THE CANADIAN THEOSOPHIST

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VOL. XIV., No. 12 HAMILTON, FEBRUARY 15th, 1934 Price 10 Cents




ADYAR

By Ernest Wood


What part should Adyar play in the work of the Theosophical Society? Ought it to be a business headquarters, or should it be to use a new popular expression, a flaming centre? My answer is the rather obvious one - both. But these two are not really separate things, for Adyar should certainly be the helper of the Society in every way all over the world, especially coming to the aid of the weaker portions of its organization and of territory as yet almost untouched. A similar question also is: should there be emotion as well as knowledge and work at our Headquarters? My answer there again is - both; we must have the poises of reason and love.

Dr. Besant has been much criticized for not making Adyar into a "flaming centre" during the quarter of a century of her Presidentship, and it has been said that she was not particular enough about having the right people or the worthy alone at Adyar. I do not myself admit those charges, but allowing them for the sake of argument, the question arises, is it practical to try again where she failed? To that my answer is, "Yes; let us always try." I will outline my own thoughts about such trying.

My first point would be that for living at Adyar there should be no test of belief. All I should ask would be that the worker or student should be ever in the pursuit of truth. I would not ask him whether or not he believes in the Masters in the same way that I do, or in the same way that somebody else does. I would not ask him even whether or not he believes in brotherhood; but I should ask if it is his desire to form part of a nucleus of universal brotherhood without distinction of race, creed, sex, caste or colour. As Madame Blavatsky wrote, these are the pure elements in the Society and it is in response to these that we can expect "blessings from above". Really I hold - though I would not exclude anybody for holding otherwise - that higher powers do not require to be asked to do anything.

I like very much the story about a young man to whom a Master appeared and asked him what he wished, and the young man replied, "That you should do your duty," whereat, it is said, the Master was much pleased. I think of higher powers as prime movers, and all that men have to do to become full of the spiritual life is to open their hearts and minds to that which is already there - and, so to say, always pressing upon them, and the opening to that power is not assisted by any act of belief or supplication or ceremony, but by simple purity and harmony of life, feeling and thought.

While not asking others, whether or not they would do the same. I would take my


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own stand for the production of a flaming centre on the principle that "Where two or three are gathered together in my name (for which I read spirit) there am I in the midst of them," rather than in formularies and ceremonies and material transformations, such as "This is my body, and this is my blood; take and eat of this." To sum up, I hold that for a real flaming centre it is necessary to have untrammeled souls, always eager for greater truth, and devoted to brotherliness towards all. Mind and heart should be tools, not museums; they should be living, turning like a rapier, with lightning rapidity to meet every outside change. Such is the condition which I should regard as conducive to the Masters' appearance or residence at Adyar, if that is within Their wish.

If I were administrating such a flaming centre, I would not encourage any claim to occult superiority; it might be well to remember the statement of H.P.B. that he who think himself to be superior or more pleasing to the Master than his fellow disciple is no longer a disciple of the Master. Also I should not encourage the formation of parties. I consider the party system the great enemy of the Theosophical spirit, so I should not gather together people who agreed with or supported me, and try to put them into offices and positions of influence. On the contrary I should try to establish the "heaven of freedom" so ably described by Tagore in the following verse, in which I have taken liberties of adaptation only with the last line:


Where the minds is without fear and the head is held high;

Where knowledge is free;

Where the world has not been broken up into fragments by

narrow domestic walls;

Where words came out from the depth of truth;

Where tireless striving stretches its arms towards perfection;

Where the clear stream of reason has not lost its way into the

dreary desert sand of dead habit;

Where the mind is led forward into ever widening thought and

action -

In that heaven of freedom let our movement advance.


If you say that this is impossible, or that one cannot have quite the right feeling and atmosphere for a flaming centre unless there is at least some common belief, I can only reply that you do not believe in the principles of the Theosophical Society.

Personally, I dislike shrines to the Masters, who are like the sun shining everywhere. I feel that they shut the Masters away from the people, instead of bringing them nearer; I feel that the Society was formed with the idea of Their universal presence, and not that They were to be approached through invocations, shrines, ceremonies, and persons; but I am perfectly willing that others should think and say otherwise, and I would be willing that they should have their shrines at Adyar under the terms laid down by Dr. Besant in a resolution which she passed through the Executive Committee in 1908, providing that such a shrine should be the absolute property of the Theosophical Society, should be used only for the private worship of such members as wanted to use it, and should not be used for public purposes or propaganda. This applies to the E.S. in exactly the same way as to the others. But I would ask all these organizations to respect the terms of courtesy on which they would be admitted to Adyar by not doing propaganda and not trying to influence the policy of the Society.

I would welcome a school in the vicinity of Adyar, or in such parts of our grounds as are not immediately required for other purposes, and I should be glad if Bishop Arundale started his Besant Memorial School here. I would also like to establish in Adyar, as part of the flaming centre, a home for old Theosophists who are well-known as having rendered good service to the Society and are no longer encumbered with family or business - not a free home but one in which living would be very


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simple and cheap. To this beautiful place old Theosophists might retire for their last days, and spend their time in such quiet ways as are congenial to them. I think that the spirit of elderly people who have lived wisely and kindly is the most beautiful thing in the world, and I am surer that if anyone can radiate higher influences it is they.

At Adyar we ought else to have more students coming from all over the world - according to Dr. Besant's old plan - who would study for two or three years, and make use of the Adyar Library and the services of such elder students as may be willing to guide their reading by request. For them it is necessary to have a much lower cost of living than that which prevails at the present time in the European quarters, where it is now necessary for them to find about #3 a week. No doubt there are other important things to be done; we could rely upon receiving many useful suggestions if members are invited to send them in, and perhaps to give their service in carrying them into effect.


***



THE THEOSOPHY OF THE UPANISHADS.


(Concluded from Page 329.)


The great argument that our instinct for personal preservation puts forward is that we must perpetually assert our personal selves against the selves of others, against our other selves, on penalty of seeing our personal selves submerged, obliterated, annihilated. And this instinct, thus armed with reasons, becomes wildly apprehensive, wildly aggressive, wildly vindictive.

But the truth is quite other than this. If the nature of our personal selves demands a constant self-assertion, a constant contest and aggression, this evil law of things never enters the world of the higher Self; there the higher Self of one must preserve a quite perfect harmony with the higher Self of another; this is an imperious necessity of their being, because unison there is indispensable before union and perfect unity can be realized in the highest world of all, the world of the eternal One. The higher Self of one must preserve this harmony with the higher Self of each other, and this is most immediately true of the selves which form groups and societies together in life.

The causal power of the higher Self in each is tending all the time to establish this perfect harmony; and the disappearance of the lower self's resistance will mean the perfect realizing of this harmony, the first true appearance of the individual, and not at all the submergence of the individual. The circumstances of life, all the outward incidents and opportunities, are skillfully guided and chosen by the causal power of the higher Self in each, to the best advantage of this perfect harmony which will one day be established. And if it appear that there is seemingly an enormous proportion of futility and commonness in our lives, out of all keeping with these high destinies, we can only point to the cause - the futility and commonness of our wills, which only consent to our high destinies in a few inspired moments of life. Yet in this great share of futility and commonness which goes to make up our life, the loss of power and progress is apparent rather than real; for this great unillumined part of life is spent in contact and communication with our other selves; in the slow and gradual establishing, by all kinds of hidden, unapparent ways, of a truer knowledge of our other selves; a truer knowledge, without which no real and lasting harmony can exist - and very real and very lasting must be that harmony which is to make up the chiefest perfection of the supreme Self - the One which appears as many, which gratifies the desires of many, and guides the destinies of the many back again toward the unity of the Eternal.

So that we cannot well count the time lost - even though it occupy the whole of life after life for a thousands ages - that is spent in thus initiating us into the mysteries of our other selves; as their mystery


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and wonderful life are well-nigh infinite, so our learning of them is well-nigh infinite.

Quite plainly stated, the teaching is this. A man shall love his neighbour as himself, because, in a very real sense, his neighbour is himself; because his neighbour in his other self because the supreme Self is the truest self of both him and his neighbour, and the true relation between them can never be established an any other terms, than on a recognition of this. The recognition may be at first dull and dumb, tacit and instinctive; it is destined at last to be lit up with radiant consciousness, the clear light that will usher the estranged selves back into the unity of the Eternal.

The great religion with which we are most familiar was based on no other law than this, that a man shall love his neighbour as himself; that its success, however great, in establishing such human love, is still so far from perfect, so far from the ideal beheld two thousand years ago, is due perhaps to this, that in this religion an appeal was made to emotion, and not to the understanding. For however potent emotion may be, however full of tenderness and winning sweetness, it undoubtedly often is, yet emotion is, in its nature, necessarily short-lived, and, where the understanding does not give lasting support and approval, a broken reed to lean upon.

The theosophy of the Upanishads, on the other hand, while teaching exactly the same doctrine, that a man shall love his neighbour as himself, sanctions it by an appeal to the understanding. The Self is one; the individual selves are really one in the supreme Self; "he who realizes Self in all beings, and all beings in Self, thenceforth grieves not any more; what cause for sorrow can there be for him, thus beholding oneness only?"

Therefore the death of selfishness is the path for establishing the perfect harmony between higher self and higher self; the perfect harmony that is the doorway to the unity of the one supreme.

These counsels, therefore, seem better than all others, to those who would follow the path of the Self.

Life is reality; the path of life is the path of reality; and as reality, life should be met with a spirit of high daring - the temper and mettle of the immortals.

This narrow personal life of ours is a web of unrealities. We must fortify ourselves with high endurance for the time of transition, while these unrealities are being torn asunder and dissolved.

Every step of progress means the substitution of a higher and more real self for a lower, less real self; the things of the more real self are not the things of the less real self; the path to the more real self must be entered by the death and dispersal of the elements of the less real self.

Before setting out on the broad, open road of reality, we would do well to decide within ourselves in all sincerity on two questions - the question of sensuality and the question of selfishness - and we would further do well to make our decisions valid by the steady consent and confirmation of our wills.

And, as a last counsel, we would do well to remember that the end of the way will bring us to radiant reality and perfection of life; to such a divinity and majesty of being as our perfect possession and birthright, to such pure joy and plenitude of peace as no tongue can tell, no imagination even dimly paint; to the perfect and intimate beatitude of the All, of the Eternal that we truly are.

So we may end with a quaint old blessing taken from the Taittiriya Upanishad"

"Obeisance to the Eternal; Obeisance to thee, Breath of life, thou art verily the manifested Eternal. I have declared thee, the manifested Eternal. I have declared the true. I have declared the real. It has guarded me. It has guarded the speaker."

