my time of research and study, meditation, and communion with Him and other angels, and now going right out into humanity and another kind of life altogether.

He told me that this was the purpose and meaning of all my contacts with the angelic kingdom, from that first experience when a deva brought the fairies into my room, on through all that happened thereafter. All were outworkings of a plan which could become my dharma.

As friends have expressed it, the devas have taken me into their ranks, and asked me to be their accredited agent to whatever country I go. And since that Sheepscombe communion, they come to me at once in greeting... As far as I remember, in practically every country, the devas have found occasion to give me welcome to that area of the planet

Since then, I have travelled around the world, lectured to large audi­ences in many countries, and taught many classes. Often I have been asked to expound this whole idea of the existence of the fairy kingdom and the Angelic Hosts and the wonderful possibility of a true brotherhood of angels and of men. In a manner which I could not have foreseen, the response has been remarkable, evidencing the hunger in the human heart for assurance of life beyond the mundane physical world. A number of groups in different parts of the world—I have no idea how many—are using the invocation from The Brotherhood of Angels and of Men, espe­cially the one for healing, in collaboration with the Angelic Hosts. So, in however small a way, the great movement has been established and continues.

In 1929, events combined to bring that period of my life [occult research and healing in London] to an end. And just at that time, when I was uncertain what to do, there came an invitation from the American Section for us both to attend the septennial World Congress in Chicago. We accepted, and travelled over with Miss Clara Codd and Mr Peter Freeman, by ship to Canada, then to Chicago.

It was there that I received the angelic expression of greeting and welcome to that great continent while I was on the roof of our hotel overlooking the lake. A number of shining beings hovered above, caught my consciousness and saluted, giving me the sense of readiness to sup­port—a wonderful experience.

Following the Congress, we embarked upon lecture tours for four years, travelling practically the whole American Section except the Northwest and Southeast. During that time, there were some memorable occult incidents, discoveries made in research, and continued clairvoyant diagnoses of disease and healing for individuals.

At this point, perhaps, I should mention that although I had tried my very best to describe the angelic kingdom lucidly and accurately, I always felt that mere words could not do justice to the splendour and beauty, the wonder, of the more advanced members of these hosts. An artist was needed—someone who could collaborate with me in depicting these great beings on canvas. And then another kind of miracle took place.


After lecturing in the United States, Jane and I went to South Africa on a lecture tour, and then on to India to the International Headquarters of the Theosophical Society at Adyar, near Madras, where we stayed for a time and participated in the work. Later we returned to South Africa, where many people had expressed deep interest in the subjects on which I was writing. The ship on which we travelled was a small one and it was possible to become acquainted with other passengers. There was a family on board, a Mr and Mrs Quail and their daughter, Ethelwynne, who knew about Theosophy, and we at once formed a happy quintet. They had asked me whether I was the Geoffrey Hodson who had written the books on fairies and angels. When I replied that I was, and that I hoped they had found my books believable, one of them replied, “Of course we do! We have read all your books and are deeply interested.”

Mr Quail was a leading South African architect, just then engaged in building a hospital in Capetown. Their daughter, who had done some of the statues in Capetown, was an artist in several fields, including paint­ing, sculpture, and poetry. We found ourselves discussing the desirability of illustrating a book with paintings of some of the magnificent members of the Angelic Hosts, with the result that we agreed, when circumstances permitted, we would get together for this purpose.

Jane and I were again in India when we received a cable from the Quails: “We invite you as our guests to come and stay with us for six weeks in order to paint the pictures of the angels.” We made arrange­ments to go immediately, and were warmly welcomed at “St James”, the lovely home of the Quails a little distance outside of Capetown.

Miss Ethelwynne Quail and I set to work on our project. Many of the paintings were done from my descriptions of the angels as I remembered them. Occasionally, we explored together and Ethelwynne would paint as I was directly observing one of these great beings. In one instance we spent three or four days in a beautiful horticultural garden just outside of Capetown, where I described and Ethelwynne painted the angel of Castle Crag.

Eventually; the paintings were completed and our time in South Africa came to an end. Jane and I accepted invitations to travel and lecture in Australia and New Zealand. We had the paintings with us but, at that time, no idea whatever where the money would come from to publish a book in which they could be used.

But the work was not in vain. As we travelled, different people who saw the pictures determined that they must be published. Subscriptions were sought and contributions began to materialize. Members of the Theosophical Society in Sydney and Java were particularly generous. At last the Theosophical Publishing House at Adyar agreed to publish a book with all the illustrations, and The Kingdom of the Gods became a reality. Since that time, the book has gone through many printings and just now, as I make this record, a new one has been released.

Of course, as I look at the pictures, I realise that no illustrations, however beautifully done, could do justice to these marvellous beings, some of whose auras reach for half a mile out over mountainsides. The two-dimensional depictions—no matter how brilliant, and they are bril­liant—cannot possibly catch the living splendour of the beings them­selves. However, I continue to be deeply grateful for the opportunity to offer to readers some hint, at least, of their supernal beauty and magnifi­cence.


After the visit to South Africa during which the deva paintings were done, we accepted an invitation from Miss Clara Codd, who was then Secretary of the Australian Section, to visit and tour that country. We arrived in April after a very rough voyage, and quickly began the work of lecturing. Jane’s health must now be seriously allowed for, because it changed the pattern of my life considerably. She had been suffering since 1929, observably if slightly, from disseminated sclerosis which gradually progressed. I had everything possible done, by every means we could find in any country that we visited, to ameliorate the situation. It was in Australia that she had to give up coming to lectures, playing the piano for me, and participating in my public life at all. This was a very, very severe blow to both of us.

Shortly after arriving in Australia, I experienced another of those welcoming greetings which I received from the devas of the country. It occurred in King’s Park, which is on an eminence overlooking the broad Swan River at Perth. From there you could see the whole city and beyond to the Darling Ranges, behind which lie the hinterland and the rest of Australia. A large number of great golden devas appeared in the air some distance away, and gave me the customary kind of greeting and assurance of such assistance as was within their power throughout my tour. This was a totally unexpected experience, and showed me again the reality of the inner association with the deva kingdom in general, which the Teacher Bethelda had really established for me. I found that ever after­wards such recognition was always readily available.

It was at this time that Jane and I met a young Theosophist, Miss Sandra Chase, whose mother had been a prominent social worker in Perth, founding the Chase Homes for elderly people, which are still operative. Sandra became drawn to both of us, and spent all the time she could with us while we were in Perth.

One day she drew my attention to Jane’s increasing disabilities, and asked what I was going to do about it, since obviously I could not go on lecturing and travelling much longer if I was to give my whole life to nursing her. She offered to come as soon as she was able, if I liked, and care for Jane. Well, she and Jane had become great friends, and this seemed to me to be a very remarkable offer.

However, we sailed away from Perth to Adelaide without any deci­sion. Then, when Sandra became free, Jane wired to her to come and join the family.

Eventually, during the three or more years in Australia, Jane’s health completely broke down, and she could no longer stand. We did tour the whole continent, however, and finally settled at the Manor. I worked for two years in Sydney as president of the Blavatsky Lodge there. Then the New Zealand Section invited me to tour that country. Sandra was in charge of Jane, and they were happy together. We had a Dodge car in which it was possible, by using a wheelchair and a little help from Sandra, to take Jane for drives, reducing the sense of imprisonment for her. Everyone at the Manor was exceedingly helpful and kind. So I accepted, and went to New Zealand on 17 December 1940, landing at Wellington in time for the Convention which was held at Christchurch. Miss Emma Hunt was then General Secretary, and I embarked upon a tour for three months in the main cities.

However, Jane’s health began to decline rapidly, and Sandra cabled me that if I did not go back, or if Jane could not be brought to me, she probably would not live long. She was becoming seriously ill from loneliness, never really having been parted from me in our marriage till then. We both felt it very deeply when partings occurred. So Miss Hunt found a house in Epsom, where many Theosophists live, and Sandra brought Jane with all our possessions over on the Monterey. They settled into that house while I was far away in Dunedin.

I arrived home to a situation of great sadness and severity. Jane’s decline was rather serious. The doctor, however, stabilized it to some extent, and we were able to nurse her between us for some months, though the effort was very great indeed...Her health continued to deteriorate, and she at last saw that we could not go on any longer, and asked me to place her in a nursing home, which I did. She no longer suffered pain, and adjusted herself to life in a private nursing home which was made comfortable and as nice as possible for her, with my help and Sandra’s constant help when I was away.

The Second World War had broken out and prevented any further touring, even if I had wanted to, although after staying beside Jane for one year, I did start touring the New Zealand Section again. This cessation from travel gave me a great opportunity for fuller study of Theosophical literature. I read right through practically all the major works again: the writings of H.P. Blavatsky and her successors including A.P. Sinnett and G.R.S. Mead, whose writings I liked very much. This led on to deeper studies of occultism, books on Kabbalism and the Tarot and all the world religions, and of special interest, the language of symbols. So I was greatly indebted for this time in which to deepen my understanding and such knowledge of Theosophy as I may have attained.

An interesting development occurred through which I became drawn into the work of animal welfare, concerning which I had not involved myself very much, though Jane had been very active in it, and used to lecture and broadcast upon it during our tours together. The newspaper announced a meeting of people interested in vegetarianism. I happened to notice the advertisement and, thinking that New Zealand was to be the home of the new subrace, and that the Manu would welcome any refine­ment of the people through diet, I attended the meeting. I took a back seat but joined in where I could, and before long I found myself being invited to come to take the chair and conduct the meeting, which I did. There was so much enthusiasm that I put it to the meeting as to whether we should found a New Zealand vegetarian society. The decision to do so was unanimous, and we did, there and then. I found myself elected as president, an office which I have held down to the time of dictating these memoirs (1957).

As I toured the country on behalf of the Theosophical Society, I was able to secure the assistance of a great many members who were, of their own free will, vegetarians, and to enrol many of them into membership in this new society. The result was that it prospered. The Theosophical membership devotedly came forth in the branches that were formed in the principal cities in New Zealand, with groups in the smaller places. It is still an active organization, producing a good quarterly magazine.

Then another animal welfare organization developed, in pursuit of the idea of the world week for animal welfare campaign, the first week of October. Several of us had the idea of holding a kind of union with delegates or representatives from the different animal welfare organiza­tions, chiefly in Auckland then, to make the celebration as fine as we possibly could. Out of that idea grew the Council of the Combined Animal Welfare Organizations of New Zealand, a unique body of co­operative animal welfare workers, which also is active right down to today. I am still holding the office of president.

By that time Jane’s health had become stabilized, and the progress of the disease apparently arrested by the treatments applied by her New Zealand doctor. She was comfortable in her nursing home and in herself, so she insisted that I should now accept the numerous invitations to revisit the different countries abroad for lecture tours. Sandra would be there as company and to see to her extra wants. So I did accept, and have toured almost continuously until now (1957), visiting Australia, the United States of America, Canada, England, Holland, and India again.

As I continue this work of meeting the public all over the world, trying to bring to them the teachings of Theosophy through lectures and per­sonal consultations in their troubles, I find the effect of it all has been to deepen into a profound and unshakeable conviction my belief that Theo­sophy is the world’s greatest need. I feel that if we follow the direction of one of the great Adepts at the beginning of the experiment in the 1870s and 1880s to “popularize a knowledge of Theosophy”, the world problem of dividedness would be solved, and the hearts of those who are in great need spiritually, mentally, and physically would be healed; the way to prevention of suffering would be shown.

So I’ve come to see the teaching of Theosophy as a profoundly important mission. I have felt increasingly what a tremendous privilege and opportunity it has been to respond to invitations to travel the world, lecturing on the Divine Wisdom.

This realization deepened and grew upon me as some thirty years of such work went on, joyous years. They, in a sense, came to a wonderful—I don’t like the word “climax”, because it suggests “end”—consummation for a time, for me, in an invitation from the President of the Theosophical Society, Mr N. Sri Ram, to accept the position of Director of Studies at the School of the Wisdom in the two different sessions of 1953-54 and 1954-55. This School of the Wisdom was brought into existence largely under the inspiration of Mr C. Jinarajadasa, who conceived a special school where members of the Society could come and live at Adyar and study together, having the advantage of the Adyar library and various speakers and authorities gathered there under a director. I quickly wel­comed the invitation, and enjoyed directing two sessions of six months each. Because students came from so many countries and spoke so many different languages, I was forced to simplify my presentations of Theo­sophy and make them a little easier to understand.

I might include here some of the interesting, not necessarily occult, experiences with the students and by myself during this period in India.


...Farther southwards more beauty at Tiruvannamalai (notice the prefix Tiru, holy) a very ancient and sacred temple centre at the foot of the famous hill called Arunachala, brought to western knowledge by Paul Brunton in his book In Search of Secret India, where he tells about it and his contact with the Maharishi, Shri Ramana Maharishi, of whom I will speak a little. The hill itself is supposed to be one of the oldest mountain-masses in India, and has been regarded as a very sacred hill from long ago. The word “Arunachala” means “vision of light” or “beacon of light”, and is dedicated to and thought to be a centre of the power of the Third Aspect of the Trimurti, which simply means “three powers”, and is the Indian or Sanskrit word for “Trinity”. At the foot of it there is a very ancient temple, one of the gates or gopurams being older than all the rest

On the other side of the hill remains the ashram of Shri Ramana Maharishi whose story is very illuminating... He used to teach in a large room where he would lie upon a couch with the people on the floor all around him. From all over the world people like Brunton came to him to sit at his feet and ask him questions, listening to his learned addresses on the spiritual life. I have heard many who knew him, testify to one peculiarity of the sage. You did not have to ask your questions, merely sit with him and the proper answer to them sooner or later arose in your mind without any verbal question and answer. He was very deeply revered by large numbers of people, and came to be called “Maharishi”, which means “great Rishi”.

I was granted the privilege of going into the room in which Shri Ramana Maharishi lived. The little room was regarded as particularly sanctified, and I sat there where all his things were: his crutch and a few bowls, an incense holder for pujas. All seemed to have been kept as it was when they took the body away. I then thought I would try to see if his influence was still there as I felt it was, and would ask a question mentally. So I meditated for quite a time till I felt myself definitely in touch with him and seemed to see him in higher worlds. I held in my mind the request to please enunciate a principle of spiritual development. After a time the following words effortlessly formed themselves in my mind; “Voluntarily imprisoned within you as light is an omnipotent power. Set it free. Let the light shine.” Those words may not seem so very much to some people, but they produced a most profound and illuminating effect upon me. I used them as an introductory sentence to my little book on meditation, A Yoga of Light, which was written shortly after that experience.

While I was being driven around Arunachala after I had visited Maharishi’s ashram, I turned to my Indian friends, one of whom was an advocate living in Tiruvannamalai, and asked if this hill did not shelter other holy men. He answered that it sheltered even greater than the Maharishi. When I asked eagerly where they were, he said that they did not reveal themselves, but were known to be up in the heights of the hill. Some shepherds and village people sometimes saw them, and even took them food. Then I urged for information as to there being one known to be available to interview. My friends looked at each other for a few moments, and answered that there was one called Shiva who they felt sure would receive me. We decided to go at once.

Circling the hill, we turned off the main road along a narrow lane between the trees, closer towards Arunachala Hill itself. Eventually we came to a beautiful clearing in the forest where there was a tank, a stone or concrete-lined pool. As we got out of our car, one of my friends exclaimed that there was Shiva over to the right, and I saw an almost naked man who rose as we approached. He was elderly, erect, very well in health, his skin seeming to glow with vitality. He was slender, with long white hair nicely combed down onto his shoulders, with longish moustache and beard, also white. But his eyes were alight with humour and affection, and again that same inner light of which I spoke; indeed, more than that. The whole bearing of the man demonstrated that he had conquered the weaknesses of man and was self-ruled, a kind of king. His very walk showed the most perfect freedom from any weakness, limita­tion, or fear of anything whatever.

He received us near his own hut under a thatched roof open at the sides. We sat down on the concrete flooring and he on a curved concrete seat. He had made the hut and the lining of the pool by his own hands. He smiled upon us, and my friends introduced me and asked if I could have a conference with him. He smiled radiantly, assenting. So we began to talk about spiritual matters, yoga, philosophy, and the things I love to discuss. He was very friendly, and when I came again on another occasion he seemed to show a warm liking for me. Finally I ventured my most important question. If a person had learned to meditate and could hold his consciousness for a reasonable length of time in a sense of unity with the One Supreme Spirit, the essence of the universe, the Atma, what was the next step? How does one lose the consciousness of the body as he and others were able to do, and become absorbed in the Paramatma?

He laughed out loud at me, and said he could not tell me that. I must learn that and be shown, not merely told. Then he was silent again. Of course he had talked through interpreters because he only spoke the local language, Tamil. Suddenly he turned to look at me, and asked how long I could give him. I thought a moment, then realized that I could come the hundred and fifty miles from Madras for a weekend by car, if friends were available to drive me each way. So I said that I could come only for twenty-four hours. He said that it was not enough time, but to come.

To cut a long story short, I came. A good English-speaking disciple of his was there on that next visit, a man who had been in the civil service and had had similar yearnings. He had given up that life to become an ascetic. A very beautiful looking man he was, too. He called himself Asangha Maya (not bound by maya). We became quite close friends in that twenty-four hours.

The Shiva, as he is called, admitted me into his own sanctum which simply was this concrete hut where he slept. There he gave me certain instructions. They were not about getting into samadhi, I must admit, or else I failed to understand them. But it was a certain knowledge and combination of actions which I am not at liberty to describe, for sinking into deeper meditation, and for the arousing of Kundalini. As I had already achieved some of that, the effect upon me was very striking. The Kundalini almost shot up and my whole body was electrified by it in his presence. The disciple sat by me and, when our hands or arms touched, would exclaim that I was electrified, for he felt the electric power shoot­ing from me.

Well, Shiva went to bed and to sleep in his hut, while Asangha Maya and I spent the night outside. I had brought a bed and mosquito curtain. He lay down on the concrete seat, having acquired the faculty of sleeping anywhere, he said. But we did not sleep. I went on practising under his guidance the procedure which had been shown me, until I was reasonably adept in it, though it is nothing difficult. I plied him with questions and we talked about the spiritual life all night long in that warm Indian summer night. It was a wonderful and unforgettable experience, all within the aura of Shiva whom I felt to be a very great man. I developed a very close affection for him and he for me, as it was seen to be expressed. He has written to me through an interpreter, and I to him. When my friends go to see him, he asks after me. His other followers in different parts of the world similarly have had these privileges. I have spiritual-mental contact with him more or less all the time. Here was a person who had actually done the things about which we read, and it was a wonderful thing to be in his beautiful presence.

On another occasion, having heard that another holy man was visiting Conjeeveram, I sent a request through a local Theosophist, to know whether he would receive the students of the School of the Wisdom. That was none other than the reigning Shri Shankaracharya, administrative and spiritual head of the whole monastic centre, or mutt as it is called, of the ancient temple centre at Conjeeveram. The office has been held in an unbroken line since the days of Shri Shankaracharya Himself, twenty-three or four hundred years ago, according to Subba Row, one of the early Theosophists and occultists connected with our Society. The Lord Shri Shankaracharya is regarded occultly as a voluntary incarnation of one of the Lords of the Flame following the Lord Buddha to correct certain misconceptions, using some of the Lord Buddha’s subtle vehicles. Amongst other things, He established four such temple centres and or­dained, as we would say in Christianity, the first of an unbroken series of representatives of Him to bear His Name and preside over these centres continuously down the ages. As far as I know, this has been kept up, and the finest human beings available are called to occupy these positions, regarded as amongst the highest in India.

Our request for audience was granted. We arrived on a Sunday morning, and in due time were led into his presence. He had chosen a walled garden a mile or so outside the city of Conjeeveram. It was a sacred place, because for long years a holy man had lived and died there. We went in through the garden gate. Nobody seemed to be there at first, until, over on one side, right across the garden, we saw a figure sitting on a mat under a tree. He was in a yellow robe with a chaplet of leaves around his head. In front of him was spread Japanese matting to which we were led. The Europeans saluted him in the usual fashion, and the Indians prostrated themselves before him.

We sat down and, as the leader, I expressed gratitude to him for granting us this audience, addressing him as “Your Holiness”, which is his title among his people, and told him who we were. He spoke very good English, but an interpreter helped, and he began to ask all the students questions in turn. Interestingly enough, these questions were about their Lodges and how many members, what they did, and what they taught...

All of us bore testimony afterwards to being bathed in an atmosphere of peace in the presence of this slight figure. Looking at him you would never have thought that he held one of the highest positions in ecclesi­astical India, so humble was he, but he did. Towards the end I asked him if he would give us all a message to take back to the world for ourselves. He had a peculiar habit of closing his eyes and being silent for quite a time after every question, clearly allowing his consciousness to slip back to where it seemed to be normally living, in a higher realm. That was very marked with him, it appeared to me. The eyelids were half-closed much of the time until his full attention was arrested. Then the eyes were open and alive. He said, “Fix your mind upon God. Keep it there always, and whenever it tends to move away from the thought of God, bring it back instantly, until at last it becomes a habit always to keep one part of your mind contemplating God.”

He also spoke of universal truths that other holy men had stressed. For example, that you can do nothing in the spiritual life until you have purity of heart. Shiva said the same several times. Purity of heart is of the utmost importance, meaning that there must be no thought of personal gain or personal reward whatever from any attainment spiritually that may be reached. Finally, this successor in office to the great original Shri Shankaracharya held up his right hand and said, “This is the blessing.” And certainly some of the members of the School, next morning, when we went-over it all, bore testimony to having felt a descent of blessing.

As we withdrew from this unforgettable experience, one of the men attendants came to me before we left the garden, and said that His Holiness would see me alone for a few minutes if I wished. I felt very highly honoured, of course, and went back, knowing that it was only because I was the Director of Studies of the School of the Wisdom. He asked if there were any questions that I, personally, would like to ask. He made me feel completely at home with him, never any embarrassment at all. I did ask a number of questions, but I wish I had been more prepared for the opportunity. One felt that one did not have any questions in his presence. As a result of Theosophical studies, one’s mind isn’t really filled with questions.

I did ask him whether the Rishi Agastya was still in India, guarding it, fulfilling His Office, still reachable by men, and could be seen. He went off into silence, and then asked if I meant in the physical body. I answered that that was said to be the belief. He went off again for some time before answering. Then he said that the Rishi Agastya was still in His physical body, but not here; that He lived in the Himalayas. Then again he held up his hand and said, “This is the blessing.” I further thanked him on behalf of us all and withdrew.

I have been asked if I looked at his aura. I had not. I forbore to try to look at him in any kind of a research method, because I felt it would be unfitting and perhaps an impertinence. I was only aware that the slight figure was surrounded by a great light and that he was a highly advanced person... Such were the rich extra-curricular activities of our school.


As Sandra has requested, I have related some of the major events which have shaped my career during a very long and active life. Unan­ticipated in every instance but bringing at the same time unshakeable conviction of their reality, they have indeed often seemed in the nature of miracles. Not the least of these is the fact that Sandra came to share my life in due course after my dear first wife Jane was released from a physical body which had come to mean only pain and suffering to her. With untiring devotion, Sandra has continued to give me the benefit of her superlative capacities and her unfailing understanding. She proposes now the ultimate publication of this book, to which all the events and experiences which I have related seem inevitably to have led. I leave it now in her hands.

Geoffrey Hodson

1921 -1929


(Entries of 29 October 1921—28 March 1923)

29 October 1921 (9:20 p.m.)   Drawing Room, The Haven, Preston, Lancashire, England

A devachanic visitor. The form is that of humankind at a period of radiantly beautiful youth—thus far only, the appearance is human. After that, the similarity ceases, the aura shining with a purity and radiance far beyond that of creatures of clay. From around the head and shoulders streams of force play upwards and outwards like hair streaming in the wind, while over the nobly modelled brow the brilliance is so dazzling as to almost blind the inner vision. The central form is that of a rather slim youth, rose pink and almost transparent; the eyes, both in shape and expression, convey more than a hint of nonhuman power—yet in them there is dawning the softening influence of human love.

This combination produces an effect of indescribable beauty, as of a God who voluntarily sacrifices immortality for love of mortal men. The motive for this sacrifice is deep-rooted in an unshakeable determination—steel-like in its strength and power to fulfil the inner rulings of the soul. The whole effect is that of one of the Gods of Ancient Greece, sprung into life and sweeping Hermes-like from Olympus to the homes and hearths of men.

It is almost impossible to imagine this Godlike being clothed in the dull flesh of man, the refulgence of that piercing gaze made dull by fleshly eyes, that radiant purity bedimmed by passion-stained life, that perpetual exaltation of the mind made subject to the pairs of opposites. Yet that is the path upon which he proposes to set his feet. Bedimmed will be the crown of glory set upon his head, lost for a time will be the auric pinions and winged sandals of the God, while he walks a man among men, clothed in robes material, a pilgrim to the outer ring.

21 November 1921, Sunday

Mentally seeking guidance as to the safety of communicating with the deva and fairy kingdom, I receive a message: “Go forward. You are divinely guided; reap wherever you are able.”

Geoffrey: Exalted one, teach me the way of life.

Answer: The way of life, my brother, is not made up of one road, but of many. Seven paths[34] together compose the road for human feet. From these seven, many new roads are formed, for by their twists and turns, their weavings and interweavings, a mystic pattern is woven. From this pattern spring all the complexities of the spiritual life, so the path is not one but manifold.

Occultist, mystic, server, actor, organizer, you may be, seeming to have a foot now on this, now on that path. In your case, the closely woven paths along which, in different incarnations, you have travelled are each one .finding their expression in your spiritual constitution today. Fearlessly pursue them all, for could you but see it they are all one. Strive then to be the perfect occultist, the perfect mystic, the perfect server, drinking deep from the fountains of life that well up within you from each of these sources of life. A mistake is made, my brother, by those who regard the seven paths as separate and mutually destructive. In your case, great progress may be made in each if you will but grasp the opportunities each provides.

Occultist you may become; the seeds were sown in Egypt for the occult life; there began the psychic phenomenal phase of your unfolding. In three successive lives you studied and you strove for the psychic gifts you now possess. Step by step, you will need to master the vestures of the soul. Working now from below and now from above, as the mystic within you is dominant or subordinate. Mystic you are, for mystic you were, in Greece, in Asia Minor, and in Germany, rising in those lives to the heights of supreme devotion and adoration and being given by the hand of your Teacher an entrance into that womb of Nature from which all mystics are born. Of mediaeval mysticism you have a strong flavour. That development and its stored-up harvest is affecting your spiritual development at this particular period of your life, and the planets in their courses combine to arouse and stimulate that side of your soul which craves for union with the All.

The exaltation of the mystic will render far easier the patient Self-unfoldment of the occultist-servant; also you now are obeying truly the deepest instinct of your nature, living as a member of the E.S.[35] A mighty impulse to serve took birth within you in Palestine, planted there by the great Servant of us all. Obeying Him you wandered homeless and alone, along the Mediterranean shores and into Europe, bearing the Light kindled by Him.[36]

Be of good cheer, my brother, the dawn approaches, the iron bands of karma shall be loosed; the Self shall be set free.

2 November 1922 (9:40 p.m.) - Drawing Room, The Haven

The swiftly moving drama of the soul’s awakening forms a study of entrancing interest seen from within. See how from birth to death glowing radiance doth increase; this marks the progress of unfolding life. How valiant is his forward march, how steadfastly he braves the trials of the Path; see now he falters, dim grow his eyes; a shadow falls about him, encloses him in gloom. Gone now is the shining splendour, hid deep within the darkness of the night. A blazing light shines all about him when, with eyes uplifted to the stars, the soul presses onward in the path of rectitude and truth, questing the goal. When once from deep within the soul an answer has rung forth to the great appeal, he is enfolded in a shining splendour which draws upon him the blessing of the saints and the aid of the high Gods. Should he falter, the light is dimmed; should he fall, the darkness descends; the blessing and the aid cannot pierce that gloom, which must be dispersed from within. Even amid the gloom, the throbbing, pulsing powers of the soul are expanding with a swifter growth since that moment when the inward vow was made. No darkness, however deep, suffices completely to enclose that upwelling life.

Hence it is that, after a brief period of effortless and redeeming conduct here below, once more the head is slowly lifted up. Strong aversion to all slothfulness is born; the robe of darkness being cast aside, the light of virtue and of effort most intense shines forth into the upper air. From every fall an added power is gained; after each darkness a new light is born.

Take courage, oh striving human soul. The prize is certain; not endless is the Path, for God within you will bring you to your goal. Strive, therefore, with all your might. Aim ever at constant equanimity, an ever growing speed and such a firmness of your foothold on the Path that falterings and falls shall be no more. Aim high, ever higher, aim to be a God. By virtue of your heritage divine, enter that splendid realm of pure reason, that land where all knowledge of the manifold is gained in the cognizance of One. Remember that the quality of the inspirations you receive depends upon yourself as much as on the inspiring consciousness. The further you expand and the purer you become, the greater will be the measure of truth which you can receive. Let this be an added incentive, not only that you yourself may more quickly tread the Path, but that you may become a fitter channel for divine truth to man, along the lines of your particular gift of receptivity. Keep your mind always at concert pitch, thinking constantly on the highest and noblest subjects in your leisure time. Deliberately withhold the mind from all subjects of a sensual and fleshly nature; if you approach them in literature or general reading, pass them by deliberately and refuse to give them entrance to the mind. Think oftener of the noblest, loftiest topics and train the mind to spiritual responsiveness and conquer the human tendency to think too much of things of earth.

