For The Love of Life

THEOSOPHICAL ORDER OF SERVICE, USA
WINTER 2011
The greatest suffering is being lonely, feeling unloved, having no one. I have come more and more to realize that it is being unwanted that is the worst disease that any human being can ever experience.
MOTHER TERESA
For the Love of Life

Contents
Winter 2010-2011
Editor Ananya S. Rajan Designer Lindsay Freeman OFFICERS AND BOARD OF DIRECTORS
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BY TIM BOYD
From the Presidents Desk The House of Kindness
Honorary President Jean Gullo Honorary Vice President Joseph Gullo President Tim Boyd Secretary Betty Bland Treasurer Jeanne Proulx Directors Ananya S. Rajan Nancy Secrest Miles Standish
BY JON KNEBEL
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The People of the Storm

BY SUE CROSBY
Some Thoughts on My Homeless Odyssey

BY EDWARD BOYD
Contact information for the Theosophical Order of Service in the United States: Mailing address Theosophical Order of Service P. O. Box 660 Warrenville, IL 60555 Phone 630-668-1571 ext. 332 E-mail theoservice@gmail.com Website www.theoservice.org
14 15 17

To Serve and Be Served A Blueprint for Change

BY ADAM FRIEDMAN
To leave a name for the Healing Network: 800-838-2197. If you are interested in becoming a healing practitioner and need a copy of our ritual, please email us at theoservice@gmail.com. For more information about the TOS around the world, go to http://international. theoservice.org/
ON THE COVER: PARADE OF DREAMS BY SUE CROSBY
Transmuting ImperilInsight on the Healing Art from Madame Helena Roerich

BY MARTHA MATHEWS LIBSTER
23

Book Reviews The Art of Assisting the Dying

BY ANANYA S. RAJAN
Disclaimer
Articles and material in this publication do not necessarily reflect the opinions of the Theosophical Order of Service or give a fair consideration of views. the editor of this journal. An effort is made at all times to
A Womans Theosophical Guide to Authenticity The Healing Network

BY HUTOXY CONTRACTOR
BY DIANA DUNNINGHAM-CHAPOTIN
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The Editor
From the Presidents Desk
BY TI M B OYD
or anyone who lives in or near a city these days, the fact of homelessness is a part of daily life. I can remember growing up in an upper middle class neighborhood in New York City in the late 50s and 60s, when homelessness was rarely encountered. As kids playing in the park, every few months we would see a strange figure roaming through the park. No matter what time of year he wore layers of soiled clothing; he had an unkempt beard, carried a couple of shopping bags, and would always be seen muttering to himself. We named him The Sailor because of some childish and romanticized story we created around this mysterious man. From time to time we found evidence of places where The Sailor slept in the park. Once we even found a shopping bag full of random newspaper clippings and magazines that he had abandoned. He was never in the neighborhood for long, and none of us ever tried to talk to him. The fact of the matter was that we were afraid of him. Looking back with the mind and experiences of an adult, I realize that whatever it was that brought The Sailor to his condition, it was not the romantic, childish, and idealized story of a man of the sea cut off from his ship. What I was seeing, but did not have the background to know, was a suffering manhomeless, mentally ill, and feared by children and adults alike to whom his very presence felt threatening. His was the face of a significant portion of the expanding homeless population we now TOS PRESIDENT TIM BOYD see daily in cities and suburbs around the world. It is an uncomfortable fact that most of us who have homes and jobs would rather not encounter the homeless. There is something disconcerting about it. Something about it is just not right. It forces us to ask uncomfortable questions; or we numb and distance ourselves; or rather than entertain the possibility that but for the grace of God, there go I we develop rationalizations and judgments; there must be something in the character of the person that brought them down; it must be drugs or alcohol. Maybe they are just plain lazy. If I give some spare coins, it may sooth me a little, but still the problem and its questions remain. Certainly, there are no easy answers, but the fact that 2
It is an uncomfortable fact that most of us who have homes and jobs would rather not encounter the homeless. There is something disconcerting about it. Something about it is just not right. It forces us to ask uncomfortable questions; or we numb and distance ourselves; or rather than entertain the possibility that but for the grace of God, there go I we develop rationalizations and judgments; there must be something in the character of the person that brought them down; it must be drugs or alcohol. Maybe they are just plain lazy.
more that 100 million people worldwide are without homes tells us that we need to pay attention. The causes are manymental illness, unemployment or underemployment, natural disaster, war, health crises, substance abuse, disability, domestic abuse, and the rising tide of home foreclosures are a number of the reasons. And who are the homeless? There is no single type that makes up the homeless population. More than half of the people on the streets today are single mothers with children and individuals with minimal job skills. In this issue of the magazine we will try to look at homelessness and displacement from a number of angles the wonderful work being done at the Hesed House in Aurora, Illinois, the ongoing displacement resulting from Hurricane Katrina, the work being done for ex-convicts in New York, and some thoughts from my oldest brother, Ed, who has been homeless in Boulder, Colorado for more than twenty years now. We invite you to read and think about it. Action follows thought.
Winter 2010-2011
The House of Kindness
BY J O N K N E B E L
The best miracles are dirty. Theyre sticky and sweaty and uncouth. The best miracles have rough edges, obtuse angles and misshapen noses The best miracles come out of action, not thin air. Someone has to work to bring them about.
Ryan Dowd, Executive Director, Hesed House
here is a place in my town called Hesed House. Hesed is a Hebrew word that means kindness and it is the mission of Hesed House to help turn the lives around for the people that knock on their door seeking shelter. It is often the last resort for the very poorest people in our community of Aurora, Illinois, an older city of the Chicagoland area, with a mostly blue-collar, ethnically diverse population of about 160,000. One of several ministries under the umbrella of Hesed House, Inc., is a not-for-profit corporation called Public Action to Deliver Shelter, more well-known as PADS. In turn, there are several ministries under the PADS corporate umbrella. These include case-management, education and advocacy, job coaching, pro-bono legal and medical clinics, a transitional living community program, and the PADS emergency overnight shelter. The PADS at Hesed House serves the second largest amount of people as a homeless shelter in Illinoissecond only to the shelter system in the city of Chicago. These programs are all housed under the roof of Hesed House, the former municipal incinerator building in Aurora. Hesed House, and especially PADS, serves the poorest people of the Fox Valley area, which includes several, smaller nearby towns. On a typical night, we have 160 to 200 guests
of men, women and problems they may be children. having that prevents The doors of Hesed them from returning House open at 7:00 to their home in the p.m. and the evening community. shift usually consists PADS could not of two staffers and a operate without a caseworker. Organization group of volunteers is critical when it comes each night. Some 6,000 to serving a large volunteers from over number of people, so JON KNEBEL seventy churches and we begin the evening other organizations keep with a staffer calling out the letters of PADS working. (Despite this, there are a the alphabet. The first ninety people handful of nights throughout the year whose names correspond are let in and where there is no group of volunteers.) find a seat in the dining area. Families Some groups work one night every always take precedence because of the other month, some every month, and children. The rest have to wait outside some pair up to cover the three shifts (unless its too cold) until the first group and meals. Volunteer groups provide moves on to another area of the shelter, a meal for the shelter guests (180perhaps to sleep or shower. 200) and the volunteers. They also Once the first group is seated, and provide a breakfast, and sack lunches. perhaps a volunteer has said a prayer, These volunteers play important roles. the families are called to get into line. In addition to the five or six on the They check in, pick a spot to sleep on a serving line, there are two at the signmattress pad on the floor, and move on in table. One volunteer has the key to to the serving line where volunteers are the guests lockers (they do not have ready to serve a hot evening meal on their own key), and unlocks them when paper plates with plastic dinnerware. asked. Another volunteer works the After everyone has eaten, the guests store where guests can by request go about cleaning up, doing laundry, receive clean towels, soap, shampoo, chatting, playing cards and watching toothbrushes and the like. The guests TV or a movie. Outside smoke breaks may also sign up to use a washer/dryer run on the hour between 8:00 and for a one-hour period (we have five 10:00 p.m. Guests can also meet with washer/dryers). a case-manager to help resolve any CONTINUED ON PAGE 4 For the Love of Life 3