Peace. Peace. Peace.


THE END.




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LIFE AFTER LIFE

or The Theory of Reincarnation


(Continued from Page 342.)


James Freeman Clarke: "That man has come up to his present state of development by passing through lower forms is the popular doctrine of science today. What is called evolution teaches that we have reached our present state by a very long and gradual ascent from the lowest animal organizations. It is true that the Darwinian theory takes no notice of the evolution of the soul, but only the body. But it appears to me than a combination of the two views would remove many difficulties which still attach to the theory of natural selection and the survival of the fittest. If we are to believe in evolution, let us have the assistance of the soul itself in this development of new species. Thus science and philosophy will co-operate, nor will poetry hesitate to lend her aid."

Professor Frederick Henry Hedge: "Whether a new soul is furnished to each new body, or the body given to a preexisting soul - it is a question on which theology throws no light, and, which psychology but faintly illustrates. But so far as that faint illustration reaches, it favours the supposition of pre-existence. That supposition seems best to match the supposed continued existence of the soul hereafter."

Professor William Knight: "Stripped of all extravagance and expressed in the modest terms of probability, the theory has immense speculative interest, and great ethical value. It is much to have the puzzle of the origin of evil thrown back for an indefinite number of cycles of lives; to have a workable explanation of Nemesis, and of what we are accustomed to call the moral tragedies and the untoward birth of a multitude of men and women. It is much also to have the doctrine of immortality lightened of its difficulties; to have our immediate outlook relieved by the doctrine that in the soul's eternity its pre-existence and its future existence are one. The retrospect may assuredly help the prospect. "Whether we make use of it or not, we ought to realize its alternatives. They are these. Either all life is extinguished and resolved through an absorption and resumption of they vital principle everywhere, or a perpetual miracle goes on in the incessant and rapid increase in the amount of spiritual existence within the universe; and while human life survives, the intelligence and the affection of the lower animals perish everlastingly."

In conclusion, we find - as we should expect - allusions to the idea in poetry. Out of a long list I should like to quote in full a poem in Vera Effigies, but space does not admit of this. I must confine myself to quotations from Charles Leland (the author of the Hans Breitmann Ballads), Longfellow, Tennyson, and Dante Gabriel Rossetti (Mr. Chester Collins first called my attention to this poem).


Charles Leland:


ONE THOUSAND YEARS AGO.


Thou and I in spirit land,

One thousand years ago,

Watched the waves beat on the strand,

Ceaseless ebb and flow,

Vowed, to love and ever love,

One thousand years ago.


Thou and I in greenwood shade,

Nine hundred years ago,

Heard the wild dove in the glade

Murmuring soft and low,

Vowed to love for evermore,

Nine hundred years ago.


Thou and I in yonder star,

Eight hundred years ago,

Saw strange forms of light afar

In wildest beauty glow.

All things change, but love endures

Now as long ago.


Thou and I in Norman halls,

Seven hundred years ago,

Heard the warden on the walls

Loud his trumpets blow,

"Ton amors sera tojors,"

Seven hundred yearn ago.


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Thou and I in Germany,

Six hundred years ago.

Then I bound the red cross on,

"True love, I must go,

But we part to meet again

In the endless flow."


Thou and I in Syrian plains,

Five hundred years ago,

Felt the wild fire in our veins

To a fever glow.

All things die, but love lives on,

Now as long ago.


Thou and I in shadow land,

Four hundred yearn ago,

Saw strange flowers bloom on the strand,

Heard strange breezes blow.

In the ideal, love is real,

This alone I know.


Thou and I in Italy,

Three hundred years ago,

Lived in faith and died for God,

Felt the faggots glow,

Ever new and ever true,

Three hundred years ago.


Thou and I on Southern seas,

Two hundred years ago,

Felt the perfumed even-breeze,

Spoke in Spanish by the trees,

Had no care or woe.

Life went dreamily in song,

Two hundred years ago.


Thou and I 'mid Northern snow,

One hundred years ago,

Led an iron silent life

And were glad to flow

Onward into changing death,

One hundred years ago.


Thou and I but yesterday

Met in fashion's show.

Love, did you remember me,

Love of long ago?

Yes: we kept the fond oath sworn

One thousand years ago.




H. W. Longfellow:


Thus the seer, with vision clear,

Sees forms appear and disappear

In the perpetual round of strange

Mysterious change

From birth to death, from death to birth,

From earth to heaven, from earth to earth,

Till glimpses more sublime

Of things unseen before

Unto his wandering eye reveal

The universe, as an immeasurable wheel

Turning for evermore

In the rapid, rushing river of time.




Tennyson:


Or, if through lower lives I came

Tho' all experience past became.

Consolidate in mind and frame -


I might forget my weaker lot;

For is not our first year forgot?

The haunts of memory echo not.


Although I knew not in what time or place

Me thought that I had often met with you,

And each had lived in other's mind and speech.




D. G. Rossetti:


I have been here before,

But when or how I cannot tell;

I know the grass beyond the door,

The sweet keen smell,

The sighing sound, the lights around the shore.


You have been mine before -

How long ago I may not know;

But just when at the swallow's soar

Your neck turned so,

Some veil did fall, I knew it all of yore.



The above are a few quotations from many authors. Without attempting to give a full list of well-known people, I content myself with quoting the list already given in the Introduction: - Dr. Edward Beecher, Henry Ward Beecher, Phillips Brooks, Boehme, Professor Francis Bowers (of Harvard), Giordano Bruno, Sir Thomas Browne, Bulwer, Professor W. A. Butler, Campanella, James Freeman Clarke, Cudworth, Dr. Dorner, Sir Humphry Davy, the younger Fichte, Flammarian, Glanvil, Hegel, the younger HeImont, Herder, Hume, Professor F. H.


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Hedge, Professor William Knight (of St. Andrews), William Law, Leibnitz, Lessing, Longfellow, Henry More, Julius Miller, Ovid, Paracelsus, Andre Pezzani, Plato, Porphyry, Pythagoras, Chevalier Ramsay, D. G. Rossetti, Schopenhauer, Bishop Scott, Scotus, Southey, Shelley, Virgil, and Walt Whitman.


(To Be Continued.)


*****



AS IN A LOOKING GLASS.

By Mrs. Walter Tibbits


THE FOREMOST WOMAN OF THE AGE


(Continued from Page 317.)


The following day I used to look at my mother and sisters-in-law in the room in amazement that their ears were closed to the Divine Music pealing across the white garden. They could hear that of the church, the other side of the lawn, but not This Other! And three hours before the Great Event I had been writing to her, the intermediary who had brought it about and who had come across two continents with Him who had come from Another World. The letter had even been left unfinished with a question; re Shakspere as initiate, who lived in the Warwick country. What an ending had that letter!

One week after came He who sent H.P.B. He taught of the awful power of Maya! "You must learn that things are not what they seem to be."

Now had I only heeded this command of they Divine Man all would have been well. But man cries out for the Teacher. When Me comes He is not heeded. The wiles of the Dark Forces are so subtle. Maya envelops us all as the embryo by the womb. Maurya is to be the Leader of the Sixth Root Race. May I then have the strength to follow Him.

When Mrs. Besant arrived in India and learned of this she wrote me a few weeks later, from Bareilly, April 1898:

"You will want to hear the latest news of the friends you love so much. They are living in a nice house and compound here. The baby looks out with soft dark eyes on a world, which, by the grace of our Lords, she will one dray serve. They are forerunners, of what all shall be in a more glorious age. M. thinks of you and helps you constantly and certainly you are one of the fortunate ones of the earth to have such help. You are reaping good karma and may it lead to a happy and glorious result.

Your sister,

Annie Besant.


I next met Mrs. Besant at Bareilly, India. It was my own hour of trial. I went to her.

"Oh, Mrs. Besant, I am in great trouble, and you are the only person I can tell."

"Tell me, my child." It involved my most private affairs known only to myself and husband. " You may be sure that a great occultist, which Mr. X. is, would know a thing likes that. He may think it better not to know it in the body, but you may be sure he knows it out of it."

After Bareilly I went to stay with Mrs. Besant at Benares. She was busy with her morning worship so that she did not meet me at the station but sent her carriage and Mr. Keightley, for as she told me, "I pay you much more attention than I should to Royalty because you belong to them. Try to love me, my child, for their sakes."

It was during that winter that the first knell of the struggle was sounded. I noticed how bright she was at Benares, singing to herself. Mr. X. said, "Yes, she has lately had a curious kink, and she has not been allowed to see me until it was over." This was the beginning of the other influences which eventually led to the lawsuit whose reverberation echoed over the earth. The struggle went on for years. Eventually the other sidle won. In 1906 at the Madras Convention the Adyar apparitions appeared. Mr. X. met Mrs. Besant in camp between Lucknow and


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Benares by appointment and told her, because her Karma required it, what he though re the apparitions. Mrs. Besant disbelieved him and after that he "ceased to tell her what he thought."

As a result, she whose epitaph is to be "she sought to follow truth", was eventually described by a High Court Judge, as "wanting in common honesty."

This account of the greatest spiritual conflict of our time would not be complete without the version of Mrs. Besant herself. It was told me at the time of her rupture with Mr. X. as we sat side by side in her home, Shanti Kunja, in the beautiful compound at Benares. Her bare feet, so often kissed, hung over the sides of her ascetic bed.

A.B. "It is a difference of opinion on the Spiritual Plane."

K.T. "You told me Mr. X. was a great occultist."

A.B. "So he is. He helped me very much once."

K. T. "Then he must know."

A.B. "Not if he is in a different department."

These are the two sides of the story. I believe the truth, as in all vexed questions, lies in between.

I believe there to be grievous faults in the personalities of the Leaders of both camps. But I also believe, that those who have the strength to rise against these faults, and to seek only the spiritual gifts offered by either side may reach the Masters. This truth came to me at the Mass at the Madeleine this morning.

It may be that in Mrs. Besant's statement also lies the solution to the Sphinx's riddle. It may well be that in the vast ocean of the invisible world around us, the steam tracks differ. The finite mind staggers at the enormity of the known physical Universe. How much more at the unknown spiritual! Yet its lines of force are all around us.

Now as to my own course with the Xs. They led me to the White Lodge of the Himalayas. When they did it, and through Mrs. Besant were at the height of their spiritual influence, they were leading the simple life of a Bengali Bakhu and his wife.

There is a pretty story associated with the birth of Mrs. X. Her parents, Brahmans of aristocratic family, were for many years childless. One day they saw a devotee outside their house. They called him in. They gave temporary food and shelter after the custom of Hindus to all fakirs. When he rose to go he asked why the house was childless. He received only a sorrowful reply. He told his hosts to be of good cheer. It should shortly be as they wished. Nine months after, Mrs. X. was born. Because the wandering ascetic had been Christian by faith, out of respect for the religion of the good prophet they called their first born Monica.