17—21 December 1922 (10:00 p.m.) - Drawing Room, The Haven

(A note on the piano is sounded by Geoffrey. This note has now become a permanency and is continually being sounded forth from his physical and etheric bodies. Hence his very frequent awareness of nature spirits, whether at home or out of doors. It is the note of calling; it is the note to which the fairy kind must answer, the note of that stratum of life which commences from the surface of the ground and rises upward to the heavens. Therefore it is the note of the life of the little folk. When it is sounded they recognize it because it cor­responds to the note of the matter of their fairy forms.)

An Angel

A note of peace, a message of goodwill and of affection I bring to you this night. I and my fairy children visit you with this message of our love. Go forward into the New Year without fear. The shadows of earlier months cannot harm you, and through them you will pass into the sun­light of the summer days. The sunlight and deep joy await you as you emerge from the shadows of winter time. You will have visitors whom you love, and much happiness in your garden. Success awaits you after all your strivings, and after success comes freedom. It will be partial at first, and you do not necessarily move from here. Home becomes home in a truer sense.

The events of the past year have been varied and, in some cases, very trying. Scorpio has been stinging you both, whilst Saturn has held you in his grip. The poison will be transmuted into virtue and from the grip of Saturn you will spring into the wider life. These limitations must be got rid of, those karmic debts be paid before this life begins. You are shaking off the shackles of the past with much pain, but fear not, your joy shall be the greater. Influences are at work from over the seas which shall be the means of your liberation into the life you love. Messages are travelling to and fro. Seek no further but go forward without fear. The darkness and the suffering of the past year have not been in vain, and though much light has shone upon you, a greater light will shine and you will finally be healed. There will be considerable travelling, but not a complete removal. You will make new friends of the kind you desire, and your life will begin gradually to run on the lines of your future work... Be steadfast and selfless and I will bestow a gift of greater power—to see and know in those realms which are hidden from the eyes of men. All blessings. Goodnight 

28 March 1923 (6:15 p.m.) - Drawing Room, The Haven

A  superphysical male visitor, tall, dark,  with brilliant dark eyes, firm chin, rounded handsome features, ears a little prominent, dark hair carefully brushed, frock coat, well-groomed, well dressed air.

He says, “The first essential in psychic research of the kind in mind is privacy. This must be absolute. Disturbance should be all but impos­sible. The conditions should be reproduced as nearly as possible at each meeting, i.e„ same room, surroundings, furniture, etc., and above all, the same people. It is not wise to introduce a new personality into a psychic research group, unless that one is very sympathetic and has some definite contribution to make. Conditions are more than half the battle, especially when you expect help from external incorporeal sources. I may say that if you can provide the conditions and a highly altruistic motive, that help will be forthcoming. You are far more likely to get good results with that aid than without it, at the present stage of development of psychic power in the group...

“No research group is complete without its sibyl.[37] The days of the oracles will return when you erect suitable temples (not made with hands)[38] where they can be heard. The divine hovers closely over our battle-wrecked humanity. Scientific research alone provides a suitable chalice in modern times. A new Blavatsky must be provided; I [the communicant] am an old Italian pupil of hers.”

19 April 1923

If an ideal, presented to the soul as a possibility of attainment, is not accepted and attempts are not made to reach and express it, definite loss of soul power results. Advice sought, obtained, but not followed becomes a hindrance and a source of weakness. The karma of not following the Light when once it is seen is darkness; that of not acting upon advice given, is inability to receive further advice and act upon it.

30 April 1923


Harold Baillie-Weaver guarantees £400 per annum for us (Jane and myself) if we will come to London and do healing work, without any conditions or restrictions. The miracle has happened at last! May we ever be worthy.

Henceforth and for ever I must be utterly and irrevocably consecrated to the service of humanity—to heal, teach, and save the world.

1 May 1923


Induce the condition of Discipleship in your lower vehicles. Purity of aura is all-important. You must not admit thought, feeling, word, or act that is not perfectly pure. You must neither see nor hear the impure. You must not read the impure or even the criminal; these must henceforth have no place in you unless for the work. Then only can you seek and ask for the Master’s power without fear of desecration.

24 May 1923


(Monadic, Egoic, Personal)

1.  The Monadic. The true Self, our Home, a radiant and free Self-consciousness,[39] “always beholding the face of our Father which is in Heaven”. This we rarely contact at the present level of evolution. On the great occasions of our lives a ray of the Monadic consciousness penetrates the lower realms, lifting the personal to the Egoic and illuminating the latter. Such occasions might be joining the Theo­sophical Society, accepting a spiritual leader, marriage if it is a true union of souls, the first glimpse of the Master, and occasionally in meditation.

The purpose of the mantram of yoga discipline is to achieve that contact, so that our personal life may be raised to the Egoic and our meditational life to the Monadic.

Regard the Monad as the Father, and continually aspire and reach towards Him. Make regular and definite endeavour to cultivate Monadic consciousness. Even failing to reach Him, we raise ourselves in the effort, and an arrow aimed at Atma may reach Manas I or even Buddhi. The matter is largely one of persistent effort and continual Self-recollection.

Thought is the instrument ready to our hands. Give thought a definite swing upward—always upward—until an automatic action is induced and the thoughts continually revert to the highest we know.

The question is almost a mechanical one. So many foot-pounds of thought-energy continually and concentratedly directed in the right direction will inevitably produce a proportionate result

Right motive is all-important in dealing with the questions of prac­tical interior magic—upon oneself.

2.  The Egoic must gradually replace the personal; that is our immediate task. Learn to live continually at the Egoic level. This is the secret of the power and achievement of great souls (e.g„ Annie Besant and the incident of an unprepared lecture at Leeds; C.W. Leadbeater lecturing when he had lost his voice from a sore throat). Continuous and strenuous work is possible only to Egoic consciousness; the physical and personal could not stand the strain.

3.  Personal. This is ourselves as we are most of the time, not as we are at meetings, E.S. gatherings, and times of upliftment, but as we are at home, at social gatherings, during holidays, and in our daily lives. We are relaxed, letting the three bodies do pretty much as they like with us. We engage in small talk, tittle-tattle, indulgences, chatter (oh, the amount of chatter in the world!).

27 May 1923

Jane and I returning from an evening walk. I observed a deva passing overhead, apparently belonging to a grade parallel with the higher stages of the Path. He was entirely white in colour, and his auric robes were of a glistening snowy whiteness. His face was benignant and beautiful, and the expression more kindly and human than that of some devas I had observed. Something in our appearance attracted him and he hovered over our heads. I gathered that he came from the arctic regions. He appeared to speak as follows:

“I am from the north, from the land of snowy wastes and fields of ice, and travel to the west. I am one of the agents of the Lord of the North. There too, life is growing, as are many people. May the blessing of the Four Lords be upon you, and may the light that shines around you shine upon your fellow man as I shine upon you.” (Geoffrey had been to a church service.)  ,

The angel then descended until his aura enveloped us and poured force down upon us, assisting the flow by a movement of the hands, several times repeated; they were joined in front of his breast with fingers pointing upward and were separated by a brisk movement downward and outward. The effect of this upon us was similar to that of an electric discharge. The auric flow very strongly resembled flowing white robes, and the usual pinion-like radiations were not so noticeable.

The method of address and the luminous superactive aura were de­cidedly devic, yet the general appearance, expression, and “feel” were very much more human than has usually been the case with those few members of the deva kingdom which it has been my privilege to contact. The Traveller seemed to accompany us for some distance towards the house, and then departed on the journey in a westerly direction.

15—16 November 1925 - Harrowgate, Yorkshire, England

(While lecturing for the English Section of the Theosophical Society)

I “dreamt” of being with Jane in a house with the Masters Morya and Kuthumi[40] and Their friends. Master spoke to me of the power of love and said that He sent out His love to the world every day. I said, “You are able to engulf the world with Your love—the power, knowledge, and love to save the world.”

He smiled in a rather self-deprecatory way. I referred to our feeling of a descending blessing during the daytime and asked if He sent it. He said, “That is private information!”

He allowed me to sit near Him and I felt the inexpressible happiness and thrilling joy of being near Him.

Shortly after being received on Probation[41] by Master Kuthumi, I had a vivid out-of-the-body experience of visiting Him again. He was seated in the long room in His own house with several younger pupils who were comfortably established near Him. On arrival, I was greatly privileged to be placed on a raised cushion near Him on His left, and He talked to us all. My body was awakened, causing me to be absent for a short time. It then fell asleep again, and I immediately returned to the Master’s room and was privileged to be shown the same seat near Him, which He indicated with a friendly smile and look. This filled me with very great happiness, as does the memory still.

There were coloured cushions in the room, and I perceived a portion of the architectural arrangement.

Later on I left and found myself on a high snow-covered mountain pass with a deep valley below. From there came a red-cap lama[42] who approached me, saying, “You are a very unusual young man. We have much that would interest you down below.”

As he spoke I realized that both he himself and his “centre” were of an evil character, and that he was tempting me by promises of psychic experiences, etc. Foolishly, I suppose, I made a powerful sign of the Cross over and through him. This infuriated him and he said, “If you do that again I will fix you.” Stupidly, I did so, and for a few moments was paralysed. However, I used a rather powerful method taught me by Mary de la Middleton which immediately freed me, and I dashed across Asia and Europe at high speed to my sleeping body in Harrowgate, Yorkshire, England, where I was lecturing. The lama followed me in anger but I managed to reach my body safely and woke up trembling, with the whole double knowledge clearly in my mind.

1929 – 1940

[Much of the material resulting from the clairvoyant research carried out by Geoffrey Hodson in the late 1920s appears in his angel books and others of this period, which are listed at the back of this book.]

20 November 1932

During night after last public lecture in New York, remembered being before Masters Morya and Kuthumi, the latter seated and the former standing on His left. The American work was discussed and dispassion­ately appraised; encouragement given for the future, we being regarded as travelling Theosophic messengers.

Early 1930s


During a lecture tour of Java in 1933, a visit was made to the great Buddhist shrine known as the Borobudur. The presence was realized of the great presiding Deva—a very lofty being—and two poems were written as a result. These were published in The Theosophist during 1934.

Return visits have recently been made to the shrine during which we were again received and an attempt made to obtain a description of the Deva, as also to receive of His wisdom.

As He presents Himself to the writer, graciously descending to his level, this great Deva is distinctly masculine and markedly Indo-Aryan in appearance. He is probably a Deva of Wisdom, for the golden light of Buddhi shines all about Him, glowing through the successive spheres of soft rose, soft green, and dazzling white, of which His aura chiefly consists.[43] An emanation of white fire shot through with gold surrounds the inner form, then a great sphere of yellow is followed by the other colourings, the whole displaying in quality of colouring and in luminosity the glory of a sunset sky. White rays, like searchlight beams, play out from the central form, in the heart of which they seem to arise. Some of these shine upwards, others laterally over Java and the sea beyond, the others deep down into the earth, widening as they leave the central form.

All life, for many miles, especially devic life, is quickened by this light and power of the Deva of Borobudur. He is, I think, the Head of the devic life of the island, as also of the surrounding seas, a veritable Deva King. Ever and anon a Silver Star flashes forth above His head, whilst great forces, white and gold, flame-like and petal-shaped, play about His feet as if He stood within a great lotus formed of fire.

Within the central aura is a thought-form of the Lord Buddha, seated in meditative pose. It is a vehicle, at the lower mental level, for the life of the Lord, upon Whom the Deva appears to meditate perpetually.

Contact with the consciousness of this Great One gives rise to the following thoughts, as if He preached for all aspirants a brief sermon on enlightenment and the Path:

“Although for men the attainment of enlightenment seems far away, in realms beyond time’s imprisonment, enlightenment for all is here and now, within them as a living fact, a power of accomplishment.

“Thus, within your archetypal self, as in these stupas[44] which you see, there sits a Buddha, fully formed though partially concealed. The secret of your own enlightenment is the presence within you of this Buddha-to-be. As you must gaze within the stupa’s form, piercing with your eyes its covering, so with the eyes of thought and will gaze inward and perceive that embodied wisdom which is yourself, the Buddha which you are in timelessness and will make manifest in realms of time. Keep your soul’s gaze fixed upon this archetypal Buddha. Dwell daily, hourly in its presence, until thought and will combine to bring to birth within your outer self the Buddha of which your inner Self consists. Then let imagination soar into your Buddhahood. Picture yourself as living now the Buddha life, moving amongst men as did the Lord. Do this with will and thought unchanging, until in very fact these two bring forth in you the living Buddha.

“Thus shall time cease to imprison you. Thus shall future be blended with present, yourself at the centre, conscious of both as the eternal now. Past I counsel you to forget, annihilate entirely, wipe from the tablets of your mind, as scaffolding which having served the builder’s need is taken down and disappears. Past is dead for you. Present and future will similarly disappear as you learn to live intensely in that fullness which is the eternal now.

“Dark is the world; darker it may yet become. Grave dangers threaten human life, human progress, human peace. The opposing forces gather for a conflict which well may be the greatest and the last of the planetary battles waged on earth. Should light conquer, should brotherhood and peace prevail, as almost certainly they will, then the opponents of the Law, organized as enemies of man, will meet with that defeat which will put an end to mass hatred, mass brutality, and mass enmity to Light. Thereafter the great Law shall prevail.

“Could you but see as We see Who, standing above the conflict, represent the Law, how every unifying thought and deed of every man, however humble if sincere, plays its important part—nay, I would say tremendous part—in bringing victory to the side of Light and Law, your work would be more inspired, your wills more ardent, your faith more fiery, and your lives more full of power. Go forth therefore with added force, with greater zeal, constant in self-discipline, losing self in service, planning, thinking, working in the cause of Light and Law and in the name of Those Who are the Light and have become the Law. On all your work the blessing, the peace, the beauty, and the power of Borobudur.”

On another occasion He said:

“You will help in clearing away the mists of ignorance and supersti­tion with which Java is enwrapped, by awakening the minds of the better classes to a realization of the harm which the practice of blood sacrifice is doing to the national soul and through that to the health and well-being of the people; also in instructing them concerning the facts. The educational authorities and the members of the Theosophical Lodges are the most promising agents for such work. United, well-organized and well-informed groups of esotericists could help greatly by means of regular and constant activity along the lines suggested, and in the daily radiation of Power and Light over the island.”


(Meditation at the Borobudur)

“Learn to live intensely in that fullness which is the eternal now.” In these words the great Deva of Borobudur spoke of the goal of human life. Meditation upon this reveals that everything is fully present all the time, therefore every moment contains the whole, manifests the whole.

Time divisions and privations are created by thought. Above the mental plane they disappear. Causally they still exist as concepts but not as factors ruling consciousness which, at that level, is already independ­ent of them.

Beyond the Causal, wholeness is conceived. Becoming is resolved into a completed fullness of being. Since this fullness is unrelated to time, it is present always. Hence every moment contains the whole. Every second of consciousness is replete with the whole Solar System from Adi to solid physical and from Manvantaric dawn to Manvantaric night. Realization of this is purely a matter of consciousness. The fact exists read!? To be known, like the sun to a blind man, like the ever shiningness of the sun to a person who can rise above the rotation of a planet

All exists at once as does the whole Solar System physically to a consciousness in the Sun which is aware within and through all its rays. All exists at once, in its fully developed state, to a consciousness beyond time and space.

To live in the fullness of the moment – this is Nirvana, this is the goal.

12 December 1933 - Adyar, Madras, India (The International Headquarters of the Theosophical Society)

Arrived at Adyar after tour of China, Philippines, Java, and Malaya. 

16—17 December 1933 - Adyar

Do not fritter away strength in die small things of the personality. Develop interior calm, speech control, and strict adherence to facts. Develop a passion for facts; avoid superfluities and Mils. Pare your mind down to the bare bones of fact and truth.

Interior vision of the Master in E.S. meeting, 17th [Who said to Geoffrey], “Remember, I am ever present in your heart there and you are ever present here in Mine.”


“The great metropolis and see of Adyar” as Shakespeare[45] might have truly named it. For it is the capital of a mighty empire, whose boundaries extend beyond and over all other boundaries and frontiers on earth. The Theosophical “Empire” embraces almost the whole of the civilized world’, and Adyar is its capital. Were ever subjects so lightly ruled, ever a diverse people so free and so united in proud loyalty and love as are the people inspired and taught at Adyar?

May the spiritual sun never set upon our “Empire”, for in that night it dies.

17 July 1934 - Durban, South Africa

(At the inaugural lecture of the Durban Youth Movement)

During the chairman’s remarks, I became suddenly and definitely aware of the consciousness of Dr Besant turned upon the gathering. First Ray power, strong but very tender, descended upon the whole audience of over one hundred young people. I felt lifted up into her consciousness and this influenced my speech, the choice of words, and form of sen­tences, especially at the beginning.

The response was enthusiastic, some 67 young people joining there and then.

8 July 1934

“Ice-cold impersonality must characterize all your relationships, espe­cially with those who love you and to whom you are especially drawn. Give the wannest possible friendship, yet within, remain emotionally and mentally aloof, as leader, teacher, and friend to all. Thus is a great leader born.”

“Stark realism must be the basis of all judgements.”

20 September 1934 - S.S. Randfontein

The Masters are great “lighthouses”, shining over the darkened seas of life. Humanity, blind to Their shining, save for the few who first catch glearnsand later enter the beam and find their way to its source. 

The Masters are World Planners for humanity as a whole. Not for any special time or age, but for the duration of the world-period and perchance beyond. Unmoved by temporary changes, as a mariner by an individual wave, yet making allowances for every change, Their eyes on the Goal. Undisturbed by apparent breakdown of the plan, the failure of a particular instrument, the defection of a Napoleon, the nefarious traffic of a Bis­marck, They apply a ceaseless, beneficent influence using every possible instrument,’ individual or group, knowing that the end is sure. Hence, Their undisturbable calm, Their peace that passeth understanding.

13 October 1934 - Wimbledon, London, England 

A realm of consciousness was entered which was marked by a deep stillness, a profound calm that was yet positive, above the world, beyond the personal and the fleeting, in the realm of the Eternal. Beyond events, changeless, motionless, yet full of power, the Self abides immovable in this realm. No persons are observed here, nor any light as we term light, for naught exists requiring light. Thinking, seeing, knowing are all merged into one consciousness which is Being. Translated into terms of mind and form, it is a realm of great seated Buddhas, dark as if of bronze, sunk deep in meditation, motionless as if immovable, and from Them power flowing not as light, but pure power. On meditation these become ONE Buddha: The ONE.

Nothing ever happens in this realm, nor any change—only the state of continuous being, existence apart from action, causes only, and they static though dynamic. External awareness is reduced to a minimum; interior calm, poised being: these are the states in which the consciousness dwells. This still poise, immovable, must be maintained in personal existence. Consciousness must be established in this realm. All day long, awareness must be maintained there, the personality directed from there, and no outer circumstance have power to disturb its calm.

I become conscious that I am steadily cleaving my way upwards towards the very Heart of our Lord, the Spiritual Sun, the Life-Centre of Creation, the Source. To be lost therein is my goal, which I shall one day attain. I shall enter the ineffable radiance, as one enters the Holy of Holies of a temple. A great longing for this exaltation and this union turns my thoughts constantly to that One Light. I yearn increasingly to be one with the Light and Life of God. The pains and trials of this transitory life serve but to spur me on. The joys are as a foretaste of eternal bliss, drawing me nearer to the Source.

Within this realm of Light I know the Master dwells. He is that Light and in moving towards it, I move towards Him. The quest, however, becomes increasingly impersonal.

15 October 1934


Impulse never pays; never act upon impulse. Always pause to con­sider, allowing at least one day and one night to pass between the idea and the action. Be careful during that time to eliminate all personal elements from the idea, considering it with complete impartiality as if it were the idea, considering it with complete impartiality as if it were the idea of someone else. As long as personal feeling remains, let action be delayed.


Every sentence and every action assumes added significance in the presence of a leader. Leadership is always a dual problem and, for success, depends equally upon the leader and the led. The actions and reactions of the follower condition and frequently limit the conduct of the leader.

The ideal follower is unobtrusive, silent, inconspicuous, save on the rare occasions when action is demanded of him [or her]. Even in his devotion he is impersonal, asks nothing and is prepared to wait. Further­more, he trusts his leader and is prepared to recognize a deeper wisdom than his own, especially in actions which he cannot understand.

Yet the follower must not be blind, nor must his devotion ever become an embarrassment to the leader. He should rather wait and watch than obtrude. Even apparent neglect has its legitimate place in his education as a follower.

16 October 1934

The One Mind is active, externally aware, responsive only at the circumference. Within (higher dimensionally) there is a profound still­ness, a great and undisturbable peace, silence, darkness, as of the womb of matter, space, form. Energy passes continuously, but consciousness is still. “I am that Mind, that Mind am I.”

The One Mind does not appear to think; it contains the possibility of every combination of thought-experience, but itself remains still, passive. We think on its edge. It gives the impression of a very highly stretched transparent membrane over a platonic solid octahedron. There is a curious sense that it deliberately remains still, that we may think freely – Egos inside and personalities outside with the membrane as human mind-focus. Human Atma in the centre of the form and personality moving, connected by a moving ray, on the outside of the surface.

18 October 1934 - The White House, Wimbledon Common,London, England


Discipleship is an intensification of the tests of the probationary period. Every quality in the disciple, whether favourable or adverse, is strengthened by the more intimate relationship with the Master. Whilst this increases the disciple’s power for good, it also increases his personal difficulties. One after another, his failings and weaknesses become manifest, are apparently magnified. This process inevitably increases the difficulties of the disciple’s personal life and sometimes leads him almost to despair. Faults and errors, weaknesses, and even vices of which he deemed himself incapable show forth in him, often causing him much self-disparagement and pain. He should not, however, despair since his inner life becomes increasingly rich and beautiful. His Egoic power steadily increases under the influence of his Master, and by its aid he is enabled to overcome. His weaknesses, both active and latent, must be made unmistakably clear to him so that he knows of them and may eliminate them from his nature.

Ignorance of weaknesses and limitations is one of the greatest barriers to occult and spiritual development. The disciple must know himself thoroughly, be modest and humble concerning his capacities and clear­-eyed concerning his limitations. The disciple must be wise concerning himself. He must rely upon himself, seeking no external aid, must in fact become his own guru.

The Master may be thought of as presiding with careful and affection­ate interest over the alchemical process of the transmutation of all that is base in the disciple, into the pure gold of purity and spirituality. The Master guides the disciple as much as possible through his intuition which is thereby developed, but life itself is his true teacher.. The disciple must learn to interpret his life-experiences, to learn from them and so become wise. If he could but realize it, every experience, great or small, may assist in the development of wisdom. Important tasks, contact with important people, may be made supremely illuminating. Everyday lesser tasks and meetings, ordinary human interrelationships, can prove equally instructive. The disciple should therefore study life, watch life intently, observe his own reactions and responses to every incident great or small, for thus he may learn and grow.

Especially should the disciple pay attention to small things, his per­sonal appearance, conduct, his manner both with others and when alone, the opening of a door, entry into a house or a room, manners, speech, contact with animals, servants, shop assistants, children, friends: all of these should bear the mark of Discipleship; that is, of impersonality, self­-control, refinement, dignity, purity, and spirituality; for these must be the keynotes of the disciple’s character.

7 November 1934

All human beings, even those on the threshold of Adeptship, are unequally developed. Those whom the Masters use are chosen because of one or more outstanding quality and capacity. These are almost inevit­ably accompanied by certain anomalous defects, because the worker is still human. The Masters are not blind to the defects, nor do They condone, by Their continued use of the individual, the actions to which they give rise. They use whatever material is at hand, employing the qualities and capacities useful to Their work and thereby assisting in the elimination of the defects.

A Master’s encouragement should not be interpreted as acceptance of the whole personality or approval of its obvious defects. The Master’s method would seem to be to draw out the capacities and to appear to ignore the defects. Human critics, therefore, are valuable when their judgment is sound, in supplementing encouragement of good qualities with attention to their opposite.

(It was whilst I was living at Wimbledon Common that the Master Kuthumi dictatedMeditations on the Occult Life.)

17 November 1934 - Camberley, London, England

The Master’s ecstasy! An intense, yet harmonious bliss which is permanent. In His case it is the whole Buddhic body, glowing, golden, sunlike, with the quality of limitlessness like the sun and its radiance. Every atom intensely alive, thrilling with a still, interior, inner life flow­ing without obstruction through the whole body. Apparently it is this continuous flow which produces the ecstasy. “Buddhi is bliss.” The effect of experiencing this in the night seems to have established an area in the Causal body of this Buddhic matter, light, and quality of bliss, to which I can retire in contemplation.

Curiously, it appears to the brain consciousness as an oblong window through which the Buddhic light is shining into the Causal body. Actu­ally, it is more than that; concentration within it at once produces happi­ness. An effect of sun-ness and of golden light pervades the mind. This is associated with the Master, and His form, built of sun-radiance, is perceived. He lives, moves, has His Being in, and is Buddhic.

Murder by the State is not the best method of eliminating murder from the State.

On judgement: The first essential in sound judgement is dispassion.

Second, the facts. Study all equally, not only those which favour the judge.

Third, the central issues.

Fourth, the human factors inevitably colouring statements, actions, and reactions.

Fifth, synthesis.

Facts alone are misleading; the circumstances, inner and outer, sur­rounding them must also be known.

23 November 1934

As in the stilling of the tempest, it is the storms of life which awaken the sleeping divinity. Therefore, welcome the storms and attain the maximum of awakening from each of them. The people through whom they come are only the impersonal instruments of karma. Regard them impersonally and, if possible, gratefully. Welcome the storms and the storm bringers. “Everest” cannot be climbed without either. A blow is required to cause the spark to leap out of the flint. The Adept is fashioned from the man under the hammer blows of Thor.

24 November 1934

The Ancient Wisdom must come forth through the lecturer, pure, translucent, sparkling, yet deep and clear. There must be no striving, especially for effect. The Truth and nothing but the Truth must flow through an impersonal channel. The body very still and relaxed, gestures few, ease, grace, and an even, gracious flow.

For many Christians, the historical events of Christ’s life and its biblical interpretation form the basis of their religion. For the mystically minded, however, and indeed every human soul, it is Christ as the Revealer of the Universal Wisdom, as that Wisdom itself, which makes the greatest appeal. He is not an historical figure only. He is “the way, the truth, and the life”.[46] If one gains but a single flash of that Light which is Christ Universal, one’s life is changed: it is the Christ Light, ancient but ever new, which every Teacher brings to the world. They are mighty Saviours but the Light is mightier than They. This is the heart of Christianity as of every other real religion, and in this truth all faiths are ONE.

This flash, which is union with the Universal Christ, is the goal of the religious life. The Teacher brings it nearer, makes it more easily attain­able by consciousness in all kingdoms of Nature. This experience can be gained deliberately, for its attainment is governed by laws as exact as those to which the chemist must subscribe in the laboratory.

“Europe has a religion which satisfies her heart but not her head and a philosophy which satisfies her head but not her heart.” Theosophy—or mystical Christianity—meets this need. Show the laws and the way to the vision splendid which, when attained, dims all the world’s radiance for the happy ones who see. This experience and the yearning for it is a lost passion in the world, lost because submerged in physical experience and yearning. The world is spiritually homesick; it has wandered so far that it has forgotten its home.

The function of religion is to restore that memory and to show the way home. Instead, it insists upon articles of faith and imprisons men in the grip of creed, blinds them spiritually by the fear which threats of damna­tion arouse in the ignorant. The tragedy is that creeds are of no impor­tance whatever and vision is all-important in true religion.

O ye priests! How you fail—yet mean so well! Every story of the Master’s life shines with the true Light. The Bible is not a book of words; it is a ray of the spiritual sun, alight, alive, Light-bringing, Life-giving, and above all a key to prison doors.

Become interpreters; that is your task. The spiritually blinded man hurries at dawn to the market place in search of wealth and never sees the diamonds of dew sparkling on every blade of grass. To become an interpreter of wisdom and of truth to men, an awakener of wisdom and truth within man—this is a truly religious, truly Christian, and truly worthy work.

11 December 1934

All sense of self-satisfaction and self-gratulation in work must be avoided. Neither is artificial humility, cloaking pride, any more desir­able. Clear-sighted recognition of one’s limitations produces a natural humility which is a virtue indeed.

Praise and correction must be equally acceptable. Praise because it encourages and correction because it draws attention to needed improve­ments. We must neither be unduly elated by the one nor unduly cast down by the other, regarding both impersonally.

However well one may have done, one can always do better.



Two lines from “The Hound of Heaven” by Francis Thompson assist the solution:

“Ah Designer Infinite, must Thou char the wood

Ere Thou canst limn with it?”

“Is not my gloom after all

Shade of His hand outstretched caressingly?”

Nothing is born without loss. All pains are pangs of birth.



cf. Seneca: “The soul may be and is in the mass of men drugged and sickened by the seductions of sense and the deceptions of the world. But if in some moments of detachment and elation, when its captors and jailors relax their guard, it can escape their clutches, it will seek at once the region of its birth and its true home.”

Is this a renunciation? Yes—of a single rose in order to possess a tree that bears seven times seven.

If we only knew what awaits us, we would not hesitate a second.



Thus along the Path man moves to his supreme achievement, to that coronation which marks his true kingship. Thus reverence is of supreme importance, for “he who cannot bow his head shall not receive his crown”. Thus we make manifest the nobleness with which we are endowed. Thus the as yet silent notes in the human chord are heard; thus the unstruck music at last sounds forth.

Thus man shall eventually reach the goal and rejoice in that dawn where the morning stars sing together and the Sons of God shout for joy.[47]

Death exists only in the eye that beholds it.