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The upstairs of Hesed House is the mens sleeping area and a male volunteer is needed to check the men in once again and make sure they find the correct spot to sleep, that is, the same spot they chose downstairs. This can sometimes be a challenge, especially if alcohol is involved. The volunteer also makes sure that quiet and order is maintained and summons help when necessary. Bed check is at 10:30 and all guests must be in bed by 11:00 p.m. There are eighty-nine beds upstairs and they are full every night. Some guests have to sleep in chairs downstairs in the dining area. However, single women and women with children have separate sleeping areas downstairs. Throughout the evening other volunteers work other small jobs. A second smaller group of volunteers arrive at 11:00 or 11:30 p.m. and keep things under control until the third shift arrives at 3:00 a.m. to begin making breakfast. All guests are up by 6:00 and out the door by 7:00 a.m. This is my fourth year working at PADS. I dont belong to any one group, but work freelance with several groups. Sometimes when I work, the group is very short-handed and really needs my help. Other times there is more than enough help and I am free to mingle with the guests and just be supportive. Often a guest will just want someone (other than another guest) to talk to. Though I know not to offer advice as its not my area of expertisethere are staff and casemanagers for thatI can often help by just being interested and listening to what a guest has to say or even 4
TOP: LOBBY OF THE COMPREHENSIVE RESOURCE CENTER BOTTOM: CONFERENCE ROOM AT THE NEW HESED HOUSE COMPREHENSIVE RESOURCE CENTER perhaps sharing a joke. There are only a few rules at Hesed House. No weapons (staff perform random checks with a metal detecting wand), no drugs or alcohol, no aggressive or abusive behavior, and 11:00 p.m. is curfew. Once a guest is in, theyre in for the whole night. If they leave, theyre out. Violating the rules will get a guest put out (by staff) for a night or two. Winter 2010-2011 Serious or repeated offenses result in longer or permanent banishment. There are shelters in our area that exclude certain people. Some do criminal background checks; some use a breath-a-lizer at the door. I can certainly understand why they would. We must somehow balance the safety of the volunteers, staff, and other guests with the promise of shelter to all in need. Apparently
blessed, Hesed House has been successful. Though we occasionally have to call the police, I believe we are all safe. I am fortunate to have Hesed House in my town. Hesed House has valuesguiding principlesthat are in line with my own Theosophical ideals. To quote from the preamble to the bylaws of the PADS Board of Trustees: In biblical Hebrew hesed describes Gods unconditional, everlastinglove that seeks justice for the least of Gods people. In the Fox Valley of Illinois, hesed refers to a movement of those concerned for the dignity, survival and reclamation of homeless, hungry and hopeless people. It is the aim of PADS to operate in the spirit of hesedto provide hospitality, as unconditionally as possible to all whose hands stretch out to us. The spirit of hesed commits us to virtues of hospitality, forgiveness and hope in the possibilities for new life. The following core values were developed by PADS staff directors and are not open to change, ever. Service without judgmentwe seek to serve individuals without judging how they became homeless. We
consciously reject the idea that there are deserving and undeserving poor. Ministry basedwe profess to be called to serve those less fortunate. We join hands with believers of all faiths to accomplish Gods work. Hospitality focusedwe seek to offer individual assistance in a way that affirms their humanity and inherent worth, treating every person like an honored guest. Advocacy for social justice for the poor and homelesswe strive to give voice to those who have been deprived of representation at every level of society, from the federal government to the local food stamp office. Compassionate approachwe strive to live up to the following definition of compassion: The deep awareness of the suffering of another, coupled with the wish to relieve it. I believe these values and ideals are exemplary of those that Theosophists should be looking for when seeking out existing organizations with whom to partner. The social ills and
associated organizations hoping to assuage them are out there, right in our own hometowns. We just need to examine their values and judge their effectiveness; and choose those where we can best serve in alignment with our own values.
October 2010 update
THE OLD BUILDING GETS A FACELIFT. For the Love of Life
In the three years since this a version of this article was written for the TOS website, much has changed while other things have stayed the same. The 2008 recession has increased the number of individuals and families experiencing poverty and homelessness in Aurora, and the average number of guests at the PADS emergency overnight shelter has increased to 180- 220 per night. This increase is not as bad as we had expected, but were not out of the woods yet. As a short-term effort to meet this demand, PADS has begun picking up the tables and chairs in the dining area each evening, to accommodate twentyeight more mattress pads. This serves as an additional mens sleeping area. Sometimes there are still a few guests sleeping in chairs. The executive management and Hesed House Board of Trustees have been actively working to prepare for such an increase in the homeless population for some time now. We currently have an average of sixteen new faces at our door each week and we knew that if we did not move sixteen of our guests back into their community each week, the dam would burst. In fact, we realized that if we could move seventeen guests each week, we could put ourselves out of work in five years. What a thought! The mission of Hesed House has changed from that of being a shelter with a few services to being an agency for the
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ending of homelessness in the Fox Valley area, one person or one family at a time. In 2006, a year before the above article was written, the executive director and the board of trustees
beautiful conference/training room. These offices are used by employees of Hesed House and of other partner agencies with the sole purpose of helping people solve the problems that keep them from living in their own homes. Hesed House/PADS programs in the new building include Sowing Empowerment, Embracing Dignity and Self-Sufficiency (SEEDS)
NEW BEGINNINGS WITH A NEW LOOK. began searching for an additional facility that would serve this new expanded mission. In July 2010, after almost two years of wrangling with various government agencies, and then a year of remodeling, the new Hesed Comprehensive Resource Center opened its doors, right across the street from our existing building! Hesed House is now a campus! This new building is 37,000 square feet (compared to the 45,000 sq. ft. of the original building) of which only the first 5000 is built out. This section features fifteen offices and a large, 6 Case Management, Light-House Permanent Supportive Housing, and Carpenters Homelessness Prevention. Partner agencies include Waubaunsee Community College job training, Association for Individual Development (AID) mental health counseling, Breaking Free substance abuse counseling, Illinois Veterans Administration, West Aurora School District student homelessness liaison, and Aurora University Harvesting Hope childrens group. There are a couple of others and still more to come. Many of the people who knock Winter 2010-2011
on our door do not know what they should do next, or what resources and opportunities are available to them. Having our case managers and representatives from the agencies to whom they are referred, all in the same building and right across the street from the shelter is a Godsend to them. No longer do the case managers have to send a client across town for help. The process is far less troublesome and more likely to have successful outcomes. We are working with Aunt Marthas Health Center, anticipating that they will build out up to 4000 square feet in our new building to serve as a medical (and possibly a dental) clinic. They are to be our anchor tenant, providing services five or six days a week to homeless individuals and families. Presently they borrow space in the old building and provide services two nights a week. This will leave about 28,000 square feet in this former rubber products manufacturing facility for future growth, perhaps for job training/ transitional employment programs, or possibly for relocated and expanded daytime programs. Jon Knebel has been a student of Theosophy for over fifteen years, and is active in the Wheaton TOS Action Group. Now retired after a 35 year career in the automotive industry, Jon has recently been elected to his third term on the Hesed House Board of Trustees. He still devotes his Friday nights to volunteering at Hesed House. This article was originally published on the TOS website www. theoservice.org and has been adapted and updated for use in the magazine.
BY S U E C RO S BY
s we opened the door of my house, the remnants of hurricane winds still blew in strong gusts. Twenty-five people, a mixture of adults and children, stood and stared, awestruck, at the alien landscape before us. Our surroundings were completely unrecognizable. The sky, which had been a brilliant shade of cobalt a few hours earlier, was a strange non-color. Debris composed of fallen trees, limbs, leaves, and various materials covered the land. The earth was punctured and rutted knee-deep in some places by the tops of trees that were torn loose by the wind. Some treetops lay as if they had been deliberately placed around my house, which was one of the few that stood untouched and undamaged. The trees that stood were completely bare; all the leaves had been ripped from them. We made our way out into the street to explore our new surroundings. My aboveground pool was standing, and even though it was full of twigs, leaves, and small branches, it was unharmed. I was amazed and shocked. It was hard to discriminate the street from the surrounding woods. We climbed over SUE CROSBY fallen trees and debris in search of other people in the area that had not evacuated before the storm. Although my area was not completely flooded, the water was ankle deep. Power lines that had been torn from the poles were dangerously entangled in the fallen trees amidst the rubble. Suddenly the high pitched revving of a chainsaw and the sound of men shouting directions and encouragement broke the unnatural silence. People were out in the aftermath of the storm and had started the process of putting our world back together again; hoping the preparations made would be enough until help arrived. The monster storm that had appeared as a white swirl on radar screens just a few hours earlier had left its mark upon the land. When the enormous mass of churning winds dubbed Katrina by the World Meteorological Organization moved into the Gulf of Mexico, coastal dwellers who are very
experienced in the process of preparing for hurricanes began scurrying about boarding windows and picking up anything that could become a projectile object during the storm. The grocery stores were buzzing with people buying canned goods, ice, bottled water, and other supplies needed for survival after the storm passed. Hardware stores were packed with frantic people buying lumber to board up windows in order to make their homes secure against the extremely high winds. These people would weather the storm. Long lines formed at gas stations with people filling containers to run generators that would be needed to provide minimal electricity while others filled their cars in preparation to evacuate. Everyone on the Gulf Coast from Galveston, Texas to Florida was in watch and wait mode. The path of the storm was not quite certain at the time, but according to the statistics and the pattern the storm was following, a direct hit was projected for New Orleans. Living on the Gulf Coast has a price. Most people that live here are aware that hurricanes may strike, but feel it is worth the risk and inconvenience. Others, who are born on the Gulf Coast, live their life here and eventually die here. Generations of their family have lived here as well. This is just home and seasonal hurricanes are simply a part of their reality. Most residents seemed to take this particular storm very seriously. Speaking from a personal perspective my instincts were telling me get ready for this one, do it now and do it well. My family and I would be among the people that had decided to stay and weather the storm. On August 29, 2005 life changed for millions of people on the Louisiana and Mississippi Gulf Coast in numerous ways as Hurricane Katrina made its way to landfall. The size of Katrina was mind boggling as it appeared on the radar screens of news channels. It seemed to take up the entire Gulf of Mexico. Government officials had implemented mandatory evacuation for New Orleans and surrounding areas. The interstates were mired with traffic and in some places the cars were at a complete standstill. Even with the predicted severity of Katrina many were opting to stay and ignore the evacuation order. The reasons were varied. Although hurricanes are a part of life in the coastal region, many years may pass between hurricanes having a drastic effect on the same area. Some younger individuals who have lived in the area may have never experienced
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PARADE OF DREAMS BY SUE CROSBY. SUE WRITES, I TITLED IT PARADE OF DREAMS BECAUSE AT THE TIME THAT IS HOW IT SEEMED TO ME, TO BE A DREAM. THERE WERE SO MANY FACES PRESENTED TO THE WORLD AT THE TIME FROM ALL ASPECTS. THERE WAS THE FACE PRESENTED TO THE WORLD BY THE POLITICIANS, THE FACES OF ALL THE INDIVIDUALS THAT CAME IN DROVES TO HELP, AND THEN THE FACES OF PEOPLE LIVING HERE BOTH POSITIVE AND NEGATIVE IN ALL ASPECTS.