Mrs. X was the Door for me. The Master Himself told me so when He spoke in the body of Mr. X. to me in Mr. Keightley's presence when we were all three sitting on Hampstead Heath.

The love of money is the root of all evil, even in the spiritual domain. Through Mrs. X., Mrs. Besant took the highest step in her evolution in this life. Yet, money dealings weakened their influence aver her. A Brahmani, she became a political, instead of a religious leader. In that noisy arena her occult powers waned. She no longer sees the auras of those around her. Money caused my family to keep me away from the dying bed of the mother who wanted her first born child. Yet money is the only discipline some natures know. Fearing neither God nor man, they are brought up short by the god cash.

I do not doubt our relationship of Mother and Daughter in past lives, told me at a time when they brought me directly to the feet of the Masters ands thus sanctioned by Them. That I had been born in the West as a punishment for Brahmanical bigotry, and its Karma was a mother with religious mania in this life. I do not believe those Great and Glorious Ones, those of the radiant faces, the Voices sweeter


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than the divinest music, would lie.

The Catholic doctrine teaches that vices do not impair spiritual powers. That the personality does not hamper the Ego. That some Popes have been wrong on morals, never one on doctrine.

Again I cannot explain this strange mystery. What is once gained in Raj Jog is gained for ever. It may be that faults in the personality do not impede, on the higher planes, the powers of those who know the Great Ones.

Having been in the T.S. for thirty years, and heard the voices of either side, I am convinced the solution lies in the old Catholic Doctrine of the personality and the entity.

How hard that lesson to learn! Particularly to those of us not educated in the Catholic faith. "We have never had a Pope wrong on Doctrine, though one or two have been wrong on morals," said a woman who worked from dawn to night in Rome and is now in China for the Catholic cause.

"I cannot, as a Catholic, take ---'s morals as bearing on his teaching," said the social leader of the Black Set in Rome, discussing Theosophical dissensions.

I believe this solution solves all these problems and difficulties which have torn the rival camps.

Mons. Blech, the spiritual leader of the T.S, in France, who is leavening her, atheistical, monstrously perverted as she is, with good, thinks with me. "I believe both sides are agents of the Masters," he says.

In the camp of my youth I was brought up to think the other side half impostors, half agents of the dark forces. I no longer believe it, it is ridiculous to think that the enormous amount of good done by the T.S. throughout the world can be ascribed to those who work against the Good Law. In those glorious early days when our camp counsels prevailed, life was then a simple thing of Hindu customs. Was it the world''s slow stain of the insidious temptations of Western civilization which prevented this consummation? Who can tell?

Did the sudden influx of Western luxury limit its power? Who can tell? The answer lies to each one of us within.

My last word on this, the greatest problem of my life. I am indebted to Mrs. X. for the greatest experiences of my life. These continued long after the Xs were living on western money. Had I been true to her, I have no reason to suppose they would ever have stopped. Mrs. X. offered me exactly the same thing offered to Tarquin long ago by the Sybil. Mrs. X. belongs to the same Sisterhood as the Sybils and the Vestals. But when Tarquin refused her twice, the Sybil burned three of her nine books. She, then offered six at the same price. Three more were burned. Eventually Tarquin paid the original price for the three holiest things in Rome. On which the fortunes of the mightiest empire in the old world rested. That rule of the Eastern Brotherhood obtains today. When I twice failed, through weakness, to pay the price of Mrs. X. for her knowledge, she was obliged by the Rule of her School, to make the conditions more severe. On the 3rd occasion the conditions were absolutely impossible. Of this later.

I saw Mrs. Tingley in Paris shortly before her death. She was Mrs. Besant's rival and the Head of the Universal Brotherhood of California. She appeared an honest woman and told me she had only seen Maurya once in her life. That was from Dharjiling. He was in a field with a man ploughing.

K.T. "Was he immensely tall?"

C.T. "Not particularly."

Now all those who have really seen M. know that his height is stupendous, who then faked this interview?


***


Mr. C. Jinarajadasa writes indignantly about our reference in the December issue, page 306 to Mr. Leadbeater's taking possession of the President's quarters at Adyar "without a By-your-leave to anyone". When that was written we had heard nothing about Mrs. Besant's will. The General Council was not quite satisfied either, and has limited the occupancy to one year.




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THE KNOWN AND THE UNKNOWN


Since the world is a unity, and all the religious systems of the world have testified to this fact, we must logically assume that we have as much of the real nature or stuff of the world in use as anything else can possibly have. So also have all our fellow men. Yet, again and again we find clever thinking men dividing the world into a part that knows and, a part that is known, as if there were nothing in common between them.

What do we know of the worlds around us of which we are a part? We must know something of it, since we are conscious of at least ourselves. Because of this unity I claim we must have available an immediate knowledge of the true nature of the world, and consequently of those unexplained laws of nature and the powers latent in man.

The question arises then, why is it, this, the third object of our Society seems almost neglected? Is there a limitation placed upon man regarding this knowledge, and if so what is the cause and how may it be overcome?

Some will say there is obviously a Iimitation - Karma, and leave it at that. It is the easy way out of the difficulty, certainly, but a way out too often taken by theosophists, and I am suspicious that to a large extent it is dictated by a fear complex in our own make-up. Moreover, another question comes to mind, is it playing the game by the "knower" within, who must be rather tired of this continual evasion of the problem, this separating attitude within the unity of which he is fully aware. That the limitation is always imposed by the lower mind we can be sure, if we take time for a little self-analysis.

Social and ethical environment, Karma, if you will, is undoubtedly a great obstacle everybody will agree; but I doubt if the agreement will be unanimous when I suggest that this very obstacle may be the means to freedom, that in it and through it we may realize the unknown.

How often we hear a remark to the effect that one can go so far in this life, with the added expectation to carry on from there in the next incarnation. To my mind that is an admission of a failure of understanding, a negation of opportunity and nothing more or less than the cutting off of ourselves from the very source of life and of power.

Is it the approach to knowledge, the motive at the back of our desire, that matters? What do we wish to do with this knowledge when we get it? A man does not wish to know for the sake of knowing, but because of his being able to be of service to that whole of which he is a part. Or to put it more clearly, for the sake of being precisely that part of the whole that he actually is. Being does not exist only in order to get knowledge. Being exists in order to be; and so our motive for gaining knowledge should be in order more effectively to be. To be of service, that is the answer to the eternal 'why'. Actually we cannot know a thing until we become or use it. We are capable at all times of thinking about and all around it, but the secret of knowledge is to identify ourselves with it. Therefore "being" comes first, naturally, and "knowing" comes second. The reverse has been so often inferred by comparatively modern philosophy, that our educational system has become nothing more or less than factories of facts and figures, turning out minds, machine like, having no idea of service, purpose, or unity.

The most theosophic of the philosophers suggest that if we live the life of our essential being, the 'unknown' will flow through us and be made known. So there is nothing really unknowable. Obviously, there is nothing, for the moment the mind finds itself up against an obstacle to knowledge it exerts itself to penetrate through and beyond, if only we carry it forward with the necessary will. We fear to do this, often I think, because of some sentimental attachment to the obstacle itself,


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its familiar form or its associations. We hesitate to enquire into its inner mature, knowing that if we do we shatter for ever those things which have been a delight to the senses for so long. We forget that forms are but fleeting things, in reality, and that change is the great law of the universe.

Mere speculation, therefore, in a kind of safety zone is not enough. It is necessary to explore not only as a scientist but as a creative artist, making new forms as we go that they may became serviceable for all mankind. Such is the practical work necessary for those who would form a nucleus of universal brotherhood - a courageous exploration into the unknown. In this article I shall attempt to prove that the first and the third object of our Society are inevitably linked, and, moreover that it is not possible to put off the latter for another incarnation or even until after the depression without serious misunderstanding of the former. Now is the appointed time. The pioneers of progress and a new civilization to my mind are not those having theories about economics, etc.; but courageous individuals who make the third object of the Theosophical Society their reason of life.

That embodiment of the so-called modern mastery of nature, the machine, has nothing to do with this exploration except that it makes possible a larger life that man may use to advantage. I mean that the magic of the external world need no longer be an object of devotion, and that many may now be free to understand the problem of his own internal nature. It is no longer necessary for him to devote himself to symbols of this religion or of that religion, for he has now the opportunity to know himself as the complete symbol wherein he may see evidences of a higher destiny and of a nobler purpose in the external world. To meditate on such a symbol is to develop that higher consciousness which leads man out of depression into a higher form of external existence.

Idealism alone is not enough. The magic of action, of exploration, seems to be the key of both mysticism and occultism. Action is made necessary because the individual who steps courageously upon this path of the symbolic self, finds himself in constant inner conflict. Strong individuals know more of this conflict within than the weak and those who go through life as if asleep. The reason of this conflict and the necessity of action in regard to it, is found in the Gita. Arjuna perfectly conscious of his will power yet hesitates, and Krishna teaches him to have no fear - he must carry out the duty of a warrior and leave all personal interests behind. The really useful religious books are dull of an active doctrine. The Tao-the-king of Laotse may be summarized as a system of wisdom applied to everyday active living for the individual, who sets out on this path towards fulfilment.

What I am trying to convey is that the unknown will be ever just that, unless we expand our consciousness by an active participation in the magic of life itself. We must not expect this exploration to bring only any expanding wonder, for there will be a certain awfulness, in the true meaning of the word, and there will be that to test our endurance and all the courage we can muster. We shall need perseverance and determination, as well as perception and enthusiasm. But more important than all these is the will to do the right thing under all circumstances. Of course, we shall suffer to the extent that we think we can possess powers for ourselves. We must not pluck flowers in "the garden of the Gods", for to pluck a flower of wisdom is but to kill it; we may know its fragrance and it will live for ever in our hearts. To keep it even as a mere abstract idea is to devitalize the truth until it becomes useless. It must become a vital and active means of communication between man and man.

The difficulty seems to be in the way we differentiate between spirit and matter. We forget that they interpenetrate, and are necessary to each other for our comprehension of the manifested universe. We think


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of the pairs of opposites as absolutely alien or hostile to each other, and so we are caught in a dilemma betwixt and between. I suggest that the realization of the unity of all life will release the individual from this difficulty. To constantly remember this is not an escape from life but an active participation in it, and will lead ultimately to a grander and more plastic interpretation. The awareness of this unity is centred evidently in the heart. It is there we get that feeling of empathy with all other beings. It is likely expressed in the organic system centred in the thorax controlled by the heart and the lungs.