Material and form hide from us the eternal realities within them, just as the veil of day conceals the ever shining stars.


In the occult life:

That to which you cling, you lose;

That which you renounce, you retain.

Let go!

The aspirant must be prepared to experience the disloyalty of pledged friends, to see a beloved and revered teacher and friend change suddenly in an hour to a ruthlessly cold and polite stranger. The resultant pain must be born without bitterness.

If the aspirant be truly loyal, the disloyalty of friends will not change his loyalty to them. Their disloyalty is absorbed in and transmuted by his trustworthiness. Loyalty is one of the synthetic qualities in which all others are contained.

The would-be disciple, and even the accepted disciple of an Adept, must be prepared to have his heart opened like a young rose by an almost divine love and devotion evoked by a leader and then to have the tender, sensitive petals ruthlessly crushed by a relentless coldness suddenly dis­played, utterly unresponsive to his tenderest pleadings, his appeals re­fused with a laugh of scorn. The pain and shock of this will cloud his nights and days for years and darken the happy hours of his Discipleship, sometimes almost to despair, and of this he may not say one complaining word nor hope for healing balm. Cast out from that heaven, he must find another which depends upon no other living being. His religion must be „ kindness, its highest expression friendship, its greatest virtue loyalty.



The Theosophical Society resembles somewhat a piece of mechanism, like a watch, to which additions are continually being made. All people, events, and movements are really part of the mechanism, and its work should be regarded as such, that is, impersonally and dispassionately. One’s own place and movements within the mechanism should also be regarded impersonally and dispassionately, as merely parts of the whole and of small importance in themselves. The hands of the watch appear to be most important, but in reality they are not more so than a hidden and motionless screw. More beautiful than the hands are the jewels, which only the watchmaker sees.

20 January 1935 - Bolton, England

When I come forth from the adored Presence of the Guru,

My heart is full of light

My mind is keen, alert, yet most serene.

My will is strong as if invincible,

And my soul is pure and also full of light;

When I come forth from the Presence of the Guru.

25 January 1935 - Bolton

When a man steps out of the shade, the sun shines on him.

There is nothing personal in this.

When a man meditates upon the Master,

The Master’s consciousness responds.

There is nothing personal in this.

30 January 1935 - Bolton

Argument and discussion should be reduced to a minimum

And ultimately replaced by thought

Thought should be reduced to a minimum

And ultimately replaced by silence.

In silence, wisdom is born.

To bring the Ancient Wisdom to the world is a difficult, often painful task. We, within the ranks, should not wilfully or carelessly inflict pain on each other.

4 February 1935 - Manchester

The bridged consciousness is like a bridged string—tending constantly to lose tune and requiring constantly to be tuned. Effort must not cease after attainment, but on the contrary needs to be greater if the illumination is to be sustained. Do not rest on your oars.

The toll-gate is on a spring (matter) and tends always to close. The tendency of matter must be conquered by repeatedly forcing the gate open until at last the tendency is reversed. Hence, some form of daily medita­tion is a necessity.

Therefore, whenever there is an inner experience during ceremonial, dream, vision, meditation, Step, or art, meditation becomes more impor­tant. These openings of consciousness by the individual affect the whole race. One valuable way of helping humanity is to keep the channels open in oneself. This is the value of the yogi in retreat. Mankind is one body corporate. It is the office of Mercury (Buddhi) also to draw Venus (Manas) back to himself, Hermaphroditus, from the embrace of Mars (astral) and net of Vulcan (mental web and artificer of iron, i.e., powers of astral). The world needs more and more Mercurys.[48]

10 February 1935 - Manchester

Here, in 1913, I first saw the Master Kuthumi at my first E.S. meeting. As we saluted, His face appeared in the middle of my head and I could and did compare it with the coloured picture. Communication occurred in a swift flash, I offering myself, He welcoming me back in the present personality (“Welcome back to the Ranks, Geoffrey”), later accepting me as a probationary pupil and eventually as His disciple. I was healed instantly of a deep grief and moved for many days as if in a golden light. Adoration to Thee, O mighty Guru!

23 May 1935 - Folkstone

(After an intensive lecture tour of England)

There are higher dimensions of consciousness but not of space.

The sun within[49] never sets.

A human being cannot understand a superhuman Being, nor can he comprehend the conduct of the latter, therefore a man should never judge and pronounce upon a Master. The Master uses a higher dimension—not only level, but actual dimension—of consciousness. The man sees only cross-sections of the Master’s motives and actions cut by his three­dimensional consciousness through the larger “mass”. When the Master in action produces effects in the man’s world, the man cannot hope fully to comprehend, since plan and motive and much of the action are out of his sight. Therefore man should never judge a Master.

14 July 1935 - Maraisburg, South Africa

To be a pure channel, a translucent lens through which, untainted and undimmed, the light of Truth which is Theosophy may be focused into the mind of man—this is the ideal. Not the praise of fellow members nor the applause of the public; to win those is easy to anyone possessing a sound knowledge of Theosophy and “personality”—but to open doors for others that they may pass through to their own light: this is the ideal of the teacher. The lecture should contain material which will lift the hearers up towards their own Egos which perpetually shine down; thus the inner doors are opened. Also, material for profound thought—deep truths and ideas upon which they can ponder afterwards. And, third, practical guidance amid the difficulties and problems of life. But through all must shine the pure light of Truth.

21 July 1935

Be in your personality what you are as an Ego.

Be in little things what you are in great.

Be in particular what you are in general.

Be in your moments what you are in your mission.

Then will your future glory be foreshadowed in your present life.

25 July 1935 - Maraisburg

To the thinking man life is a comedy.

To the feeling man, life is a tragedy.

To the intuitive man, life is a great Quest


Mental asceticism which nothing can sully;

Mental purity which nothing can stain;

Mental stability which nothing can disturb;

Mental clarity which nothing can obscure.

4 August 1935


Steeped in peace, bathed in power,

Not of this world of time,

But of the eternal.

Beyond events, behind facts,

Above change.

Peace everlasting,

Power in perpetuity.

In such peace is Adyar established,

In such power maintained.



Within this world of ours is another, almost its antithesis. It is a world in which all the positives reign and the negatives are not Light perpetual shines therein, pervading with glory all beings and all thoughts and all places. It is a realm of light a world of radiance; and it is here and we are in it now.

This inner realm is all beauty, whether known interiorly or seen or heard. Knowledge of it exalts the mind to ecstasy, to freedom, to dancing, flying happiness, as of a freed bird or newborn butterfly, a-wing in sunlit summer air. Vision of it reveals beauty beyond portrayal by any art, beauty irradiated by glory, living, conscious, exalting to bliss. Heard, this realm within reveals its light and beauty as a wondrous symphony perpetually performed. The hearer is at the centre of the universal orchestra in the very midst of glorious music experienced at its source.

He who enters this world within our world is not external to its light, its beauty, and its song. He is one therewith, shines with the light celestial, is part of the immortal beauty and a member of the orchestra which perpetually performs inspired improvisations on the theme which is the WORD. He knows himself a centre and source of light, heart of beauty, the very symphony of creation itself.

Little meaning has the world of negatives, of thoughts, events, and things, of separateness and self, of shadow and of pain, to him who knows and sees and hears the world of light and beauty and of song. There unity precludes all sense of separateness and self, all shadow and all pain.

Tragedy that man lives so near this world, within in very fact, and yet cannot know or see or hear!

Ignorant, blind, deaf! By what means may the veil be drawn aside for you? How may you be helped to know?

Ignorance, blindness, deafness, were no doubt inevitable, but are they still? Have we not outgrown the stage of separateness, passed the cycle of forthgoing, entered on the way of return?

I feel that we have; that there is something wilful in our selfishness; that we deliberately keep ourselves blind and deaf; that many, many more of us could know and see and hear.

Yet to have and to hold (motto of the race) is inevitably to lose, whilst to give is to gain for evermore. “Give” is the password to the realm of light. Once within there is naught either to give or receive, for all is one and one is all.

How teach this to a race which lives to get and knows not unity (?), is blind to inner light and deaf to the eternal song? “Through beauty,” the answer comes. Beauty will be the religion of the new age. Orpheus must come again within our hearts and lives and as His own most glorious Self.



Master, in the realm of knowledge, of beauty and of power

I kneel at Thy feet.

Seeing Thee as knowledge incarnate,

As beauty perfectly portrayed

As power of the Word.

Myself a seed of these,

A young plant.

Growing before Thee,

Thou, the Sun.

Small am I beside Thee,

Imperfect, undeveloped.

Ignorant, unbeautiful and weak.

Yet, because a seed

Containing all,

Hopeful, with Thine aid

And by Thy light,

One day to be As Thou arc now -

A light to all the world.

First, I must simplify my lower self,

Must purify my soul,

Lest the growth be warped.

The beauty marred

And the song sung out of tune.

Better perchance to be less

And that less, simple

And true and pure

And beautiful

As Thou art most perfectly.

In love and gratitude

I bow at Thy feet,

Revered Guru.



At the centre of every sunrise, at the heart of every sunset, is the Sun.

The beauty of every dawn and every eve comes from the Sun.

The glory of every dawn, the mystery of every twilight,

The splendour of sunrise and the wonder of sunset –

These are the glory, the mystery, the splendour and the wonder

Of the Sun.

Shines the Sun in splendour at high noon,

His full power revealed,

Glearnsthe sun in mystery at midnight,

Hidden by the earth, revealed by the Moon, Splendour and mystery:

High noon and midnight—

All owe their being to the Sun.

The world within our world Is all Sun.

Light perpetual

Shines at every point

Every atom glows and gleams,

Filling the world within

With unfading splendour.

Immortal beauty,

Deep mystery,

Everlasting Light

He who enters there becomes the Omnipresent Sun,

Shines there in glory,

Lives there in loveliness.

Knows himself the heart and centre

Of all light and power,

And knowing, is at peace.

Peace shot through with ecstasy.

Calm, filled fall with joy.

Light perpetual,

Joy abounding,

Bliss unfading,

Such is the world within our world.

13 August 1935 - Pretoria

I feel that my life is guided, not necessarily by a person but by a principle. I go wherever the way opens up, have done so since the War and probably before then. The way is now opened up until early 1938. It leads through Durban, Adyar, Calcutta, and Java, to Australia. What then, I know not, nor can be anxious. A way has opened up from South Africa to Australia, but whether it is the way I know not, though in good time I shall know. (1939: It was.)

What is this principle which guides me so unerringly? And does it guide all nations and all men? If so, why the failures? Because the individuals involved have not obeyed but have intruded self and selfish desire. A great lesson to be learned: not to obtrude self!

Was it all planned from “the beginning” and I just coming to it? If so, were the failures in the plan? This would explain the absence of need to initiate a plan – the fact that it is only necessary to accept invitations as they come. A mystery indeed to the three-dimensional brain, but not to the space-time Ego, which knows and says one word: “Inevitability”. Almost like Humpty Dumpty – symbol of the Augoeides – who said, “Impenetrability”. I give thanks to Life; I trust Life.

23 October 1935 - Pretoria

Mental serenity, emotional calm, physical stability, personal poise. The consciousness must be centred above and beyond the phantasmagoria of the physical world in that realm where there is no-thing.



He loved beauty, he loved spirituality, and kept his thoughts pointed towards the ideal—the epitaph I would like to deserve.

1 November 1935 - Pretoria

interview With general smuts


A white-haired, clear-skinned, fresh-faced man with a small, pointed beard, keen eyes, short features, and a habit of thinking within himself before speaking—not a common attribute!

General Smuts began by saying that the movement was too nebulous, not concrete enough. Unless it had a kernel, he said, it would not live. He mentioned the youth hostel movement in England, succeeding because the aims were concrete...

Our talk moved to unity, internationalism, holism, the new age being born, the desirability of unity here, etc. I spoke of these ideals as basic to the Youth Movement, and reminded him they were taught in it. He warmed to the conversation, saying, “It is fine to see a young man (sic) full of enthusiasm, giving himself to these ideals.” He ended by advising me to go on and issue a clarion call to youth.

A big Ego, definitely irradiated by the gold of Buddhi, I would assume. I asked the Masters’ blessing on him, his nation, and his life. A very fine human being, not sufficiently appreciated by his own country­men.

No personal help for the movement as yet The Secretary of the Youth Group to send him a copy of the annual report listing achievements.

2 November 1935

One great achievement of the Masters, which differentiates Them from men, is continuity. This displaces the need for dependence upon memory. Their Self-consciousness is unbroken; They are perpetually aware. They have discovered that principle in Themselves which is changeless and in that They are established. They have found the Eternal Themselves.

7 December 1935 - Adyar, India

(Adyar Diamond Jubilee)

Man is made up of two parts,

One part gifts, one part character.

The world appraises by the one

The wise man by the other.

No gifts, however great,

No faculties, however brilliant,

Compensate for lack of character.

Gifts show what a man has,

Character what he is.

Possessing both, man is rich.

Lacking character, he is poor

However great his gifts.

Happy is the man who has gifts.

Happy is the man who has character.

Happy indeed is the man who has both gifts and character,

For the world is at his feet

25 December 1935 - Adyar

Self-purification includes the complete elimination of all resentment. The heart must be pure from this point of view; otherwise the Master cannot abide there. There must be nothing between the personality and the Ego, nothing between the Ego and the Master. A pure heart and ever open channel is the ideal.



In bliss I abide in the Presence of the Guru,

I worship in the golden temple of His heart

Therein is peace which nothing can disturb

And stillness absolute.

Time is not, nor space, nor form;

Only the radiance of far-shining love.

Duality is not, not I, not He,

Only the principle of love as light

Not an enclosure, but a centre,

A source of universal love and light

Elsewhere within Him there is power

Resistless, and intellect all-knowing.

But here within His heart

Is love which knows no boundaries,

Which shines on all, just and unjust,

High and low, sinner and saint



One life in metal, gem and rock,

And shining, quickens it;

One life in plant, in flower and tree,

And shining, beautifies;

One life in every animal and bird,

All insects, winged and creeping things;

Knows each one of them and cares

With deep solicitude for all.

And caring, helps by strengthening from within

And hastening growth.

At the centre of this love and light

abide and learn one day to love

As He loves, Who loves all things

And loving, shares His love with all.

And sharing, lifts all things and beings up

To those tremendous heights which He has climbed.

To that great peak on which He stands

From which the light of love shines out on all the world.

10 March 1938 - Melbourne, Australia

From one High Initiate to Anotherfrom the Inner Worlds to the Outer (Transmitted to the latter by Geoffrey)

No one can make progress on the Path without the experience of mental anguish. There are qualities and powers of men which only anguish can reveal. They pertain to the manifestation of Buddhi in the personality.

Gethsemane begins the moment the foot is set upon the Path and continues to the end. Actually, the cause of the anguish is an illusion viewed in the light of Egoic consciousness. There was no cause, but the lower self is unable to perceive this at the time.

Part of the illumination of Adeptship consists of the discovery and dispersal of this illusion. This process also begins the moment the foot is set upon the Path, and is continuous unto the end. In the end the individual looks back at all his suffering, perceives its purpose and recognizes its fruits, whilst at the same time discovering that in the realm of the real, that is, from the point of view of the Ego, the whole experi­ence was beneficial and educative. This probably is the ideal attitude when pain comes.

26 February 1940 - The Manor, Sydney, Australia

It is possible to know and speak well the language of Theosophy and yet be ignorant of its light, to know the words of the Ancient Wisdom but not the music. Theosophy is a force and it should be used only for “the amelioration of the condition of man”.[50]


There are two acid tests of an occultist: the extent of his fantasy, and his capacity to remain unmoved by either appreciation or criticism. To strip off everything except the essential: this is the task. Success, the applause of public audiences, the praise of friends, the open friendship of prominent people, the acceptance of books to be published, the inevitable sense of satisfaction produced by these and all success, and a certain unconscious inflation of one’s opinion of oneself – all this must go.

One must step out of this as from a garment and stand naked before one’s higher Self and one’s Master. Nothing must remain but the highest, truest Self and its faculties. Then one must, in one’s brain conscious­ness, steadfastly hold to that vision of oneself. Nothing must have power to dim it, to mar its clarity and truth. This is the central task of the occultist

To compare oneself with those greater, and especially to look up to the Master – His splendour, His real greatness, His power: how puny, infan­tile one feels when one does this! One is just a groping, slow-moving baby in the great art of the conduct of life and the work of occultism. Yet the germ is there – thank God! The most difficult problem before the successful worker is his success. It is almost impossible not to be pleased, gratified, elevated. BUT ONE MUST NOT.

2 May 1940

Theosophy does not need the first person singular.

As the work of lecturing and teaching continues, one becomes more and more deeply impressed with the very lofty nature of the calling of the teacher, especially the teacher of the Ancient Wisdom. His is a high office, a great privilege, a deeply spiritual function. He is an apprentice preparing himself some day to serve in the teaching department of the Inner Government of the World. His Exemplar, His ideal, is the Great World Teacher Himself, the perfect Teacher of angels and of men. The Lord Buddha, the Lord Maitreya, and the Master Kuthumi represent the highest perfection, the finished example of the teacher’s art. To Their height the teacher of the Ancient Wisdom in the outer world aspires. If he is steadfast to it, one day he will attain. Spiritually, he becomes one with Them and with all great Teachers when he carries out his task, which is a holy calling indeed. The Theosophical teacher is as a King’s messenger who brings the message safely through all dangers. Theosophy is an utterly impersonal science. Impersonal also is Theosophical work. Im­personal therefore must be the Theosophical worker—and silent. One must constantly re-examine one’s work and one’s attitude to keep both free from egoism and self-satisfaction, for these are two of the most deadly poisons to the soul.

4 May 1940

Sometimes it is helpful to divest yourself of your past and be just a soul aspiring to the light It is often a great relief to do this, for so-called mistakes and “falls” disappear, and there is a certain freshness, newness, and brightness visible within the soul. It looks like a flame, mounting steadily higher. Actually, the trammels of the past should not hamper us. We should forget them, cast them off as a garment outworn, yet perceiv­ing for a while their usefulness.

5 May 1940

If you think you have found a wise plan, look deeper and you will find a wiser and a deeper wisdom.

9 May 1940

The occultist undertakes more than the man can perform—and in the end performs it The man may never hope to reach his Star, but like the mariner he sets his course by it

16 May 1940


There is a need of a philosophy showing the place and sublimation of mistakes. To the spiritually sensitive, mistakes, when remembered, are a constant prick. The memory of them and of their effects is humiliating, fills one with regrets, produces acute rushes of shame. Doubtless these pricks (they can be deep and unhealing wounds) serve also as goads to spur us on to greater efforts. But what of mistakes or falls, errors and wrong judgements? What is to be done about them and the recurring disturbances which they produce upon the poise of the soul? How does the Ego view the enormous list of falls and errors, wrong conduct which must have occurred during hundreds of lives? Can they ever be undone? Do they distress the Ego? Are they really errors or just natural manifesta­tions of imperfection and so inevitable? At what stage does the individual cease to make them (?)—not until Adeptship.

23 June 1940


I repeat that the test of an individual’s evolutionary status is the extent of his fantasy about himself. Adeptship really means the breaking and final disappearance of fantasy. Crucifixion marks this attainment.

25 June 1940  .

In the occult life, privileges, positions, and favours received from without, whilst received with gratitude, are far less important than the changes occurring within. “What is happening inside you?” is the supremely important question, and never more so than when favour and preferment come your way. The silent unfolding of the mysterious flower of life within the soul, its increase in beauty and fragrance, in delicacy and sensitivity—this is the all-important experience, the true spiritual sign of progress. “Look within” must ever be the motto of the occultist, especially amidst outer successes.

26 June 1940


There can exist serious flaws in the nature of the aspirant and yet he can continue to aspire and to work successfully. A glass vase will stand and even hold flowers whilst cracked or broken right across, although a movement may cause it to fall shattered to the ground. Fortunately, the human soul is not brittle like glass. Also, it perpetually grows and mends itself even after a fall. Nevertheless, the flaws must be eliminated as soon as possible.

6 July 1940

Flaws in steel or glass can be fused out by reheating; so also, flaws of character may be burnt out by the fire of the will turned upon them at high pressure.

8 July 1940

P... replies... and uses these memorable words: It’s so easy for the dark powers to influence any of us, without exception, both in our weaknesses as well as in our qualities. We are generally inclined to believe that it is the other party who is influenced by the dark forces. As a matter of fact, the slime of darkness is no respecter of persons and, so far as I have ever been able to judge, is extremely impartial in its attention. Indeed, the more we repudiate the thought we could ever be assailed by the dark forces, the more is it quite likely that we are temporarily in their grip. “Let him that thinketh he standeth take heed lest he fall.”[51]



The Path is the most impersonal fact in the disciple’s personal life. He must learn to stand alone, utterly alone. He must rely upon his own strength alone, his own vision and understanding alone. For in all tests and trials, naught else can help him. He himself and his quest are impersonal manifestations of an impersonal and ever ascending life force. The fact of the focusing of this life into an individuality for a certain time and a certain purpose does not alter the fact that it is itself impersonal...

Of a surety, the tests of a neophyte are searching and severe. The lesson is, apparently, complete impersonality and imperviousness to the opinions of others, however high—the Masters always excepted.


What is reality? The Atma and nothing else; the flame of Atma which at last descends into the centre of consciousness and bums there as a flame. The real birth of the Christ is not of Buddhi alone. It is of Atma sheathed in Buddhi, power clothed in wisdom, will at the heart of univer­sal love, the Star above the Christ. This alone is the reality behind individuality; the Atma is, above all things, as universal as the sun and its rays.

When the aspirant at last finds his Atma, his kingship begins. When he becomes his Atma, his coronation occurs. Then he is an Adept, immortal, free.

23 July 1940

St Teresa of Avila truly says, “Do not think, though it may seem so, that a virtue is acquired when we have not tested it by its opposing vice.” And again, “If anyone detects in himself any tenderness about his good name, and yet wishes to advance in the spiritual life, let him believe me and throw this embarrassment behind his back; for it is a chain which no file can sever.” And again, “What keeps him back who does so much for God? There it is: self-respect. . .”. “Are we striving after union with God? Do we not wish to follow the counsels of Christ who was loaded with reproaches and falsely accused—and at the same time keep our own reputations untouched? We cannot succeed, for these things are inconsis­tent one with another.” How difficult this is! The standards of the inner life seem almost impossibly lofty.


Strange superphysical experience of double time consciousness. I was both in the present writing in the proper place in my war diary and present at the end of the last war, participating in the last days’ fighting before the armistice. I was assisting in loading a bombing plane and seeing all the lurid effects of gunfire and bombing as on November 10-11, 1918. Yet I was fully conscious in 1940 and was recording and knowing the 1918 experience. Have already been in two places at once, but never before in two times at once!

* * * *

Even if you wear the richest vestments for the sake of the work, underneath must be only the yellow robe [of the monk],

29 July 1940

The sufferings of others may be received with compassion, one’s own only with will. Buddhi for others, Atma for oneself (cf. The Voice of the Silence, Fragment III, verse 261). To be misunderstood is part of the “game”. To be selflessly “indifferent” to all opinion concerning oneself is to be free.

23 August 1940


I learned to some extent the profound significance of dispassion where the fruits of work are concerned. The motto of the would-be occultist must ever be “no fruits”. Only the work and its motive matter. The fruits are not the worker’s concern. He must be unmoved by either success or failure, detached, dispassionate.

2 October 1940

Wherever he is and whatever he does or does not, the disciple is important, for he can always be of use to his Master both as a channel and as an outpost of consciousness. Therefore he should always go where he should, despite personal aversion, and he should always keep himself open to the Master. His judgement of which occasions are important and which are not is unreliable. An occasion which seems unimportant to the disciple may be most important to the Master, and vice versa.

10 October 1940


The duality of human nature becomes very pronounced and observable in times of great stress. The personality is influenced continually by its karma, has periods of adversity, stress, trial, and even error, and periods of success and happiness. Astrological influences play upon and affect it. The thoughts and actions of others produce their effects. The dharma of the individual is being steadily worked out amidst the light and shade of life. Thus, the personality lives amidst perpetual change, oscillates be­tween darkness and light, between trial, difficulty, pain, and success, ease, and happiness. On occasion, the personality cries out, “How long, O Lord, how long?” Stability, serenity, eventually result

The Ego on the other hand is free from moods, from change, doubt and uncertainty; from the ups and downs of life. It abides in a serene poise, unaffected by any events or changes in the personality save those of an extreme nature, such as a very bad fall or a great attainment. In either case it remains the dispassionate centre of divine consciousness, far beyond the limitations of mortal man. Ever increasing radiance; steady, rhythmic, ever mounting power, deepening intensity of existence without the slightest strain; wide grasp of evolutionary plan, position, and future, ranging over all past lives and into those to come; fully aware of its divine nature and infinite potentialities; wanting naught, possessing all; beyond time limitations; spaceless; rooted in the eternal—the higher Self of man is a mighty spiritual king whose dominion and powers ever increase, whose bliss grows ever more intense, and whose wisdom mightily and sweetly ordereth all things. Therefore, become and live as an Ego.

13 October 1940

I meet C. Jinarajadasa. He has a great inner stillness, a most valuable quality to be developed to the highest pitch. One must attain to and convey this sense of inner quiet, poise, stillness, especially in trials.

Through all experience there continues that mysterious and wonderful process—the unfoldment of the soul of man; “everything comes to him who renounces”.

29 October 1940


There are amongst mankind two classes of souls; those who have surrendered and those who have not. The acid test is “Have you surren­dered?” The vast majority of Egos at this stage are still in the state of individuality-accentuation. The few have said to the Most High and His ministers (as it were), “I surrender to You. I am Yours. My will is Your will. My life is Your life. I ask naught ever again for self. I give all I have and am to You.” So, in Gethsemane, Jesus said, “... not my will, but thine, be done”.[52] Yet this Gospel is but for the few as yet. For it is the heart of the occult life. Only after surrender do the Great Law and the Great Life take you in charge utterly and you are “safe forever”. Spontaneity then becomes the characteristic of life, “give” the religion, “absolute unself-consciousness of self’ the one aspiration. “Let go!”

One must be ready to bow the head, even to what appear to be injustices, to bow to all superiors in utmost humility. Renunciation is the master key. “Blessed are the meek: for they shall inherit the earth.”[53] After surrender, all is open.

This, in part, is the message I shall give—some day.

12 November 1940

When St Teresa of Avila was bitterly and unjustly attacked by her family through their lawyer who accused her of hypocrisy, she said, “May God reward thee for the favour that you do me.”

2 December 1940


St Francis, concerning his trials, said, “My secret is my own. Endure in silence under attack.” St Teresa: “Learn to bear some little thing for the love of God without everyone’s knowing of it.”

1940 – 1952

1941 - New Zealand

On December 13, 1940, I sailed in the Maunganui to this new field of work. The parting from Jane and Sandra and home life and friends in Sydney was very painful and the domestic separation grew harder as time went on. Jane, who had not been well, grew worse and was brought over by Sandra in April and comfortably settled in at 3 Belvedere Street, Epsom, where I joined them on May 31, 1941.

8 May 1941 - St Claire, Dunedin

Outstanding experiences are the great friendliness and trust of the leaders, especially Emma Hunt, the Crawfords, Mathers, Yates, and Harry Banks. Harry was at once recognized as an old and loved friend, and we worked together as a perfect team in deep affection. He drew me back into church work,[54] concelebrating several times until I undertook the priestly office with growing confidence and ever increasing joy and upliftment. Oneness with Our Lord Christ deepened and I now always feel uplifted into the immensity of His glorious love and Presence at every Celebration. My gratitude to Bishop Wedgewood and now to Harry is unbounded.

The Theosophical Convention and Christchurch work were a success, and although Dunedin is less spectacular, useful work is, I hope, being done.


The open wound is essential to outpoured power and grace. Suf­fering is one of the gateways to the Kingdom of Heaven. Bliss is another, intense effort, ardent aspiration, heroic faithfulness, and largeness of vision, thought, and action are all other gateways. Endur­ance is an essential quality. One must always be especially big in the presence of littleness, generous in the presence of meanness, always heap­ing coals of fire on those in error[55] and remaining silent when wrongfully judged and accused, especially by leaders. Under attack we have always to remember that the Master knows the facts and so there is no need of defence of oneself, though always of the work.


White Lotus Day meeting in the lounge at Dunedin Lodge. I medi­tated on H.P.B. and aspired to her greatness.

Do your best as a Theosophist to remove the ignorance of the world. Do your best as a Theosophist to shed the light of Truth upon the world. Do your best as a Theosophist to purify, refine, and strengthen your own nature. Conceive of yourself as always in training for harder and greater tasks than those which you now perform, and live and work accordingly. Meet “adverse” karma valiantly, philosophically, and without flinching. Meet your “favourable” karma calmly and in self-control. Be not unduly moved by either. At the centre always be still. Set the will to work on your personal failings and eliminate them. Never be satisfied from day to day until they are gone. Develop a valiant independence of all personal favours, yet be grateful for them when they come. Inculcate in humanity a staunch adherence to the highest moral principles and ideals. The moral standard is everywhere too low. Put the seal of perfection on everything you do.

I awoke feeling greatly uplifted after the Vaishakh Ceremony.[56] My consciousness was occupied with one idea which was, as it reached my brain: “The whole world is born anew.” I have a great sense of upliftment and feel that all channels are wider open and my inner consciousness exalted.

30 June 1941

Everyone has his Achilles’ heel. Find your own and safeguard your­self. Adeptship is the state in which there is no Achilles’ heel.

