You are right in thinking that the essential principles of Theosophy are often stated without the use of that name, for it is the only universal fundamental system which underlies the religions of every age. The New Testament, rightly understood, teaches Theosophy, and we know that both Jesus and St. Paul were initiates. Of course, in Theosophy, as in any other Science, one understands more as one reads more, and I recommend you to read and digest such of our books as you can conveniently procure. Now in respect to the questions you ask, let me say that Theosophy requires no man to abandon a mode of life which is not in itself wrong. The use of meat diet is not a sin; it is not even an offence; it is a habit which the race has now largely conformed to, and is not a question of morals or right. At a certain stage of advance as a chela or disciple, the use of meat food has to be abandoned because of its psychical and physiological effects. But you have not reached that stage, nor is it likely that you will for a long time. As the use of meat is not an offence, so neither can be the supply of it to others, so that your assisting in killing hogs for market is in no way opposed to your duty as a man or as a Theosophist. That being your duty in present circumstances, I should recommend you to perform it without hesitation. Men and women are complementary in character, and therefore adapted to each other. It is natural that each sex should enjoy the company of the other, and what is natural cannot be wrong. Moreover, it is perfectly proper that when a suitable mate is found a man should marry and settle down as a householder, bringing up a family with right views and high purposes. He contributes a service to humanity, who puts to take his place after his death, children who reproduce his true and altruistic life. Consequently, if you find a suitable match and desire matrimony, there can be no possible reason why you should not carry out such a purpose. Like the abstention from meat, celibacy is essential to advance after a certain stage, but that stage has not yet been reached by you, and you cannot, therefore, be subjected to its conditions. There can be no one rule laid down for all human beings, inasmuch as the temperaments and desires are so different. Each must work out the problem of life in his own way. If your aspirations are so set on higher things that you find the lower a hindrance, it is evident that you should not indulge in the latter; but if you are not so hindered, then no less a duty is yours. You are right in thinking that the essential to all true progress is a wish to conform utterly to the Divine Will, we being certain that we shall be helped in proportion, as is our need. XIX.