H.P.B. says that "perception is located in the aura of the pineal glands and is immediately reflected in the heart, vibrating and illuminating the seven brains of the heart". Also in the Secret Doctrine I find: "The heart represents the Higher Triad. The consciousness which is merely the animal consciousness is made up of the consciousness of all the cells in the body except those of the heart. The heart is the King, the most important organ in the body of man."

We all feel that it is perfectly true that the heart does not make a mistake - wisdom gathered by the heart is wisdom indeed. If we make a mistake it is not of the heart but of the personality. The personality in its mad career between what it thinks are opposite poles originates all sorts of excesses, even going so far as a neurotic exploitation of the body. It dashes headlong from one extreme to the other, and knows nothing of the subtle essence that links and binds, spirit and matter, one to the other.

The Secret Doctrine teaches that we are actually the link between spirit and matter, in other words evolutionary powers of Intelligence. We create forms where we will between matter and spirit, for we are as H.P.B. tells us: "the thread of Spirit, Sutratman; the immortal Ego" upon which are strung like beads, our personalities. This is our Common Heritage, the "Thread of Ariadne", which to deny, if it has been once realized, is to sin against the Holy Ghost. It is our means of contact with the outer universes as well as the inner.

Most of us have fleeting contacts with this thread during an incarnation, if we are artists, we know the unifying power of beauty, the dynamics of harmony, or that which all creative artists feel, a great power that stirs the very deeps of the soul, demanding a readjustment and a new vision. If we could only consciously hold on, it would lead us out of this labyrinth of contradiction and confusion. Instead we follow some theory of chaos, which we get from the forms, our personalities, strung like beads upon the thread.

So, to beware of the personality, is the first step towards realization of that unity of which we are a part. Individuality is another thing altogether, for correctly speaking it is a truly religious development of the powers of the God within. A religious system that demands meditation and renunciation of the personality, is for the individual alone, because it leads to self-knowledge. And all religious systems originally taught this, for only in this way can man be of value, of use to his fellow men.

The Church has forgotten this and concentrates on the mass. Attempting the impossible task of making a whole nation Christian. That the Church has failed is only too obvious. Let us hope they Theosophical Society will not fall into the same error, but rather facilitate the individual that he may consciously contact the powers latent within him.

We have forgotten these things and now we have to recover that which was lost. The great things have fallen dead in us, and they have to come to life again. Is it our will that they be resurrected from the unknown, from the deeps, of our own being? Each of us has the opportunity to become an explorer into this unknown land.

There are no chosen people for this work. Be they Jew or Christian, or British Israelite, it matters not. Each individual makes the choice himself as soon as he has vision of the immediacy of the problem. It


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is this exploration into the unknown that makes the saint, and the saint has always found his fulfilment in service to the whole. The saint becomes the occultist, and the occultist the saint; in their action you cannot tell them apart.

The world cannot wait for incarnation after incarnation for this investigation, it must be undertaken now by courageous individuals, or it would not be the third object of our Society. Let us see to it that the unknown does not recede further from us, its powers unmanifested and unsung.

- H. L. Huxtable.


***



THE PRESIDENTIAL ELECTION


DR. ARUNDALE


The following statement from Dr. Arundale is amazing in its naivete. He has been protesting that he will make no appeal and send out no manifesto, and yet we have had more communications from him and his friends than ever before in an election. What is to be noted, however, is that Mr. A.P. Warrington, Acting President, based his action on the first declaration that Dr. Arundale would make no appeal, and then refused to allow Mr. Wood, to make an appeal either. Of course both appeals should have been made in The Theosophist, and Mr. Warrington's adoption of a political stratagem of this description is not commendable.


Dr. Arundale's Appeals


Theosophical Society

Adyar, Madras, India

December 20th, 1933.


Dear Colleague, I am not, as you will perceive from paragraph 1. in the enclosed sheet, sending out any Manifests.

But if you feel any useful purpose will be served by publishing these two extracts, please do so.

Fraternally,

George S. Arundale.


EXTRACTS FROM LETTERS

By George S. Arundale


(1) "In September last, when I was first nominated for the office of President, I resolved that I would as far as possible avoid all controversy. I felt that by so doing I should be best upholding at the present moment the dignity of our Society, and, in particular, be best honoring the memory of our beloved President in these days so near to her passing. And I ventured to think that members throughout the world know me well enough to be able to decide quite definitely as to my suitability for the office to which I have been nominated, but which I surely do not seek.

"All I can say to you is, that, if elected, I shall do my best to support Theosophy and the Theosophical Society before the world, and within the Society to encourage to the best of my power the free search for Truth and expression of opinion, within those essential limitations which courtesy, goodwill and mutual respect demand."

(2) "My membership of the Liberal Catholic Church is entirely subordinate to my membership of the Theosophical Society. I joined the Society in 1895, and the Church in 1925. I have always had, and shall ever have, supreme allegiance to the Society and to the teachings of Theosophy."


A STATEMENT

Fully do I realize how arduous and responsible is the office of President of the Theosophical Society, one of the noblest offices in the world, and held so splendidly by Colonel H.S. Olcott and Dr. Annie Besant. Indeed may anyone hesitate to offer to assume it. Yet, when the post falls vacant, some one must fill it.

I offer myself for election, first because Dr. Besant. - Mother, Teacher and my General for over thirty years - wished me to stand, second because many brethren, whom I honour and love also, so desire, and third


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because, whatever my disqualifications, I yield to none in my whole-hearted allegiance to the great Objects of the Society, to its spirit of all inclusive brotherhood, to its splendid teachings, and above all to the Great Ones Who gave the Society birth into this outer world.

During close on forty years of membership I have found the teachings of Theosophy and membership of the Society both a strong refuge in trouble and indecision, and a joyous inspiration both to my search for Truth and to service. They have helped me to live in an ever-widening freedom, disclosing marvelous vistas of unfoldment, and in drawing me near to the Elder Brethren, have increasingly enabled me to realize the nature of my real self and the duty of uncompromising loyalty to it.

They have also shown me how through activities in the outer world, to spread in varied forms the truths of Theosophy. And if I work in many movements it is in order that I may strive to meet more and more of my fellow men on the road they travel, and to offer them the precious gifts of Theosophy clothed in congenial forms.

But the white light of Theosophy, the majestic declaration of the great Laws of Evolution and the modes of their working, remains the ultimate and eternal rock of my life. I may and do rejoice in the innumerable colours whereby the white Light veils from our weak eyes an unfathomable radiance. Movements, forms, ceremonies, religions, philosophies, symbols - all are God tempering His lightning to human ignorance and frailty; and surely should we profit from them ourselves and use them in the service of others. But we only truly profit from them and use them if they are constantly urging us onward to the source whence they are derived. Be the colour however beautiful and perhaps even supremely satisfying, it is but a ray of the glory it mirrors, exhorting us to seek the essence of its being.

If I am elected to office, I shall consider my paramount duty to be to help to spread far and wide that Theosophy which is the very heart of our Society, the Theosophy which the Master-Founders Themselves gave to the world through H.P. Blavatsky and those who followed her. I shall invite members, Lodges and Sections to make this work their primary concern - urging them to ensure that the Theosophy they offer is simple, direct and above all impersonal.

I shall do all I can to encourage the Theosophical Order of Service as the means whereby members may, in their own individual ways, infuse the spirit of Theosophy into work in the outer world.

I shall constantly call upon my fellow members, as I shall take care myself, to guard both the Society and its teachings against any dominance on the part of, or identification with, any movements of whatever nature, however much individual members may rightly deem such movements to be for themselves the truest expressions of Theosophy. The brotherhood of the Theosophical Society must be free and all-inclusive; and the door of membership must ever be wide open to all who believe in brotherhood and strive to practice it.

On the other hand, I shall of course encourage every member to make his Theosophy, a living individual force, always remembering his duty to guard the essential neutrality of the Society as a whole and to respect the activities of his fellow members even though these may sometimes seem to be in opposition to his own; as he himself has a right to their respect for his own honest interpretations of Theosophy.

Our Society welcomes varied modes of seeking Truth, however divergent one may be from another, but demands that their expression shall never overstep the bounds of that comradeship, mutual respect and goodwill which is the Truth of truths. Universal Brotherhood is the heart of life, and the Theosophical Society exists to declare and exemplify it amidst the infinite varieties of life-expression which constitute the process of evolution.

I shall also do all in my power try help


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the young to find in Theosophy and in the Theosophical Society both happiness and inspiration, so that in their turn they may become faithful guardians of the wisdom, power and beauty which the teachings and the Society embody.

Because I have known and loved H.P. Blavatsky, because I have known and loved the President-Founder, and because I have known and loved, Dr. Annie Besant, and have tried to serve her and our Society for many years, I offer myself for election to the office which hasp= so unfortunately become vacant, and, if elected, I will do my best to be worthy of the trust reposed in me.

-George S. Arundale.


P. S.: I may add that, if elected, I shall cease to wear clerical dress and shall ask to be addressed as Dr. or Mr. Arundale, and not by my episcopal title. I desire thereby to avoid all danger of confusion or identification between the Theosophical Society and the Liberal Catholic Church.




LETTER FROM BISHOP LEADBEATER


Dear Fellow Member,

We feel that the following letter from Bishop Leadbeater in response to enquiries will be of value to you, and that you will give it your earnest consideration.

-Some of Dr. Arundale's Supporters.

Adyar, December, 1933.

Adyar, Madras,

December 23rd, 1933.


". . . . . . . I should have thought that my personal views on the Presidential election were well known to any one who is interested in them, and were sufficiently indicated by the fact that I was one of those who nominated Dr. Arundale. I cannot imagine that any true Theosophist could hesitate for a moment after seeing our late revered Presidents nomination of him and her clear statement that her Master thoroughly approved it. Even apart from that I have many times heard her speak of him as her successor.

"If you ask for my testimony as to the character of Dr. Arundale, I can say that I have known him since his childhood and have found him an honorable gentleman, and that I have perfect confidence in his whole-hearted devotion to our Masters and to the interests of the Theosophical Society, and his fitness for the high office to which I hope earnestly that he will be elected. Long may he live to lead us on to victory!

"I have heard rumors that some distrust him because he happens to be a Bishop. I consider such an attitude most untheosophical; are we not specially pledged not to discriminate against anyone on account of his creed? Did anyone protest against Colonel Olcott's Presidency because he was a Buddhist, or deny the power of our late beloved President because of her keen sympathy with Hinduism? Is no one but an atheist qualified to lead the Theosophical Society?

Yours most cordially,

+ C. W. Leadbeater."