7 October 1941


Behind all womanhood exists the Eternal Woman, the one divine manifestation as femininity. At its origin, it is cosmic, being the half of all creation. The other half is the Eternal Man, and mysteriously these are not two but one, for both emerge from a common source; they are expres­sions of a unity which combines and includes them both. It is this basic fact of unity within the One Source that is the root of attraction, whether chemical, magnetic, or of gender in organic life. For these temporarily separated twain-in-one are forever drawn back towards their primordial unity, and this attraction is continuous and compulsive.

Thus, behind every individual woman there is the Etfemal Woman. Within and through the feminine personality is made manifest the spirit of femininity, the archetypal woman. This is the highest in every woman. Perpetually this is seeking ever fiiller, ever more radiant, more tender, more fragrant expression through the wondrous flower which is an indi­vidual woman.

What are the essential qualities of this archetypal woman? They are sacrifice, tenderness, graciousness, divine radiance, heavenly fragrance, beauty, and grace. They are wisdom, fathomless as a still dark pool of infinite depth, profound compassion and intimate concern for all living things, ministration, healing love. They are joyous radiant girlhood, graceful womanhood, creative, preserving, and transforming motherhood.

Within the Heavenly Woman is an ascetic refinement of utter purity. The archetypal woman is a yogini, however much she may sacrifice her­self to express herself in matter, form, earth, and all productive processes. Some part of her, the real part of her, is in no way touched by these, in no way sullied, even through a life of prostitution. Though one with the very soul of every woman, the archetypal woman is remote, out of reach, even of the woman herself, save in her highest moments. Still more is she remote from the very matter, form, experience through which she is par­tially, imperfectly made manifest.

This archetypal woman becomes at last unified and fully expressed in the woman Adept. It may be, and often is, temporarily expressed in and through the human woman at her highest moments. Nevertheless, she (the archetype) may be perceived and known at any moment through any woman by those who have eyes to see, whether woman or man. To know and see the archetypal Self in an individual is to love. True love, the highest love, the love which would inspire the lover to die gladly for the beloved, that love is born of vision of the divine archetype.

Every child unconsciously finds the spirit of womanhood in its mother’s ldve and care. This is why children suffer so deeply, if instinc­tively, at the hands of their parents. For when they are wrongly treated or misused by either, an offence has been committed against the spirit of womanhood and manhood, motherhood and fatherhood. Naturally the child cannot reason thus or comprehend this fact but instinctively is aware of a profanation of divinity.

In the holder of the divine Office of World Mother, a conscious union occurs between the archetypal woman fully manifest in the woman Adept and the cosmic principle of womanhood. This constitutes a descent, fiery, pentecostal, of the Eternal Woman into its own purified and exalted superhuman manifestation in tune and space.

The potentiality of this hypostatic union exists in every woman and is frequently foreshadowed throughout successive human lives as interior illuminations, wondrous yet indescribable in visions ever beyond the pos­sibility of communication to another. This is in part the mystery of womanhood, this the secret life of every woman, that on occasion she knows and is one with the Eternal Woman and has her mysterious life in that realm wherein She abides.

Thus is revealed the yoga most appropriate to woman. Interiorly, it is union with the Eternal Woman and externally it is to make manifest that archetype in daily life. Mentally still, withdrawn from earthly life, she opens the calyx of her higher Self to the descent of the rays of the Eternal Self as woman. Knowing the union she closes the petals of spiritual love upon the heavenly visitation and is one with the divine in silence, in seclusion, in mystery.

27 November 1941

The first year’s work in New Zealand draws to a close. It has been full of effort, opportunity, expanding vision. In my life, I have witnessed four momentary Transfigurations. One was Dr Annie Besant, at the first lec­ture I heard her deliver at the Free Trade Hall in Manchester, England, in 1912. My whole life was changed and all my later activity sprang from this. Homage to her!... Evidently, transfiguration is physical as well as spiritual, and at the third Initiation, the possibility of transfiguration at any time is opened up.

16 February 1942


Last night I awoke with the vivid recollection of being in the Presence of the Master Kuthumi. His remarks seemed to concern the fiery soul-essence of Nature and of man, the akasha Agni, perhaps, or essence of both. I was enabled to see or rather realize myself (and Him) as this substance, as die inmost Self, the Mahatattva—presumably Buddhi-tattva. Everything was fused as if by fire into unity when this state was approached from below, and on descent from it, everything seemed heavy, dark, dull, like coagulations of mud in water.

The Master seemed to say, “This is the Creative Principle ceaselessly at work in matter, this is the ‘fire of creation.”‘ It was less verbal instruc­tion than vital experience; “afterwards” my gratitude, love, and venera­tion mounted to great intensity. In utter reverence I bow before the Guru.

Throughout 1942, world affairs have passed through many fluctua­tions. After great initial success, Germany is being driven back with heavy losses in Russia. Japan strikes successfully at America in the Pacific during negotiations in Washington. She is now temporarily master of the Pacific, and this morning comes news of the fall of Singapore. Then doubtless will come attacks on D.E.I. [Dutch East Indies], Australia, and New Zealand. America is harnessing all industrial power to gigantic war production and sending aid to these countries.

An Adept “Friend” warned of all this last year, but assured me of my family’s perfect safety, and that New Zealand would not be successfully invaded—a very great support and consolation.

28 February 1942

A memorable day. Immediately after breakfast, received teaching and direction of an authoritative character. Our joint work is to discover knowledge, to arrange knowledge and to spread knowledge. Teaching is promised, and direction, especially after racial and individual karmas have been met.

The influence and atmosphere of this experience arc distinctly of Mas­ter Kuthumi, possibly, as I feel, of Master Djwal Kul and of the Valley and of the Occult World—the only Beings and the only world for us.

20 March 1942 - Oamaru

An Adept

Tell your family that the whole danger of invasion by land forces of Australia and New Zealand is now remote. The recent losses and others to come make it too costly. Air attack may still be attempted on the southern areas of Australia, but the resistance is becoming very strong. You may say that the war has taken a definite turn and the tide from now on will continue to flow in favour of the Allies, despite occasional set­backs and losses.

American production and manpower are the deciding factors now, just as British courage and skill and vision have held the fort till now and Russian doggedness spells Hitler’s doom from the east. He is to try a gigantic thrust through the Caucasus for oil but after a first success, he will fail as he did against Russia. He and his army are doomed, as you dreamed truly the other night, remembering a summing up of the situation which you attended. So your family are not to be in the least afraid; neither are you; and the future is indeed brightening in many ways.

Theosophically, a gigantic task awaits the Society and its principal workers, and the outlines of that task will soon be physically discernible as they are superphysically already. It is a call to preach the Brotherhood of Man, the occult truths, and the Path of Discipleship. A great wave of public interest in Theosophy is to be expected, and growth of the Theosophical Society in some countries as a result. Big events are in prepara­tion, and a great work will have to be done. All your self-training will be of inestimable value. But this is not immediate, and for a time things will go on as they are.

Humanity must unite or perish.

19 April 1942


“O Master! May I keep humble

And true and fine and pure in Thy sight

May the curse of egoism never fall upon me,

Nor the vice of pride ever take hold of me.

And may I ever remember to Whom I belong

And under Whom I live and work,

And so be worthy of my Discipleship.


The soul is truly healthy only when in a state of humility and self­-correction. The First Ray says, “Only when standing to attention.”

9 May 1942

My life is an inconceivably slow apprenticeship for self-mastery, for true attainment. One seeks ever a stable centre, a faultless wisdom, an unfailing vision, an utter steadiness between and amidst happiness and pain. I think I have found these blessings and their name thus far is “work”. As long as I am at work I am still, calm, steady, sure, imper­sonal, happy in the “Great Stream”.

The personality is the barrier, the weakness, the Achilles’ heel, the source of failure. The long slow apprenticeship must be continued, for like grammar it will repay me later on. It is the work you will one day do which is of significance, not yourself, and above all not the self of today. We must cease to be concerned with ourselves, only with That of which we form a part. “Except a com of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.”[57]



Sacrifice is the supreme virtue, the greatest contribution, the meaning of “rejection of the stone”[58] and why that stone is the “keystone”. The worker voluntarily foregoes acceptance. The rejection is chosen beforehand. Sacrifice is the stone, contributed to the Templar life. Sacrifice is the very root of being, the essence of creativeness, the essen­tial to creation.

Therefore let sacrifice, renunciation, ever be the keynote of life and work, the master theme, the motif of motifs. Then it will also be the joy of life. Let go the separate self, the individual life. Then the greater life will be revealed and known.

Self-negation does not produce futile nullity. It is the only gateway to fullness of being and to infinite potency. But to achieve and maintain this, one must live in the realm of infinite thought and eternal truth. “He that loseth his life for my sake, shall find it unto life eternal.”[59] Give to have. Serve to live. Renounce to perceive and receive. Share to enjoy. See life whole and live for the whole and nevermore for the separate self alone.

26 May 1942


No one can succeed unless he has a Holy Grail in the search for which he can lose himself. To have each his quest, his Holy Grail, this is the need of mankind. To lose himself in his quest is man’s assurance of success.  -

11 June 1942


For those on the Second Ray, there is only one way—that of Wisdom and Love. But you must learn to be completely tolerant and appreciative of other ways of evolving, manifesting, and serving. One such way is that of power, will (characteristic of the First Ray), and though it may appear to be wrong, it may not always be so.

For First Ray people, power is their Holy Grail, their quest; great cosmic power can flow through them and exalt them, and they must express it in some way. Learn to see the necessity for power rightly used; try to understand men of power, even when they appear to be totally wrong. Avoid a hasty judgement. Be wise about power.

15 June 1942


In addition to all the listed qualities required for the Path is an unlisted one which can bring success even in the absence of many others. It is spiritual refinement, a fragrance of soul or a “high note in the chord” ever sounding out. It is an aristocracy of Ego, a patrician quality which places the Ego amongst spiritual kings and princes, however lowly his physical lot. It results from past loftiness and high attainment. It is “a pure influence from the Almighty” which is the Monad, an utter refinement, a loftiness of soul, a “racehorse” quality.



One must not resent the “grinding process” or have the slightest feel­ing against those whose function it has been to carry it out. They are the soul’s best friend. First Ray people can be strong and decisive, but they must not be Queens (as in Lewis Carroll’s Alice in Wonderland) who ever cry, “Off with his head!”

20 June 1942


The great error is perpetually to judge other people, to presume to assess them and their motives. Without a knowledge of their past and future one cannot correctly judge other people, and it is wisdom to refrain from the process; impertinence and folly not to refrain.

Behind gossip is judgement. Don’t judge.



Third Ray wisdom is a great essential. Always one must be detached and study the problem or situation impersonally. Innumerable factors enter into every problem and into every individual motive and conduct, and no human being can accurately assess them all and so correctly judge the situation. Therefore, even whilst studying, observing, be slow to judge, especially adversely and from what may be an apparent mistake.



The Path is the doctrine of the fruitfulness of mistakes.

Mistakes are the most valuable experience because pain-producing and so educative. The shortest, quickest path is to make mistakes and learn from them. Many of the world’s greatest have died in ignominy... Make a study of errors of the great and realize their fruitfulness. When you see a weakness or error and go out to cure it, you manifest the opposite virtue and right conduct. Never hide from mistakes.

Most probably, in the long run, there are no mistakes. For every mistake is right action in embryo. Capacity to make mistakes is capacity for right action in process of germination and development. Every mistake is a channel through which added perception of rectitude will be gained. Within every right action is the possibility of wrong action; within every wrong action lies the possibility of right action. Hence, that wrong action or mistake, however grievous its consequences to the actor and others, is not wholly wrong and irretrievable. Nevertheless, our own mistakes must never be lightly regarded; nor must they be over-accentu­ated. They must be seen as mistakelessness-in-the-becoming. If we never made mistakes we should never become mistakeless. The Adept is one Who is mistakeless.



Never for a moment be deceived by outer success. When it comes, be acutely on guard. Success can be the greatest failure. Failure can be the greatest success. Failures are powers in embryo.

Be ever ready to sacrifice, forego outer success. Don’t seek it, don’t desire it, don’t admit it. The dharma of all beings is to break down separated form; for outer success nearly always conceals inner limitation.

Success always belongs to the circumference. Only the Adept has success at the Centre and even that Centre recedes further and further away.

9 July 1942


“A diamond whit a flaw is better than a common stone that is perfect.”(Chinese proverb)

The one determination of the true occultist is to know the flaws in his [or her] own nature. Better far to go down in defeat and failure before the world but with flaws revealed and acknowledged, than to die in public acclaim, self-deluded and blind to one’s flaws.

The occultist’s epitaph: “He knew his weaknesses.” The antithesis: “He is under the maya of self-congratulation.” No outer success must ever be allowed to blind one to inevitable inner failure. Therefore, when­ever success comes, use it at once to seek the flaws and manfully remove them.

31 January 1943, Sunday 3 - Belvedere St, Epsom, Auckland

This week marks the beginning of the end of a period of householding and the beginning of homelessness.

Throughout 1942 I toured N.Z. whilst Jane’s health seriously declined. Sandra cared for her during my absence with unfailing love and support. After the 46th N.Z. Convention at Wellington, I planned to stay here and see Jane through. A rapid deterioration began with acute pains until drugs were applied. After a fortnight of much difficulty and suffering, she was placed in Lavington Nursing Home on the 29th of January 1943, and our responsibility for her physical well-being was transferred...

19 February 1943

Plans afoot for Easter Conference. Keynote accepted by Emma Hunt: The Dedicated Life, the only life worth living.

Realize that each must crown himself with the royal crown of Atma.

10 March 1943

(Vivid superphysical experience of visiting the Masters in a house. The President, Dr G.S. Arundale, was with us—Jane, Sandra, and myself.)

The Master Morya was with us the most. Master Kuthumi retired to another room opening out of that in which we were received. We four were visitors permitted to pay a call upon Them. The President seemed to have an official position. Each of us, as every visitor, would see Them and the experience differently, with certain objective facts in common, but we would not necessarily share in the others’ contact with the Masters and, at any rate, would remember most clearly one’s own, as I do.

Conversation was very open and easy. At first, as we approached, the house was invisible. It was in mountainous, pastoral upland just off a well-used trail, and one “saw” a maya over it as of a haystack and open country. I recognized the path and exclaimed to our unremembered guide (in some way one of Them): “I have been along here before!” It was a long, white building off to the right, but concealed save to admitted visitors. There was a hall and we entered a room on the left with a table against the right wall. They “ate with us—broke bread”.

It was perfectly clear that the Masters were living an intensely vivid, inner life, full of its own activity all the time. They were graciously turned outwards to us at the personal level. As Porphyry said of his teacher Plotinus, “He was able simultaneously to live with others and with himself.”

I was greatly impressed by the Master’s youthfulness: He seemed not more than 28, and I remember “thinking” over to the President, “How remaikably young They look!” There was not a line on Their faces, and the skin was perfectly smooth and very vital. They were strikingly beautiful, and it was hard to keep one’s eyes and mind from Their wonderful faces and outer being. I was not aware of auras.

Their complete unconcern—upeksha—absolute indifference, and smiling ease, immovable equipoise, detachment, interior bliss impressed me profoundly. Apparently They... abide in absolute peace, “at ease” throughout Their whole nature and with all Nature.

I cannot remember much conversation. I could not wholly repress interest in Them as the Beings of the “Letters”[60] and I asked some ques­tions (I fear too many) about that period. I received quite open and interesting answers, but no “interest”. I was told that the house had been rebuilt on the old site.

Disinterestedness[61] with personality, yet clearly being personalities with characteristics. Master Morya gave me an object[62]—very clear to me. The act evoked instant gratitude and devotion... He talked quite freely to me.


Master Kuthumi emerged from another room, now glowing with golden light. I received the impression of a dedicated altar within it. He walked up to me and handed me a long used pencil of white wood. On it were several signatures, including His own as in the Letters—“K.H.”...

I did not feel it was given, only shown to me and to be held. As we left, later, I laid it down on the doorstep, not feeling that I ought to keep it. I cannot recall any significance in these two incidents of “gifts” unless the pencil was a hint to write more, or a prophecy that I should one day write for Him or at His direction. (On 13 February 1945 I was told by Him, “The Pencil was your work in the world as accredited agent for Us.”)

These two incidents seem to be the most significant and to symbolize the purpose of the visit. Both seem to concern the future.

There was present a shorter man who lived there, an Oriental with refined, somewhat Mongolian features, clean shaven. Could it be Master Djwal Kul?

Master Morya’s face in profile remains as a strong memory. Master Kuthumi’s extraordinary beauty and grace, and chiefly His hair, free on the shoulders, are remembered clearly.

At last both Masters withdrew and the third personage said, “We have to go now.” We four then withdrew. In the hall was a table on which was a kind of cap commonly used in the district. I received the impression that the Masters went out unrecognized amongst the people. I was last to leave and longed to stay. As I put the pencil down on the doorstep I found my shoelaces untied. The right one broke and I left with the shoe unfastened. The other three were waiting for me across the road which, in a maya, now seemed to be in an English town. I looked long at the front of the house, saw its number, 403, on the wall left of the door, but couldn’t find the name of the street or the town. Still, I felt that I had been permitted to know much... I know the house, although I would not dream of intruding uninvited.

There are incalculably great differences between the bodily personal­ity of anyone and the real individual. This is especially the case in embodied Adepts. There is a certain sublimated and beautiful human­ness at the physical level, yet an inconceivably great Adeptship above. Physically, there is an extraordinarily refined, strong, serene person “cosmically at ease”. Although the Masters, in this superphysical experi­ence, must have been intensely active at many other levels and fully aware of them, there was no slightest absent-mindedness. There was, however, a sense that They lived wholly within Themselves, at the “Centre”, and that actually there was very little awareness (relatively) away from that Centre. The Master Kuthumi radiated warm friendliness. My fullest memory is of Master Morya, near Whom I sat all the time following the meal.

The above impressions and all the wonderful atmosphere of the out-of-the-body meeting are very clear. I do not wish to come out of it; it is so very wonderful. I have the assurance of having seen reality...

In spite of Their impressive greatness, the Masters have a human sociability and friendliness and sense of fun which is delightful.

[On the 2nd of October 1976, at our home in Epsom, Auck­land, just after my typing the above account of the Master Kuthumi’s handing Geoffrey the Pencil, Geoffrey received the following communication from the Master Kuthumi, Who spoke mentally to him as follows:]

“As you have said, and as you so well know from almost a lifetime of experience, one of the tests—but not the only one, remember—of the reality of an occult experience, is whether or not it fades from the mem­ory, particularly in its details. Entry into supramental consciousness, interrelationship with a Deva-Raja and, of course, an Adept or one near thereto, produces an effect upon the personal mind of the awakened seer, the Ego and Causal body and, of course, the Akasha of each of these and the place where the events occur.

“Thus, prophecies of future events may at first appear to the recipient to be unlikely of fulfilment, even impossible, in fact, as in the case of the ‘Pencil’. In such events, and especially when all the other components of the experience prove both lasting and intellectually realistic, then an ap­parently doubtful prophecy or other statement must be held in abeyance in the mind and watchfully observed on occasion. If the other assurances of certainty are met, then it is reasonable to assume that, however unlikely at the time, the prophecies will be fulfilled, whether personal, group, national, or international.

“At the time I handed Geoffrey the Pencil, Sandra, and partly proph­esied its later use symbolically, and when My Brother—Morya—showed him the ‘Historic Scroll’ (or ‘Roll’)[63] and pointed to his place in the future as a successor to H.P.B. and others, the possibilities could hardly be acceptable to Geoffrey at those times! Now, however, the truth of both prophecies is abundantly clear, even though he never claims, and probably never will claim during his lifetime to be repeating the words of a Master.”

12 March 1943

My 57th birthday, on which I feel a new dedication to the service of the Masters and, by Their aid, to the world. The memory of my super­physical experience two nights ago remains very strong indeed, and I am living in the happiness of the experience.

1April 1943

Recently received, at a Masonic meeting, the illumination of the double pyramids, a great stabilizing and empowering symbol and shield.

12 April 1943

Two great virtues which are really one: in religious life, “self­-recollection”, and in secular life, “heedfulness”.

“For all your days prepare,

And meet them ever alike.

When you are anvil, bear.

When you are hammer, strike.”

22 April 1943

Preparing my various addresses for the Easter Conference (in New Zealand) on The Dedicated Life, I realize that in all this work I am sharp­ening my “tools” for the future. The Pencil which the Master Kuthumi handed to me in that wonderful superphysical visit to His house was not for me to use (at that time) and I rightly returned it. It was a model. First, it was given by a Master, it was not my own. Second, it was white and so unsullied by self or sense. Third, it was straight and sharp. Fourth, it was not new but had been used. Fifth, it had other names than mine on it and its shape is the symbol of spiritual power. Sandra says that it is the symbol of my work, to bring through and write down divine inspiration, continuing the work of predecessors. (This is now officially ratified.)

So I must sharpen my tools and learn to use them: will to finality; wisdom to mistakelessness; intellect to perceptiveness and prescience; mind to intuitiveness, clarity, and absolute long-and short-range logic, perfection of reasoning; emotion to intuition and selfless universal love; and body (the point) to complete efficiency in the expression of all these and channelship for the Master’s power. Such is my Pencil to be!

24 April 1943

Easter Conference well begun. The most important quality in a lecture is not its cleverness, its power to win applause, its worldly success...Supremely important in a lecture is its power to elevate the conscious­ness, stimulate higher mental activity in members of the audience, and serve as a vehicle for the Master’s influence.

The occultist must develop the most absolute, positive indifference to personal reactions to him and his work. He must proceed upon his in­wardly appointed way, balanced alike in favour or disfavour. Impersonal, detached, seeking the approval of none save his Guru, fearing no disap­proval as long as his best is always done, he becomes a conqueror of Mara. Praise must at once place him on his guard, reference to him turn him to ice, and he must straightway direct all applause to his Master Who alone is responsible. He must be utterly indifferent, impersonal, detached.

3 May 1943


Where does legitimate pride of craftsmanship end and self-satisfied egoism begin? Where does careful examination and impersonal enquiry into the actions of others end (with a view to understanding and avoiding errors) and karmically self-injurious criticism of others begin?

6 May 1943


In Occultism, one must learn to take everything in one’s stride, especially rebuffs, disappointments, and pain. We create our rebuffs by littleness and the errors which arise from it. They are our own fault and no one else’s. Hold to that. Refuse to admit the possibility of the slightest injustice, and stride on. All is Karma, Karma is all, and all is well. Don’t seek consolation, healing, sympathy: that is weakness.

10 May 1943 - Tauranga


At Tauranga I communicated with the deva of the Mount and learned much of the plan of devic activity. Perceived something of the spirit of Bodhisattvahood. It is a combination of intense spiritual love for all, divine wisdom and compassion founded upon an impelling will to save, to enlighten, to heal, and to teach. It is most highly spiritualized and refined. Whilst impersonal in itself it includes deep concern for all indi­viduals. It abides in bliss, in oneness. Its influence is known when teaching impersonally and with love. It is the Second Aspect of the vast consciousness of the Lord Maitreya in Whom all Bodhisattvahood, past, present, and to come, is concentrated at its highest spiritual essence and manifestation. It is the apotheosis of Divine Love, Wisdom, Light, Ministry, Union. At its heart is fully realized Unity with the spiritual Soul of all living things and beings. It is equally devic and human, as if a Bodhisattva combined both kingdoms in Himself and manifested the per­fected powers and attributes of both. Thus, He is Teacher alike of angels and of men. He is a heavenly “mendicant, a sage, a healer, the King of Kings, the Yogi of Yogis”.[64]

8 June 1943

You cannot be a genius suddenly. Genius is preceded by practice, work, plan under the direction of a Senior.

A great work to be done: “To infuse modern thought with the Eastern (Chaldean-Tibetan) occultism and esoteric Buddhism and Hinduism.” Study, co-ordinate, and practise.

19 July 1943

Realize that I must gradually establish unbroken continuity throughout the twenty-four hours in contact with Reality and continued work. A line of fire must connect Atma-physical and grow in intensity and width. It is this fire which bestows immortality and gives growing power to all work. It is the LIFE LINE. It is the SELF in man. “I am THAT, THAT am I.”

17August 1943


In meditation at the study class (held in H.P.B. Lodge, Queen Street, Auckland), at the level of One Life, I cognized for the first time what may have been a Dhyan Chohan or Tattvic Lord. It was the unit of con­sciousness of a whole plane, definitely a Being Whom I could address, “beseeching” help for mankind. Yet I experienced, however faintly, a unity with that glorious Being, even though almost infinitely below it in evolution externally... The mind translated the experience into formless “form”. An egg-shaped aura within which was the human form, and from the “shell” connection is extended in all directions infinitely as outflow­ing waves. All was a single colour which was pure gold; a deep, rich golden light shone through and from the Being throughout the universe into which it extended. A very great upliftment resulted and an interior happiness and voidness of consciousness.

30 August 1943


While at Rotorua, after conducting a Lodge study group, I returned to my lodging and, in a state of contemplation, realized, “There is only the flowing stream of Life. In individuals it develops attributes, qualities. Only the highest of these endure as characteristics of individuality within the ever flowing stream of life which is God’s essence and is eternal. Those who love ‘flow’ together as streams running side by side within the great Stream of the One Life. Death is a widening of the banks.”

6 September 1943


An individual may be grievously transgressing and still be in the Light and within the Sanctuary as long as he is fighting. The presence of a vice tendency in man is not a crime. The absence of a virtue in a man is not a crime spiritually, as long as he is aspiring. Darkness descends, crime is committed occultly only when the man deliberately chooses evil, voluntarily panders to a weakness, ceases to fight. Then the soul is in danger, e.g., desire for power, sensual indulgences; public corruption as a deliberately chosen policy.

21 September 1943

Somewhat weighed down by a situation, on entering my room I saw it was occupied by a Presence. I saw and sensed a form “dark” against the evening light from the window. The room was “drenched” with power.

It was a highly spiritual being who spoke most beautifully and consol­ingly, encouraging me to endure and develop all possible qualities from the difficulty which had arisen. “Bring forth will: in stability under stress, in courage under fatigue, and in power when at work... A message and a blessing from Them was brought in the most striking and “phenomenal” experience so far.

23 September 1943

Receive impression that I am to enter a renewal of the cycle of 1923­30… and it will last to the end of my life…? (In late 1944, Master Polidorus Isurenus began teaching by the same method as Bethelda: so above impression was true.)

4 October 1943


Trouble when on the Path should always be met with power and in power. Troubles are to aspirants what blizzards on steep slopes are to mountaineers. They call for greater effort and greater caution, and they develop greater power. Storms are not to be feared, for they always pass.

4 October 1943

During this week I have realized the importance of absoluteness in dedication. There must be nothing whatever held back; no personal plans must ever be even as the faintest film between the worker and the Adept “Planners”. “Thy will, no mine, be done”[65] is the heart of Occultism. The aspirant’s will-power is exercised in self-training and self-mastery, and must become omnipotent in that field. The personality is submitted to the will of the King [the great Lord of the World].

29 October 1943


Learn steadfastly to refuse “limelight” invitations. They are snares. The Sage is “retiring like snow beneath the sun, lowly as the valley, obscure like muddy water”. (Lao Tzu) Don’t reveal yourself as such; reveal impersonal truth.

4 December 1943


Always be on guard with fervent people. Never take them or their enthusiastic appraisements of themselves and affairs, others, or situations for granted, however sincere and well-meaning they appear to be. cf. Lao Tzu: “They (the ancient Sages) were reserved as one who doubts his fellows.”

9 December 1943


One must not be concerned with false statements and personalities, but rather with the fair name, progress, and unified effort of the Theosophical Society.

Temporary doctrinal leanings and memberships of organizations have nothing to do with the case. We have a great movement designed to do and doing a great work in the world. Unity means strength. Dignity and courtesy give prestige. Breadth and tolerance ennoble. Let us maintain them.

13 December 1943


All-important is realism concerning one’s true position on the Path, one’s monthly and yearly progress or otherwise, the development and increase of faculties (for which one should ever be avid); growing self­mastery, clarity of vision, prescience, soundness of judgment, skill of address in all matters, whether worldly or otherworldly; to the sole end of the advancement of the Cause, one’s true usefulness to the Brotherhood and to one’s fellow men, and the increase of refinement, sensitivity, spir­itual responsiveness and channelship, as well as one’s steady, continuous growth in actual knowledge of the Sacred Science: these are amongst the essentials of self-knowledge on the Path. ONE MUST BE UNDER NO DELUSIONS ABOUT ONESELF AND ONE MUST LIVE NO MORE FOR ONESELF.’

3 January 1944

Life opens the door of opportunity and there is no need of “thought for the morrow”.

It has been said, “We must not try to manipulate life; rather we must find out what life demands of us, and train ourselves to fulfil these demands. It is a long and humble business.” I would add that we must be continually fitting ourselves for—and watching for—the opportunities which life will not fail to offer us, especially if our work is for others.

20 January 1944


There exists a Dhyan Chohanic Self (spiritual ensoulment of the Monad) Who is the real “Father in Heaven”, the Logos of the Soul, the Aof the Egoic B...and personal C...As evolution proceeds, these three gravitate towards each other, both in mutual influence and in con­scious recognition from below. The Dhyan Chohan presumably is first revealed either as a known Being (rare?) or as a spiritual impulse when the Ego turns to the Path and is successful in bringing the personality “into line”. Thereafter, a ceaseless pressure towards spirituality is experi­enced by Ego-personality, and the power of the Ego over the personality increases. I think I begin faintly to realize this “A” as a LORD IN PERPETUAL CONTEMPLATION, as resident within the Solar Atma with consciousness seated in Solar Adi, i.e., of the System and so supra-planetary.

