A contemporary poet wrote recently those words, "The Soul . . .

which is the endless search for deeper meanings," and truly the Soul is both that Spiritual Motion which reveals to Man one key after the other to the Mystery of Life, to the Infinite Meaningfulness of Life, and this Infinite Meaningfulness itself. It is the Interpreter of Life and that alone by which Life can be fully interpreted. The Soul, considered as that which is the sole true basis for the interpretation of Life, is Theosophy. Theosophy is ever the Key. The Hand that holds the key and dares to turn it, changes. The Te ple of the !ew "ycle has any #ates. To every gate a Searcher co es who unlocks the gate, so that the $ace ay enter, after hi . The Searcher is a unity yet a trinity, as the Soul is also a unity yet a trinity. %e ay think of our present Theosophical Movement as the Soul of the !ew "ycle& Theosophy as the changeless Key, the Incarnators of the "yclic Search as the Hands that open the gates of the new Te ple of Man. The first gate that is flung open is the inner ost. It was opened at the dawn of the Theosophical Move ent by a great Heart, H. P. Blavats y and two great Hands, !amodar ". Malavan ar and #illiam $. %udge. The heart is the anifestation of the rhyth of the Individual 't a( the link between Man and a Man. So was H.). *lavatsky the link between the %hite Lodge and the new "ycle, the new hu anity. +a odar K. Malavankar was the Manas,-go of the "ycle.s Spiritual +evotion, the )ath ade anifest. %illia /. 0udge incarnated the *uddhi of the "ycle, the "o passionate Truth which dwells a ong en, the $ace shining at the core of the race. Those Three were one, as the Soul is three in one. They opened the inner ost #ate, the #ate of the 't a,1idya, the #ate of the Self directly apprehended. +a odar.s and 0udge.s lives are perfect parables. %e ought to study the , to search for their deeper eaning, to unveil the sy bol in the , and thus gain for ourselves and our own lives new eaning. !amodar sym&oli'es occult (ire. It rises fro below to above, fro South to !orth, fro "eylon to the Hi alaya. He incarnates chelaship. His figure shines with a strange glow of purity which re inds one of 0esus. )erhaps both have the sa e eaning in relation to their respective cycles. His ti e of outer activity in the Theosophical Move ent ca e first for deep reasons. 'long the )ath of occultis this )rinciple which +a odar incarnated has to anifest first( )urification, alche ical transsubstantiation. Then the In ost 2orce rouses the other pole into activity. +evotion to the Self being fulfilled service to Hu anity beco es patent. It is the sa e attitude spelt differently& two aspects of the sa e Soul, of the sa e Search. *y understanding those two aspects, in their separate anifestation one beco es able to understand That in which they are blended. +a odar and 0udge enable us to perceive the co plete H. ). *lavatsky, who is the source and synthesis of both. The Hidden H)* upon who the letter, page 345 of The Mahatma )etters, ay throw a light, is the +a odar aspect. 6It is sy bolic that we ention +a odar usually by his personal na e, and 0udge by his family na e7. *lavatsky, the teacher a ong en, the sufferer in the hands of en, is the 0udge,aspect. H.). *lavatsky as a whole, is the Link, the fourth ter of the Spiritual Tetraktys, the Incarnated %ord, the anifestation of the Hidden Mahat ic Trinity, the Servant of the %hite Lodge. In her we find e bodied the ystery of the 'uric -gg, the ystery of the Heart 8 even the ystery of the *ody, for her body also was a sy bol. This original trinity of Incarnators of the Spiritual Soul of the new cycle ust be understood if this Theosophical Move ent of ours, if any Theosophical Move ent is to be grasped as a life e*perience. The vital eaning of such a triune Incarnation, when reali9ed, will illu ine not only the past but the future. 2or the "ycle unrolls itself and a new type of life is co ing to the fore, a new #ate will follow the sa e essential L'% as the previous one. %hat is this new #ate: It is the gate which corresponds to the opening of the new sub,cycle 6;<35,3=7 as the first entioned corresponded to the beginning of the first cycle 6;>?5,?=7. It is, fro the point of view of the "enturial cycle, the botto of the cycle. It corresponds in the life of Hu anity to the iddle of the fourth $oot,$ace on our globe. The correspondence ay prove to be instructive. It is )atala,' erica facing Meru( etaphysically, Mind facing

't a& "ivili9ation facing Spirituality( and in a certain sense 'rt facing )ractical @ccultis . +f, facing Spirit, Mind strives in the opposition direction and denies it, then Blac Magic ensues. If, facing Spirit, Mind aspires, in devotion to 't a, its )arent,Star and source, then %hite Magic is the result. Thus we have today in America those forces in mind and culture which are materialistic and deny the true Spirit, this poetry, this usic, this dra a, this science, which are destructive of the Spiritual Life in the race& and those which, ore or less successfully, are at least aspiring toward the Spiritual Life and have recogni9ed the inherent power and have recogni9ed the inherent power and truth of Theosophy, at least intuitively if not in full consciousness. Theosophy is the %isdo of Self, as the L'% of Life, is the inspirer both of the Life of )ractical @ccultis and of the Life of "ulture. It is the one Key which opens both doors. *ut hu an beings, according to their individual +har a are born as potential AoccultistA or as potential Acivili9ers.A Speaking of the 2ifth,$ound Men, Mahat a K.H. indicates they are( AThe natural,born Seers and clairvoyants of Mrs. '. Kingsford and Mr. Maitland.s types& the great adepts of whatsoever country& the geniuses 8 whether in art, politics or religious refor .A BThe Mahatma )etters, p.;;?C. Here we have three types of hu an beings, three castes we ight probably say. "aste confusion is perhaps the one great spiritual evil. The other evil, in the opposite direction, is partisanship. Har ony is that which eDuilibrates all forces while keeping each intact 6in, tact7. Says the Teacher( A' universal *rotherhood, i.e. an 'ssociation of Eaffinities. of strong agnetic yet dissi ilar forces and polarities centered around one do inant idea.A BThe Mahatma )etters, p.34C. The do inant central idea is Theosophy. 'nd all Theosophical Move ents are life-rituals in which group after group perfor s its duty, lights the fla e in those of its own caste, and erges into the "ycle. In the year ;<3= the second cycle of the Theosophical Move ent begins. The sa e forces are working now as =4 years ago, but on a different plane. )ersonalities change. Meanings are odified, co pleted. *ut changeless is the Law. *eyond Spirit and Matter, beyond the )ath and "ulture shining through both alike, is the S-L2, and Theosophy Its vehicle.