a dangerous storm and therefore dont know what to expect. Others, being older and having storm experience, feel they can prepare and weather the storm. Police officers, firefighters, medical personnel and others are required to stay during a storm to help in numerous facets and to start the process of putting things back together when the hurricane moves on. One huge factor in evacuation is money. Many individuals living in the city do not have vehicles or the financial means to leave and secure accommodations until the storm passes. There are many that are dependent upon social security and welfare for their livelihood. The government checks are issued on the first and third of each month. In the last week of August as Katrina headed for land, there were many people with no money and no way to get money in order to leave. There were many that were dependent on public transportation and had no other means to get out of the city. A lot of people had 8
pets that were dependent on their families for care. The overcrowded facilities did not have room or make any concessions for people to bring and care for the animals. Many people made the decision not to evacuate because they would not leave their pets behind or turn them out into the storm. The evacuation and creation of safe shelters for the public at large during an approaching hurricane is a massive operation. Many families are capable of implementing a plan of action to sustain themselves and friends, but others are completely dependent upon community and government help to be safe and cared for during such conditions. Places such as nursing homes, assisted living centers, child care facilities, homeless shelters, animal shelters, and elderly living on their own, have special needs and therefore require help. Looking back post-Katrina all plans of action seemed to fall short of helping and sustaining those that were in great need.
Winter 2010-2011
Mother Nature waits for no man. She is impersonal and is just doing her job. Whether people were ready or not, Katrina was on her way to land. At a certain point all preparation ceases and it is time to take cover, wait, and hope for the best. Everyone that stays during a hurricane just has to hunker down and ride it out. Time takes on a surreal quality during this period. It is difficult to discern day from night. The wind screams through the trees, until they eventually snap, sounding like gunfire. Objects fly through the air hitting other objects and blinding rain binds with the wind. Water rises fast as it is pushed by the wind and low lying areas are flooded. As the hurricane moves inland the storm fury ceases and a deceiving quiet settles over the land as the eye of the storm passes over. After what seems to be only a momentary reprieve the winds build and start again coming from the opposite direction. All contact with the outside world is severed as the storm follows its path, wearing itself down as it moves inland. The first few days post-Katrina was spent organizing and getting into the flow of a different lifestyle. I stayed close to my home and did not venture out into the world. Our days were busy with the chores that required more time and a different way of thinking and doing things without electricity. Although some people had generators, fuel was required to run them so they were used wisely and sparingly to make the fuel last. Living outside the city has an advantage in that most homes have wells that produce water so generators were used for water pumps, freezers, and some refrigeration. On the days following the storm, an oppressive heat settled in and the generators provided the power to run fans. City dwellers were not so fortunate. They had to depend on bottled water and supplies they had collected prior to the hurricane. A great number of people were stranded and isolated from the rest of the world in the flooded city and waited for some sign of help to arrive. Gradually people made their way through all the debris to find family and friends and to explore the new landscape. Evacuees were frantic to know about the people that had stayed and those of us that stayed desperately waited for any information from the outside world. The technology to which we were so accustomed was completely useless. Two days after the storm, my sister, a resident of coastal Mississippi, made her way through the rubble and traveled a very hard fifty miles to find me. She was hot, disheveled, and grief-stricken. During the hurricane her home had been demolished by a spin-off tornado. She, her husband, four of their friends, and their
THE COLLAPSED TWIN SPAN BRIDGE ON INTERSTATE 10 THAT CROSSES LAKE PONTCHARTRAIN.
two labs had huddled together in a walk-in closet as the house was ripped apart around them. As we embraced, the worry of not knowing of each others safety was replaced by gratitude and joy. We sat and talked for a while telling our stories, sharing our concerns, and made plans for the days to come. Being in the construction industry, my family and I had access to heavy equipment that allowed us to start clearing our property, the streets, and to help others in the area clear theirs. We worked, we ate, and we slept; and in the morning we started all over again, unaware of the magnitude of damage surrounding us. Four days after Katrina, stations were set up in a few areas by the Army National Guard supplying the public with rations, water, and ice. People waited for hours to obtain two bags of ice and a box of rations. It is hard to describe the joy I felt as that first cube of ice melted in my mouth and the cool water ran down my parched throat. Eventually churches and other facilities started
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gathering and giving supplies of food and clothing to people. Unbeknownst to the hurricane survivors many, a great many from all over the country, were frantic to get here and provide the help needed. Caravans were coming into the coastal area bringing trucks and trailers loaded with supplies. Workers and volunteers made their way into the destruction zone to offer their services and help set up shelters. There were some that came to help and were mistakenly turned away in the confusion. The Mississippi and Louisiana coastal inhabitants needed help but were not waiting. We had started putting our world back together. Most of the homeless were from Louisiana, where officials estimate about one million people evacuated before the hurricane and another 100,000 were evacuated afterward. In the first days following the storm, people were rescued from the rooftops of houses and many others were airlifted out by FEMA and taken to shelters in different areas of the country. In Mississippi several hundred thousand people were displaced and living elsewhere. The daily death toll grew reaching a final total of 1,836 which made Hurricane Katrina the third deadliest hurricane in U.S. history. Unknown to the government, hundreds of thousands of people disappeared into the embrace of their families and friends. According to Red Cross officials, residents quietly sponged up the bulk of the people whose homes had been destroyed in and around New Orleans. For the most part people stayed close to their home base, wherever that was. Traveling in the area was difficult and dangerous. Gradually as people started moving farther away from their home base, the reality of the devastation became clear. While the outside world watched our dilemma as it was broadcast from every news channel and dramatized for the best ratings, and not necessarily to present the truth, people that lived on the Gulf Coast were focused on their immediate surroundings and day to day struggle. Even though many had evacuated and were living in numerous areas of the country, they awaited news of family members and friends that had stayed behind. Some evacuees were making their way home to find their home gone or so damaged it was unlivable. Every face registered shock and disbelief. Every posture was weighted with the burden of great loss and the reality of knowing the massive amount of work ahead. The immediate issue was 10
obtaining adequate shelter, food, and the basics for living. FEMA trailers were delivered into the area, but thousands sat undelivered and unused while people lived in tents and makeshift shelters. Grocery stores opened their doors for short periods each day. However, a trip to the grocery that normally took fifteen minutes pre-Katrina, now took two hours or more. Lines were long and food choice limited. Buying gas to run generators involved waiting in lines for hours, sometimes to be turned away because the store had run out of gas. Even with long lines and disappointments, my experience was one of people remaining calm and courteous. Most were willing and eager to help as much as possible. Eighteen days after the hurricane winds died down, I made my way across town to drive a friend into the drained, but flood ravished lands of the lower Ninth Ward. When the levees failed, his property was among those that
Displacement is much more than not having a home It is the separation we create while trying to find our individuality and our place in this universe.
had been flooded for ten days; the water had gone down and then re-flooded. A malfunction at the oil refinery had mixed crude oil with the flood waters, compounding the tragedy. As the flood waters receded for the second time, officials were letting property owners and residents into the area so they could view the damage and decide if any of their belongings or homes could be salvaged. This was my first trip away from my immediate surroundings. Surreal, unreal, I could register no emotion. Houses were in the middle of the street as if a giant hand had placed them there. Boards and debris lined the streets. Lumber was piled as high as it could go as if lumber trucks had lost their load. Complete roofs that had been lifted from houses were mixed with the debris. Cars were jutting out from houses, boats were in the streets and the church parking lots were filled with tents that were now peoples homes. Clean laundry was blowing in the breeze from makeshift clothes lines. My eyes took in the scene before
Winter 2010-2011
me as we made our way through my town on our way across Lake Pontchartrain. Tears flowed down my cheeks with me hardly being aware of them until I wiped them away. Our pace was slow and tedious as we drove across the lake using the old Pontchartrain Bridge. In the distance we saw huge sections missing from the newer Interstate 10-Twin Span Bridges that crossed Lake Pontchartrain. Cars were lined for miles as they waited to be admitted into St. Bernard Parish. Helicopter blades beat out a loud sound overhead as the National Guard stood at their checkpoints, checking the ID and address for each car going through. We made our way through the checkpoint and into a very strange landscape. Dried mud covered the land. It was cracked and peeling, resembling the moonscape. A ship was in the middle of the road. A car was hanging from a rooftop, its back wheels hung on the peak, its nose almost touching the ground. A statue of the Mother Mary stood upright on a front lawn undisturbed by the hurricane winds or the flood waters. Houses gray and bleak lined the street. Residents, wearing gloves and masks, were scavenging the rubble, picking up objects and making piles of what they thought may be salvaged. As we turned down the street where my friends house was located, I heard his deep intake of breath like he had been punched hard in the stomach. I realized that I had not been breathing. I took a deep breath, turned off the car and faced him. Silent tears ran down his cheeks and he could not speak. I leaned over and put my arms around him. He cried, and I cried with him. We examined his home and found little that could be salvaged. As we walked through his neighborhood we were greeted by person after person with smiles and inquiries about how we were doing, how our families were, and if we needed any help. We shared ideas, hopes and plans for our future. We hugged, laughed, and cried. We exchanged new telephone numbers and addresses. We even said a few prayers of thanks that day. As I sit here five years after Katrina and write these words, tears stream down my face in much the same way they did when I made my first trek into the flooded Ninth Ward. They are involuntary, an overflow of emotion and pain that will live in my heart all my days. I have come to realize that displacement is more a state of mind than an actual event. A common theme that is apparent in this instance, and many others, is how quickly we became divided from the rest of the country and labeled. We
became us and them. It seems to be a condition of humanity, and though there are those that give their time, love, and commitment to many causes, this unnecessary rift plagues humanity. The focus of media was on the bizarre and negative behaviors. The positive aspects were ignored or slanted to provide more drama, as if it was needed. The fighting and finger pointing of government officials was covered like a daily soap opera, with the world tuned in viewing the biased sideshow. The People of the Storm as I will call them, the survivors, the evacuees, and all the people that came to help were doing what had to be done regardless of the magnitude and complexity of emotions felt. The media and the rest of the world did not seem to know what to call us. There was not a name that fit our situation. Refugee was said over and over by media and government officials. One month after the storm, exhausted and unable to process anything more, I left my home behind and traveled to Georgia to visit friends and to rest. For the first time, I saw the news coverage the rest of the world was seeing since the storm had passed. I watched as a man stood with his wife and children as he was being interviewed. He responded to a reporter with tears in his eyes, I am not a refugee! I am an American, I am a person. We are not refugees. As tears fell from his eyes I also saw a determination and hope. I saw his refusal to be a victim. The complexity of the displacement created by Katrina became clearer to me. Displacement is much more than not having a home or having to leave your community. It is more than moving to a new place, or having to rebuild the one you had and adapting to a new lifestyle. It is much more than the loss of property and possessions or even the loss of loved ones. It is the deep feeling of aloneness we humans feel even though we may be in a crowd. It is the separation we create while trying to find our individuality and our place in this universe. It is the act of learning who we truly want to be, of discovering our true self through being that which we are not, and then making the best choice. Sue Crosby was born in New Orleans and is a proud native of Louisiana. She has spent her life volunteering in different activities and is currently a hospice volunteer. As the owner of a hair salon, she enjoys the close interaction that the salon business allows. Sue is also a self-taught artist and is now working toward a degree in Visual Arts from Southeastern Louisiana University.
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BY E DWA R D B OYD
ecently, my brother, who is a member of the Theosophical Society, mentioned that the upcoming issue of the Theosophical Order of Services magazine would be featuring a consideration of the topic Homelessness and Displacement. He asked if I might be interested in essaying an article for submission. I am his older brother, the oldest of four, and I guess I could say that I am homeless and have been for about twenty-five years now. I hasten to add the qualification that this is not all there is to it. At least from my perspective, I suppose, that part of the point here is that this should matter. In the first part of my life I grew up in what would have seemed a particularly upper middle class situation in Manhattan. I attended a prestigious private school (I later found out from the headmaster that I was the first negro student to be admitted there). From there I went on to Yale University where I received a degree in psychology. My situation is somewhat unusual in terms of the conventional view of homeless or homelessness. Homelessness is and has been a global phenomenon; thereby assuming all sorts of aspects, conditions, and circumstances. I begin with the situation of where I am. Youve got to start someplace, I suppose. In my case it was New York City, Looking back there are probably several distinct phases of development in my process of maturation. The point here is the sense of identity and potentiala sense of self-esteem. 12
EDWARD BOYD
My family was strong and viable. Before my father passed away a few years ago, my mother and father had been married over sixty years. I have never been married. It just never has been something I could see although the idea is something to think about. This speaks to something important maybe about my upbringingit was disciplined but open-minded. In retrospect my parents provided for a lot of possibilitiesone summer we drove around Western Europe for fifty-two days. We all attended distinguished private schools and often would drive across country to spend summers with family in southern California. I wasnt the most high ranked student academically, but I was captain and co-captain of three varsity teams by my senior year when I broke my leg playing football at the outset. I still like football. I like that part of competition. Winter 2010-2011
I graduated in 1969 and had the option to attend Yale University. It was a unique time frame and I think, looking back, that was the critical thing, a time of ferment around war and peace, and civil rights among other things. Yale, I feel, was a valuable educational experienceI guess I approached it as a whole experience. I liked the size and feel of the community and standards for a while. They were relaxed so that class was pretty much optional and I guess that is one way I took it. I worked with a community educational program eventually becoming its director. I was never that much into contemporary music and drugs although I had become increasingly social and radical at the end of my high school tenure. I guess I sort of immersed myself in college. I had the sense of being on my owna substitute for athletics which I eschewed after secondary school. By and large there were two phases to my collegiate career: the halcyon period of my first two years and the sort of burnt out period of the last two. Toward the end, I began looking around for something. Although it had not been excluded, ours had not been a religiouslyoriented upbringing. More, if anything, a sort ethical culture one. It seemed that something religious or spiritual just might be the kind of thing to look into. I introduced myself to Transcendental Meditation through an organization on campus and became interested in what had
become my younger brothers interest in Theosophy. The Transcendental Meditation showed me something, but it didnt give me anything, so I eventually let it go. Theosophy seemed to suggest for me a rudimentary level of health in terms of constituents and elemental transcendent religious thought. This, I feel, has stayed with me although there has been metamorphosis. This I like however. The other thing about it that appealed to me, as I got it anyway, is the sense of humanity as a whole in terms of typeswhat is now referred to as diversity. I had probably expected going in to make a smooth transition to the world of work and career.
not unhappy to be here . At the time I began in Denver, I spent one summer in Boulder and a Christmas in the Bay area of California. The plan from there was that I was going to return to New York, pull things together and go from there. Generally I had thought that I needed to see more, grow some more. In my case, between one thing and another it became catching and ongoing. From New York I tried New Haven for awhile, back briefly to New York, up to Boston for a while, out to the Bay area for few months and finally back here to Boulder. I have now been here almost continuously for the last twenty-two years. I finally had thought about it
People have the need for something to do in their immediate situation, relationship is important as is organization.
Between one thing and another that didnt happen. I did secure two reasonably well-paying and potentially propitious jobsone as a college counselor and another as a loan officer trainee with a bank. As I see it, I was at a sort of crossroads in my real-life. So eventually I began making plans to come to Colorado where I am now. My intention was to go to school, acquire what credits I needed to start to teach and begin my teaching and hopefully learning a thing or two along the way. That happened and I spent about four years teaching in Denver before embarking on the odyssey of homelessness and displacement that finds me here now to Boulder, Colorado and all things considered, while in San Francisco, where I might have the best shot to realize what I now thought I was what I wanted to be about. I thought about the need to survive, possibly living in the outdoors was one consideration. Boulder, Colorado, from my experience, came up as the best bet. Here I enter more the impressionistic phase of our procedure. In embarking on this journey that has come to be characterized as homelessness, one enters a vast psycho-metaphysical zone. Actually, I had it planned out for only a year. That went as planned, but between one thing and another I it kept going. At one level, one is acculturated to rely on humanity. Where one puts For the Love of Life
oneself in this position, a certain amount of dislocation naturally ensues. Where are ones relative coordinates? In some ways, as I reflect on this, it seems like a concentric journey. I came home from New York to Colorado, in Colorado eventually to Boulder, in Boulder, the Boulder Shelter, to eventual emancipation to the homeless status. I sought in Colorado a new state, as it were, a place where I could sort out what I had to and began to find myself. Boulder gave me a place to survive, at least, and out of this to craft a regimen and routine and see what I might do with this. Fundamentally this is what I think I had been seeking. The Boulder Shelter, and there is now a new one, gave me a place to stand, and one way I tend to think about it, a model upon which to build. As awkward and ungainly as it may have seemed back then, you could begin to get to know people, staff and population and as that grows it becomes important for ones environmental sensibility and ones sense of relationship. Things you take for granted are not necessarily take for grantedable. Naturally, you seek to take account for this. Perhaps in essence, this is where the idea of religion began. I have mentioned in my experience the importance of Theosophy. Along the way, it has interested me to try to take account of the various major religions and make sense of them. Eventually for reasons of familiarity, I returned to my experience to pursue the JudeoChristian course. I made up my mind to read the Bible all the way through systematically and eventually succeeded.
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People have the need for something to do in their immediate situation, relationship is important as is organization. Along the way, I have taken into consideration the need of a political philosophy of some coherence and cogency. Intellectually, I have adopted the position of a Republicana Lincoln Republican, so to speak. At the outset of this course, I would spend an inordinate time in libraries, I suppose for reasons of interest and necessity. I had never literally read the United States Constitution and in the context I figured it would make sense to do so. It interested me as much and I went on to read a certain amount of commentary pertinent thereto. Like the Bible, I have found it something
rewarding to turn over in my thoughts along this road. Its funny; a friend I know along the way once said to me, You know, youre the only homeless Republican that I know. My brother suggested that I might want to add a touch of my everyday experience. One must bear in mind that this has evolved and resolved to where it is now in such simplicity. I sleep outdoors and wake with the light. I walk about a mile to the nearest convenience store for a cup of coffee and a roll. I sit for the most part on the courthouse lawn during the day winter, summer, spring, and fall; the library providing an option in especially inclement weather. If it really gets bad, I sometimes take a motel room. My brother sends me
some money on a regular basis and has for some time. I dont use the shelter anymore, although it is there. Toward the evening I frequent the library on the way west. Books can become like friends it now seems to me. Around the middle of the evening, I begin heading west. I carry my things with me, stopping at the convenience store for chocolate milk and a banana which I consume on my way. Over the years, and there now have been a few of them, you absorb an experience. I think my experience has been a good one, but like a lot things, one still has to make something of it.
To Serve and Be Served
here are approximately 131, 000 homeless veterans in the U. S. According to the website www.endhomelessness.org: This population is composed of veterans of different conflicts, ranging from World War II to the current conflicts. Though research indicates that those serving in the late Vietnam and post-Vietnam era are at greatest risk of homelessness, veterans returning from the current conflicts in Afghanistan and Iraq often have severe disabilities that are known to be correlated with homelessness. And still new challenges present themselves as times change: for instance, homeless women veterans are more common than in the past. Our veterans have served our country. It is time we served them. To find out what you can do to help, contact the National Coalition for Homeless Veterans at www.nchv.org. 14
AS PART OF ITS COMMITMENT TO SERVE, THE TOS ACTION GROUP PROVIDED LUNCH TO A HOMELESS VETERANS SHELTER IN THE LOCAL AREA.
Winter 2010-2011
A Blueprint for Change