The shape is a semicircle over a triangle.

The intellectual power is awesome. Consciousness perpetually abides in, and as, eternal truth and Adic principles of “creation”. It is adamantine in power and crystalline in diamond-hardness. It comprehends all things, is “established forever”. It is the true “Master” and apparently will be the Self-Initiator at the Fifth, when the conscious blend is attained. Master Kuthumi definitely suggests the existence of this other Self in the Letters. “I invoke Thee and surrender to Thee, O All-pervading One.”



When I mentally appealed for knowledge of the truth concerning various teachings, I later “heard” the words, as if from Master Morya, “Read Our doctrine,” meaning The Secret Doctrine. So I shall concen­trate upon that work and adjust my lectures increasingly to its teachings.

Feel impelled to rewrite Kingdom of the Gods based upon The Secret Doctrine, Volume 1 (Lipika, etc.) and be ready to publish when war ends.

21 January 1944


“A false judgement against one is a point in one’s favour.” The higher and greater the false judgement, the greater the “favour”, (cf. the “rejected stone”.)[66] 

1 February 1944 - Auckland

An Adept

Do not fail to proceed systematically to master The Secret Doctrine and to set out in your own language its basic teachings and their applica­tions to life’s problems. A new phase in your work approaches and you must be prepared to enter it effectively... A renaissance of original Theosophy is desired, and Sinnett’s valuable work is to come to the fore again. Take each doctrine and work out its implications, keeping strictly to the original. Thus you will build a sure foundation for your future roles.

Take the facts about death and devachan as originally given and restate them, and so on through the basic teachings of reincarnation, karma, rounds, races, cosmogenesis, deity, and deities. A powerful current of Theosophical thought is desired to flow through the post-war mind of humanity. Begin to strike this note of the need for and value of restatement of the bases of Theosophy.

(I must prepare articles for The Theosophist of the future, “The Secret Doctrine and e.g. death.” etc.—not limited to that book only.)

8 February 1944

Remembered conversation with Master Morya on this matter. Feel impressed to master and re-present the original teachings, study diver­gences and work them out. Feel sure the doctrinal situation must be cleared up.

Impressed with Master Morya’s tallness, strength, detached ease in power, and yet interest in T.S. and workers.


There have thus far been two phases in the life of the Theosophical Society. The first was pure revelation from the Masters to man via H.P. Blavatsky and Letters. Teachings were acceptable because of the source. The “Back-to-Blavatsky” movement remains in this phase.

Subba Row, C.W. Leadbeater, Annie Besant ushered in the second main phase characterized by direct clairvoyant research and experience by members. The E.S. training, yoga practices, and vegetarianism have brought varying measures of direct interior experience to considerable numbers of Fellows of the Theosophical Society. This experience re­sembles and supports teachings of A.B., C.W.L., e.g. auras, thought-forms, devas, the appearance of the Masters, etc. That which appears to “Back-to-Blavatsky” people as blind subservience is not really so. It is founded upon both intuition and similar findings.

27 February 1944


Regular Celebrations at Wellington are a great source of upliftment. This morning the Lord’s Holy Presence was wonderfully revealed. I knew that it was in very truth the “Lord Maitreya Buddha”... He appears to my limited consciousness as a golden, glorious, shining Pres­ence of unimaginable beauty, love, spirituality, and transcendent refine­ment, as if there were naught lower than Buddhi and limitless extensions above. He is all-embracing.

Of the reality of the Holy Eucharist and of the Consecration and Tran-substantiation there can be no doubt. It is a glorious truth.

29 February 1944


Received the impression in early morning of the Solar System as small and comprehensible. I saw that size is an illusion produced in the mind, and that the sense of dimension is dependent upon the mental limitation and viewpoint. The atom can appear as large as a Solar System, and the latter as small as an atom. For a fleeting moment, the faint sense of the Solar System and Planetary Schemes as a comprehensible totality, as within the grasp as in the physical body, was experienced. Strangely, the Master Kuthumi was associated with the Solar System as being one for Whom it was normally thus comprehended and apprehended. It is a bodily unit with sun as heart. “I am that Sun, that Sun am I.” There are Solar Dhyan Chohans Who are Planetary Scheme Logoi and Planetary Dhyan Chohans Who are Logoi of the planes of the planets. It is a wondrous Hierarchy.

1 March 1944


Have read two books on Edward Wilson who died with Scott in the Antarctic. His faith: evolution pushed to its ultimate conclusion. First-Ray qualities: undefeatable sportsmanship, buoyancy, indomitability. Neither count I my life dear unto myself, so that I might finish my course with joy. Indomitable courage—to be entirely careless of your own soul and body in looking after the welfare of others.

“Slog on, just slog on,” was Wilson’s advice to Oates when he knew his feet could no longer carry him and he was doomed.

The Ideal: “To strive, to seek, to find, and not to yield.”

Seventh Ray: “The knightly spirit, stainless in honour, selfless in devotion.”

The world needs these people, not only as physical explorers and adventurers, but as spiritual explorers and adventurers as well.

5 March 1944 (9:00 a.m.) - Wellington

An Adept


You are asked to prepare a statement of the best means of bringing Theosophy to general public attention. The fact remains that after sev­enty years of activity, the great masses of western humanity are not yet aware of the doctrines, particularly those of evolution—physical, cultural, and spiritual; of causation, reincarnation, and Adeptship. Neither are they aware of the existence of the Path of Discipleship. This is a serious disadvantage to mankind and especially unfortunate as regards post-war reconstruction.

Set out, therefore, without recriminations, a general plan for bringing mankind to a knowledge of Theosophy. Put the accent upon public propaganda and apply the process to the different classes of society, the wealthy, the educated, the struggling employees in industry, trade, and the “submerged” workers... All these need Theosophy. To them, its message of hope and guidance must be brought. To all must be offered, in the most acceptable forms, the precious truths of which the T.S. is the custodian. Address yourself then to this task of drawing up a plan of campaign with the one objective that the majority of mankind may know the teachings of Theosophy.

The means are literature and lectures, books and addresses, pamphlets and study classes. State the kind of each most likely to be effective, the necessary preparations and publicity...

10 March 1944

Yesterday I came to and passed a milestone in my life.

Mr. A. Leigh Hunt offered me the post of director and travelling speaker for the Dominion Settlement Association, mentioning one and even two thousand pounds a year—in fact, almost anything I asked. I never felt the immense privilege of being a Theosophical Society man more strongly than when I told him I was committed to the Theosophical Society. I would rather, infinitely rather, be in poverty as a servant of the T.S. than a millionaire in any other organization. As I left his office, I saw the dead, dry dullness of working for pay and knew that, as long as life offered the alternative, I could never go back thereto. There was no struggle, no slightest temptation, no virtue whatever in the instant and only decision. Thank “God” (Life) for the T.S. and the opportunities it brings. May I ever be worthy and ever keep my place in the ranks.

12 March 1944

My 58th birthday and a Sunday spent in Wellington, N.Z. Celebrated and offered my respectful homage to the revered Guru from before the altar. This year and onwards when the Master looks at me He must find no self-pity. Besides the suffering of those who have been tortured and have died for truth, my little pains are as naught. I brush them aside and away.

Granite imperturbability must be mine. Impersonality that seeks naught for self, cares naught for self, never obtrudes or advertises self, must be developed as an ineradicable trait persisting through all the days of this life and all the years of lives to come. Upeksha is the goal—absolute indifference (as regards myself, but never as regards the cares, sorrows, and burdens of others).

8 June 1944

[Geoffrey comments on the progress of the war (World War II) which he has followed closely, incorporating the distinc­tive events as a part of his Diary:]

Reports of 50 miles of beachhead in Normandy and 12 miles inland being established “according to plan”. Goebbels threatens another Dunkirk. Counter-attacks not yet seriously felt. Allies ten miles north of Rome. Montgomery, in charge of land forces, gives a prescription for victory:

1. Allied solidarity: 2. offensive eagerness; 3. enthusiasm; 4. confid­ence; 5. all-out effort. It is the same for the Path; early steps are only beachheads. Real conflict lies ahead. Minor and major trials and errors are valuable training. Beachheads (first steps and expansions of con­sciousness) can always be extended if plans, preparations, and power of attacking armies suffice. They will fail otherwise. Plans are the rules and maxims for the inner life. They must be literally implemented. Prepara­tions consist of steady demolition of centres of weakness and indulgence and attacks far behind on sources of supply to these centres—an inner deep determination and action to eliminate them.



Strangely, power on the Path is not generally of personal offensive action. It is of silence and of absence of any personal desire whatsoever, e.g., desire for personal rehabilitation is a weakness which must be completely eliminated, renounced, as a settled policy.

Power consists on its active side, of faculty for effective work in any field, especially the chosen fields. Selflessness, self-control, detachment, dispassion, constitute the real power of the aspirant to Adeptship.

When distressed by strain and pain, turn at once to some continuing current work of a creative nature and lose yourself in it; you will emerge restored.

18 June 1944


When distressed by strain and pain, turn at once to some continuing current work of a creative nature and lose yourself in it; you will emerge restored.

29 June 1944


Have strong experience as of a voice saying, “Make ready. The call is coming.” I perceive the importance of this time of waiting in which I must be preparing my character for future work, developing faculty and amassing material for lectures, classes, talks.

The character needs are impersonality, detachment, self­-disinterestedness, power, will, stability, and discernment. There must be mastery of every situation.

5 July 1944


Especially must successes, major and minor, produce (be signals for) retirement, silence, disappearance. The periods following successes are very dangerous. Beware of success. Don’t let barriers down then; strengthen them, especially those of silence and inaction.

12 July 1944


At this time, the importance of teaching as a vocation becomes deeply realized. The very word “teach” assumes profound significance, impor­tance, beauty, as if it expressed the greatest thing in the world. I form the following opinion:

The teacher of the law is placed under severe restrictions. His major task is impersonally and accurately to offer for consideration established principles, unchanging truths, fundamental laws. In doing this he speaks from the higher mind and gives nothing of his own. He enunciates axioms. There are few voices but many echoes.

He may, however, legitimately suggest—not dogmatically affirm—possible and useful applications of principles to life. In this he speaks from higher and lower mind and his personality therefore becomes involved. His duty, in consequence, is clearly and continually to differen­tiate between axioms and opinions. The teacher must be translucent to the light of Truth.

The teacher’s task is not personally and directly to mould opinion. It is rather to supply the correct materials for the free formation of opinions. He himself must not intrude. He is the impersonal voice of impartial Truth. He is successful in the degree in which he provides opportunity for the unbiased development of individual views from knowledge of basic truth.

If well-informed, he may usefully say whether or not such views may permissibly be formed from axioms. Nevertheless, in so doing, his re­sponsibility is heavy. When he enunciates principles, he is safe. When he moulds opinions, he is in danger. When he sways unduly or enforces opinions, he has fallen. If the opinions formed are perfectly sound, he does good. If they are unsound he is responsible for much harm. The dogmatist is always on dangerous ground. The teacher of axioms is always on safe ground. He can remain there, at the same time helping the thought and conduct of others if he continually makes plain the differ­ences between impersonal axioms and personal opinions and, at the same time, makes clear which of the two he is offering.

The great Teachers chiefly enunciate principles, leaving their applica­tion to mankind.

Sometimes, in the service of a righteous cause, a teacher must run risks, put his solution at the disposal of the cause. He may then seek to mould opinion and direct action. But he must do two things under such circumstances. He must take care that opinions and actions are right and he must get back to first principles as soon as possible. White light—not the coloured rays—is the teacher’s contribution to human welfare.

13 July 1944


Atma does not love its fellow men in their separated human personal­ities, for it knows itself as one with all. In its naked state its will is to make power manifest, to overcome obstacles to fulfilment, to become a flame. Pure First Ray people are realists. They don’t pretend to love everybody, especially ugly, brutish, selfish, cruel individuals. They determine to achieve immortality and to finish with earthly, mortal limitations as soon as possible.

Atma clothed in Buddhi does love and feel at one with its fellow men. The Second Ray ideal of attaining individual perfection and fulfilment is indissolubly associated, fused with, the resultant benefit to mankind, to God’s plan, and the evolution of life as a whole. The Second Ray man cannot help himself.

Atma-Buddhi clothed in Manas determines only to comprehend all things. The Third Ray individual realizes that all will quite naturally attain at the appointed time just as he himself will.


First Ray’man runs great risks of seeking personal stature and so of becoming hard, prideful, separative.

Second Ray man is less susceptible and vulnerable to that danger. He unifies even in error.

Third Ray can become cold, separative, individualistic.

23 July 1944

A Gnostic maxim: “Learn to know all but keep thyself unknown.”

2 August 1944


Realized: Break the bondage of sense by willing renunciation. Break the bonds of karma by loving service to the world.

I have recently taken up the study of the Egyptian religion and symbolism, especially the Judgement Scene. A new region of knowledge, particularly of the Sacred Language, has been opened up to me in conse­quence. I am incorporating the material into members’ study classes in Auckland, and having pictures prepared.

27 August 1944


Always give ideas, however inspired, as one’s own tentative thoughts. Don’t suggest to a leader that you do anything. Always wait until asked. Never permit the impression that you want to lecture, appear, etc. Quite the contrary. Speak little and never interrupt. “Work out in hours of darkness what you see in hours of light.”



“He who shall declare this supreme secret among My devotees, having shown the highest devotion for Me, without doubt he shall come to Me.

“Nor is there any among men who performeth dearer service to Me than he, nor any other shall be more beloved by Me on earth than he.”[67]

3 September 1944 - Auckland

First Ray finds it hard to admit error and apologize!

All strong points must be completely concealed except when time for action demands their employment. Realize your strength and then reserve and conceal it. If forced to a reference by some appreciation, at once point to someone possessing it in a far higher degree, to one’s own disad­vantage…


A Teacher[68] very powerfully impressed me as follows:

“You are asked to undertake a special work. Begin to draw up policies for attaining the various objectives of the T.S. These, as you are aware, are as follows:

1.  To spread the Wisdom Religion over the whole earth.

2.   To restore the Ancient Mysteries for the guidance of the few who seek the Path.

3.   To influence the minds of leaders and principal agents in the fields of religion, economics, education, politics, science, and the arts. Each of these must be taken separately and plans formulated. The chief means are personal contact by accredited Theosophists, lectures, and articles.

4.   To carry American scholastic investigation into the sixth sense[69] much further and show the rationale and mode of development of this power (intuition) and especially the safeguards essential in that development. To this end a pamphlet needs to be written, outlining these matters.”

Followed advice to pursue comparative religion, showing the one Wisdom Religion as having always existed on earth.

11 October 1944


Realize that there is psychological time, as well as physical time. That essential time is marked by inner growth and not by hours and days. Changes must occur within one to bring one successfully to the next period. Happy are they whose psychological time coincides with and accurately meets their physical time!



Realize how utterly mayavic[70] physical events can be, especially to outside observers. Greatness is marked by freedom from maya. One must develop the power to pierce all illusion, to gain “implicit insight into every first truth”.[71]

The inner motives are the truth; the outer actions the maya. One must be ever on guard against maya. The key is the motive, good, bad, or indifferent Facts are perhaps the most mayavic of all the illusions by which man is surrounded in order that he may develop perception. The charges against...were based on facts and even admissions. But both were deceptive, illusion. The motive was pure, selfless, and that was the reality.

Our Lord was accused of consorting with the dregs of society, includ­ing a prostitute taken in the act. She even washed and annointed His feet! She was not condemned by Jesus; was admitted to His group, and was present at the Cross with His Mother and was the first human being to whom He presented Himself after the Resurrection. He asked her not to touch Him then and to carry a very personal message to the other mem­bers of His group. All these are facts. But consider the motive of Jesus—to save, to heal, to uplift, and to encourage. “They that are whole need not a physician; but they that are sick.”[72] The facts are mayavic. The motive is the reality.

5 December 1944


“A lecture should not be a display of knowledge but a gateway to knowledge. It should be simple, clear, and eloquently delivered; it should elevate as well as inform, and it should above all inspire to personal research. A lecturer should be a pure, impersonal channel for occult truth to mankind. His personality and his manner should appeal only through the perfection of their channelship for wisdom and inspirational appeal. Simplicity and directness should be the keynotes of both lecture and lecturer.”

So said the Adept Teacher [Master Polidorus Isurenus] Who has done me the great honour to begin to open for me the door to the esoteric wisdom of Ancient Egypt This process followed some months of study and began earlier this year; it has continued almost daily immediately following breakfast in the quietude and harmony of Mrs F. . .’s home. He gives the impression of the greatest serenity and yet power of con­sciousness. The teaching flows into my mind in good English with great ease and without strain.

Interruptions (in the midst of this delicate occult procedure) make no difference. There is no hurry, no abnormal state of consciousness. It is the nearest thing to being “talked to” I have yet experienced. Knowledge of His Presence and readiness to teach comes from a descending shaft of power into my head and a tingling of the skin of my cheeks. These are the signals that the teaching is to begin. I see how important all preceding study has been, for without yoga and the basic knowledge, I could not receive these shared ideas from the Master.

6 December 1944 - Auckland

Master Polidorus Isurenus


Your whole life in this incarnation was mapped out for you from the beginning, and you, as an Ego, accepted the plan. You had earned a healthy body in your life to stand the strain of disaster and later occultism. Your boyhood was watched over and you were saved from death more than once, as when you swallowed a penny and when your pony galloped away. Your entry upon the Path was the sole consideration with you and you were ready to work and to suffer, as indeed you have done. But your reward is sure and draweth nigh. Together with your old friend, you are going to take up the occult life in real earnest before very long. The shackles are falling away already, and you have made your own road by your exertions. Soon you will be free to follow wholly your own chosen path, the path of Light and of the Light-bringer.

You began that path eight thousand years ago in Ancient Egypt and have followed it ever since. You found the Light and the doctrine of the Light in both male and female incarnations in Ancient Egypt and later on in Greece. Your path led through Palestine at the time of Christ Then Alexandria and the Gnostics received you. Steadily you advanced in occult science with but brief interludes of worldliness, most of them un­fortunate…However the excursion was not all loss, as it brought knowledge and experience and set your will for this incarnation towards the occult life. You belong to the Temple and the Sanctuary and that is why you responded as you did to Theosophy when first it came into your life, as it was bound to do. For you had served the Light too well for it to desert you for very long.

Your siddhi of intercommunication, thought transference, or faculty of receiving, in full consciousness, soon came out, and your Archangel Teacher [Bethelda] developed it by use.[73] Now it is operating again and will develop further as your life becomes more established. You are a messenger above all things, a bringer of the Light to man. The next twenty years of your life will bring you to great spiritual and occult heights and largely because of your capacity to receive direct the Light which the Great Ones propose still further to give. This link now formed between us will endure to the end, for I have been deputed as Their messenger when They do not wish to speak direct. No longer need you feel alone. You have drawn near to the heart of the work and are, in fact now received back into the Sanctuary; exile is done. You are back Home. I am the Elder Brother Who receives the prodigal home, an old Friend Who worked and taught with you in your Egyptian and Alexandrian days. So now assume self-confidence and speak your word, if with outer diffi­dence as is your wont, yet with inward calm. To restore your confidence and to reassure your heart I give these words to you...

28 January 1945


At 9:20 p.m., after returning from the Sunday public lecture, Our Blessed Lady Mary came to talk to me. I became aware at the mental level of the Presence of Our Lady, Who appeared as a highly spiritual, wonderfully refined young lady of perhaps twenty-eight years. She spoke in a voice of compelling sweetness and beauty and with the most engag­ing charm, saying, “I was Miriam, the Mother of Jesus, and now hold the Office of World Mother. I knew you in that life and befriended you.[74] I have given you messages in this life. Could you not collect all your writings of Me and publish them as an aid to My cause amongst men?” Her shining blue aura seemed to enfold me for a moment, and its light to fill the room. A still peace pervaded me from the highest levels down to the physical. This experience seems like an answer to an unspoken wish, that I might again have contact with Her and receive direct assurance of the correctness of the teachings concerning Her. I now feel utterly sure and rededicate my life to Her service. I had invoked Her aid for a girl of nineteen during a healing service a few days previously and felt a response.

1 February 1945

The Teacher Who came last September [30th] proved to be an Adept of the Egyptian Branch of the Great White Brotherhood[75] (the Brother­hood of Luxor). He was Philo Judaeus, the Alexandrian sage (c.30 B.C.-c. A.D. 40, which means A.D. 70 to A.D. 140). He assures me of con­tinuing guidance and of progress and responsibility in many hours of teaching which consists largely of interpretations of the symbology of Egypt, the New Testament and Freemasonry. He reveals the... incarna­tion which I study with great illumination and an utter sense of reality.

January 1945 proved to be a most wonderful month, including as it did continuation and deepening of teaching; revelation of His name, Office, and relationship to me. With my Master’s consent, I am in His School, training for important future work. Egyptian and Palestinian incarnations were given; decision verbally and inwardly taken and pronounced to be correct; yoga of Kundalini at once given; great sense of added power in my work; description of Philo Judaeus by member of our audience as overshadowing myself.


Sandra to begin typing and arranging teaching, which is wonderfully rich, deep, and full. “Seventy years old” article[76] finished and dispatched; further instruction to prepare a plan for bringing Theosophy to every class of society.


... The Brotherhood of Luxor which was directing H.P.B. and H.S.O. must be distinguished from “The Hermetic Brotherhood of Luxor”. This [the latter] was a spurious organization started somewhere about 1883. The papers about it in the Adyar records show that its principal agent in U.S.A. was a certain “M. Theon, Grand Master pro tem of the Exterior Circle”. This person’s real name was Peter Davidson, who, in the secret instructions issued, signs himself “Provincial Grand Master of the North­ern Section”…[77]

the Theosophical Movement in the beginning was under the super­vision of certain Adepts and Initiates who belong to that branch of the Great White Brotherhood which is known as the Brotherhood of Luxor....

In the archives of the Theosophical Society is a letter from the Master Tuitit Bey. It is the first one received by Colonel Olcott from the Brother­hood and refers to three of its Adepts:

From the Brotherhood of Luxor, Section the Vth to Henry S. Olcott.

Brother Neophyte, we greet thee.

He who seeks us, finds us. TRY…

Thy noble exertions on behalf of our cause now give us the right of letting thee know who they were:

SERAPIS BEY (Ellora Section)

POLIDORUS ISURENUS[78] (Section of Solomon)

ROBERT MORE (Section of Zoroaster)

By Order of the Grand.’.

Observatory of Luxor...


The Egyptian Adept who calls Himself Serapis Bey took charge of the direction of affairs, and He gave instructions both to Colonel Olcott and H.P.B... .[79]

13 February 1945, Tuesday (3:30 a.m.)

(Sleepless, reading the Mahatma Letters)

Master Kuthumi

It is I (Master Kuthumi) “Whose attention has been arrested by your perusal of My letters of the early days and by your thoughts and mem­ories of Me. You do well to make the most of this waiting time to study under Our Egyptian Brother (Master Polidorus Isurenus) “Who is very learned in the Kabbalah and the scriptures of the Jews and of other civil­izations. He is a sure and admirable Adept Guide, and you are fortunate to have His assistance; for He will take you far into Our Mysteries and help you greatly in your yoga and your work. Trust Him and He will lead you to great heights. He is free as I am not and has the necessary time to watch over you as you develop. Earnestly study all He gives you and put it instantly into practice, as that is the way to make progress and to earn more teaching.

I want you to make rapid progress after what must have seemed a long delay whilst your karma was working itself out and your nature was being transformed. Not only purity of heart and life but also wisdom in the conduct of affairs born of profound experience are necessary for occult progress and the work that lies ahead of you as indicated by Our Brother.

The next cycle in the life of the T.S. opens very soon, in fact is open­ing now, and your contact with the Egyptian Section is part of the phenomena connected with it; a rebirth of the early years. Persevere with your studies and your work, keep closely and daily in touch with Him, adhere to your new resolve in thought and deed, and be content to remain in the background apparently unrecognized at...and your progress is assured. For of course. We have watched you all the time and have noted especially the flame of your devotion to Us and to Our work of the Parent Theosophical Society. And now it all begins to bear its own natural fruit, without the necessity of interference, and especially of expenditure of energy by Us. That karma which has hampered you physically has helped you occultly and spiritually. You were patient and so We were saved the necessity of communicating with you, which would have used up valuable energy. For this patience and this devotion, We are grateful, and now these qualities reap their own reward.

You have your own Teacher-Guru as well as your Master, and you have gradually won for yourself your own place in the T.S. The effort has been severe for karma weighed heavily upon you and you were unguided for a long time. But faculty has been developed and knowledge gained. You can now “hear” Us and make your own voice heard as you address your audiences. Go on, then, just as you are and all will be made plain to you and for you in just a little while.

My Brother Morya asks me to tell you that He has recognized you from that day you joined the Theosophical Society in Manchester and made your offering and gave your life to Us. He called you to Him and made a link—the sandalwood box in your “dream” was its symbol—and has kept it ever since; for He wants you in His service later on and foresaw your future usefulness when first you joined.

The Teacher’s art—Second Ray—and your possession of it from the past and by nature brought you to Me in pupilhood. But the leader’s art is the First Ray and linked you with Him, and so you serve Us both and will increasingly do so from now on; for We have learned to trust you in both your steadfastness and your discretion, and Morya adds, “and in your ‘steadiness under fire’.” You were badly “shot at”... and came through well. It was your test as well as your karma and you came well through both. Initiation will come in due course [10 September 1947]...

(Geoffrey: “Is there anything You want done, Master?”)

We want the Theosophical Society to expand in every department Expansion is to be the keynote of the new cycle of 70 years. We want to see Theosophy applied to every human being. Every branch of human activity needs Theosophy as indeed does every human being. Plan, then, and work on to bring Theosophy to mankind as your article said. The Pencil was your work in the world as accredited agent for Us, and the President (G.S. Arundale) knows for he was there.

23 February 1945 (Leaving for Palmerston North on tour of North Island)

Master Polidorus Isurenus

My son, your setting forth upon this tour makes a new page in your Theosophical career; for this time you will carry the influence of the Masters with you in greater measure than ever before. You will also carry Their wisdom and Their power in added measure, for the channels in you are opened wider than heretofore, whilst your own contact with the Masters’ world is closer now than it has ever been in this life. You may take it that you have the goodwill of the Brotherhood behind you and you are quite definitely travelling on its behalf. There are no reservations now and that is a great step forward. Further steps depend upon time and the working out of your own karma in the months that lie ahead. They will not be unhappy months, and your year on the whole, despite some anxieties, promises to be a good one...

I shall continue the flow of teaching as is convenient for us both, and we will take the pictures as media for that teaching. Interpretations stimu­late the intuition and offer Me opportunities for conveying many occult truths. By and by these will take literary form in a somewhat useful publication. But the time for that is not yet You must have a far more complete knowledge of your subject than you possess at present, and so write with authority. Meantime, give out as much as you can verbally and perhaps in occasional articles, though even those may be held back for a time.

I want you to practise steadily and daily the meditations I gave you for the purpose of arousing and drawing up the three currents of Fohat, or Kundalini. ..

Keep yourself aloof from the interplay of friction between person­alities. You may, without failing the work, decline to discuss such matters, and it is better so since nothing can be done by you for their amelioration, save to teach the Ancient Wisdom and portray to the indi­viduals all that is highest and noblest, which means an impersonal, unselfish attitude towards the Masters’ work. Let that be your note and leave them to work out their own karma, solve their own personal difficulties, assured of your friendly sympathy and interest Detach yourself from the problems of groups, then you will avoid discomfort yet not fail in the work. Go forth in Our name and by Our power, knowing that your wife [Jane] is cared for by Us.

27 February 1945

Teaching continues and technique improves. Can watch picture, receive interpretations, and write simultaneously. Begin to feel that at last I have been granted and have established a foothold in the occult world. Must never relax if it is to be maintained. Must work ceaselessly if it is to be extended; for this is only a beginning. The successful inhabitant of the occult world must be ahamkara-less and ever ready to put duty first, last, and always.

12 March 1945


This morning of my 59th year, I experience a renewed ardent aspira­tion, which I expressed in thought to the Masters and the Adept Brother­hood: to gather more and more “sheaves” until at last all mankind is on the Path of Swift Unfoldment that leads to Adeptship. I see this as the inner goal, as recognition of Theosophy by all mankind is the outer. So I aspire on this 59th birthday to become a great recruiter to the Ranks of the Brotherhood.

World War II constitutes and has provided a unique opportunity; for the self-assurance of mankind is shattered (cynical); doubt of the future exists in many minds, despite pronouncements by leaders. All are seek­ing happiness which is secure. The Path is the only way to such happi­ness. Therefore, one must tell mankind in clearest terms about the Path, draw mankind to the Path. For the Path is the religion of the new World Order.

22 March 1945

Master Polidorus Isurenus, blessed be His name, daily elevates and expands my consciousness and floods my mind with teaching based on Egyptian symbology.

24 March 1945

Next morning I awake in a great calm and the certainty that the future is secure, not that I ever questioned that.

To Master Polidorus Isurenus I say, “Master, I have been trying to reason it all out.” He replies, “The means are Our concern, the self­-preparation is yours.” Later, Master in a remarkable communication explains why I am chosen (faculty and its usefulness in Their plans) and answers all my questionings, save the phenomenal means and the reaction of the leaders. These are no business of mine, but I am to receive my instructions at the proper time and according to the circumstances of that time…


Master Polidorus Isurenus

My son, the future progress of humanity is intimately involved in the present progress of certain individuals. Some men and women, by fol­lowing a certain line of interest (generally, though not always, the occult, though it is so in your case), for several lives, develop qualities and faculties valuable to the whole race and which make them specialists in their own line. Now, specialists are of great value to humanity, and therefore of special significance to Us. We therefore use them as much as their karma, willingness, and capacity permit. In your case, you have specialized in occult philosophy for scores and scores of lives. You have developed siddhis, particularly that of receptivity of mind and brain to superphysical thought currents from both devas and Supermen. Now this makes you a specialist and that is why We are now preparing to make the utmost use of you in the coining years.