The foregoing letter by C.W. Leadbeater represents what has been described as "terminological inexactitude" carried to the limit. There was no nomination of Mr. Arundale by "our revered President." The letters from Mrs. Besant which we printed in our December issue, page 300, did not nominate, "dearest George" but referred as Mrs. Jinarajadasa explained, to a letter which George himself wrote to Mrs. Besant in which he said he understood the Master wished him to be President. Mrs. Besant, with that charming tolerance which characterized her relations with her friends, humored him, but not to the extent of nominating him. This was in 1926, and she had her own ideas of whom the Master wanted to be President and accepted the nomination herself and was elected. Mr. Leadbeater himself called. "dearest George" off, telling him to drop the idea. Mr. Leadbeater cannot have forgotten that, so it is somewhat disingenuous for him to bring up these letters of 1926 and speak of them as nominations in 1933, seven years later. He cannot imagine any true Theosophist (Continued on Page 374.).




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THE CANADIAN THEOSOPHIST

The Organ of the Theosophical Society in Canada

- Published on the 15th of every month.

- Editor - Albert A. S. Smythe.

- Entered at Hamilton General Post Office as Second-class matter.

- Subscription, One Dollar a Year.


OFFICERS OF THE T.S. IN CANADA

General Executive

- Dudley W. Barr, Apt. 34, 42 Hubbard Blvd., Toronto.

- Felix A. Belcher, 250 N. Lisgar St., Toronto.

- James E. Dobbs, Apt 14, 1251 St. Mark St., Montreal.

- Frederick B. Housser, 10 Glen Gowan Ave., Toronto.

- Reginal Thornton, 83 Isabella Street, Toronto

- Wash. E. Wilks, F.R.C.S., 925 Georgia St. W., Vancouver.

- Cecil Williams, 49 East 7th Street, Hamilton. Ont.

GENERAL SECRETARY

- Albert E. S. Smythe, 33 Forest Avenue, Hamilton, Ontario, Canada.


*******


OFFICIAL NOTES

The General Secretary has been invited to speak at Kitchener on Sunday, 25th inst. by the group of students there, of which Mr. Alexander Watt, 56 King Street West, is secretary. This group has grown up out of the radio talks broadcast during the last three months, and in correspondence with Mr. Dudley W. Barr, who had charge of the radio work.

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A Western subscriber writes: "The Magazine is O.K., only I miss the gamecocks. I got quite a kick out of that. They were all right and all wrong, but only when they thought the other fellow wrong. I don't like too much explanation of the truth. Get people to study, but don't explain. It can't be done. They've got to dig it out for themselves. There are far more mistakes in the explanations of the teaching than in the teaching (originally."

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Several friends have sent small donations for the support of the Magazine and we are indeed grateful for such assistance. Might we suggest, however, that if such donations were made subscriptions for friends or others who might be interested

in Theosophy the benefit would be doubled as, we desire to circulate as well as issue the Magazine among thoughtful readers. One or two or five subscribers added to our lists for a year would probably result in many permanent subscribers.


Some members have written as though the election of Mr. Ernest Wood were a forlorn hope. It is nothing of the kind, but depends on every member who believes in the principles he has enunciated in his manifesto casting his ballot in his favour. There should be no slackness about this and we hope to see a full vote polled. Superhuman efforts are being made to defeat him by those who object to the teaching of Mr. Krishnamurti, and who prefer the Neo-Theosophy of the Leadbeater cult to the Theosophy Madame Blavatsky brought to the western world. Copies of Mr. Wood's manifesto may be had on application.

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Our offer to pay half the dues of needy members was not largely availed of, but we are glad to know that a number were assisted to active membership. Toronto Lodge is to be congratulated on having received 13 new members since July 1. The membership has maintained itself fairly well this year ands is slightly ahead of the record at the same date last year. It has been found that the radio broadcast of November, December and January interested a greater number of people than any other form of propaganda ever before attempted. It is hoped that this will be resumed in the Fall.

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A member of the Federation writes from the west, subscribing for the magazine. "I take this opportunity," he writes, "of expressing satisfaction with the teachings of Theosophy, namely, H.P.B.'s marvelous


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works, 'Isis Unveiled,' 'The Secret Doctrine,' and, 'The Key to Theosophy.' Mrs. Bailey of Toronto sent me some books which were of great benefit to me - particularly when I was unemployed. Now that I am working, I am grateful for the courtesy and kindness." This is an acknowledgment of the services of the Traveling Library of which Mrs. Bailey, 52 Isabella Street, Toronto, has charge.


The Theosophy Company (India) Ltd., at 51 Esplanade Road, Bombay, are Publishing cheap editions of Madame Blavatsky's works, including The Key to Theosophy at Three Shillings or 75c; The Ocean of Theosophy (Judge) at Two and sixpence or 60c; and Raja-Yoga or Occultism, a collection, of articles by H.P.B. at the same price. Their 16-page monthly, The Theosophical Movement, costs Two Shillings, or 50c annually. We commend these publications to the attention of students, as they represent the best Theosophical literature, and are handsomely printed and excellent value.


The ballots for the election of a new President of the T.S. will be sent out very soon, after the despatch of this magazine, and all who are entitled to vote and who are in receipt of ballots are requested to read what has been written about the election and the material provided by the candidates or their supporters. The ballot should ho marked and returned at once to the General Secretary in the envelopes provided. The ballot will be secret by desire of the Adyar authorities. The design of the ballot and the method of voting is according to the pattern and suggestions sent from Adyar. Members who have joined since July 1st last are not entitled to vote, according to the general Constitution and the ruling of the Recording Secretary.

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We regret to see in The Young Theosophist, and in The New Zealand Theosophist, and other journals the widespread announcement, "From Beyond the Gates of Death", that Mrs. Besant had communicated with Mr. Leadbeater, and given a message in the well-known phrases of the "trained clairvoyant." Quite apart from Mr. Telang's explanation and repudiation of Mr. Leadbeater's allegation that Mr. Telang had asked for such a message, which as a Theosophist, Mr. Telang did not believe in, it seems rather remarkable that presumably instructed in Theosophical theories, so many members of the Society could unhesitatingly accept such a story in contradiction of all that they had learned, merely because Mr. Leadbeater had once more exercised his wits upon them.


Mr. A.P. Warrinton, Acting President, has accused us in the Magazine, The Theosophist, of throwing "Stones and mud upon one whom the late President,= loved as a brother." The reference is undoubtedly to our article in the October magazine, entitled "The Great Illusion." Anyone who wishes to know what the "mud and stones" are may have a copy. Mr. Warrington does not say what the "mud and stones" are, but leaves the impression that we have invented a lot of dreadful things out of our own wicked imagination. All that we did was to list the false prophecies, the ill-digested and unfruitful schemes, the extravagant and wasteful policies that have been suggested and supported by the beloved brother during many years past, and to hint that a continuance of such guidance is not wise for the Society. If Mr. Warrington approves of all these things why should he call them "mud and stones"? If he disapproves of them why does he condemn us for agreeing with him?


There is an impression that the friends of the late William Quan Judge are obsessed with a desire to make a god or something like that of him, but all that the writer, at any rate, wishes to do or to have is to see that justice is done to his memory. A great deal has been suppressed in the evidence concerning him that would put another light on the case altogether. For example,


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The Theosophical Forum (Point Loma) for January 15 reprints such correspondence of Madame Blavatsky with Richard Harte in 1889, in which Harte questioned the possibility of Judge succeeding to the Presidency, and H.P.B. replied in a letter in which this passage occurs: "I will not permit Judge to be lowered or humiliated in it (The Theosophist magazine). Judge is one of the Founders and a man who has ever been true to the Masters. Moreover what I wrote was quite true, although incomplete by two words. Had I added 'The designated successor to Olcott when the Col. dies - pro tem - there would be nothing to say. And Judge will be the President o f the T.S. after our death or the. T.S. will die with us." Mr. Jinarajadasa says he can find no evidence for the view that Judge desired to be affiliated with the Adyar headquarters after the declaration of autonomy at Boston in 1895. Perhaps then he will explain why Col. Olcott took immediate steps to eliminate the clause in the Constitution permitting him to affiliate kindred societies? He refused to affiliate the T.S. in America, and then took away his own authority to do so, and since then we have heard it said he never had the power to affiliate Judge's society. These matters are not vital perhaps, but they are vital to Judge's reputation. and essential if justice is to be done him.




NIECES OF H. P. B.


Secretary's, office, Adyar, Madras, India 8th January, 1934.


To the General Secretary,

Dear Colleague, - At a recant meeting of the General Council a letter from Mon. F. Duboc of the "Lotus" Lodge in Paris was tabled. In That letter attention was drawn to the fact that the surviving nieces of H. P. Blavatsky, two old ladies, Mlle. Jelikhovsky and Mme. Pendant, are both ill and practically pennyless, the funds collected in 1931 being exhausted. The General Council decided to send immediately a donation of #30/- to Mr. A. Digby Besant, so that the usual small monthly remittance to those ladies can be resumed. The General Council also requested me to suggest to the General Secretaries to make an appeal to the members of their respective National Societies for subscriptions towards this Fund. I shall be glad if you can see your way to help in this matter either by publishing an appeal in your Magazine or by opening a subscription list at your Headquarters. Any money coming in response to this will have to be sent direct to Mr. A. Digby Besant, Theosophical Publishing House, 68 Great Russell Street, London, W.C. 1. Yours. fraternally,

H. Frei,

Recording Secretary.




THE GENERAL EXECUTIVE

The General Executive met on Sunday afternoon, February 11, only Messrs. Belcher, Housser and Williams and the General Secretary being present, Mr. Barr filling an engagement to speak in St. Catharines, and the Montreal and Vancouver members of course being absent.

It was reported that with the accession of new members and reinstatement of inactive members and donations sent in for the support of the magazine, its issue for two or three months to come was assured. It is hoped that further support will carry it on to the end of the present session.

A letter was read from Mr. John Bailey reporting his audit of the accounts of the National Society up to 30th June last, and certifying all in order. A resolution of thanks will be transmitted to him by the Secretary of the Executive. The Secretary was also instructed to convey to the Toronto Lodge, the appreciation of the Executive for the work done in the radio broadcast during the previous three month. It was recognized that the value of this work to the National Society has been very great in bringing an entirely new constituency into touch with Theosophy.

Correspondence in connection with the Presidential election and Mr. Ernest Wood's nomination was discussed, and it was left to the discretion of the General


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Secretary to deal with the subject in the magazine.

It was left to the General Secretary to carry out the voting after the manner suggested by the Adyar authorities. The ballot will be secret, the vote to be enclosed in a small envelope unidentifiable, and sent in another envelope to the General Secretary. This will be kept until the Executive meets on April 8th when they will be opened and counted, and the result sent to India, to reach Adyar before 1st June.