How a group of formerly incarcerated men and women are transforming lives in East Harlem
BY A DA M F R I E DM A N
f you hope to change your way of being in the world, there are numerous spiritual paths you can choose to follow. Of course you may have to put in a lifetime of work. But what if the clock is ticking? What if you have six months to change or you will likely end up in prison? What if you have no idea how to change? This is the challenge we face at Exodus Transition Community, where we help people rebuild their lives after prison. The Bureau of Justice Statistics has calculated that 30 percent of individuals coming home are rearrested for a serious crime in the first six months. Working on the ground in East Harlem, where the vast majority of my coworkers have been incarcerated, has provided me with a first-hand look at what goes into this depressing statisticand how we can change it. Most people assume that being released from prison feels exhilarating. I have seen that ironically, this is many peoples ADAM FRIEDMAN biggest fear. Can they make it in legitimate society? How do they even begin trying? After a few awkward attempts at finding work, the fear quickly turns to despair; this is one of the quickest paths back to prison. I remember when Steven Llanos, one of my colleagues, was discussing how he had a horribly nervous feeling because his daughter, an accomplished boxer, was fighting the next day. He casually remarked that it was the same feeling he had when his sentence was reduced and he learned he was being released. He tried to go legitimate on his own. Without any initial success, he actually stumbled upon Exodus on his way to a crack deal just this once. While walking down 104th street, he heard a few participants outside our office discussing prison. He asked them what they were doing, came upstairs, and never turned back. Since then, Steven has gotten married, started going to church every Sunday with his six kids, been on the news for raising money for a childrens program, and volunteered to care for a relatives baby who was taken away by child protective services. How we were able to guide him to this new life is the miracle of Exodus.
Exodus is designed to be a factory of hope. Our primary power comes from the fact that the large majority of our staff, including our Executive Director, has been incarcerated. This inspires participants STEVEN LLANOS (RIGHT) DISCUSSING that they too can A PARTICIPANTS GOALS WITH EXODUS make it. Countless CONTRACT COACH IDREES HAMBY. times I have heard variations of the quote, He came from the same streets as me, and now hes wearing a tie; if he can do it, then so can I. The fact that we help participants believe in themselves is the foundation of our success. But as many spiritual seekers have discovered, belief is only the first step in transformation. For lasting change, that belief needs to be followed by action. The problem for many people coming home from prison is that they believe the only action they need to take is to start working. Get me a job and Ill be fine. I wish it were that easy. We certainly do understand that employment is a critical factor in reentry, which is why Exodus provides employment readiness and placement services. Participants learn to develop resumes, interview, and search for job leads. We also have staff members dedicated to finding employers willing to hire people with a felony on their record. However, we have repeatedly seen that a job without other stability or a change in attitude rarely lasts very long. One of the primary attitudes that thwart success in mainstream society is an expectation of instant gratification. Unfortunately, this attitude has often been reinforced by the illegal world. If you steal something, you have it immediately. At the end of a day of dealing drugs, you have a pocket full of cash. After prison though, this attitude leads to failure at work and in mainstream life. I have seen this demonstrated acutely with participants who consider quitting jobs because they are only paid every other week as opposed to daily.
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A Blueprint for Change