The karma which keeps you back from Us is nearly outworn. Your willingness, nay, devoted readiness, has never wavered for thirty years.


Is it then surprising that We choose you for certain special work which We have long had in view? Of course it is not, however strange it might appear to the purely worldly mind and reason. You do right to use that reason, for occultism is common sense, and We hope that you will develop your powers of logic and always use them, especially in all Our affairs entrusted to you. But fully accurate conclusions depend, remem­ber, on full knowledge of all factors involved. You cannot know these, for some of them concern your past lives wherein you both worked extremely hard for Us, or one of Us, and suffered very grievously indeed, horrifyingly, in fact.

These factors are taken into consideration as We are not heartless towards those who serve Us but full of compassion for them and console and heal whenever We can.

Your present life has not been without hardships, physical and occult, and We recognize and desire to heal the resultant wounds, not always fully deserved in this life, though always within your karma. You still suffer, and We come to your side. Then there is the future, both of this life and of the lives to come between your present state and Adeptship, which We wish to help you to attain, ardently aspiring thereto as you are.

It is a very important piece of work which We have planned. It con­cerns the further deliverance to mankind of another “fragment” of occult truth and the further raising of the comer of the curtain hiding that truth from unprepared mankind. You can help Us in this work because of the faculties and karma developed in your past. Therefore, My son, I have been deputed to inform you of and prepare you for this work, and at the same time to help and console and guide you in your present personal life. That is the “common sense” of it all...

27 March 1945 - Wellington

Full moon of March. Easter Thursday.

I awoke feeling very happy, and during the day gradually remembered having been with M.P.J.[80] last night. My impressions are of a young man, tall, well-built, in radiant health, strength, and happiness. The sense of freshness, exhilaration, of outer grace, ease, charm, and great friendliness towards me and really wishing for and enjoying my company was marked, whilst within Him was the strength of a coiled spring perfectly controlled. He is youthful, extremely handsome and graceful, wearing a loose white robe. We talked, but I cannot remember the subject, although I think several questions were asked and even some tests made and reported upon.

Other people were within the house where we met; it was white and, believe, pillared. It seemed to be near water... I remember, too, the remarkable brilliance of His aura, particularly about His shoulders and head. Youthful vigour, freshness, and inner serene bliss and great personal friendliness for me are outstanding memories. May I live up to and never forfeit this most highly treasured association with one of the world’s Adepts Who was my old friend Philo Judaeus.

“Creative effort and careful study of experience produce progress on the Path and develop wisdom.”


Master Polidorus Isurenus

The throne of the Pharaohs was one of the stages on the way to Adeptship passed through by many Adepts. It gave access to the Myster­ies and unparalleled opportunities for the development of wisdom and the acquisition of faculties through experience. It was a most unique privi­lege and opportunity and marked the turning point for many Egos.

The Egyptian royalties and aristocracies were thus used by the Authorities to push people along. The Mystery Schools and training were fully available; Adepts and high Initiates were permanently incarn­ated in Egypt for thousands of years, and the whole great work of training, Initiating, passing, and raising and perfecting went on without interruption throughout all that time. It was one of the planet’s greatest epochs, and because of its value it was maintained for such a very long time. Another such epoch is to be initiated soon when the world settles down after the war, if and when mankind establishes an efficient World Court. The founding of the Parent Theosophical Society and the writing of the first Theosophical books was the first step.

The T.S. is an organization of the greatest significance because it is the instrument fashioned and used by the Masters gradually to reintroduce the occult Wisdom to the world, and pave the way for the re-establishment of the Ancient Mysteries. Far-reaching plans were evolved before and at its founding and all outstanding Theosophical workers are significant agents in their fulfilment. Indeed, all workers who prove of any real value are participating in a tremendous work for the enlightenment and spiritual quickening of man.

The Brotherhood want to hasten the deliverance of humanity from pain-producing, cruelty-produced karma. They want to get the majority of mankind out of the limitations and “evils” of lower Manas into the freedom and “goodness”, and so beneficence, of the higher mind and as quickly and as soon as possible. That is the work of this period. Theo­sophy is the power and the T.S. the instrument. Happy are those F.T.S.[81] who perceive this and give themselves to this mighty work; for theirs shall be the great reward.

Show the members all this, and arouse them to fuller and more active, more intelligent, and more selfless participation in the Society’s activ­ities. Fire, intelligently directed zeal, selfless devotion, and untiring effort: these are the qualities which lift an individual up and which, at the same time, ensure the progress of the organization.

To be up and doing both as Egos and as personalities—that is the call to F.T.S. in the post-war world. Happy are they who answer, for oppor­tunity for occult progress and development shall be their reward and the Masters will bestow it upon them.



When once the Path is undertaken, a scientific process of character building is quickly and determinedly entered upon. Every weakness that shows itself is attacked and its opposite strength developed. Every absent quality and faculty is studied and “applied for”. Every applicable item of wisdom is collected and stored. Every experience, both of failure and success, is thoughtfully studied and the causes found. The achievements and teachings of others more advanced are studied, assimilated and memorized.

Every opportunity of turning precept into practice is taken, and so the aspirant gradually grows in knowledge, power, striking power, detach­ment, serenity, and stability. So he marches cm. As to “personality”, upeksha—absolute indifference—gradually is developed. The whole process of growing into an Adept is as deliberate as horticulture.

25 April 1945 - Wanganui

Here work prospers and teaching continues.

This morning, Master Polidorus Isurenus broke off from interpretation of Egyptian pictures to give a wonderful dissertation upon the Path, stressing the necessity for and describing the condition of utter stillness and purity of mind essential to “new birth”.



After a superphysical experience of meeting Master Morya and receiv­ing directions and some bodes (three, I think) from a lower shelf of His library, and after receiving fee essay on the occult life from Master Polidorus Isurenus, I perceive that the Masters are chiefly concerned with the Centre and far less with the circumference. They know that if They liberate certain forces, give certain impulses from the Centre, effects will be produced in due course at the circumference. So They are Beings of the Centre. We are workers at the circumference.

Our task is to intuit Their decision, pick up Their indications, and work them out as efficiently and perfectly as we can in the world. Some­times they are wholly misinterpreted and the outworking of the impulses They release is wholly marred. Bad workmanship and faulty intuition spoil the work. The intrusion of “self-personality” is the great spoiler of the Masters’ work. Self-personality keeps a man at the circumference. Impersonality keeps him near the Centre.

2 June 1945

(After a week at Hamilton).

Realize strongly that Reality is the greatest good; maya, the greatest evil for the occult student Absolute reality must be sought and found. There must be neither illusions nor delusions. If successful leadership is to follow, then the facts must be known, as also the Masters’ plans and wishes without possibility of misconception. Until that is gained, action can be faulty.

4 June 1945


The servant of the Masters needs to possess true knowledge of facts concerning any field in which he is to serve. He must not be in doubt and must be “docile”.

Working on a plan to bring Theosophy to every class of men as in­structed. “We want a series of articles in The Theosophist.” [Instruction to Geoffrey from the Master Polidorus Isurenus.]

5 June 1945


I perceive that the daily routine of opening consciousness to the Masters is of supreme importance. It corresponds to taking the sights daily at noon, which checks the ship’s position and corrects navigational errors. Navigational errors, in their turn, reveal deficiencies of compass, chronometer, sextant and their manufacturers, also those of charts and log, mistakes of officers and men, and methods of navigation concerned. Thus revealed, these deficiencies can be eliminated and their effects mini­mized so that a straight, true course can be set

Being human, the aspirant tends continually to get off his course. Meditation consists of “shooting the sun” which is the Monad, checking course set by the owner, the Ego, correcting errors of navigation, i.e., daily life. Daily meditation is as essential to the occultist as daily shooting the sun is to the ship’s captain. It must not be merely formal. It must be actual if it is to help. Navigator must by training and experience attain his technique. So must the occultist. St Paul said, “... work out your own salvation with fear and trembling. For it is God which worketh in you…[82]


Master Polidorus Isurenus begins interpretations of Bible from Gen­esis. Thus, a life work may have been initiated by Him. May absolute accuracy and reality characterize the whole work.

6 June 1945


Truth, truth, truth is the God and the goal. Falsehood, delusion, illu­sion is the devil and the enemy. Truth is the sole objective. Falseness is irrevocably renounced, denounced, abjured forevermore. Reality, reality, reality must-ever be the will and the cry of the occultist. “Give me the REAL.”

MAYA. “Our greatest trouble is to teach pupils not to be befooled by appearances.” (Master Morya in The Mahatma Letters.)[83]

18 June 1945

Realized man as a funnel with bowl opening from Causal up to infin­ity. Tube begins at Manas II (constriction and entityship) and passes through the astral to physical. The secret is to be the perfect funnel open to infinity.

19 June 1945 - Belvedere Street, Epsom, Auckland


After Master Polidorus Isurenus spoke I realized that the Adept is a unified individual. All the principles from the physical to the Atmic have been brought fully on to the same group of wavelengths. No discordant, foreign vibrations, and therefore qualities, exist anywhere throughout His whole nature. He is totally unified and utterly purified. His entire Being is transparent and translucent to the Light of the Monad. His aura and His consciousness are illumined with and by Monadic Light. He is the Monad in terms of consciousness and in the sense that He is a unit, a single skandha-less individuality, Monad-illumined, Monad-enfired, Monad-empowered.

This, in part, is the secret of Adeptship, namely unification, purifica­tion both complete and unchangeable, and Monadic consciousness. This is the impress left upon me by Master Polidorus Isurenus. The line of communication between the Monad and the physical body is fully opened and can nevermore be closed at whatever level the lowest body may be.

20 June 1945

Momentous Day. After a magnificent interpretation of Chapter 4 of Genesis by Master Polidorus Isurenus, and His urging me to greater effort, as C. Jinarajadasa, who had an operation, may decline in activity, and other occult circumstances producing urgency, I saw in a vision the three great Centres and some subcentres of the Great White Brotherhood: Tibet and China, Egypt and the Middle East, and Hungary. From each, radiating lines of power were visible like permanent rockets!

28 June 1945

Realized utter security and surety of Master Polidorus Isurenus whilst receiving. Wrote two poems. Saw vision of sculptor at work in Ancient Egypt, on what I believe was a statue of King Khephren, who I think was Master Polidorus Isurenus. He has bestowed upon me great mental serenity.

3 July 1945


... the path to Occult Sciences has to be trodden laboriously and crossed at the danger of life; that every new step in it leading to the final goal, is surrounded by pit-falls and cruel thorns; that the pilgrim who ventures upon it is made first to confront and conquer the thousand and one furies who keep watch over its adamantine gates and entrance—furies called Doubt, Skepticism, Scorn, Ridicule, Envy and finally Temptation—especially the latter, and that he, who would see beyond had to first destroy this living wall; that he must be possessed of a heart and soul clad in steel, and of an iron, never failing determination and yet be meek and gentle, humble and have shut out from his heart every human passion that leads to evil. (The Mahatma Letters to A. P.Sinnett, Letter LXII.)

“To rise is to immolate oneself. Every summit is cruel.”

6 July 1945


Remarkable teaching from Master Polidorus Isurenus on the Sacred Language, Bible, the Jews, and Abraham. Saw Him clearly in His house, a great, serene, victorious Man Who has blended microcosm with Macro­cosm—the secret, I begin to believe, of Adeptship. The embodied Lha (after whom Lhassa, Their residence, is called) is:

1.  a personality with human traits and human characteristics, however sublime, but maya-free;

2.  an Initiated Ego, an immortal, liberated Adept;

3.  a Dhyani Buddha of the Macrocosm overshadowing and ultimately united with the Monad-Ego.



Nearly all leaders and most ordinary people live in a maya about themselves. In order to work successfully under maya-enclosed leaders, one must first discover their particular maya—generally illusions of grandeur and self-importance—and then pander to it, tragic though the admission sounds. The alternative is constant discord, interference with their calm and efficiency and their work, culminating in banishment History demonstrates this amply.

In order to live harmoniously with ordinary people, one must also placate them continually and play up to their sensibilities and tacitly accept their maya. This is very sad, but a very true fact where great work has to be done. To be under these necessities as a worker is very useful training. It forces one to subdue one’s personality, to be free of self-maya, and to be “gentle, humble, and shut out from the heart every human passion that leads to evil”.[84]

Constant contact with the maya-ridden and constant necessity to placate them indicate that this very lesson has to be learned and self­-personality eradicated. Never must the placation be based upon a lie, however much the recipient may be self-deceived. Man is maya-ridden; Adept is maya-free. The aspirant must be conqueror of both maya and mara, essentially one. “Reality” must ever be his cry, his god, his goal. This is the heart of the occult life.

The Tao doctrine and philosophy of NO-THING-NESS is the key.

“The whole personality must dissolve and melt away.”[85] Ahamkara-maya[86] is the great barrier to truth and victory.

11 July 1945

After interpretations of the story of Abraham which continue regu­larly, Master Polidorus Isurenus gave the inner history of the Jews, much of which is not written in the scriptures. Many pages have been excised. They (the Jews) were chosen to be the repositories of occult Wisdom and to deliver it to mankind, hence the occult help given and the succession of Initiates who, as prophets, incarnated in the nation...

26 July 1945

After receipt of teaching from Master Polidorus Isurenus, realize Him again as a youthful Adept in a state of deep inner happiness, living in Egypt...

The arrow is the Ancient Wisdom and the target is the mind of man, and the bull’s-eye is the human heart or intuition. Interpretation of Chap­ter 22 of Genesis brings forth a reference to the Dhyan Chohanic Self, the “A” to which the Monadic Sojourner on earth is as a “B”.


Second article on “70 years old” appears in June Theosophist.[87] New one on Cycles in the Theosophical Society and future in preparation. Writing humanitarian pamphlets.

Remarkable experience at class. “Saw” all members of audience, about fifty-five, linked to me by a broad beam of golden light connecting their hearts to mine. This I carried up through my head to the Master, trying to take them all to Him. Later He commended the effort and encouraged me to repeat it and serve as a link between Him and the world. Said also that He is undertaking wider Sixth Subrace work in which I could help.

30 July 1945

Further remarkable communications on Sunday night, 10:30 p.m., from Master Kuthumi and Monday morning from Master Polidorus Isure­nus, warning of dangers and change coming and of the necessity for skill and care on the Path and in humanitarian crusade which is commended. Conceive of a world “Brotherhood of Life League” with heart for symbol. Master Kuthumi says my life-cycle coincides with a cycle in the life of the T.S. and a harmonious interrelation will occur. “Be as serious as a Sage, as wise as a Judge, and as calm as a captain of a ship should be.”

Interpretation of Genesis continues daily. Chapter 24 very remark­able.

4 August 1945


The realities of my life upon which I can rely utterly because they are independent of events are: 1. The existence of Theosophy and the Theo­sophical Society. 2. My study and growing knowledge of Theosophy and my membership in the T.S. 3. Humanity sorely needing Theosophy and ready to listen. 4. My accepted position as exponent. Given health, these will not change. Founded upon these as a square base, the pyramid of my life can be erected. Added are: 5. The existence of the Masters Who want to “popularize a knowledge of Theosophy”. 6. Their readiness to use human agents. 7. Their readiness to receive and train potentially useful men and women. These three sides of the pyramid are also secure and independent of events. 8. My acceptance as a disciple[88] and potentially useful co-worker. This apparently is a secure reality. 9. Contact with B.O.L. [Brotherhood of Luxor],

The past, then, is secure and favourable. The present is favourable despite the suffering of my dear wife Jane. The future is unknown and cannot be relied upon and must not be built upon. The deduction is that can count only for a time upon the continuance of my present privileged position. The stem realities of the situation must ever be held before my mind. The Masters are realists and They will use realists and hard and useful workers. So must I be.

7 August 1945

Addressed 18° Chapter Surya, Auckland. During ceremony, saw circle as base of huge golden cup opening out into the Causal and coinci­dent with series of larger Grails up to Solar System.

11 August 1945

End of the most momentous week in world history. On 6 August 1945 the first atomic bombs were dropped on Hiroshima and Nagasaki in Japan, killing by atomic disintegration 100,000 people and destroying most of the cities. Today brings news of the surrender after Russia had also declared war and attacked in Manchuria. Hirohito’s retention a con­dition of surrender. Decision not yet announced, but acceptance seems certain and peace at last.

14 August 1945

Above and beyond this world of activity is a realm of still power. Therein the man of action must ever live. From there he must ever act.

News in the paper of the passing of the President [of the Theosophical Society, Dr George Sidney Arundale] on 12 August. A new president must be elected at once.

V.J. Day, 11:00 a.m.:

B.B.C. broadcast by Attlee announcing Japan’s surrender. Peace has returned after six years.

20 August 1945


After interpretation of Chapter 29, vs. 4-7, of Genesis, Master Polidorus Isurenus says that at physical Initiation the powers of past personalities are communicated to the present one. These old selves have not vanished. They are indelibly imprinted upon the Astral Light and can be evoked, studied, and redeemed by the Initiate. Errors cannot be erased, but their agent must be redeemed and they [the errors] karmically “undone” or balanced.

The Adept is in full possession of all the knowledge and the powers of all past personalities who constitute an invisible museum-library at His disposal. Magical evocations are of these imprints in the Astral Light and not of the old personal egos.

The Initiate learns the art, studies his own past, absorbs its desirable qualities, and redeems the undesirable. ‘“The washing away of sins by the blood of the Lamb” is deeply occult The Initiate’s own awakened Buddhi enables him to redeem the past in an occult and mystical sense. Of course, no external Redeemer can perform this task, though the Initi­ator greatly assists. Christ in this Office of Redeemer, thus viewed, is the Initiator, a symbol of the Hierophant rather than of the Logos.

26 August 1945


After interpretations of Genesis 29, v. 14, et seq. by Master Polidorus Isurenus, have a great expansion of consciousness. Feel myself in touch with the Brotherhood of Luxor and the occult life of Egypt and see... as if ablaze with sun-glory. Then Master Serapis Bey speaks in short sentences with “thee” and “thou” explaining that the first cycle of the T.S. is reincarnating and Their influence coming in again through me.[89] At night, at public lecture, again feel the Master unifying the audience with Himself, blessed be His holy Name. Am conscious that a closer relation­ship with Them has been established since the President’s passing. Om Gurudevaya namaha.

28 August 1945


After clarification by the Master Serapis Bey of relationships with and impressions given to me, perceive that sharpness, keenness, fine respons­iveness of consciousness is the ideal to be aimed at Wrong attitudes, mental obscurities, and over-personalization of thought and truths learned from study, all bedull this sharp keenness and refinement of conjoined Manas I and II. Every erroneous concept and conclusion retained in the mind serves to blunt the mental perceptions, to becloud the clarity of mental vision and to reduce the capacity for intelligence and understand­ing. Clear thinking, utterly impersonal and strictly logical; complete thinking right through to correctly formed conclusions—this is the func­tional basis essential to the development of prescience, implicit insight into first truth, wisdom. One big factor is the absolute detachment of the self from the thought processes and concepts and their applications.

The aspirant must be ever keenly on guard against the slightest falseness of thought, wrongness of deduction, and error in conclusion. His mind must harbour no mental “mud”, must be clear, perfectly trans­lucent to truth. Deliberate lies befoul the mind. Unconscious error clouds the mind. Self-personality renders perception of impersonal, exact truth impossible. From now on, crystal clear thought, mind, consciousness, utterance, and writing must be the goal. Lucidity like that of C.W. Leadbeater is one of the fruits of clarity of mind.

Truthful thinking and speaking are the most important because an untruth spoken is reflected in the mind as capacity for error which can betray the reason. A lie told produces a corresponding weakness in the mind-brain, makes the latter subject to error, maya, erroneous deduction. Karma adds to this.

1 September 1945

C. Jinarajadasa has accepted nomination for the office of President of the Theosophical Society. Master Polidorus Isurenus dictates article for The Theosophist on Spiritual Dynasties.[90] Bible interpretations continue (Jacob’s story). Address Howard League for Penal Reform.

8 September 1945

Very busy last month in Auckland with much animal welfare work added to Theosophical lectures. Theosophical Order of Service and New Zealand Vegetarian Society pamphlets written and published, reports and plans for the future. Chaired World Week for Animals campaign again with widespread plans.

Awoke full of light and energy this morning, aura flashing with royal blue and the knowledge of having been with the Great Ones. Praise be to Them and profoundest homage.


Maya-fret, I will to be,

Maya-proof, detached, aloof,

Undeceived and so believed,

Open-eyed, tested, tried,

With delusion gone and wisdom won,

Healer, sage, pledged to wage

Warfare stark ‘gainst powers dark,

And with all my might to bring the Light

To my fellow man.

29 September 1945

Invitation from Auckland Lodge, No. 407,[91] to Honorary Degree of I.M.[92] Accept. “Gratitude to Thee, O.V.M.O.T.W. for further honours and opportunity to serve under Thee. May I ever grow in capacity, character, and worthiness.”

Instruction from Master Polidorus Isurenus that They want intensi­fication of campaign for humaneness and World Federation of Animal Welfare Societies that do not compromise.

30 September 1945

Realize that to persuade, uplift, and illumine mankind, one must not forget or neglect the fact that a great many people hold cherished beliefs, inherited for the most part rather than thought out and experienced. In presenting the real truth, one must not irreverently or with seeming casualness affront the sensibilities of one’s audiences. Conviction inevit­ably influences manner, method of presentation; ardent aspiration to save and to heal gives fire and zeal to one’s work, yet one must not become dogmatic or appear oversure that one is so completely right. Theosophy is an offering, a very precious gift of gold, frankincense, and myrrh which the Masters lay at the feet, not force into the hands, of the dawning intuition of modern man. So the teacher must ever offer for considera­tion, and never seem dogmatically to insist upon Theosophical truths.

2 October 1945

I find my ideals and objectives gradually becoming unified into one single purpose: to prevent and to relieve suffering on earth. Success demands the prevention of cruelty and this now becomes my supreme objective; for all suffering is the result of either cruelty or bodily abuse and neglect. A Royal Society for the Prevention of Cruelty must come into existence under the Patronage of and deriving its title from THE KING.

13 October 1945


The task demanding the closest attention, the greatest and most con­tinuous effort is that of the destruction of ahamkara (egotism). Hour by hour, day by day, the would-be Adept must kill out self, destroy illusion, ignore and refuse the satisfactions and renounce the rewards of separated selfhood. Beside this continual self-immolation, all other discipline of the occult life is easy and straightforward. For each achievement, each selfless, impersonal thought, motive, and action can increase self-­personality by reason of the sense of personal attainment and success which it produces. The worm of self renews and rebuilds itself continu­ally, despite the cutting off of its tail. The “head” must be destroyed.



The surest way to prevent human suffering is to stop human cruelty which is its cause. Cruelty comes from lust and ignorance. Teach and inspire to self-purification and give wisdom and knowledge: these the sovereign remedies for all human suffering. The lust is twofold: sadistic satisfaction and desire to dominate. This double lust must be extirpated and replaced by pure love from which springs aspiration to heal and serve and to self-free liberation.



Sense of the One (physical), instinctual perception of the One (astral), conviction of existence of the One (Mental 2), Knowledge of the One (Mental 1), Union with the One (Buddhi), Identity with the One (Atma)—these are the steps to yoga.



The Beloved is the One Life, loved in all because the essence of the Self. This One Life need not be personalized to be loved. It must not be personalized to be known. It is the vital essential “Being” of all creation. When the Self is identified with the One Life, it is free of the universe; it is universalized. ‘

16 October 1945

Human strife is now rampant in the world. In Palestine, Jew faces Arab. In Java, Indonesians face Dutch. In Australia, a quarter of a million workers are on strike. In England, tens of thousands of dock workers hold up supplies of sorely-needed food. America announces her determination to keep atomic bomb secret to herself. Millions of refugees roam central Europe, homeless and foodless. Epidemics are feared. Laval was shot. Quisling condemned to death. Russia, through Molotov, rendered Conference of Secretaries of State almost abortive. Stalin’s health is declining. Thus mankind travails.



Rapid progress on the Path demands an attitude of mind of controlled urgency, as if an international emergency existed and must be dealt with at once. Actually, such an emergency does exist, if only on account of the inconceivable cruelty practised continually and the appalling suffering constantly endured by animals and men. Monadic-Egoic pressure upon the personality must be maintained, realized, accepted, and applied by the physical man. Intensity of effort is the key to rapid progress. Wisdom in its application ensures success. The aspirant to Adeptship must live with extreme care mentally, emotionally, verbally, and in conduct.



Conscious of a marked inner, change. A new level and height, not of consciousness so much, but of power. An intense, fiery power from within and above is now available at the level of the mind. It gives stability, ability, and a sense of mastery over weaknesses. It is a power that can be turned on to give intensity of will, to change an undesired trend of thought and feeling. I realize that Manas II, astral, brain, and body need not, nay must not, stiffen up to this power, but rather become fully relaxed and let it play; that is the true technique—Ego intense and personality at ease.

17 October 1945 

The “new” inward power is the Immortal Principle. It is the Atma or its shakti, of which I begin dimly to become aware and which, like an Avatara, is descending upon and into the Ego and through that, faintly to influence and be known by the personal ego in the brain. This is but a beginning. Yoga, constantly practised, will bring the “seed” to the “flower”. This experience, in its new definiteness and persistence, is the harbinger and promise of conscious immortality.

To attain, one must be free of delusions, particularly that of a personal God ruling and saving man and of any vicariousness which suggests the abrogation of karma. One must also keep on with mounting intensity of determination and effort. Burning-glass intensity is the secret of success. As to the source of this new experience, it may be the effect of years of attempted yoga and especially of the daily effort to communicate and experience communicating with Master Polidorus Isurenus. Also it may be largely due to Their assistance in response to daily dedication, invocation, and teaching. Apparently, the Atma can enfire and so hasten development of every principle, especially the physical cerebro-spinal system and Manas. Carried sufficiently far this could bring physical knowledge. It is clear to me that the Initiate leaders of the Theosophical Society had their inner power greatly aroused. This Atmic fire is to the individual what atomic energy is to Nature.

28 October 1945 (6:35 a.m.)

The Master is a Father to the disciple. The devotion which He evokes is that of a loving son who deeply reveres his Father. The Master is realized in all the highest aspects of Fatherhood perfectly portrayed and meeting the disciple’s every need and summing up all his highest ideals.

17 November 1945 (10:20 p.m.)

Momentous date. Seventieth birthday of the T.S. This evening, 70 years ago, They founded the Society. An old age is now ended and a new age begins. May I have some place, however small, in this new age. Held members’ meeting at new Dunedin Lodge premises, gave some of the events which have occurred and recurred in seventh and tenth years, and tried to show significance of the day and hour. Closing meditation dedicated the new era of the Lodge and the new premises to the Masters.

Feel a great inflow of stimulating, almost exalting, life. Blessed for­ever be They Who gave us the Wisdom and the T.S. Honoured forever be H.P.B. and H.S.O. who endured that we might “live”. All honour to them and those valiant and wise ones who followed after and brought the ship safely through. How blessed are we who inherit and reap from this sowing! Onward must we go in our tum with wisdom and zeal to labour for and in the same great Cause.

8 December 1945

This evening I was installed by... Miss N.E. Ockenden, in the Chair of K…S…[93] in Auckland Lodge, No. 407, in the Orient of N.Z. It has been quite the happiest experience of my life of this kind. The ceremony and the response to the invocations so impressively uttered by N.E.O. and the marked sense of attention of Masters Kuthumi, Rakoczy, and Polidorus Isurenus, exalted me spiritually. Yet there was a complete absence of the slightest strain. I felt it was an entrance into the Degree and state corresponding in some way, however small and microscopically, with the Office of Solar Logos.

The colour is gold and the light and power are of the Sun, and majesty is the quality; so it seemed to me. It is the true Degree of the Master Builder and Ruler of a Solar System as the w..g t..s[94] clearly indicate, especially the p..b and also the p..n. I found that I knew one of the p..l s..ns, though I do not as yet know its significance. There would seem to be a glorious golden Solar Deva attached to the Office, somewhat like one pictured in the Tarot Trump Major...The brethren were one and all extraordinarily generous and affectionate and I feel a wonderful family relationship with them all. Verily, I am part of the Brotherhood which is part of The Brotherhood (The Great White Brotherhood of Adepts).

Master Polidorus Isurenus came (5 December) to tell me that I am to be known best as an author, and will be given opportunity to write: “We may take you off the platform for a time . . .” 1946, a favourable and occult year and the last of the years of this cycle with quiet progress as its keynote. “What is the will of the Masters” is the best of every activity.

January 1946

Very successful 49th Convention of the T.S. in N.Z. with conferences of the Vegetarian Society and the Theosophical Order of Service, and the note of compassion and humanitarianism with the major note of The Will to World Unity as suggested by Them [the Masters],

1 January 1946

An Adept


My brother, on this New Year’s Day I greet you and yours and give you Our Blessing from the Luxor Sanctuary. You have laboured devotedly and well for Us and Our Cause, sacred to Us, and We are not unmindful of this fact We are watching over you and yours and you are, and will be, in Our care. Fear not for your future or the days immediately ahead, for all is well with you karmically and you have forged bonds of unbreakable steel with Us and Our Brotherhood... All your present activities are as training for a new life which awaits you later on. Mean­time, be steadfast in your inner yoga...and travel this country as Our messenger of Light. Then We can bless it and its people more abundantly. Your warning to mankind is needed, and you must sound it again but may frame it in a reference to the development of Buddhic consciousness and its results now occurring and so strike a spiritual note at the end. Our blessings upon you, My dear son, and upon your devoted life.