A letter was read from Kitchener, where a group of twelve have been studying Theosophy inspired by the radio broadcast, requesting an address to be delivered on Feb. 25th. This will be undertaken by the General Secretary.

As an indication of improving conditions, it was mentioned that 13 new members had joined the Toronto Lodge since July 1st, and, the present standing of the Society is slightly in advance of the status last year at the same date.




TREASURER'S REPORT OF ADYAR FUNDS

The accounts for the year 1933 show a slightly more favorable state of affairs than in the previous year, the income having exceeded expectations. The expenditure was also below the budget provision, so that a credit balance remains for the new year of Rs. 17,513 or #1313. The Rent and Interest Account is down, fewer visitors having come to headquarters than in the previous year. Donations and Legacies amounted to Rs. 15,687. There has been, however, a falling off for some years and Mr. Hamerster appeals for more generous assistance. The Adyar Library, which is perhaps the most admirable of all the headquarters activities, shows a deficit of Rs 613 or #46. The Treasurer explains that the apparent credit balance is already exhausted in repairs for Leadbeater Chambers. It will not be possible to balance next year's budget, Mr. Hamerster states, and asks for donations to the Headquarters of #1484, and, to Adyar Library of #158.




THE ANNUAL ELECTIONS

Nominations for the office of General Secretary and seven members of the General Executive should be made by the Lodges during the month of March, so that returns may all be in by the 2nd day of April. Experience has shown that it is impossible otherwise to issue voting papers, carry on the elections, get returns made, and scrutinize the ballots in time for a declaration in the June Magazine. Secretaries of Lodges will kindly see that the matter is brought before their respective Lodges, and when nominations are made, have them sent at once to the General Secretary. Nominations must be made through a Lodge, and consent of parties nominated, must have been previously obtained. Nominations must reach the General Secretary by April 2, when the nominations close. They should be mailed at least a week before. This will enable ballots to be sent out, should an election be necessary, on or before May 1, and voting to close on June 1st. Nomination returns must be sent in a separate letter addressed to the General Secretary at 33 Forest Avenue, Hamilton, Ontario.



AUDIT OF ACCOUNTS


Toronto, Ont., 3rd Feb., 1934


The General Executive,

The Theosophical Society in Canada.


Dear Sirs: - I have audited the books and accounts of the Theosophical Society in Canada for the year ended 30th June, 1933.

All revenues entered in the Cash Book were duly deposited in the Society's Bank. No records are available which would enable me to ascertain whether all sums received were entered therein.

I understand that the Society has no Assets of value and that Liabilities are met promptly.

Subject to the foregoing; I certify that


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all my requirements as auditor have been complied with and that in my opinion the Statement of Funds appearing on page 145 of the Canadian Theosophist of 15th July, 1933 is a true statement of Receipts and Disbursements for the year ended 30th June, 1933 according to the best of my information and the explanations given to me.

Reported by

Jno. K. Bailey, Honorary Auditor.




AMONG THE LODGES


The death occurred on Jan. 4th, 1934 of one of the old members of the Vancouver Lodge, in the person of Mrs. Emily M. Mundorf. Mrs. Mundorf was 70 years old and had joined the T.S. around 1914 or 1915. Of late years she had not been able to get to the Lodge meetings owing to ill health, but was always very interested in Theosophy and its activities. During the winter of 1932-33 she held a little class which met every other Friday at her home, to which she invited several old members who were also unable to climb the stairs to the Lodge rooms, and they talked and read, and felt inspired by the little meetings. Mrs. Mundorf had a very interesting collection, of which she was very proud, (a miniature museum) curios from all over the world. She was always ready to throw her home open and show off her treasures and then collect small sums of money for this or that cause; so in this way helped materially as well as spiritually wherever she could. She was also a very active member in the Pythian Sisters. Mrs. Mundorf left, as well as her husband, one son and one daughter, two grand-daughters, several sisters and a host of friends to mourn her loss. Seven members or Associates of the Vancouver Lodge have passed out during the past two years, and as one by one the old friends go, we realize that it is only a momentary pause and that later, we will all meet and carry the work on as in the past with new force and new faces perhaps, but still the same old friendship. Much love follows Mrs. Mundorf as she was highly thought of by many.


Orpheus Lodge discussion of the 6th Principle continued: - Our object now is to inquire into some of the characteristics of the individual who has awakened his 6th Principle and brought his life to some extent under its influence. For one thing, he has thoroughly explored his own nature and up to the level that he knows himself has gained the key to all human life. Whenever we find a deep insight into human nature combined with a desire to see the human spirit triumph, anytime and anywhere, it is proof of the manifestation of this principle. True sympathy for instance, does not comfort at the expense of weakening the sufferer and sapping his self-reliance, it combines a deep understanding with an appeal to whatever courage and strength is there. When we meet with someone who seems entirely incapable of holding resentment toward anyone, and whose life is marked by magnanimity, and a wise tolerance it is the 6th Principle which is manifesting. When someone does such a man an injury, he bears no resentment because he understands perfectly well the view point of his aggressor and can make allowance, and if the latter sometime needed aid he would be the first to do what he could though the aggressor might never know whom he had to thank. One of the results of the manifestation of the Buddhic Principle is disinterestedness. We all want something from the people around us, if we don't positively crave their affection, gratitude or good opinion, we at least cannot bear to evoke their bad opinion or dislike. But when we find an attitude which is free, great-hearted, and unconquerable, because it wants nothing from anyone, it is the Buddhic Principle in manifestation. Contact with such an attitude enables us to live in a new and higher octave of our being and, if we are taken to task coolly, without anger or resentment for some injustice or folly we are committing, it is not easy to take refuge in anger and resent-


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ment, and we may get an entirely new slant on the life we are living and this experience may become the turning point in our lives. The various aspects of this attitude which manifests the Buddhic Principle are difficult to picture and understand because it is so rare in human life and we have to reach out beyond the confines of our egocentric lives to perceive it. Yet to the student nothing could be more important. This attitude is the manifestation of those spiritual values to incarnate which is the sole aim of his study and endeavour. In literature, in rare treasured volumes we discover this attitude. It is for the exemplification of this rare quality that some value so highly the Mahatma Letters. Another aspect of it can hardly be more perfectly expressed than in Swinburne's "The Pilgrims", or by Walt Whitman in such poems as "Faces"; whilst in fiction it is this element which has made such books as Talbot Mundy's "Om", and' "The Great Hunger" by Bojer to be treasured by many.

-

Mr. G. Rupert Lesch, of Buffalo, filled a lecture engagement in Toronto and Hamilton, speaking in Hamilton on Saturday, January 27 and February 3, and in Toronto every evening from Sunday, January 28 till Sunday, February 4 (omitting the Saturday at Hamilton) and drawing good audiences considering the Arctic temperatures prevailing. He is one of the finest exponents of the Secret Doctrine we have, and his familiarity with the Bible enables him to support by evidence from these ancient sources the high moral, ethical and spiritual values implicit in all Theosophical teaching. His lecture on "The Deeper Spiritual Significance of the Scriptures" was a splendid, and scholarly exposition, and in Hamilton his talk on "Health and Healing" took an unexpected turn in bringing Old and New Testament authority to bear on hygienic problems and linking them up with spiritual living. Mr. Lesch read a poem at one of his Toronto lectures which indicates his poetic insight, as well as his talks demonstrated his exegetic ability. We are glad to present it to our readers:


The Conquest of Illusion


What are these sights I seem to see,

These objects that environ me,

Forever coming, going?

When I pursue, they from me flee,

Yet when I flee, they follow me

And threaten my undoing,

Hang o'er me, a mephitic cloud,

Enfold me like a burial shroud.


Out of the darkness, womb of light,

To pierce the self-obscuring night

The shadows dissipating, -

There comes a ray of Light Divine,

A Shining, making all things shine

And self-illuminating;

My soul, instinct with radiance bright

Now knows itself to be That Light.


And now, the things that seem to be,

The objects that environ me,

Forever coming, going,

Are known to be my own devise,

What Is, appearing otherwise;

Things, in their self-pursuing,

Appearing by mayavic art

From Self's totality apart.


Providing thus facilities,

The soul's potentialities

To bring to true fruition.

To sense sublime stability

Where all seems but mobility

And through pure intuition

Self-realize' Self's Unity

Within what seems diversity.


Thus to my soul self-harmonized,

Good Infinite self-realized,

What seemed hopeless confusion,

As ordered sequence now appears;

A self-consistent impulse gears

The cosmic evolution,

And all things move at the behest

Of That which ever is at rest.


Yea what men know as life and death

Are ebb and flow of One Great Breath,

Eternal, all-pervading;

In going forth, self-multiplied,


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In self-returning unified,

Yet all-equilibrating,

Transposing life terrestrial

Into a song celestial.


And so, where darkness once held sway

There stretches now the love-lit way,

The Path of hope and glory;

Way, Truth and Life, Christ Immanent,

Without beginning, without end;

In all things transitory

The great transmuting potency,

Divine Self-Luminosity.


Peace to All Beings.

G. Rupert Lesch.

Dec. 13, 1929.


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THE PRESIDENTIAL ELECTION

(Continued from Page 367.)


hesitating for a moment after these letters. It only shows how far he has wandered from the standards of true Theosophy, which does not expect any man to act except on the only authority he can recognize - his own judgment and reason, and Mr. Leadbeater and Mr. Arundale have disappointed our judgment and reason so frequently he must expect a good deal of hesitation about accepting what he says when the evidence is all to the contrary.


ADYAR

Since Mr. Wood issued his fine and sensible article on Adyar, Dr. Arundale has been impelled to say what he feels on the subject. It is unfortunate that it seems to be a competing composition, but we cannot avoid that nor the comparisons which are naturally engendered. Dr. Arundale is, of course, a visionary. He lives in the clouds and rarely gets near enough to realities to know what is going to happen to them till after the catastrophe. His adventures in India, in Australia, in England, in connection with the Stadium, with the coming Messiah, with the Arhats, and other matters innumerable, all testify to this quality, characteristic of all psychics, who have not learned to use their reason, but permit themselves to float off into the empyrean irrespective of any responsibility to mundane duties.

He tells us what Adyar ought to be, admirable in suggestion and desirable as an ideal. But he altogether forgets that he and his friends have been in Adyar for many, many years and have not yet succeeded in doing what he thinks ought to be done.

To Adyar every Theosophist should turn "as to a Mecca - virile Heart of the Society, lighthouse amidst those seas of life on which each member journeys to his triumphant end." Apart from the mixed metaphors which are psychic signposts, this is mere "hooey", as Hollywood calls it. How are we to arrive at this blissful condition at Adyar? He tells us.