Of course lectures on the importance of delaying gratification rarely accomplish much. To communicate this lesson effectively, we help participants demonstrate to themselves the importance of step-by-step progress to positive change. Our vehicle for this instruction is a planning tool called The Exodus Contract. The Contract leads participants to set goals and develop plans to achieve those goals not only in employment, but also in education, spirituality, family/relationships, health/physical fitness, and community involvement. Our five-day orientation includes workshops focusing on each of the life areas of the contract. We guide participants to set short-term, measurable goals so they can experience successes in their lives soon after leaving prison. Following the workshops, each participant is matched with an Exodus Contract Coach who acts as a mentor, guiding him or her to take the next action on the contract and move toward positive change. Much of the reason that we are able to lead participants forward is because they set the goals and actions. When Steven started the Exodus program, his family goal was to obtain visitation rights to see his daughter. He decided that instead of approaching the courts, his first action would be to call his daughters mother and apologize for his past actions. Even though this was something he claimed he wanted to do, he avoided it. His Contract Coach repeatedly nudged him, and he finally contacted her. It led to Steven reengaging with his daughter, and she is now living with him and his new wife. His health goal was to start playing basketball on weekends, which he cites as being a huge stress reliever. Initially, he was confined to a federal halfway house with filthy bathrooms. His community involvement goal was to empty the bathroom garbage. This led to his cleaning the entire bathroom regularly. The staff noticed and started liberally giving him passes to leave the halfway house. Steven saw how his actions resulted in positive results in his life and has completed numerous contracts since. Sometimes even one action can be the key to changing direction. Manuel Smith, a 49-year-old participant who had been in and out of jail since the age of fourteen, told me recently that he learned job search skills and how to email his resume at Exodus, but that the Contract helped change his attitude. In the past, he had periods where he discontinued his illegal activities. Although he admits now, In the back of my head, I always thought that returning to crime was an option. Through his work on the Contract he was able 16
EXODUS FOUNDER AND EXECUTIVE DIRECTOR, JULIO MEDINA, AT THE 2004 STATE OF THE UNION ADDRESS, WHEN THE PRESIDENT ANNOUNCED THE PRISONER REENTRY INITIATIVE. to rekindle his relationship with his daughter. However, he continually stalled on his spirituality goal of returning to Kingdom Hall, the Church he had grown up with. He admits now that he was resistant because he thought in his own mind that he couldnt go back if he was still considering returning to crime one day. His Contract Coachs nudging led him to return to church, which caused him to abandon his attitude that crime was still a fallback option. Manuel now claims, [The Contract] made it seem like I could do things step-by-step because it showed that if you do one thing at a time, then things get done. Perhaps most importantly he says that the contract taught him patience. Recently he received extra change at the grocery store, but gave it back to the cashier something he claims he never would have done before. He explains, It counts when nobodys looking because it gives you blessings. This life-changing atmosphere is part of the Exodus DNA. In my five years here, I have seen many visitors to our offices become inspired by the place. When Congressman Rob Andrews of New Jersey stopped by, he told a group of participants, I regularly meet with Senators and Cabinet members, and I learned more today than in months of meetings with them. Visit our website at www.etcny.org if you want to help, or email Dortiz@etcny.org if you just want to come in and be inspired. Adam Friedman spent four years as the Deputy Director of Exodus Transitional Community. He previously worked as an insurance analyst and advertising copywriter and volunteered teaching meditation in New York City jails. He is now at STEPS to End Family Violence, an organization that helps victims of domestic violence.
Winter 2010-2011
Transmuting ImperilInsight on the Healing Art from Madame Helena Roerich