(From the Brotherhood of Luxor)

3 January 1946

Instructed to complete and send to The Theosophist articles applying Theosophy to every department of life, to follow quickly on Cycles in the Theosophical Society already submitted.

21 January 1946


Awoke at 6:00 a.m. with mind powerfully stimulated and face and eyes of Master Morya impressed upon it. Ideas present are: Theosophy is a compound made up of a number of extremely dynamic ideas. These are cosmogonic, of solar, terrestrial, human genesis; graphic, as cosmo­graphy and of solar systems, planets, men; dynamic, describing emer­gence, evolution, and return of cosmoi, solar systems, planets, and men; legal, enunciating the laws governing the creation, evolution, and perfect­ing of the above. As the school boy arrives at geographical knowledge from books, maps, photographs, and moving pictures, but must visit the place studied for full knowledge, so the student of Theosophy must contact, apprehend, comprehend, apply practically, and finally experience its component ideas, in order to become a gnostic. He passes through successive stages of Theosophical study. These are discovery, examina­tion, test by reason and application to life, and finally direct experience. The last is the most prized, and the student is ever advised to seek that inner perception and individual experience and comprehension by which alone the acid test of the reality or otherwise of ideas may be applied.

As I write this, it seems both obvious and ponderous, but these are the thoughts filling my mind. They are for use in the articles upon which I am at work on the application of Theosophy to every aspect of human life. Intellectual lucidity, mental power, clarity and penetration, capacity for perfect logic, and instant detection of unreason and untruth—these are, the mental objectives for which I now strive, as also is the sublime wisdom which is their product.

26 January 1946

Writing at Adeptic direction the articles applying Theosophy to every department of human life. The one on education closed with “Let the Inner Self shine forth.” This should be the motto and maxim of every educational institution.

4 February 1946 - Vasanta House, 18 Belvedere Street, Epsom, Auckland

First meeting in “Vasanta” of Sun Ritual Group based on Chapter IX of The Angelic Hosts. Thirty present.

6 February 1946

When free to do so, I will force my life to be a perfect channel for the work of the Masters. Habits, sleep, diet, hours, will be co-ordinated and subordinated to that single end—the maximum amount and maximum efficiency in Their service. The world is mine oyster. Adeptship is the pearl within.

9 February 1946

Master Polidorus Isurenus interpreting Genesis 37, v. 2, gives the Macrocosmic interpretation of the elder brothers of Joseph as Asuras, and their plot as the real Plan or statement of Law numerical and cyclical, of the process of incarnation, Macrocosmic and microcosmic. This is the Great Plan, the writing on the palette of Tehuti and on the wall before King Nebuchadnezzar of the Medes and the Persians, i.e., unalterable.

17 February 1946

Adyar Day, when the Theosophical Society commemorates the pass­ing of its first President, Col. Henry Steel Olcott, and also Brother Raja’s assumption of office as its current President—one of the very highest on earth. May all blessings be upon him, our great brother and leader. His health is reported to be much improved. Cabled. Miss Hunt and I spoke at Sunday public lecture tonight, she on Adyar and I on “Theosophy, the Heart of World Religions”, celebrating Adyar Day.

Last night, at Miss Blanche Trevithick’s, 96 Owens Road, attended my first P.M.[95] meeting to receive Auckland’s gift of the P.M. Jewel, beautifully engraved. Miss Nettie Ockenden, Mr G. Trevithick, and Miss G.M. Hemus spoke favourably of my contributions—far too generously.

I gave thanks not only for the Degree and Jewel, but also for all the loving kindness and family adoption received in New Zealand.

12 March 1946

My sixtieth birthday. Letters and presents. A pouring wet morning, and I in the hut at 11 Grosvenor Terrace, Wellington. Master Polidorus Isurenus has completed interpretations of Genesis, and apparently Exodus is to follow. But He is graciously dictating The Kingdom of the Gods (new version) giving the Sephirothal origin of the universe and devas. It proves to be Alexandrian Platonism expressed in some Kabbalistic terms. At present, He has reached the Fifth Sephira, the mental artist-craftsman.

Last night I began a new Theosophical activity—a class of Theosoph­ical Lecturers’ Association members. Addressed them on public speak­ing and heard two and commented. Am writing a Theosophical Lecturer’s Handbook, having finished booklets on Principles Governing Happiness in Marriage for the Theosophical Women’s Association, and The Path To the Masters of the Wisdom which I shall offer as a Jubilee Convention souvenir (N.Z.)...



Master Polidorus Isurenus gives me information on some past lives. In order backwards, they are: England, 17th century, ending tragically in middle age; India, 10th century, as a doctor, Rome and then the Jewish life when we met. He (Master Polidorus Isurenus as Philo Judaeus in that life) and Aristobulus were my friends. He was an obscure Alexandrian writer and philosopher. Aristobulus was son of Alexander Janneus, said to be reigning at the time (true) of Jesus and a prince of Judea! Remark­able, as I knew naught of Aristobulus save his name. Yet dates are right...


Master Polidorus Isurenus


You came down to earth sixty years ago today. You came to earth with a mission to teach humanity and an impulse to inquire into Truth. You were born from the temples of Chaldea, Egypt, Greece, and destined to pick up the threads, skandhas, and knowledge of those temple lives. The intermediate appearances in Rome, India, and England were less occult than temporal, though a thread of occultism ran through them.

But the last temple life was the Jewish one of the first century, when we met. Your Mother Egypt received you then in your last days and gave you her peace, received you into the Sanctuary and laid you to rest... Aristobulus was your friend and re-Initiated you in your old age. Worldly life then tested and strengthened you. Rome gave you stability, India metaphysical faculty, for you were a doctor there of the Ayurvedic law, studied herbs and minerals in both their occult and their physical proper­ties, but lived out in the world, save for a learned guru. This was in the tenth century, and followed after a long devachan. Then came the English life in Tudor times as a landed gentleman, which ended tragically in middle age. That death paid many karmic debts, and cleared the way for this most fruitful life in which the wheel turns full circle and you are back in occultism again. The Path is straight before you now and you are back “Home”.

2 May 1946


Realize that there is an egoism in thinking that one is not egotistic. One must beware of this which might be called the supreme ahamkara or egotism. “I have transcended egoism” can be egoistic and a maya. No-thing-ness is hard to achieve. Better to say, “I am in the process of transcending ahamkara.” The experience of two nights ago of being with the Master Rakoczy at His Temple remains vivid and has produced an additional sense of occult power and will.

7 May 1946


Finish statement, “The Extreme Urgency of the Humanitarian Cause”; am considering printing and despatch to all Humanitarian Societies and magazines. It makes a “new” approach through cosmic law of cause and effect under which health and happiness of humanity are at stake.



The experience with Master Rakoczy remains fully vivid. The scene is indelibly imprinted in my mind... Realize that cosmic Fohat is source of all power. The Adept is one therewith and those of First and Seventh Rays especially wield that power through ahamkara-less identification therewith. It is a white, cold fire which plays like continuous lightning in and through and around those who can tap and wield its potency, out­lining their forms and “tools” in dazzling whiteness. His face is fully before me, not as in a portrait but as it appears while officiating as Fohat-empowered Hierophant—a wondrous “vision” indeed of overmastering, ever triumphant power directed by a Master-mind at overwhelming inten­sity of concentration.



Out of the body last night, I addressed a great multitude of all ages and both sexes crowding around me and stretching out of sight. Amongst a sheaf of written questions was: “Who is the listener?” I answered, “The Logos, ever listening to the echo from the universe produced by His creative voice and directing the creative ‘sound’ accordingly—like sonic radar.” The Monad of man is similarly “listening” to the chord, vari­ations, harmonies, and discords by which it is aware of Ego-personality when in incarnation and directs its influence accordingly. Periods of exceptional harmony evoke Monadic power which produces genius and quickens evolution. The Ego similarly listens to personality, but also to the Monad and, when able, to the Logos. The personality which, for a long time, listens to the world without, and hears only its appeal and responds thereto, gradually learns to listen more and more to the Ego, then to the Monad (Atman), and eventually to Logos (Paramatman). This is the true Mantra Yoga: to listen for, hear, and eventually relay perfectly at all levels—especially the physical—the Divine Voice, cf. “Elijah and the Still Small Voice” and ceremonial conversations which ritually enact the above intercommunication from O.G.[96] (physical) to R.W.M. (Atma) and I.P.M. (Logos).

Speech is of immense importance and must be controlled and perfected. Master speech and perfect voice, and the goal is won.

13 May 1946

The experience with Master Rakoczy still lives vividly and I am conscious of added Fohatic power. Realized at lunch with Rotarians that He is concerned with the man of the world in a way that perhaps my Master is not. There was a flash of His blue and power during the lunch.

4 June 1946

Life and work in Auckland resumed. Receipt of teaching on Exodus continued. Realize that the Adept abides in a state of cool stillness as far as the “human” bodily personality is concerned, and of intense Atmic power at levels above. The house in which Master Polidorus Isurenus lives is steeped in silence. All is ordered to perfection. The machinery of life is perfectly designed and runs with complete smoothness and “noiseless ease”. The art of life is practised with consummate skill, even genius.

Attendance at 18° Suiya Chapter 33, re-evokes the experience and power of the meeting with Master Rakoczy. Am informed that I knew Bacon and was received by Him into His “Rosy Cross” temple at Gorhambury, making a close link with Him. Later told that I was a Flavian at the declining period of the Roman Empire and, as a seeress, travelled with my husband through Italy and south of France. The Constantines were members of gens Flavia. I was a Roman matron.

2 July 1946

Returned from Hamilton after thirty-three meetings in three weeks!

4 July 1946


After receiving from Master Polidorus Isurenus interpretation of verse of the 8th Chapter of Exodus, I realized that the Adept possesses cosmic attributes. Adept consciousness has extensions beyond any limitations which the word “Monad” might seem to imply, even into the universe as a whole! Subplane by subplane, He ascends and also enters into the cosmic planes, unifies Himself with them and draws on their power. This is the secret of Adept theurgical power or technical omni­potence, as well as of His omniscience and omnipresence. These are derived from superterrestrial and later supersolar levels. Universalization of consciousness is the work of the Adept and therefore is the ideal for which to strive.

The Adept still has individuality and even personality, but suffers no limitations in consequence. “Liberation” most perfectly describes Adept attainment. Even though a body is used and imposes its restrictions, Adept consciousness is both free in itself and capable of reducing those restrictions to a minimum. The Adept is completely master of His instru­ments and of the technique of their employment for all possible purposes. I became aware, however faintly, of the cosmic attributes and liberated state of Master Polidorus Isurenus.

13 July—2 August 1946

The article, “The Extreme Urgency of the Humanitarian Cause” being sent out to 80 societies. Concentrating on literary work, especially “The Humanitarian Cause” and “The Case for the Abolition of Vivisection”. Horrified by descriptions of the practice and deeply determined to attack it continually, skilfully, and powerfully. It must stop, if only from a karmic point of view [great karmic suffering and adversity in future lives].

20 August 1946

New Zealand Vegetarian Society entered its fourth year on July 31st, with 458 members, a growth of 69 in the third year. Re-elected President, with Sandra and Miss Finnis as Vice-Presidents. Finances sound. Sec­ond Dominion Conference of the N.Z.V.S. to be held at Golden Jubilee Convention of the Theosophical Society in New Zealand. Antivivisec­tion and Theosophical Order of Service pamphlets now going through the press. Two vegetarian pamphlets reprinted, and a third on diet commis­sioned.

Urged by Master Polidorus Isurenus to concentrate on literature—my “passport to the physical Sanctuary and Sanctum Sanctorum”. Master Polidorus Isurenus’s interpretations continue almost daily, the ten plagues now being described. They relate allegorically the evolution of the principles of man and cosmos.

28 August 1946


Remarkable midnight communication from Master. Was reading Five Years of Theosophy and perceived the value of personal knowledge born of direct perception awakened and directed by a Master physically within the Mysteries. When this has occurred the Ego will be freed and revealed to the fully conscious personal self in its real Egoic nature, whether deva or man. At the appointed time the Master will call the disciple. Then the mystery of his own nature and Egoic Name will be revealed.[97] It is the only mystery there is, for the “Lost Word” for each one is simply one’s own name. Karma patiently endured brings insight and opportunity.

I broadcast a statement by Master Polidorus Isurenus on economics.

13 October 1946

Whilst Celebrating at Dunedin, I experienced a sense, however par­tially, of All-One-ness. It began to dawn at the Gloria and deepened up to by Him were all things made. By then I was exalted into an experience of universality of consciousness. I cannot describe it in its reality. Transference to normal terms normalizes it, and it was for me completely new and so “abnormal”. There was at the Causal level light, freedom, stillness, expansion, and all without strain. There was also the sense of tremendous power, the limits of which could be neither per­ceived nor conceived. Some of this came “down” into the personality. The physical body which was fatigued by the strain of the Christchurch visit was empowered, and the service was conducted with a sense of ease.

28 October 1946


Four nights ago, out of the body, I was present when the Lord Vaivasvata Manu[98] appeared in His physical form. He was tall, even amongst the tall “men” with whom He moved, possibly six feet ten inches. I waited and He came. He was dressed in a long dark coat such as Parsees wear. The portrait is like Him except that His hair seemed shorter and smoother. I happened to perceive most His aspect of power which, in absolute ease, was immense, though not exerted. The shoulders were broad and the chest very large, giving a tapering effect to the figure. He seemed like a Lord of the Earth as He appeared and walked on out of my sight. I saw Him only for a minute and early in the night. Even so, I awoke with the knowledge that the Lord Manu came. I was perhaps twelve feet away and merely “among those present”—a very lofty privi­lege and possibly a portent, the significance of which is not yet apparent

When seeing the physical form of the Lord Vaivasvata Manu, it is interesting that whilst so doing one perceives only an exceedingly lofty Adept “Personality”! Seeing His magnificent First Ray, Atmic-Will-inspired form, I was not aware of His equally developed interior Will-Wisdom-Love aspect, which is at one with the Solar Logos, and which is immediately perceived in the case of the Lord Maitreya at the Consecra­tion of the Holy Eucharist Focusing full attention on the mighty power personality, one misses the Manu-Ninani. [99] When the outer form is not seen, the Inner Lord of Will-Love is glimpsed.

Dunedin, New Zealand, work in third week. Teaching received from Master Polidorus Isurenus on Plagues IX and X. After teaching had ceased, the impression was left that Moses—the person not the symbol or, rather, the real author of the Pentateuch—was a Hierophant of the Myster­ies who used the wandering of the Jews as a basis for revelation, as a later Adept similarly inspired the Evangelists to use the story of Jesus. The actual writing in both cases was done by a number of Initiates who were given the idea, general plan, range of revelation, and symbols to be em­ployed. The Idyll of the White Lotus by Mabel Collins is another example of this method, used, however, by a single Adept, the Master Iamblichus-Hilarion.

7 November 1946

At lecture on meditation, I distinctly felt the overshadowing Presence of the Master. The ideas did not change so much as the force with which they were stated. I could feel the exertion of mental energy to drive them into the minds of the audience. It was a mental ministration. In addition to my head centres and mental body being used for that purpose, my heart was opened and an attractive influence drew all the people into it as if into the Master’s heart which was one with mine. These two processes went on together during part of the lecture. I felt fully aware of the Master’s attention—and, as it were, Presence—using me in this way and was able to note and register it without its affecting the flow of my ideas and lan­guage.

The urgent need for regular meditation by everyone was especially stressed, and the appeal was closed with the word “begin”. Blessed is He. Privileged am I. A somewhat similar event occurred during an address to members on the preceding night. Descending, awakening power was its characteristic.

9 November 1946


After receiving teaching on cycles, in interpretation of verse 13, Chap­ter 12, Exodus, I found myself offering the gratitude of humanity to Him (Master Polidorus Isurenus) for this revelation. As I did this, the debt owed by humanity to the Elder Brethren was perceived in part. Through­out innumerable ages, without intermission, They have ministered unto mankind spiritually, mentally, and physically. Their very existence on the planet is as a leaven which leaveneth the whole. Would that humanity could realize and more consciously respond to the Presence and influence of earth’s Adepts! Luxor and Master Polidorus Isurenus seem very near this morning, praise be! Humanity ought to live mentally upon its knees. The pupil must ever do so.

13 November 1946

An hour and a half of reception of teaching of transcendent beauty and wisdom in interpretation of the tenth plague and especially of Exodus 12, v. 15. Adeptship and omnipresence are described unforgettably, despite continuous barking of two dogs and the voices of children in the house. Thanks be to Thee, O Master, Teacher, and Friend.

19 November 1946

Return by air to Auckland and very happy resettling into my room.

24 November 1946

Wonderful experience for two nights of being with Master Morya; of being shown His Manu-line and invited to serve thereon under Him.


This morning I awoke remembering clearly being out of the body and with the revered Master Morya in the room of His house from which the small balcony projects. A long table occupied the centre, and from an­other room on the left side, looking out of the window, He brought a large roll or scroll. This He laid on the table, partially unrolled, and at a certain place indicated in the series of recorded events upon the scroll the literary collaboration of H.P. Blavatsky with Himself, Master Kuthumi, and other Adepts. To my surprise—almost unbelieving astonishment—He showed that it was written further along, or down the years, that I also would similarly serve. I remembered His tall stature, His kind friendliness, and the view from the balcony of the wide river flowing down the Masters’ Valley, exactly as in the picture by the Master Djwal Kul.[100]

As I considered this recollection and relived the wonderful experience, I realized that a prophecy by an Adept must be a true one. Nevertheless—quite naturally in my present condition and mode of lifeI was unable to think of myself in such a lofty capacity.

The Master Morya unrolled the scroll into the past, as it were. I saw names of great historical figures—Julius Caesar, for example, and others earlier in time whose names I failed to remember. I was deeply impressed by the marked further impression that, in some mysterious way, the scroll was not only a historical table of events, but metaphysically “alive” and linked with each recorded event, person, and Personage. Past, present, and that which is normally known as future, were in some mysterious way merged so that my name appeared upon it related to events unknown to me and to take place in the future.

26 January 1947

Golden Jubilee Convention of the Theosophical Society in New Zea­land has come and gone. It has been an unqualified success. Mr Sri Ram produced a profound impression by his inner stillness, impersonality, and freedom from unessentials, or simplicity. His every utterance, to mem­bers and to public, was distinguished and inspiring. Concert Chamber of Town Hall was well filled (about 700) for the two lectures. Wellington, Christchurch, and Dunedin were visited, and Section should step into the second fifty years greatly inspired and stimulated. I felt honoured to have been present and especially so to be very kindly treated by Sri Ram. I recorded all meetings and speeches at request of the General Secretary.

6 March 1947

A motto occurs to me: Veritas, et nihil sed veritas.[101] This is indeed an impelling and insistent urge: never to be self-deceived, to be undeceivable and so never to deceive. Adherence to the truth as far as I know it is surely the first essential. My prayer constantly is that amidst all the inner experiences and preparations now occurring, I should be helped and guarded as far as may be from self-deceit. Faith, meaning intuition, must be fiery, like that of the Syrophoenician woman of Matthew 15:21-28.

26 March 1947

Awoke with the vivid memory of being with the Master Polidorus Isurenus in one of the Ancient Egyptian Temples, like Karnak, of passing between great pillars and then turning to the right into a secret passage and crypt—but no more. This evening, someone was deputed to awaken my memory of the event, and I relived the whole wonderful experience. After bowing to the Chair—an ancient throne -1 turned with Him to the south wall which grew light and then before me passed a great pageant of Egyptian life from the Eighteenth Dynasty onwards to Cleopatra, and when the daricness fell... I believe I greatly loved and tried to serve the land of Khem.

28 March 1947

Perceive at least one clear purpose and reason in the forewarnings of the last two years, viz. to prevent me from making any engagements. Apparently a fifth sudden, dynamic change is to follow the four that have already occurred: 1. Enforced leaving of school (loss of family fortune) and entry into business life at the age of about fifteen years; 2. World War I and joining the Army in October 1914; 3. Call from Preston to London in 1923; 4. Call to U.S.A. and lecturing in 1929. The nature of the work to be done cannot yet be conceived. Presumably it will be another at­tempt to bring the Ancient Wisdom to the attention of modern man and possibly again with the aid of some form of supernormal illustration.

20 April 1947

Adeptic utterance: “As long as there is a continued supply of E.S. members [the Esoteric School, closely allied with but administratively separate from the Theosophical Society] We are satisfied.” The E.S. is indeed the heart of the work.

23 April 1947


Realize that the occultist must not permit himself to be disturbed by the events of his daily life, the ups and downs of human existence. His inner life must continue serenely and in unbroken progress and unfoldment His work must be maintained at an ever higher level, and nothing which occurs to his personality must have power to hinder his performance of all his duties. Meditation, study, writing, preparing and delivering lectures, and other work must, in my case, go on in unbroken and unbreakable continuation whatever happens in my personal life[102] and all around me. This is STABILITY and it must be developed and main­tained.

The daily receipt of teaching from Master Polidorus Isurenus is of the greatest possible benefit in this connection, and I am greatly privileged in this most wonderful association. I have now reached Exodus 18, v. 13 (Judgement Days). Blessed be His name. “Truth, truth, truth” is the insistent demand of my mind, and “Reality” the absolute necessity. Truth and Reality are the right and left hand pillars of my arch. Only when they are conjoined can there be true stability. The outer man is being tested in this long interregnum. Intuition says, “Hold on; the future is assured,” and events support the assurance.

27 April 1947

Last night delivered the last of seven lectures on “The Soul of Man in the Modern World”. Five of these consisted of material dictated by the Master Polidorus Isurenus and also sent to The Theosophist. One, “The Artist”, has been published thus far. The study was undertaken upon instructions from the Masters.

Am increasingly moved by a “passion” for truth and truth-ness. Espe­cially in all inspirational and superphysical experiences and deductions made from them, and actions based on them, there must be complete truth-ness, utterly free from self-deception. Veritas, veritas et nihil sed veritas becomes my motto. From the unreal lead me to the Real, O Teachers of the Race.

3 June 1947

Returned from Gisborne, Rotorua, Tauranga, where a lodge was formed 1st June 1947. At Tauranga, realized future and so the reason for all events from vision at admission to the T.S., through sandalwood box, Pencil, footprints, and chart and L plans. All are preparatory and so justified. The intellect is satisfied.

Exodus 30 being wonderfully interpreted as the Third Initiation.

I realized the need for: Stability immovable, by Atma; Profundity immeasurable, by Paramatma; Power irresistible, by Atma-Paramatma; Gentleness, warmth, humanity, by Buddhi. (Later; This was the result of nativity.)

20 June 1947

Master Polidorus Isurenus reveals the reason for and nature of the validity of Rites. The human kingdom is the first on the upward arc in which life becomes conscious of and aspires towards its Source. This aspiration is natural as evinced in the plant, which points its blossoms to the sun. So man, approaching the florescent state, and afterwards in aspir­ing thought, points the chalice of his Higher Self towards his Maker. The human kingdom, therefore, is the one in which the subhuman is elevated, offered to God.

When, therefore, a single man, the officiant, takes bread, elevates it and offers it unto the Lord, he is performing ceremonially and symbolic­ally that which the human kingdom as a whole actually achieves and performs on behalf of evolving life. Ceremonial is valid when accepted by both Superhuman and Archangelic Ministers, and when it enacts faithfully in time a natural process that is relatively timeless.

23 August 1947


Buddhi is the gateway to all planes above. As the vehicle of Atma, which descends through it from above, it is also a channel or pathway for consciousness to ascend into Atma from below. Once Atma is entered, if only at the seventh subdivision of the seventh subplane, ascent to Adi becomes possible. Therefore, Buddhi and Buddhic consciousness are the keys to eternal power, wisdom, and knowledge, and so to immortality and Adeptship. Adi-Atma constitutes the core of existence.

The first Initiation admits the candidate to the Buddhic plane, which is the “Stream”. It therefore makes possible the rest of the attainment through all grades and planes beyond. The reason why the personal vehicles above the physical and the human individuality which takes the first Initiation become immortal is that Buddhi-Atma is let down into them, thus immortalizing them.

Adi-Atma is the Elixir of Life, Buddhi is the bowl or the cup which contains it. Higher Manas the stem by which it is both supported and administered, whether to oneself or to others. The Initiated personality down to the physical is the base. Thus the whole being is the Holy Grail.

10 September 1947 - Tauranga


On the night of 10th September 1947, after having been Initiated...my future mission was accepted by me. The power of Atma to hasten all circumstances in my life was indicated. I was told to observe the quick­ening of events, for this is the outcome of the power of...After this great event, the Initiatory Charge was given to me by the Master Polidorus Isurenus as follows:


Learn to attune your consciousness to Him and to live in His power in uttermost humility. This presentation happened whilst you were away. He stretched forth His hand over you as you stood before Him... You will work with Us under Him. A new attitude of inward dignity and of indifference to outer events, persons, and things, even whilst serving them, must be developed. Actually, this recognition by... changes your relationship to the world. Meditate upon it, please. Bring it into your consciousness. It is the inner reality of Initiation and your forthcoming admission to the I...T...The words of the Rites now have for you their full significance.

In addition, yoga is called for. It will consist of a mental act of homage to Him and the attainment of a deepened realization of your relationship with Him. He is one with your Monad. That Monad is awakened to awareness of Him and of unity with Him. In the most real sense, you are subject, servant, agent, and outer representative of... So are We all, and it is this which holds the Brotherhood together. Self-will has gone. Only His will remains, and for—and in—Us, His will is omnipotent

This presentation in the rock-hewn Hall of Audience is of the very greatest significance to you. It puts the seal upon your life and existence from henceforth. You must meditate upon . . . Such meditation largely takes the form of stillness of mind anfl heart. In your stillness, thinking of Him, His power and His Presence are realized. Learn to be still in the Name of...

Though He is active in His Office, His consciousness is steeped in stillness. He abides in silence except when duty calls. His Senior . . . abides in silence always. For silence is the uttermost power. Always remember that. Learn and practise, then, the yoga of stillness in which your mind and will are at one with His. No mental action or effort is needed save to be still in communion with Him. As you attain this and make it a part also of your daily life, a habitual state of consciousness, the karmic “mills” will have power to grind you no more. Karma, both favourable and adverse, there still must be. But it is of the personality and hardly concerns you. Both kinds are really imposters, as Kipling wisely said, inspired as he was in that poem by one of Us. The still peace, the utter calm of...must reign in your heart and mind. This will be your “rock” against which the froth of life has no influence. Your whole nature will thereby, thereafter, and thereupon become deepened immeasurably and real power begin to be yours, the power of...

I am happy to deliver this charge and to greet you in your new life, lived henceforth under His hand. Woe be to an enemy that assails you now. Before such you need only be still.

8—13 September 1947 - Tauranga

Wonderful rest and recuperation after twelve meetings in eight days at Hamilton. On Thursday, the 11th, whilst walking on the beach after breakfast. I suddenly realized, however faintly, the omnipresence of. .. My brain received the idea diagrammatically as... as a point of white, fiery, Fohatic will, awareness high above the planet, which was within and above the base of a cone of white radiance with the point as apex. The Presence was strongly felt as all-pervading, a descending stream of power-consciousness interpenetrating all planes of the whole planet. Earlier, I had a marked impression of the Master Morya, as I now often do on waking and when meditating. This realization of . . ., however faint and far off, is the highest experience which has yet come to me.

24 September 1947


I perceive the extreme importance of watchfulness so that everything in life may be handled with perfect strategical wisdom and tactical skill.

On the Path, this necessity is accentuated. Apart from the motive of min­istration, spontaneity must give way to strategy. Otherwise one’s actions and words will betray one. Ultimately, skill will be so well developed and wisdom so great that the possibility of error will be reduced to a minimum and a measure of spontaneity may be permitted. Until then, un­premeditated action and speech must have no place in the aspirant’s life. This is especially true concerning words, whether spoken or written. It is one’s words which betray one most often. Therefore, “Control of speech is the first gateway to yoga.”...One must never be off-guard. Especially is this true when things, great or small, appear to be going well. Often they are not, and the illusion that they are is dangerous. It should, in fact, be regarded always as a bright red light, a danger sign. Until one is an Adept, things are rarely, if ever, going well. The Path is razor-edged, and the aspirant must bring that fact constantly before his Self-conscious mind and hold it in full, sharp focus before him. Motives apart, the real Judas is the tongue.

11 January 1948 - Auckland

Remarkable experience whilst I was Celebrating the Holy Eucharist at prayer “for the people here present”. I saw that the Christ Presence in the Host flashed out as in golden darts or rays to Himself in each one of the people and became linked thereto, awakening, arousing the Christ consciousness and power. Like sought like as if by magnetic law as the prayer was uttered.

31 March 1948 - Wellington

The Lord of the World. His will is “Victory for Light”. He has seen the Race through wars and darknesses of the fourth Root Race and first five subraces of the fifth Root Race. Presumably one of His responsibil­ities is to bring humanity through the very grave dangers and trials of these Manasic (II)[103] periods into the Kingdom of Heaven on earth, which is life lived in Buddhic consciousness as by the Great White Brotherhood.