"First, by ensuring that the worthy, and the worthy alone, reside at Adyar. Who are worthy? Those to whom Theosophy is all in all. Those who know that Adyar is the Masters' Home - to which Some may someday come for sojourn in the outer world when Adyar is really Theirs."

This also is mere Arundale. Theosophy does not teach anything like this as those who have read the Masters' Letters are aware. When we begin to judge some as more worthy than others we set ourselves a difficult task. By their fruits ye shall know them, and, the work of the Theosophical Society is not to be done at Adyar but everywhere throughout the world where it is needed. All the psychics would yearn to congregate in a pseudo-holy place like Adyar and revive the monastic life without its discipline and severity, and to the extent Adyar has done this it has been a failure.

Dr. Arundale then goes on to tell us that "we must try to find ways and means for the residence at Adyar of effective representatives from every country in the world, who shall at Adyar enter into the very soul of Theosophy, and help to spread the life they gain in ways most suited to the lands they represent." This was Mrs. Tingley's


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idea also. She robbed all the Lodes of their best members, brought them to Point Loma, sterilized their brains, hypnotized their faculties and killed the movement she headed throughout the world. Repeated attempts have been made to follow this example, at Krotona, at Ojai, and now Dr. Arundale would have a super-Adyar which would out-do all the rest.

To serve these ambassadors he would have, and insists that "Adyar must be, a great seat of Theosophical learning, a great Theosophical Centre, in which Chairs, as in a University - if we like to call them so - shall be held by Theosophists who are able students of the various branches of the Divine Wisdom, and by other learned, men and women who may represent special aspects of knowledge or of the search for Truth valuable to Theosophists, in their own researches." Let any student carefully consider this and see what a wild-goose project it is.

Those who have attained to any real knowledge of Theosophy, and who have not retired from the world altogether, are already occupied in various parts of the world doing what they ought to do, teaching the humanity with which they are most closely in touch. We have to go to the people, not expect the people to come to us. Dr. Arundale should meditate on his own sentence - "The Theosophist dreams, but for him no dreams are real which he cannot bring down to earth for the helping of his fellow men." This is true, absolutely, but it does not gibe with hiving us off to Adyar, or at least the most worthy of us, and leaving the world to the rest to get along as best it may.

"What do we need?" proceeds Dr. Arundale, and answers, "Endowments of a number of Adyar Student ships, so that each country may be represented by at least one ambassador. Endowments for a number of 'Chairs' at Adyar," and so on with endowments for learned Theosophists to take up residence at Adyar, endowments for school and college, endowments to provide ways and means for Young people to come from all parts of the world to live at Adyar, endowments for other purposes - "investments which will return splendid interest to every land."

How much more patent, he exclaims, will The Theosophist become "when its pages can be open to record the work being done, the discoveries being made, in this International Theosophical Laboratory. How much more alive Adyar will be." Well, they have had a whole generation to do these things, and they have not done them. We cannot see that they are more likely to be done in the next generation. We cannot see that they are better things than those which have been done throughout the world by Theosophists away from Adyar altogether during these years. The "Learned Theosophists" who have lived or who still live - Charles Johnston, nephew by marriage to Madame Blavatsky, William Kingsland, one of her pupils; James Morgan Pryse, one of her intimates; Jerome Anderson, complimented by her upon his work; Alice Leighton Cleather, her intimate friend and pupil; George W. Russell (AE the poet), and others, as devoted to the Masters, all of them, as any have been, and doing the work appointed them; and numerous others who might have been - not resident at Adyar but affiliated with this work, but for the attitude of Dr. Arundale and his friends.

He speaks of intense activity in the printing office at Adyar, "the Theosophical Publishing House ceaselessly at work publishing books of which the world feels compelled to take notice, and meeting with difficulty the demands for Theosophical literature from the four quarters of the earth." "Meeting with difficulty" is the only truth about this. Such books as are original meet no demand at Adyar. For their reprints and translations of the ancient Scriptures of the East we have nothing but praise, but for the long list of volumes on neo-Theosophy, the psychic material on which so much money has been wasted, there is no demand and it is being sold off at reduced prices, and we trust will


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never be reprinted to shame us.

What one resents in Dr. Arundale's article is the suggestion, yes, the insinuation, that his ideals are higher than those of Mr. Wood. Well, Mr. Wood's article is available and should be read and compared carefully with these visionary conceptions.


FOR WHOM SHALL I VOTE AND WHY?

There are two candidates for the office of President of the Theosophical Society. What are the qualifications necessary for the satisfactory government of the Society? Which candidate possesses them in the greatest measure? The President should have:

(1) Business ability.

(2) Loyalty to the ideals laid down by the Masters and H.P.B.

The two candidates are Mr. Geo. Arundale and Mr. Ernest Wood.

As to the first requirement it may be stated confidently that Mr. Arundale's best friends, who understand business and its needs, and who know Mr. Wood's executive ability, would readily admit the latter's superiority. If the contrary can be established by evidence, we should have that evidence without delay.

As to the second need there may be honest difference of opinion, but in order to arrive at a just decision it must be made and kept clear that loyalty to subordinate activities, such as the E.S., L.C.C., Co-Masonry, are not included. Neither loyalty to personalities such as Krishnamurti, Mrs. Annie Besant or Mr. Leadbeater. These should have no place in our decision. No, it is loyalty to basic ideals that is needed. Mr. Wood has spoken frankly and decisively for this; we wait for the same from Mr. Arundale. Charges and counter charges should have no place in the contest. A quiet, unbiased valuation of the two candidates is essential to right decision. And right decision at the present time is vitally important to the success of our rightly beloved Society.


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CANADIAN LODGES

BANFF LODGE,

President, vacant; Secretary, George Harrison Paris, Banff, Alta.

CALGARY LODGE.

President, E. R. Lloyd Knechtel; Secretary, Mrs. Lilian Glover, 418, 10th Ave. N.W., Calgary, Alta. Meetings at 231 Examiner Bldg.

CREELMAN, SASK.

Address Frederick C. William.

EDMONTON LODGE.

President........, Secretary, Mrs. M. E. Dean, 10212 107th Street.

HAMILTON LODGE.

President, Mrs. Currie; Secretary-Treasurer. Miss A. Putnam, 175 Hunter W., Hamilton. Lodge rooms Royal Templars Hall, cor. Walnut and Main Sts. Meetings Sunday, 7.15 p.m.

LONDON LODGE.

President.......; Secretary, Mrs. Helen M. Shaw, R.R. 2, London, Ont.

MONTREAL LODGE.

President, Andrew Baldwin; Secretary, Miss R. D. LeBel, Apt. 10, 1483 Atwater Ave, Meeting at Room 118 Coronation Bldg., Corner St. Catharine's St. West and Bishop Street.

OTTAWA LODGE.

President..........., Secretary, David Chambers, 531 Bay Street, Ottawa, Ont.

ST. THOMAS LODGE.

President, Benj. T. Garside; Secretary, Mrs. Hazel B. Garside, General Delivery, St. Thomas, Ont.

SUMMERLAND LODGE.

President -; Secretary, Mrs. M. E. Collas, Summerland, B.C. Lodge rooms are in the Ritchie Block, West Summerland and Library in Drug Store below.

TORONTO LODGE.

President, Albert E. S. Smythe; Secretary, A.C. Fellows. Lodge Rooms 52 Isabella Street, Toronto.

TORONTO WEST END LODGE.

President, Mrs. Margaret Shone; Secretary, Mrs. Elizabeth Belcher, 250 N. Lisgar Street, Toronto.

VANCOUVER LODGE.

President, Mrs. James Young; Secretary, M.D. Buchanan. The Lodge rooms are at 416 Pender Street West.

VULCAN LODGE.

President, Guy Denbigh; Secretary, H. Daines, Vulcan, Alta.

ORPHEUS LODGE, VANCOUVER

President, D. McKinnon; Secretary, Dr. W. Wilks, F.R.C.S., 805 Medical Dental Building. Lodge room, Room 15, 163 Hastings St. W., Vancouver.

VICTORIA LODGE.

President, Mrs. Minnie S. Carr; Secretary, George Sydney Carr, 33 Government St, Victoria, B.C.

WINNIPEG LODGE.

Secretary, P. H. Stokes. Meets in Room 209 Kresge Bldg, 368 Portage Ave.


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THEOSOPHY AND THE MODERN WORLD


SCIENCE FINDS A CLUE TO CREATION


The New York Times picks "the transformation of intangible radiation into tangible energy" as among the most important scientific discoveries of the year 1933.

Last September came reports from California and England that successful experiments had been made showing "pure motion (whatever it maybe) apparently changing into solid matter" by utilizing the energy of the atom. In elucidating this discovery to its readers, the New York Times of September 25, 1933 said. - "One kind of electricity does not suffice to make matter; positive and negative are both needed to do that." - a statement with which every student of Madame Blavatsky's Secret Doctrine will be familiar.

Almost simultaneously with the anannouncement of the discovery that pure motion transforms itself into solid matter, a Harvard University professor came out with the statement that "the transmutation of base metals into gold no longer appeared impossible or unlikely, and the utilization of atomic energy was an alluring possibility." This statement can scarcely be disputed if the motion into matter experiment is dependable.


The Occultist's Position

If scientific men are prepared to admit the possibilities suggested by these two theories, then there appears to be little reasons why they should not accept the greater part of the theory of so-called creation as expounded in the Secret Doctrine and the Mahatma Letters. Once this were accepted the ground is cleared for the Theosophical conception of cosmic incorporeal man, whose body in the symbolic language of the New Testament was broken into pieces as the body of the Egyptian sun god Osiris - the mythological prototype of this incorporeal man - was said to have been broken.

"When a man begins to talk about creation and the origin of man, he is butting against the facts incessantly" says the Mahatma M. (Mahatma Letters, page 75). "Go on saying 'our planet and man were created' and you will be fighting against hard facts for ever, analyzing and losing time over trifling details - unable to even grasp the wholes. But once admit that our planet and ourselves are no more creations than the iceberg now before me, (in our K.H.'s. home) but that both planets and man are - states for a given time; that their present appearance - geological and anthropological - is transitory and but a condition concomitant of that stage of evolution at which they have arrived in the descending cycle - and all will become plain. You will easily understand what is meant by the 'one and only' element or principle in the universe and that androgynous; the seven-headed serpent Ananda of Vishnu, the Nag around Buddha, the great dragon eternity biting with its active head, its passive tail, from the emanations of which spring worlds, beings, things."