BY M A RTH A M ATH EWS L I B STE R
ervice to humanity is a noble calling. While the call compels an answer, preparation for that service is critical. Throughout my 25 years in the healing art, I have collected teachings that improve the publics ability to care for and serve others as well as themselves and their own families. One of my most important criteria for my collection is the ability of the particular teaching to protect the healing servant entering into a potentially lifesaving act. The teaching must include recognition of boundaries, be an efficient and effective means of supporting health and wellbeing, and promote safety in all planes of consciousness physical, mental, emotional and spiritual. One of the first teachings I collected early on in life was the MARTHA MATHEWS approach to saving a person who LIBSTER is drowning. While one may desire to help a person who is drowning, the American Red Cross Junior and Senior Lifesaving courses emphasize that a potential rescuer follow certain steps so that they themselves do not become a second victim in the unfortunate situation. The Lifesaver takes some type of floatation object, for example a lifesaver ring, with him when he swims out to the person crying for help. Rescuers are then taught to stop a certain distance from the person, call out and offer help before moving in to assist. The rationale for this process is that it is a well-known phenomenon that people who are drowning are highly prone to grab at the head and neck of the rescuer with such force of will to live that they often incapacitate or drown the rescuer. These principles of rescue in drowning situations are really quite applicable to any service situation in which people in need may be gasping for emotional, mental, spiritual as well as physical air. Years later, in the 1980s I came across one of the most profound, immediately applicable, and effective lifesaving teachings I have been blessed to receive and apply in my service to othersthat is, the teaching on imperil described by Mdm. Helena Roerich (1879 - 1957). Mdm. Roerich was a Russian born spiritual teacher and healer, whose series of
Agni Yoga books, which she referred to as The Living Ethic, was written over the course of thirteen years from 1924-1937 (Roerich, Letters of Helena Roerich, 1967). She wrote the series under the guidance and inspiration of her spiritual teachers, the Mahatmas Morya and Kuthumi, wise beings with whom she and her husband, famed artist and humanitarian Nicholas Roerich, had been receiving instruction since 1920 (Drayer, Nicholas & Helena Roerich, 2005, p. 17). Although the dictionary definition defines the verb imperil to mean, to bring into peril or to endanger (MerriamWebsters Collegiate Dictionary), Mdm. Roerich used the term as a noun. She defined imperil as the poison resulting from irritability that attracts danger (Roerich, Agni Yoga, p. 15) and is deposited against the walls of the nerve channels and then spreads throughout the organism (p. 16). The deposits of imperil are painful and contribute to the decomposition of matter, including the body. Mdm. Roerich wrote, If modern science would try to examine objectively the nerve channels, giving heed to the astral currents, it would encounter a strange decomposition of the astral substance during the passage of that substance through the nerve channelsthis is a reaction to imperil (Agni Yoga,15, p. 15-16). All people are as subject to the deconstruction effects of imperil on a daily basis just as they are to the basic elements that create the matter universe: fire, air, water, and earth. But when one chooses the path of service, particularly healing service to humanity, the challenges associated with interacting with the public increase. In particular, the exposure to imperil increases when one ministers to the needs of the suffering. Mdm. Roerich also advised that a study of the physical traces of imperil could lead to an understanding of the accumulations of psychic energy and that one could observe the traces of imperil in any nerve channel. She also noted encouragingly that around the granulations of this poisonous viper, is gathered another substance which absorbs it (Agni Yoga, 220, p. 140 141). This substance is the positive psychic or spiritual energy discussed later. The following is an historical montage of Mdm. Helena Roerichs teachings on imperil extracted from the Living Ethic and her published letters. In addition to the overview of the
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Transmuting Imperil
teaching on the concept, this montage also includes some of the remedies and antidotes conveyed by the Mahatmas to the Roerichs which they were then to share with all humanity as an offering of help in the dissolution of imperil and the healing of those infected by it.
Imperil Explained
The body is the vessel through which the spirit of healing and service flows; therefore the public servant and healer is often compelled to consciously and purposefully guard their own health just as the lifesaver must remember to keep their distance when first entering into a rescue of a drowning victim. Mdm. Roerich wrote of the importance of health, Therefore I sayhealth must be guarded. A vessel filled to the brim must be carried with caution (Hierarchy, 102, p. 65). In carrying that health one becomes acutely aware of the physical, emotional, HELENA IVANOVNA ROERICH mental and (FEBRUARY 12, 1879-OCTOBER 5, 1955) spiritual or WAS A RUSSIAN PHILOSOPHER, WRITER, energetic AND PUBLIC FIGURE. HER BOOKS CAN stressors that BE FOUND AT THE AGNI YOGA SOCIETY. influence body, (WWW.AGNIYOGA.ORG.) mind, and spirit every moment. Being able to acknowledge the presence of the poison imperil in and around ones being contributes to the guarding of ones health. Imperil is not experienced by the senses as are other kinds of poisons such as chemical agents and certain plants. It is an energetic substance that manifests as the result of the irritation that is present everywhere in society. Mdm. Roerich paints a vivid picture of the exposure to imperil. Indeed, it is 18
not necessary to call forth irritation, because men are filled to the brim with it. It is only necessary to lock six bipeds in one room and within an hour the door will be shaking from imperil (Hierarchy, 423, p. 229). She writes that irritation and imperil is precisely that poison which causes much trouble to people. Do not forget that meeting with even the grossest ignorance is not worth provoking one drop of imperil. Indeed, imperil does not remain only within; it evaporates and permeates space, for the purity of which we are all responsible (Agni Yoga, 221, p. 142). Imperil not only impacts the nervous system. It is contagious (Hierarchy, 335, p. 183). Mdm. Roerich stated that it is necessary once and for all to understand about the infection of imperil! This process is transmitted like leprosy. There can be either an increase of strength or disintegration, there can be no third condition. One should not advise strengthening by force. It is impossible to save anyone from leprosy by coercion. It is impossible to keep anyone from imperil by violence. Friendliness is not violence. Growth of the heart comes not from a whip, and a beautiful garden can be grown only by beautiful actions (Fiery World I, 161, p. 92). Hence, both Helena and Nicholas commitment to beauty was a theme throughout their life work, which will be discussed below as an antidote to imperil. Mdm. Roerich also wrote that imperil acts at far distances and can affect the subtle body. Imperil clashes like a dissonance with the Fire of Space (Hierarchy, 335, p. 183). Yet despite its prevalence and ability to spread, imperil remains elusive to modern science and medicine just as it seems was the case in the early twentieth century when Mdm. Roerich wrote: The kindling of the nerve centers has not sufficiently attracted the attention of physicians. It is very important to observe that the flaming of each center gives rise to symptoms of the local organ, yet the organ itself is not ill but is only vibrating in response to the fire of the center. It is possible to show that many false illnesses are announced by physicians when they do not recognize the basic cause of sensations. Moreover, the cause itself of inflammation is superficially studied (Aum, 202, p. 96-7). Many physical diseases break out as a result of the infiltration of imperil just as if a firebrand had worked its way in. (Aum, 294, p. 143). Sickness may nestle within a man for a long time, but if it does not manifest itself in a coarse physical manner, none of the earthly physicians will acknowledge it. (Heart, 192, p. 119) In addition, imperil affects psychic energy. Mdm. Roerich stated that imperil (as well as fear, doubt, and self-pity) was a destroyer of psychic energy (Agni Yoga, 389, p. 246). But it is
Winter 2010-2011
important to carefully portray what she meant in the 1920s by the phrase psychic energy. She wrote that, Psyche is derived from the Greek meaning the rational soul (the human soul), and finally it becomes applied to the highest, the spiritual synthesis, the crown of the human beingBut in both cases (Authors Note: mediums and psychics) the higher psychic energy is absent, as this quality can be manifested only when the centers are open and are fierily transmutedThe psychic realm is vast, and it includes endless diversity of manifestations, from the highest to the lowest. She was very keen to differentiate psychism from higher psychic or realms of true spirituality associated with the higher Manas and Buddhi (Roerich, Letters of Helena Roerich, v. 1. p. 352). Psychism was inevitably to be found associated with disorders of the nervous system. (Fiery World III, 103, p. 358) Imperil is the chief enemy of development of psychic energy (Aum, 387, p. 190). The lower psychic energies that promote the presence of imperil can however be transmuted. Mdm. Roerich described the transmutation process as important to the creative energies necessary for crossing into the Subtle World. She continued, Each spiritual striving produces its sediments, which assume the aspect of subtle energies during the passage into the Subtle World. Thus, it is important to aspire into the Higher Spheres. Ecstasy of spirit and joy of the heart yield those energies which nourish the subtle body. Indeed, only a feeling imbued with higher impulses provides the needed energies. It must be understood that imperil and gross earthly desires produce their ugly ulcers, which the spirit must heal in the subtle bodyThus on the path to the Fiery World one should become accustomed to the thought about transmutation of the centers, because liberation from the body is not deliverance from spiritual ulcers. (Fiery World III, 103, p. 85) In other words, healing occurs at many levels of being. So often the only discussion around a disease or suffering focuses on physical symptoms and their physiological or anatomical cause. Mdm. Roerich suggests that ones power of thought, vibration, and association with higher impulses influences the impact and persistence of imperil.
Thought Poison
It is human nature for someone experiencing illness to ask the question, why is this happening? Healthcare providers may pose a variety of explanations for causation. But in many healing traditions, causation is identified as being within the person who is suffering. The role of the healer or caregiver is simply to, as stated by Florence Nightingale, place the person in the best condition for nature to act upon him
(Notes on Nursing, 1859). Within this paradigm, a persons beliefs, understanding, and thoughts about their suffering become critical to the healing process. Those who serve others, especially in time of sickness and death transition also have their own thoughts and feelings about the person or group for whom they are caring. Mdm. Roerich acknowledges the power of thought in healing and creating illness. It is time to pay attention to the amount of sicknesses generated by thoughts. During each sickness it is not bad to make a suggestion against negative thoughts. Magnetic passes over the affected organ can also be made. Nothing special is needed beyond the prayer of the heart, which creates a magnetic link with the Highest. During the laying on of hands one should not think of the sickness, but should try to unite oneself with the Highest (Hierarchy, 132, p. 79). Mdm. Roerich challenged the health providers of her time to consider that imperil or poisonous thoughts could affect peoples healtheven at a distance: People especially often close their eyes to everything referring to betrayal and psychic murder. They do not even wish to consider that they can harm at a distance by their thoughts. Thus people avoid that in which they are most often guilty. One does not even have to be a giant of thought in order to harm. Even a mediocre thought poisoned by the crystal of imperil will be very effectiveVerily, poisoning by thoughts is even more harmful than narcotics. Likewise, one can remind about infection through thought-transmission. One may be weakened to such an extent that each infection can easily approach. Thought is like a key with which to open. (Hierarchy, 125, p. 75-76) She warned that the feelings of fear and terror in particular formed a peculiar magnet for darkness. She often framed her understanding of the Living Ethic in terms of darkness and light. Indeed, darkness advances upon one possessed by terror. Each instant, man is evoking Light or darkness (Aum, 145, p. 73-4). Consciousness was one of the focal points of Mdm. Roerichs teachings and writings on healing. Her writings on consciousness express a powerful sense of hope: If we know that every condition is created by the consciousness, which is inalienable, then there can be no fear for ones well-being. The dangers that one customarily fears are dispelled by a broadened consciousness. Therefore, the growth of consciousness is the essential foundation for progress. Then there will be no dangers, there will be only obstacles. Overcoming obstacles is a means for the developing of energy. If the mountain is perfectly smooth, one cannot
19
Transmuting Imperil
ascend to the summit. Blessed are the stones that tear the sandals of those who ascend! (Heart, 406, p. 261) Yet she challenges her students to take complete responsibility for the outcome of that expanding consciousness: Certain periods of planetary existence are subject to assaults of the elements. The one resistance to them is a consistent striving of people toward a renewal of life. Thought can protect against the elemental forces, otherwise the balance would be so greatly disturbed that cosmic catastrophes would ensue. Would a year of famine, of drought, of disease not be the result of mass degeneration of thought? One mans thoughts are not enough to resist the elements. A new trend in consciousness cannot yet give the needed form to conscious thought. Only complete realization and responsibility will make it possible to inject power into thought. (Agni Yoga, 22, p.21) Is it not the time perhaps to bring the teaching on imperil to those who wonder about the cause of the increase in earthquakes, tsunami and other earth changes such as global warming? Healing traditions suggest that all such phenomenons are a reflection of consciousness just as Mdm. Roerich suggests. However, the link between that awareness of human-nature connection with the power of thoughtin particular the power of imperilis not often included in the discussion. Mdm. Roerich does not leave her students comfortless after her intense teaching on imperil. As any good teacher would do, she goes one step further offering a number of simple remedies and antidotes for preventing and dispelling imperil.
Harmony in body, mind, and spirit is not always easy to achieve and maintain in a troubled world. 20
Antidotes and Remedies