He is the All-Commander, we are His officers, rank upon rank, and must rise to supreme greatness in His service and surrender with a deep sense of privilege to His will. Greatness in the King’s service demands yoga. Greatness there must be.

1 April 1948

Wonderful experience of being used last evening. I was sitting writing letters, with Mr and Mrs M...when I felt power and found my aura glowing with azure blue, which then flowed out into the three, shining all about us. Feel very near to the revered Mahatma [Master Kuthumi] ever since, blessed be His name.

6 May 1948 - Napier

C.A.W.O.[104] HUMANE KILLER CAMPAIGN (Captive-bolt Weapon)

Deputation received by Minister of Agriculture [Keith Holyoake], with ready-drafted Bill: promised favourable sympathetic consideration. Campaign for signatures to continue. . .

22 May 1948

Master Polidorus Isurenus

Why did Queen Hatshepsut write on her obelisk: “Let all men know that this is the greatest thing in the world”? The obelisk is one of the greatest of all occult symbols, for it is the pyramid elevated upon an elongated or upraised cube. It is a symbol of the Adept Who has achieved this elevation, having developed His vehicles to perfection and elevated His consciousness from the physical at the base to the Monad represented by the apex.

The pyramid is the symbol of perfection, Macrocosmic and microcosmic, its proportions and shape being incapable of and beyond improvement. It is the Archetype in solid form. The interior chambers of the Great Pyramid are also archetypal, representing diagrammatically the basic principles on which the human body is built and the universe constructed. The obelisk is the same elevated. It is therefore man-god, or the perfectly manifested archetype.

Queen Hatshepsut knew this, having been so taught in the Mysteries of the Temple of Amon at Thebes, as also elsewhere. Therefore, on her obelisk at what is now called Karnak—a very mystical word—she had carved the symbols of the seven planes of Nature and the seven bodies of man. She ended her life as a fully conscious Initiate. Egypt benefited greatly from her reign, not only because of cultural advancement but because she supported and was ever obedient to the Mysteries. Never once during the whole of that life did she fail to obey a summons or answer to a call. The archaeologists’ views of Egyptian history are in the main misleading. They have to depend upon those very few incidents which were recorded and know nothing of all the rest with its immense significance. Add to that the secrecy enjoined upon the Initiates and see how limited the conclusions can be. The obelisk is the revelation of the monument to that truly royal life.

1948 - Auckland

Master Polidorus Isurenus


The KING, the Sanat Kumara—Earth’s Spiritual King is the essen­tial mediator without Whom there can be no access to Atma, planetary and solar. Therefore, all must be done in His name. The Buddha and Bodhisattva mediate to Buddhi. The Master mediates to Causal. The Adept is self-developed to the full at the planetary levels and so no longer has a Master on earth. He then becomes a pupil of the Solar Logos and enters the Solar Lodge as an E.A.[105] Chohan Initiation = F.C.; Maha-Chohan = M.M. The Arhat becomes a pupil of a Maha-Chohan Who sponsors him (or her) to the Solar Temple and its degrees, etc.

After the Ninth Initiation, the human and angelic are equally manifest and used. The Dhyan Chohans of Planes, Rounds, Chains, Schemes, Systems arc Archangels. Their model is the butterfly “form”. The “wings” of the Solar Logos uphold the Solar System and stretch to the extreme limits of the System.

The Hierophants and Adept Officiants are the “Accoucheurs” Who bring the butterfly out of the chrysalis—Nature’s “womb”—and the Initiate out of the mother’s body, which is the Causal body and which, at that level, is Nature’s womb in which is fructified the Atmic germ and from which is born, after due gestation, the newborn Atma-Buddhic man, the Christ within, “the hope of glory”.

14 June 1948 - Auckland


The four great teachers of man are: successes, failures, events and opportunities, and the actions we provoke in other people.



Work of paramount importance is to banish human ignorance and so wickedness and so suffering. THIS MUST BE DONE QUICKLY.



The Cross of Matter in the human is sixfold, and Atma in the middle of the intersection is the “crucified Christos”—the divine nature in man crucified on the cross of the fourfold personal nature: physical, etheric, astral, and lower mental (prideful, critical, cruel, separative mind).



Realize that the personality is mere karma and that the individuality is largely skandhas and the Atma is the Self with which forma-fashioned Ego-personality must become one and so “crowned” as Arhat-Asekha. The principles underlying patience and “play” (Lila) must be found.



Ceremonial as ordered activity is—rightly directed—real “play” which is fulfilment in a relaxed ease. The ideal human life is continual, constructive “play” which gives happiness, unity in self-forgetfulness, freedom from strain, stress, constriction. Principles are the Point-consciousness, the “Centre from which a M.M.[106] cannot err.” Play is self-fulfilment through right activity—a principle.

1 July 1948 - Auckland


Studying the Kabbalah with great profit and teaching it to a class. “When it is said that these scriptures were delivered by God first of all to Adam in Paradise, and then to Moses on Sinai, it is meant that the doctrine contained in them is that which man always discerns when he succeeds in attaining to that inner and celestial region of his nature where he is taught directly of his own Divine Spirit and knows even as he is known.” (Statement made by the Kabbalah as to the manner of its delivery)

4 July 1948 - Auckland


Using Manas alone one can be limited to the circumference, even though the existence of the Centre be recognized and the desirability of reaching it be appreciated. Attainment and use of Buddhic consciousness enables one to intuit conditions at, and the wisdom of, the Centre. In occultism, after due Manasic consideration, everything should be approached via Buddhi. Atma alone takes one to the actual Centre. Therefore, to intellect and intuition there must always be added an intensity of will.

After studying events, problems, work, and one’s relationship with the Adept Brotherhood intellectually and applying to them the faculty of intuition, one must endeavour to stand at the Centre and to know the truth by spiritual or Atmic Will. Remember that, like Manas and Buddhi, Atma is a state and a kind of consciousness, although unlike anything known Manasically. It is an intensity of Will-knowing, a fiery Atma-Vidya, an awareness which is rooted in the Paramatman, the central One Self of All.

Now, the Initiate uses the most valuable Higher Manas (abstract, in­tuitive mind) and, in addition, has entered and is developing the Buddhic vehicle and powers. The consciousness of the Brotherhood, whilst active at those two levels, is, however, rooted in Atma. The goal of the Initiate therefore is to develop and express his Atmic powers and vehicle. Then, as he passes through the Grades, he moves from the circumference to the Centre of the consciousness of the Brotherhood and then, to use an ancient phrase, “knows even as he is known”. The Atma ever calls and its call is the music of the magic flute of the Lord Shri Krishna.

I visualize—vividly remember—the Brotherhood with Centre of intense whiteness encircled by purest gold and, outside that, blue. The King and Others were at the Centre. High Initiates in the gold and new Brothers in the blue. The Centre condition called, and awoke an intense aspiration, yearning, will to reach and be absorbed in the white fire and radiance of the Throne and Him Who sat thereon, the Lord of Light

15 July 1948 - Auckland


Realize increasingly and am more and more impressed by the fact that truth and truthness alone bestow omnipotence. Without them, the strongest occult power cannot succeed or prevail. Against an individual rooted in Truth naught can prevail. The body may be destroyed but the individual and that aspect of Truth for which he stood are invincible, invulnerable, and indestructible.



Work, Theosophical and humanitarian, continuing. Eighteen thou­sand signatures gained to petition and Bill before Cabinet



To teach a pupil one must have won his confidence by wisdom and knowledge. If not, the pupil resists the process of instruction, becomes self-defensive, self-justifying and, if prone, self-righteous. Resentment and loss of trust in the teacher may result in a hopeless situation.

[1] September 1948 - Auckland


The Path moves “twixt cliffs of ice and iron” and the treader thereof must have both ice and iron within him if he is to succeed. The ice and the iron must affect only judgement and discipline, the severity being veiled by unfailing kindliness.

[1]5 September 1948 - Auckland


Awakened from a long out-of-the-body experience of our being guests with Masters Morya and Kuthumi. We were treated with complete informality and even permitted to be perfectly at ease. Most vivid memories were of Master Morya’s great stature—very tall—so that I remarked upon it to myself, the tremendous power within the calm ease of the bodily person and life, and that He understands everything. We were allowed to talk quite freely, and though I do not remember meals, I remember our being seated at a table together. On one occasion I clasped the Master Morya’s hand for a few moments, and He gave a friendly laugh and an answering grip. His magnetism set my arm and right side tingling. The Master Kuthumi was less in evidence. I was permitted to carry something for Him. I remember saying...that we were the two most privileged human beings...

In a previous experience—interpreted by Master Polidorus Isurenus as “Sonship” and Causal union—we were in our own house. In this one, we were “staying with Them”. Outstanding impressions are of complete normality, total absence of strain or even heightened consciousness, and the outer unconcern and calm ease, especially of the Master Morya. The experience is totally real and very happiness-giving. I have no recollec­tion of locality. The atmosphere was unusually still, utterly calm. Life was quite leisurely and not at all intense outwardly...The Master’s Presence is vividly before my mind with a deep sense of privilege and happiness in knowing Him and being allowed near Him.

Five-and-a-half-years ago (10 March 1943) I had the superphysical experience of being in a house with Masters Morya, Kuthumi, and Djwal Kul, together with George Arundale, Jane, and Sandra, and of receiving the impression to prepare for responsibilities in the future. I was then struck by the Master Morya’s smiling ease and unconcern, upeksha, the poise of indifference. Master Morya gave me an object. Master Kuthumi gave me the Pencil as already recorded. I “dreamed” again of Master Morya on 8 February 1944 and of His detached ease and power. I was with Him out of the body on two successive nights on 23 and 24 Novem­ber 1946 and was shown His Manu line... footprints and Scroll.

Thus, successively at intervals—10 March 1943, 8 February 1944, 23 and 24 November 1946, 15 September 1948, as also in the early days of my membership of the T.S. and Army, I was superphysically with the great Chohan of the First Ray, Master Morya. The Egyptian Brotherhood trained H.S. Olcott at first, and he “belonged to” the Master Morya.

[1]8 September 1948 - Auckland


The seven layers of Kundalini correspond to the seven planes and states of consciousness. The arousing of each layer brings about entry and awareness in the corresponding plane and state. The core is Adi.

The story of Samson being daily interpreted.

25 September 1948 - Auckland

The New Zealand Section Headquarters [of the Theosophical Society] opened, from 2:45 to 3:30 p.m. I spoke on Headquarters as a centre of (spiritual) power.

4 October 1948 - Auckland

World Week for Animals is in full swing. I have been visiting schools with films.

26 October 1948 

Humane killing for cattle and swine and Weinberg pen to be made compulsory by law.

1 November 1948 - Wellington

In morning meditation, receive enhancement of the will to know beyond the application of principles alone—to become a knower of Truth direct, a gnostic in reality for humanity’s sake.

16 November 1948


The Rite of Initiation in both Lesser and Greater Mysteries brings about “fertilization” by Atma of the Macrocosmic “seed” within the matrix of the Augoiedes, of candidate, Hierophant, and Lord of the World. Each Rite also arouses into heightened activity a chakram or group of chakras. This makes their activity more conscious for the Initiate, adds self-awareness in the chakram to its existing instinctive, pranic function.

The angel of each chakram also grows in stature as must therefore (and with all reverence, be it said) the Dhyan Chohan of the plane and its subplanes. There must be seven angels associated with each human being, one with and at each chakram, also with each gland and centre, and therefore with planetary and extraplanetary correspondences. Each such angel represents and is a manifestation of both the Dhyan Chohan of a plane and of the plane itself. Pranava with meditation arouses all these correspondences into action, makes sevenfold man an increasing mani­festation of noumena and phenomena of the seven planes. Initiation galvanizes the whole mechanism of seven sets of seven components into heightened activity and hastened development In Sanctuaries and secret schools of old and today, this is allowed and made to occur in the physical brain and body, but not outside in worldly life, save in exceptional cases and circumstances, particularly those in which the Initiate is of very stable mind, strong body, and the circumstances permit of much seclusion.

Presumably, a thaumaturgist—supposedly possessed of the power of working wonders with the help of the Angelic Hosts—comes to know and work through the angels of the chakras and so of planes. When not called on, their auric wings (shakiis) are folded. When evoked and used, the wings unfold for “flight” or active expression of powers...

January 1949 - Auckland

An Animal’s Bill of Rights is being praised and printed by G. Rudd. I am writing a leaflet for the British Union for the Abolition of Vivisection.

10 January 1949

From the Master Morya


The supreme objective of yoga is skinlessness, edgelessness, total submergence of the pseudo-individuality of the yogi in the boundless ocean of eternal life. Every other result should be regarded as intermedi­ate, leading only to absorption in the Supreme. Nothing less than this is the goal of every true yogi. Mystics may frown upon undue interest in Kundalini, chakras, and the gradual ascent of the planes and levels of consciousness, layer by layer, for their way is the immediate self­-surrender, self-losing carried to such a pitch that “the bubble of self is burst”.

This is attained by intensity of love of God, or, Theosophically stated, adoration, yearning, and aspiration directed to the Supreme with such intensity and fire of devotion that the Auric Envelope breaks open and, if the term may be used, “lets the Logos into the soul”. For Christian mystics, the Lord Christ is as the Logos, as is Shri Krishna for the Hindu bhakti yogis.

The keynote and secret of success on this marga is fiery intensity of self-abnegation, self-surrender, self-giving to the Deity itself, to an Avatara or one’s Adept Guru. There is, however, no reason whatever why this method should not also be followed by the occultist. Indeed it is a valuable supplement to Raja Yoga. A successful combination of the two is greatly to be desired.

In the Initiate, the human heart corresponds to the Second Aspect of the Solar Logos, and after Initiation or corresponding development, is especially linked and open to the Logos in His Aspect of perpetual sacrificial outpouring of life motivated by a supernal and transcendental love beyond normal human understanding.

The Office of Solar Logos must surely—if one may so presume involve the enactment throughout Maha-Manvantara of the drama of Calvary. That is why meditation upon the crucified Christ and use of the crucifix can lift the devotee out of this world and body into union with God in His Second Aspect This Deity is Divine Effulgence, and the physical sun is both its symbol and material expression as far as its vivifying function is concerned. One may valuably dwell more and more deeply in thought upon the Eternal Oblation, the perpetual sacrifice of the Solar Logos until dawning understanding, appreciation, and even sharing of it is experienced. Thus, meditatively blending oneself with the Solar Logos, one’s heart is placed in the position of the sun as “heart” through which His life is outpoured in golden radiance to fill the Solar System with Solar Life. The aspiring devotee may usefully try to experience, however faintly at first, the love of the Logos for His Universe, the compassion of the Logos for the suffering which manifestation entails for all unemancipated beings, animal and human, in an elevated, impersonal sense, that the “dark” phases could presumably be passed through and the “light” phases entered.

May it not be presumed, although with absolute impersonality, that He himself, in experiences beyond all human comprehension, endures, shares—cannot escape—the sufferings experienced by the life in any form of being. Hence, perchance, successive Avataric visitations; for He is consciously identified with all at however lofty a level, travails with all that “He has made”. All is Himself, His Body, His Being. One may well deeply contemplate this mystery, one’s heart being reverently unified with the Heart of God, pass into, sink into, be lost in that wondrous Heart of Love.

16 January 1949 - Christchurch

The hard kernel of ahamkara must be extirpated. The deep roots of self must be tom out, that the noisome weed may wither and die. These are the timeless (apparently) tasks of the Initiate. A passion for reality and a genius for realism must be developed.

February 1949

Master Polidorus Isurenus gave me a wonderful yoga... to the end of conscious union and the awakening and action of the corresponding powers. This is to be performed daily for the rest of my life.

1 April 1949

Very successful yoga producing remarkable bodily relaxation and mental equipoise. Nearly learned to use the “Capricornian Gate” of exit. Experience that inner calm characteristic of C. Jinarajadasa and Sri Ram.

3 May 1949 - Christchurch


… At the Celebration of the Holy Eucharist on 1st May, at the Gloria and afterwards, my consciousness was opened out to perceive unity. Sun and planets resembled an opened rose on a great cross of matter.

5 May 1949

I begin to realize the truth that “Nature has linked all parts of her empire together by subtle threads of magnetic sympathy, and there is a mutual correlation even between a star and a man.”[107] The yoga is produ­cing some realization of the presence within me of the active power of the Planetary Regents …

The anxiety concerning Jane, which has existed for twenty years, is increasing. It is now very great, as is the limitation of her tragic situation lasting for so long. In the midst comes “Salvation” – a glorious fact.[108]

30 May 1949 - Christchurch


During this period, I passed through certain vivid occult experiences. At the Holy Eucharist, realized and saw correspondences between the microcosm and the Macrocosm. The Rite is solar and cosmic, with the Lord Maitreya[109] as Mediator. A “funnel” opens out from the personality into Causal consciousness to the verge of Buddhi, revealing the Solar Logos and Planetary Regents as a unit, a vast sphere containing all. Had momentary flashes of the experience of unity with the Solar Logos, to Whom the Gloria is addressed and, through Him, with Himself as the Planetary Regents. This was very general and no single Regent and Hierarchy could be isolated and known. All indeed are “parts of one stupendous whole”...

Also I perceived, during a celebration in Wellington (29 May 1949) the Solar Logos as a multidimensional living “monstrance”,[110] Himself as “Host” in a crystalline sphere at the heart and His power, life, and consciousness, radiating in innumerable tongues of golden flame throughout the Solar System—a wonderful and wondrous vision.

Then, for the first time, I experienced, out of the body and in full consciousness on waking, the Vaishakh Ceremony of this year. I walked in the procession, saw the leading Adept of great beauty and grace, with reddish brown hair, the curved and sometimes straight lines followed by the Initiates in single file, the uplifted Rod. I heard the resounding invocation and the shouts of amazement of the pilgrims behind, saw the gold-clad, seated Figure and one rose on its stem, alive, fresh, falling close to me. All Initiates were materialized and had a curious faraway concentrated expression, with the centre of awareness on the Causal and higher planes. This is a most vivid conscious experience and completely satisfies me concerning C.W. Leadbeater’s account…[111]

3 June 1949 - Christchurch


My meditation during bodily sleep appeared to concern the Solar Logos, Who becomes increasingly a reality to me, especially since the experiences of the Solar System as a sphere and the Logos as a Mon­strance of effulgent glory. Some time ago, I had the experience during sleep of watching a vivisector experimenting coldly, unfeelingly, on a fully conscious dog, opening up layer after layer of skin and muscle. The pain, intolerable agony, of the dog seemed to travel vertically into the heart of the Solar Logos Himself.

This morning I experienced a measure of oneness with Him and the conviction that all pain in His system is His pain. Therefore all reform is sought on His behalf in order to relieve Him from pain. “I am the gambling of the cheat,”[112] says Shri Krishna-Vishnu. He is also the vivi­sector which is a double pain, since the Lord of All is forced into crime and cruelty. This must be so because He is at one with all beings, is the “Inner Ruler Immortal seated in the heart of all beings...”. He is also the reformer, since “naught exists bereft of Me”.[113]

Does the Solar Logos actually experience the sufferings of all sentient beings on earth? In His immanence, presumably He must. In His transcendence, presumably He does not. My vision of Him as a living, effulgent Monstrance, irradiating golden glory, makes it difficult to think of Him, as the “Host” within, in any other condition than that of the highest ecstasy. His physically embodied Self suffers and rejoices with animals and men. His Adi Self, even if reflected or projected as far as Buddhi-Causal, could hardly experience a negative. It has opened up consciousness to Him, however slightly.

7 July 1949 - Auckland

Work in Auckland continues, with an inflow of teaching on King Solomon’s Temple, which apparently was not only mythical, as The Secret Doctrine says.[114]

I was appointed by Raja [C. Jinarajadasa], via Miss Hunt officially, as National Director of the Theosophical Order of Service in New Zealand. Another avenue thus opens.

7 July 1949

Very wonderful teachings are being shared by Master Polidorus Isurenus, especially on Atmic Will—mental stillness.

I realize strongly the importance of knowledge and teaching in The Secret Doctrine. I must master this most marvellous work.

8 October 1952 - Auckland

Regular practice of yoga before receipt of Master’s teaching of Bib­lical interpretations occasionally produces comprehension of the nature of Nirvana.



The mantra. Awn Mani Padme Hum, is the formula for Nirvana...

The atoms of Nirvana are all atomic germs of beings with Monads in the heart of them, as it were. This sea is all there is, everything else being an illusion. Yet, strangely, the observer knows himself as an observer and a Nirvani, and that this is the result of evolutionary progression. Nirvana is not bliss, which appertains to Buddhi. Rather is it eternal equipoise, absolute harmony.

The lower planes will be forced to yield to this power of equipoised unity, and that is the evolutionary effect at the end of the correct numer­ical cycle. In the meantime, they look like dark, discordant, broken-up areas of disintegration shot through with lurid, jagged flashes of yellow, red, and brown, with Adepts standing as Nirvanic lighthouses in the midst, exerting an energy which steadily brings harmony out of discord and integration out of disintegration. The motto of the Masonic Order: Ordo ab chaos, is a statement of the work of the Nirvani and the influence of Nirvana which, in a mysterious way, is intimately associated with the physical universe.

The rupa planes, beginning with the fourth subplane below the men­tal, mark the boundary of divine harmony in our Chain and Planetary Scheme. Below that, discord, disequilibrium begins. The delusion of separated entityship and the unresponsiveness of the matter of the rupa planes to the equilibrating forces from Nirvana constitute the “devil”, which simply means ahamkara and the unbalanced condition of the gunas of matter.

Everyone in whom the Nirvanic star in the Causal body is awake and active, is at work automatically to bring the chaos of the rupa worlds into the order of the arupa worlds, a mighty mission and wonderful office. This is where valid ceremonial is of such great value. It generates and establishes areas of order and communal consciousness which man calls brotherhood. An operative Hierophant brings Nirvana down into the mental and physical worlds, as also into the Causal and lower bodies of the candidate.

Such in part is a purely intellectual reference to Nirvana. Of Nirvana at its own level, all that can be said is that Nirvana IS, the verb having an immense significance beyond the power of mind and other words to convey. The Latin esse and the Sanskrit, asi, sat, and tad are descriptive of essential existence and come nearest. All this is summed up wonder­fully in sound, sense, and effect of chanting, in the Awn Marti, which unlocks the door to the All-in-All.

The Gods, Tattvic Lords and Regents of Planets, Schemes, Systems, and Signs are all present in this Atmic germ of everything, just as the types of tissues and shapes of a full-grown body are present in latency in the fertilized germ. They, the Gods, see themselves there somewhat as one sees one’s reflection in a mirror. At first the reflection is unlighted but realized. Evolution lights it up until each supposedly external intelligence sees himself perfectly in the Monad-Egos of perfected man. Nirvanically, he is the Gods and the Gods are he. Our mental invocation to the Gods as we chant hastens that attainment They are external Beings and powers, at least in the lower subplanes of Nirvana, so to speak, and on all planes below. But above that, they and the Nirvani are utterly and completely ONE.

1953 – 1972

1953- 54 - Adyar, India


[An experience in Adyar, Madras, India, at the International Headquarters of the Theosophical Society, at the first School of the Wisdom conducted by Geoffrey as Director, 1953-54:]

When I was living at Olcott Bungalow, Adyar, and had been thinking much of the great Avataras Who had visited India, including the Lord Shri Krishna, I was strolling under the trees during my leisure time. As I did so, to my wonder and uttermost reverence, I saw with inward vision the figure of the Lord as a young man. I gained the impression that He had been moving about that area, but He appeared to me to be motionless and playing on His flute. His garments and bodily colours were ex­tremely radiant, the colours sapphire blue and dark gold seeming to predominate. His skin was, however, not dark as legend and name have indicated, but pale cream, as of a magnolia blossom, and of a great purity. All around Him for several yards there shone what I can only describe as a’ glowing splendour. He did not in any way regard me, although I seemed mentally to “hear’’ or at least to be influenced by His voice saying, “He who seeth Me everywhere and seeth everything in Me, of him will I never lose hold and he shall never lose hold of Me.”[115] Psychologically stilled, I found myself affirming, as it were, “He has not gone! He has never left the world but still is here as a timeless, divine Presence, the omnipresent spiritual Preserver, the Lord Vishnu Himself.”

The vision passed, but the experience has never left me, blended as it were with the reported words of the Lord Christ spoken as He is said to have ascended into Heaven: . , lo, I am with you always, even unto the end of the world.”[116]

Even as I describe this experience, I remember and am in some way associated in consciousness with the experience of seeing the Lord Buddha at His attainment of Nirvana and the utterly strange and quite mentally inexplicable conviction that this is also a continuing experience and that, in some mystical and very truthful way, the great attainment of Buddhahood by the Lord Gautama transcends time, is as it were a timeless event that, it would seem, finds expression as the potentiality of Buddhahood existent in every human being and mysteriously continues to occur.



The Subba Row Medal (for outstanding contributions to Theosophical literature) was awarded to Geoffrey Hodson in 1954. The Medal is held in the archives of the New Zealand Section of the Theosophical Society.

22 June 1958

Master Polidorus Isurenus


One reason why memories of our night experiences are not remem­bered on waking is that reasonably advanced people use the mental and higher mental bodies, leaving the astral nature behind. This is partly done because it could hamper the Ego in its activities during the sleep of the body. The astral nature is inevitably conditioned by the experiences of daily life, both pleasurable and painful, ease-giving and producing ten­sion or distress. It would be a hindrance to take these conditions about with us and particularly into the Master’s Presence. In consequence, we are very different in some respects out of the body, which in its turn affects consciousness greatly. Free of these, as we are at night, we are more effective and clearer-minded than when awake. Problems, feelings towards people, limitations, and the tendency to concern ourselves with unimportant, relatively trivial matters, and to argue and proclaim our views as final truth—all these limit the expression of the Ego and makes the bodily person much smaller than he or she really is. These tendencies have to be eliminated so that the pure Egoic light and power are expressed in the daily life.

One test of evolutionary stature consists of the degree in which the Ego is thus expressed in daily life and available to the brain in conscious­ness. When we return to our bodies, preparatory to waking up, we re­enter the physical through the astral nature, inevitably influenced by the condition of the body. One effect is to blot out memories of experiences in the higher consciousness or, if not, to distort and misunderstand them.

Yoga is particularly valuable in overcoming these difficulties, particu­larly chanting the Sacred Word with the appropriate thought. We should not assume that the absence of memory of higher states of consciousness and of visions of the Great Ones means that they do not occur whilst the body sleeps. They do occur. In sleep and in successful yoga the range of consciousness is extended one plane. If, for example, whilst awake, we can use the lower mental vehicle and consciousness freely, then when we sleep the Causal body and consciousness become available in so far as we have developed them. In successful yoga they are included in waking consciousness, though physical awareness is reduced.

22 October 1958 - New Zealand

Master Polidorus Isurenus


After you have taken all possible care to see and describe accurately, you are right not to allow yourself to be disturbed by either contradictions of the present findings of science or differences from Occult Chemistry (C. W. Leadbeater). I watched you through most of your experiments... The doctor is right in saying that the angle of vision is decisive in the appearance which the object presents to the observer. Degrees of magni­fication also make a big difference. There was, however, no denial of fact, and you are right to describe impersonally what you see without attempt to correlate your observations with either physical or occult physics... The results will be cumulative and eventually, when all put together, will be part of the edifice of truth concerning the structure of matter.

The physics of the scientist is largely conjecture drawn from observa­tion of phenomena. The physics of the occultist is the result of direct observation. This is the great difference between them, and it is inevit­able that a bridge between their findings is difficult to find or build as yet. It is, however, not occult but physical science that will have to adjust its conclusions which, whilst explaining some phenomena, leave others unexplained. Occult physics elucidates them all, but knowledge of it must be slowly built up, and you are at work upon that process. If you keep on, as you are advised to do, you will help towards breaking through the barrier which divides the two schools of thought and the two approaches to knowledge, external and interior.

We wish this research work to go forward and to be extended into other fields, including the superphysical planes, forces, and Intelligences, as also the operations of the life principle in the organic kingdoms of Nature. Continuity of effort will make your work easier.

14 November 1958

Master Polidorus Isurenus

Let the soul take wings: clear the heart of hesitation and misgivings. Open the heart to the light and love of God and the Masters, without reserve. This will help the health. Be free-hearted. This is important in yoga. Fear naught. Become the free-winged soul that every aspirant to perfection should be.

Practise stillness, as if listening, thereby giving the Ego an opportunity to reveal itself to the brain-mind as understanding, light, and activity. Thus will the knack be developed of communing with the Ego, thus attaining bliss consciousness and a sense of “Godliness”. The centre of awareness should be in the middle of the head. This is “The Hall of Silence”, where the “Voice” or the “flute” or “song of the nightingale”[117]—which is the song of life itself—may be heard. One must be in a relaxed bodily condition with a consciousness that is “listening” or “waiting” for the arrival, as it were, of the divine Beloved.


Master Polidorus Isurenus


The sense and realization of the white Atmic power in the middle of the head as the “King within”, as you the omnipotent Self: learn both to realize it more and more fully and to permit it to rule consciousness at will.

All is Atma, Atma is all. The Self is Atma and Atma is the Self. Self­discovery simply means knowing yourself whilst wide awake as the white unstainable One, the purest Essence of your existence.

Atma Yoga is the greatest Yoga there is.

For the Atma is limitless Light, quenchless, undimmable, eternal, the Power that “maketh all things new”—a white radiance before which no darkness can remain.

The Atma erases all sorrow, all remorse, all memory of pain, all grief, all fear. It is the Truth that makes one free. Therefore, concentrate more and more upon the Atma and whenever a