Therefore, it is always helpful when a wise teacher synthesizes their experience on the spiritual path for just a moment so that we can grasp a simple remedy that inspires us to keep going up the mountain. There are a number of these remedies in the Living Ethic that I have tested over the years in my own life and with my clients. These remedies from the heart of Mdm. Roerich and the Mahatmas are simple but powerful healing instrumentsin the right hands. On a very physical level, Mdm Roerich cited rest as an important remedy in dealing with imperil. Only rest, she wrote, can help the nervous system to overcome the dangerous enemy that can call forth the most diverse irritations and painful contractions of the organism (Agni Yoga,15, p. 15-16). She wrote that the yogi can indeed feel fatigue and become ill and that rest and regeneration would be needed from time to time: But he will know that a new store of energy must then be gathered. He will know where energy was overspent and will, without losing equanimity, make use of valerian and musk. It is a joy to know that our bodily apparatus can obtain the needed restorative energy. Fatigue from the past is happiness for the future. A new reinforcement of energy is always an advance over the past. This means that fatigue is our friend. It is because of it that the wise serpent sheds his skin. The serpent knows that the success of this regeneration depends on rest, and does not strike during the new growth. Therefore, the person who knows what in him is fatigued will wisely prescribe rest for himself, summoning other of his centers for his work. (Agni Yoga, 241, p.154-155) Valerian (Valeriana officinalis) is an herb commonly used in Russian culture. The traditional use of the plant is predicated on the story that the Russian St. Panteleimon distributed the root of the valerian plant to sick people in many villages because it filled him with so much joy (Zevin, A Russian Herbal, 1997). Plants and flowers were the object of much of the Roerich familys research and service. In addition to the valerian mentioned above, Mdm Roerich recommended a number of plant-based remedies to dispel imperil: Healing through the fragrance of flowers, resins, and seeds goes back to hoary antiquity. Thus, a rose not only possesses a similarity to musk but also prevents imperil. A garden of roses was considered by the ancients as a place of inspiration. Freesias are beneficial for the sympathetic nervous system, which vibrates so much in a Yogi. The seeds of barley are unsurpassed for the lungs. You know already about mint, about the resin of cedar and other resins. Perfumes are now bereft of meaning like all other desecrated values,
Winter 2010-2011
yet the origin of fragrance underlies a useful but forgotten knowledge. (Hierarchy, 316, p. 174) Rubbing mint leaves along the spine is recommended by Mdm. Roerich for relief of the pain in the spine due to the awakening of the Kundalini (Agni Yoga, 220 p. 140141). I have also used mint along the spine for dispelling imperil. Mdm Roerich said of mint, One should remember that during the departure of the astral body the physical remains unprotected, and if the air is poisoned, the appearance of undesirable guests is unavoidable. Mint is the best disinfectant. It also aids the astral body, which leaves the physical body more often than we think(Agni Yoga, 196, p. 126). The fresh peppermint (Mentha piperita) leaves are plucked from the stems and can be rubbed gently either on the clients spinal column or along the zone on the inner side of the feet associated holographically with the spine. She also mentions the use of the oil of eucalyptus to cleanse the atmosphere of the room (Heart, 465. p. 266). This can be done my purchasing medicinal grade essential oil of eucalyptus, blending 5-10 drops with one ounce of water in a glass spray bottle and dispensing it into the air. Spiritually speaking, Mdm. Roerich recommended patience as one of the most important remedies. Mdm. Roerich wrote that it was not only a remedy but an antidote to imperil. It counteracts imperil and its associated experience of darkness. We will not forget patience. It is a solace to know that patience overcomes any irritation. In the intensity of patience a special substance is created which, like a powerful antidote, neutralizes even imperil. But, of course, patience is not a lack of feelingPatience is a conscious tension and an opposition to darkness (Heart, 478, p. 272). And while in that space of patience s/he who is afflicted with imperil must, according to Mdm. Roerich, repeat, How beautiful everything is! And he will be right; because the flow of evolution follows immutable law, it is beautiful (Agni Yoga, 15, p.15-16). Aspiration toward great deeds and beauty was, according to the Roerichs, the greatest way to spiritualize and to restore the health of humanity (Roerich, Letters of Helena Roerich, v. 1, p. 276). The raising of ones consciousness changes ones vibration. Mdm. Roerich seems to suggest changing ones vibration, raising ones consciousness by changing ones thoughts and striving toward the Lord one would not only avoid harm from thoughts sent but also acquire immunity (Hierarchy, 126, p. 76). The culture of the spirit and thought are to be followed, thus manifesting an unconquerable devotion to Hierarchy. Only thus is the spirit uplifted; only thus can one be affirmed in the evolution of the spirit. Hence, the beauty
of Service is contained in the blending of consciousnesses (Hierarchy, 128, p. 77). Hierarchy is defined in the Living Ethic as the law of the universe. It is not a threat, but the call of the heart and a fiery admonition directing toward General Good [sic] (Hierarchy, preface). Through meditation, devotional practice, and service to humanity people connect with their hearts own energy. Heart connection promotes awareness of when there is a need to dispel inharmony and transmute imperil. Mdm. Roerich wrote, People regard the Teaching of the Heart as having the least foundation. But can one regard the current of the heart energy as an occult thing? On the contrary, there is nothing more precise than the beat of the heart. The sensitive heart leads to the renewal of consciousness. At least show respect for the heart in its work (Heart, 471. p. 268). Today, the Heartmath Institute (www.Heartmath.org) has conducted numerous studies on the energy of the heart which is identified as the seat of intui-intelligence. Some of the results of that research are a number of self-help experiments that can be used to complement ones meditation practice. Mdm. Roerich identified heart intelligence as the point of access to straight knowledge: One often confuses prejudice with straight-knowledge, yet these qualities are directly opposed to each other. Prejudice is an offspring of the mind, whereas the abode of straight-knowledge is in the heart. Thus, one cannot compare the offspring of the mind with those of the heart. The acceptance of such a thing is not only erroneous but also harmful, disparaging the activity of the heart. It can be observed how strata of prejudice are accumulated until the entire life is turned into a self-erected prison. But straightknowledge concerns cosmic truth, hence, in itself it does not contain anything disparaging. The self-development of straight-knowledge induces solemnity of feeling. (Heart, 472, p. 268-9)
Conclusion
Mdm. Helena Roerich recorded a teaching on healing imperil that is profound in its esoteric understanding of the human body, energy fields, the power of thought, and the importance of the simplest of remedies applied with wholistic understanding and intention. The teaching is elegant in its simplicity and compassionate in its applicability to everyday life. My scientific observation is that many times some of the most simple remedies are the most profoundly effective especially when a person has made a medicine themselves or received a remedy from a person who cares about them
21
Transmuting Imperil
most deeply and infused it with pointed attention to healing the need of the hour. Mdm. Roerich gave example of this phenomenon: A Rishi sent small pieces of linen or palm leaf or birch bark to the needy and sick. Those who received these ridiculed them and said, Is it not ridiculous to waste ones forces in sending blank fragments? They paid regard only to words. But those who were wise applied what had been sent to the affected part or the heart, receiving relief. They understood that the Rishi had placed his hand upon it and suffused what had been sent with his psychic energy. (Heart, 450, p. 257) The teaching on imperil is as a simple piece of linen or birch bark that has been infused with the healing consciousness of the Mahatmas and then given to the Roerichs for the sustenance of their students. It is a specific example in the healing art which acknowledges ancient truth found in many cultures and traditionsthat the power of healing is within us. The power of healing is influenced by how we think, feel and act in the world to create our health, the health of others, and Earth herself. Therefore this healing teaching on imperil seems essential to the path of evolution and enlightenmentthe path of bliss. The teaching on imperil documented by Mdm. Roerich in the book Hierarchy (422, p. 228) links the concepts of imperil and bliss in the following manner: If you know that an exalted, self denying thought physically changes ones aura and even induces rays from the shoulders, then you already know one of the great mysteries of the world. Each visibility is the reflex of a material reaction. Thus, if irritation generates imperil, then each exalted thought must create an opposite beneficial substance. And so it is. Certainly Bliss is a complete reality. It is generated in the cortical system and reacts upon the brain matter. The Tibetan ringse has a deep significance, being the sediment crystallized by the manifestation of Bliss. The Mahatmas established that their plan was to first establish the fact of imperil and then define the ways of the manifestation of Bliss (Hierarchy, 422, p. 228). They had complete faith that a contemporary biochemist would ultimately show proof of the existence of Bliss. American scientist, Dr. Candice Pert did in fact demonstrate a connection between emotions such as bliss and neuropeptides in the body (Molecules of Emotion, 1997), the materialization or physical expression of feeling. Mdm. Roerich identified patience, as 22
the state of awareness capable of dispelling imperil as the source of Bliss (Heart, 479, p. 273). She also wrote that roses are beneficial for Bliss (Hierarchy, 424, p. 230). Attending to the challenges related to imperil allows the clearance of the body from poison and the acceptance of the light of Mother (Mater) which is the energy that heals all wounds, disease, and suffering. History reveals that people have experimented for centuries if not millennia in creating healing environments. The teaching on imperil however holds the potential to deepen our understanding of the inner environmentthe world within-that which enables or prevents us from connecting with the healing environment without. Can barley soup, rubbing the body with mint leaves, surrounding oneself with roses, freesia, cedar, and pine promote health and happiness and raise our spirits above the inharmony so prevalent in contemporary society? The teachers have given freely of their healing wisdom on the deconstruction of imperil. The decision to embrace new understanding about the body and to try such seemingly simple remedies is, as is tradition, up to the student. These teachings on imperil are just one of the many pioneering works in the areas referred to today as holistic health and energy medicine by Mdm. Roerich and her family. Dr. Martha Libster is an educator, clinical nurse specialist, healthcare historian, and Herbal Diplomat known internationally for her work on the complementarity of nursing practice, technology, and healing traditions, in particular the use of botanical therapies. She is creative director of Golden Apple Healing Arts (www.goldenapplehealingarts.com <http:// www.goldenapplehealingarts.com> ), and online company promoting enlightened self-care and holistic health decision making.This article is reprinted with permission from Golden Apple Healing Arts. REFERENCES
Drayer, Ruth. Nicholas and Helena Roerich: The Spiritual Journey of Two Great Artists and Peacemakers. Wheaton, IL: Quest Books, 2005. Nightingale, Florence. Notes on Nursing. New York: Dover, 1969 Pert, Candace. Molecules of Emotion. New York: Scribner, 1997. Roerich, Helene. Aum, Agni Yoga Series. New York: Agni Yoga Society, 1936. . Fiery World. Vol.I, Agni Yoga Series. New York: Agni Yoga Society, 1933. . Fiery World Vol. III. New York: Agni Yoga Society, 1935. . Heart. New York: Agni Yoga Society, 1932. . Hierarch. New York: Agni Yoga Society, 1931. . Letters of Helena Roerich. Vol. 1. New York: Agni Yoga Society, 1954. . Letters of Helena Roerich. Vol. 2. New York: Agni Yoga Society, 1967. Zevin, Igor. A Russian Herbal. Rochester, VT: Healing Arts Press, 1997.
Winter 2010-2011
Book Reviews
The Art of Assisting the Dying
Nelda Samarels booklet Helping the Dying: A Guide for Families and Friends Assisting Those in Transition published by the Theosophical Order of Service is long overdue. Neldas experience as a nurse who has witnessed the transition of patients, as well as with counseling families through their grief process, is prevalent in her work. The beauty of her booklet is the spiritual compassionate tone it sets for anyone who works in the field of hospice or is assisting a loved one who is near transition. The booklet is divided into three sections. The first section gives a prerequisite which addresses the caregivers need to understand their own beliefs about death and dying; thus following the motto We cannot help others, until we have helped ourselves. Helping the Dying: A Guide for Caring for a loved Families and Friends Assisting Those in one while they Transition by Nelda Samarel. are transitioning The Theosophical Publishing House, increases the chance Quezon City, Philippines, 2010. that the caregivers (philtheos@gmail.com) own issues regarding mortality and death will surface. It is important to have a clear idea about ones own issues regarding death, so as Nelda says, they can be placed aside and the caregiver can focus on assisting a loved ones death according to the dyings wishes, and not the caregivers. The first section also covers meeting the physical needs of the dying as well as the emotional and spiritual needs. A chart which relates to the physical needs and the proper way to provide comfort is given. For anyone who has dealt with the dying, this chart is incredibly helpful. One would think some of the solutions would be common sense, but often as caregivers we, in our desire to relieve any suffering, dont think clearly. We try too much or too hard. In this section there is also an explanation of the context of awareness of the person dying. As I was reading through the material, I realized how private and personal the transition process is for those dying and the caregivers; and how we rarely witness it. However, the vignettes Nelda provides in Words from Those Nearing Death, give the comfort that many caregivers and loved ones need to assure them that those dying are not alone. Nelda recommends that caregivers read sections two and three prior to the dyings final stages. These sections are a bit more instructive and provide information about things caregivers may experience in the final days with the dying. Every experience is different, but as Nelda reiterates through her booklet, it is important to be aware and prepared for what may be experienced so one can provide a smooth transition for a loved one. There are many of aspects of this booklet that I enjoyed despite the difficult topic. It is informative and straightforward. It is small enough to look through quickly in order to find the information, and despite it being small, it provides an abundant amount of information from various aspects. I appreciated that Neldas focus always went back to how a person can help the dying person. It is not about the caregiver, but about the person dying and assisting them and how to carry this out in the best way possible. It is a booklet everyone should have on their bookshelf. ANANYA S. RAJAN Copies of Helping the Dying can be obtain by request at theoservice@gmail.com
A Womans Theosophical Guide to Authenticity

As soon as I heard that our very own Ananya had published a book, I rushed to order a copy, curious to see how she would weave Theosophy into her womens lib theme. The first thing I spotted was this on the back cover: Ananya S. Rajan has been a student of Theosophy and self-awareness
23
Book Reviews
for over twenty-five years. Aha! I thought. Shes boldly stating her philosophy here. Further down the back cover I found this: I believe the authentic self lies within every person. I believe in order for women to find their authentic self, they need to understand the myths that have created their history, which govern their lives, and will influence their future. I believe women can change their lives by discovering who they are as individuals. I believe by changing their lives, they can change the world. Aha! I thought again, Ananya is referring to the higher self as the authentic self. Then I started reading the book and found almost no reference to Theosophy at all! As I read on, however, the strong presence of theosophy at a totally different level crept up on me: in the person Ananya is as she reveals herself unconsciously in her writing. Right from the first word, its as though she has plopped herself down beside us to share a cup of tea and enjoy a chat. The style is completely informal, relaxed, spontaneous, personal, and honest. She takes us on her own journey, on our journey, on every womans journey toward freedom from the genderbased barriers that enclose usand yet there is about as much effort involved for us in the reading as in sitting sipping tea. This does not mean that Get Real! is the lazy womans guide to self-discovery. Seven challenging exercises are given to help us uncover our authentic self and by the disarmingly frank stories Ananya relates of the mythic woman traps she and various friends have fallen into, we cannot do other than reflect seriously upon our own entrapment. What makes the difference in this book is that Ananya walks hand in hand with us every step of the way. Her complete acceptance of human weakness, the truthfulness and caring she displays, and above all, the utter lack of pretentiousness of her style of writing bring our defenses down, allowing us to look at, without fear, the layers of
cultural and gender conditioning that obscures our real nature. In short, it is the authenticity of the author herself that provides the magic in this book. The Theosophy I was seeking shines through her as she is, all warts uncovered. Somehow the very display of the warts allows us to believe that we too can be beautiful just as GET REAL! Fighting the we are. Instead of Mythic Woman, Finding lamenting gender the Authentic Self. patterns as an By Ananya S. Rajan. inborn handicap Lulu.com, 2010. almost impossible Paperback, 140 pages, to overcome, we see $12.99. them as a stepladder and challenge. Its actually fun to discover the myth of keeping silent; the myth of the ugly duckling; the myth of the super mom, etc. A friend of mine always reads the last chapter of a book first to get a sense of where it is going, he says. I advise you not to do this with Get Real! A surprise awaits us as Theosophists at the end and it has its real effect if we first read all thats gone before. Ill just say one thing: I have been working quite closely with Ananya on international TOS projects for about three years now and I thought I knew her. I realize now that I have never taken the time to listen to her story. I had to read this book to get to know her. I suggest that you check our dear Ananya out in Get Real! too. DIANA DUNNINGHAM-CHAPOTIN
Comments, Questions, or Ideas for the TOS? Call us at 630-668-1571 ext. 332 or email us at theoservice@gmail.org. Wed love to hear from you!
24 Winter 2010-2011
The Healing Network
BY H UTOXY CO NTR ACTO R
A profound, fundamental truth concerning humans is that, in their spiritual, intellectual, psychical and physical nature they are a miniature replica or epitome of the whole order of created beings and things.
Geoffrey Hodson
n these days of seemingly perpetual crises, it is easy to become complacent or even despondent, feeling personally incapable of having any significant impact on the worlds problems. However, there is very strong evidence that our thoughts, words and deeds do have an impact beyond our immediate awareness. If we accept this as fact, it becomes our responsibility to contribute in any way we can to the positive energy of our universe. One way of achieving this is to consciously invoke the angelic hosts to send healing love to those who suffer. The TOS Healing Department manages a Healing Network which has offered just such a service for more
than 15 years. It is currently comprised of 57 groups and individuals who are committed to performing healing services on a regular basis. The Network receives the names of individuals who are ill or injured via a dedicated phone line. These names are distributed to the Network groups where they are kept for use in the healing service for one months time. We encourage anyone and everyone, theosophist and non-theosophist alike to contribute the names of their loved ones who have become ill. We would like to encourage groups and/or individuals who are not yet performing a regular healing service to consider becoming a member of the Healing Network. The only commitment is to perform our simple Healing Ritual on a regular basis or add it to their daily meditation. Most groups use it to bring a lovely close to their weekly study sessions. To contribute names for healing, call our 800 number at any time or use the online form on our website www.theoservice.org. If you telephone, you will reach a recorded message giving instructions. To become a participating group, please contact Hutoxy D. Contractor at theoservice@gmail.com. We look forward to hearing from you. To call the Healing Network: 800-838-2179 or use the online form at www.theoservice.org. Please note the Healing Network has a new number: 800-838-2179.
25

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THEOSOPHICAL ORDER OF SERVICE, USA

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To Serve and Be Served A Blueprint for Change

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Book Reviews The Art of Assisting the Dying

A Womans Theosophical Guide to Authenticity The Healing Network