The Great Dragon or Serpent

The full explanation of this passage will be found in the first volume of the Secret Doctrine in the commentaries on the Stanzas of Dzyan. There it is shown how Motion in the form of Fohat or cosmic electricity, proceeding from the diversified divine hosts of the one universal principle, moves through primordial substance differentiating and hardening the atoms from the beginning to the end of a cycle of manifestation. Fohat builds the worlds "placing them on the imperishable centres". (see Stanzas of Dzyan, VI:4).

It is Fohat - motion or cosmic electricity - which the Secret Doctrine says causes the series of transformations or "states for a given time" which we call the worlds and planets, Sesha or Ananta - the seven-


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headed serpent Ananda of Vishnu spoken of by the Mahatma M. in the above quoted passage - is, described by H.P.B. as "an allegorical abstraction, symbolizing Time in Space, which contains the germ and throws off periodically the efflorescence of this germ, the manifested universe." (S.D. I :102).

This is the great serpent or dragon as a cosmic symbol. In stanza three and the commentary (page 100), it is shown in a still more significant aspect. There it is called "Oeaohoo" or "the Blazing Divine Dragon of Wisdom" the light space sprung from dark spaces "He," says H.P.B. in her commentary, "is 'the Incorporeal man who contains in himself the divine idea' the generator of Light and Life, to use an expression of Philo Judaeus. He is called the 'Blazing Dragon of Wisdom' because firstly, he is that which the Greek philosophers called the Logos, the Verbum of the Thought Divine; and secondly, because in Esoteric philosophy this first emanation, being the synthesis of the aggregate of Universal Wisdom, Oeaohoo 'the Son of the Son' contains in himself the Seven Creative Hosts (the Sephiroth), and is therefore the essence of manifested Wisdom. 'He who bathes in the light of Oeaohoo will never be deceived by the veil of Maya'."


Incorporeal Man

Why will not he who bathes in the Light of Oeaohoo never be deceived by illusion? Because Oeaohoo is the Incorporeal, or Heavenly Man, the first Adam, what Mahatma M. calls "the one and only element or principle in the universe" which puts on the illusion of diversity or number as it takes on different states for a given time in its descent into physical manifestation. Those then who are not deceived into thinking that mankind is a conglomeration of isolated separate units, but who perceive rather that mankind is one incorporeal whole, are not deceived by "the veil of maya."

This third stanza of Dzyan and H.P.B.'s. commentary thereon will be found worth long and meditative study by any one wishing to gasp the occult teaching regarding creation. It is the crux of the Secret Doctrine and gives a key to the manifold mysteries of life and of man in particular. Is not this process of descent of the incorporeal to the corporeal, just referred to, in close harmony with the recent scientific thesis that pure motion apparently changes into solid matter.


DOWSING

Dowsing is an old English word with a restricted and specific application to the finding of waters, or minerals, underneath the surface of the earth, and by the aid of some unexplained power latent in man. As such it is of considerable interest to Theosophists who are encouraged by the third object of the society to investigate this and the other powers which man possesses, most commonly in a latent or undeveloped form.

References to dowsing are frequent in Theosophical literature, particularly that of a few years ago, and in all of them the possibility of finding water by means of a forked twig held in the hands is stoutly upheld. The Theosophist is incidentally not the only individual who believes in it, the farmer by and largely likewise does, and many others of those classes, not contaminated by the skepticism of our modern scientific outlook. On the whole, however, it is classified by those of so-called cultured viewpoint as being close to an absurdity and something beneath the notice of serious scientific investigation.

The nature of the phenomena whereby a forked twig held in the hands of a sensitive individual can be made to dip and squirm violently when held over the course of an underground stream is unknown. Consequently the phenomenon itself is denied; another case of throwing the baby out with the bath. However, the engineer as distinct from the orthodox scientist is willing to try anything once, and from the National Re-


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search Council at Ottawa comes a remarkable corroboration of the efficacy of dowsing. The following extract is taken from a review on "The Distribution of Thunderstorms" written by T. Ruedy, National Research Council, and appearing in the Bulletin of the Hydro-Electric Power Commission of Ontario:


Testing the Possibilities

"In a recent survey made in Saxony, (Germany), lightning flashes, hitting the 110,000 volt and 30,000 volt transmission lines were found to fall most frequently upon points along the foot of the mountain slope, in particular within a section four miles long between the cities of Dresden and Chemnitz. The rest of the 50-mile stretch between these points was practically immune . . . . The dangerous section passes 40 meters below the highest point of the Saxon Ore Mountains, over barren ground . . . . . By employing the services of a dowser it was possible to show that the hits occurred where subsurface water currents crossed or came near the line. The findings were confirmed by drilling 18 holes in spots which the divining rod had indicated as the seat of underground water currents. Water was met in all these holes at depths from between 4 to 9 meters. Unfortunately no drillings were made in order to find out whether water was not also present in places where the line was safe from lightning."


Prana and the Dowser

The Theosophist is familiar with the notion that we secure from the air we breathe, in addition to oxygen, a subtle force or energy which is quite as essential to life. This energy is usually given the name of Prana, and it is said that the Prana present in the air is greatest during sunshine, and in dry weather; least in the hours of darkness and during humid or raining weather.

For some time past science has recognized that temperature and humidity, as well as barometric pressure had a great deal to do with comfort. It is only within a narrow range of temperature and corresponding humidities that we do our best, and the exhilarating effect of low barometric pressures coupled with low humidity and moderate temperatures are well known to be responsible for the invigorating effect of mountain climates.

This is not all however, for just recently it has been discovered that the electrical state of the atmosphere seems also to have an important effect. It is possible for the atoms of the gases composing the atmosphere to lose one or more electrons or particles of negative electricity from their structures. And when this happens the atmosphere in said to be ionized, becoming polarized and becoming positive or negative if either the incomplete atoms or their lost electrons predominate. (This electrical phenomenon incidentally is the cause of all thunderstorms).

Now the ionization of the atmosphere behaves exactly as does the Theosophical Prana. It is least at night, greatest in the sunshine, lower in closed rooms which are inhabited, high in rooms which are uninhabited, is restored to inhabited rooms by opening the windows, is least in rainy and highest in dry weather. Prana and ionization seem to be at least partly the same thing. And air conditioning experts are beginning to believe that adequate ionization or sufficient Prana is also essential to health.


Variation of Conductivity

The foregoing paragraph leads up to another curious thing found in the above experiments on dowsing, for according to the degree of ionization so does the electrical conductivity of the atmosphere vary. To continue the quotation:

"It is worth adding that the potential differences and the electrical conductivity (of the atmosphere) above the underground water veins were found to be above the values possessed by average surfaces. When, however, a strong wind was blowing no difference could be detected. A patent on this new method of detecting ground water surfaces was applied far."

Translating the above into Theosophical


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terminology we can say that underground streams of water affect the pranic state of the atmosphere above them. And that certain individuals possessed of an extra sensitivity to this Pranic state are able to find these streams by the method known as dowsing.

- W.F.S.


THE SPEED OF LIGHT

If there is one thing on which scientists in general are or were pretty well agreed, it is the velocity rate of light. It is practically accepted as absolute that light travels at the speed of approximately 180,000 miles per second. But now comes the announcement from Pasadena, California, that "the studies of two scientists appear to upset the long-maintained theory on which Einstein based work." Dr. Francis G. Peas of the Carnegie Institute, Washington, and Fred Pearson of the University of Chicago, believe they have discovered by test that the velocity of light varies in range, up to twelve miles a second.


Some Details and Criticisms

The New York Times of December 16, 1933, says - "They (Peas and Pearson) found a queer periodical rhythm in the fluctuations of light's speed. One period was short fourteen and three-quarter days. The other seemed to last about a year. While then last measurements were being made during February 1933, the short period fluctuations appeared to be beginning a new cycle."

"The same tidal force which raises ocean waters and has been found more recently to raise tides in both the earth's crust and in the upper atmosphere, also appeared to have some effect on the speed of light. The measurements showed a definite daily change of light's velocity following the rise and fall of the tidal force. This change in light's speed, the report stated, was in addition to the other periodic changes."

Professor Harlow Shapley, director of the Harvard College Observatory, says that the apparent discrepancies in the velocity of light as shown by the above tests were entirely due to the relationship of the movement of the earth, sun and moon and had nothing to do with a true fluctuation.

Another professor interviewed, said that if the speed of light is not absolute, then it would necessitate a change in the existing calculations of inter-stellar distances amounting to about ones mile in every 18,000 which would be quite some change when measuring in terms of light years.


The View of Occult Science

The comment of occult science on this problem of light's velocity will be found in a lengthy passage in the Mahatma Letters (page 100). Two scientists of the last century, Fizeau and Cornu, tried to measure the speed at which light traveled between the Paris observatory and its fortifications by means of an ingenious instrument invented for the purpose. "The instrument" writes the Mahatma K.H., "is very ingenious and can hardly fail to give splendid results on a journey of a few thousand meters there and back, there being between the Paris observatory and its fortifications no atmosphere, no meteoric masses to impede the ray's progress; and that ray finding quite a different quantity of a medium to travel upon than the ether of Space, the ether between the sun and the meteoric continent above our heads, the velocity of light will of course show some 185,000 and odd miles per second, and your physicists shout 'Eureka!' Nor do any of the other deices contrived by science to measure that velocity since 1887* answer any better. All they can say is that their calculations are so far correct. Could they measure the light above our atmosphere they would soon find that they are wrong."

The pear 1887 specifically mentioned by K.H. is, of importance to us today. That was the year from which dates the present assumption of the absolute velocity of light through experiments conducted by Michelson and Money in Cleveland, Ohio.


* This date is obviously incorrect, the letter having been written in 1884 or earlier. - Ed.


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"Afterwards" says the New York Times, "Einstein, taking the. Michelson-Morley experiment as sufficient evidence, set up the assumption that the velocity of light is absolute. The scientific world generally agreed."


The Meteoric Continent

"The meteoric continent above our heads" referred to by K.H. in the passage quoted from the Mahatma Letters as hindering scientists from measuring the true velocity of light, is mentioned at length in the same letter from which the passage is taken. "High above our earth's surface", says' K.H., "the air is impregnated and space filled with magnetic, or meteoric dust, which does not even belong to our solar system."

This meteoric dust continent is probably responsible for many unconscious errors made by modern science in its investigation of light, heat and other phenomena. "The heat that the earth receives by radiation from the sun is at the uttermost one third if not less than the amount received by her directly from the meteors", says K H. (Mahatma Letters, page 162).

If occult science then is correct in its assertions, the speed of light as established by science is not absolute, and it will therefore some day be necessary to revise the existing scientific calculations of interstellar distances.


THINKING WITHOUT BRAINS

It has long been suspected that certain individuals go through life without using their brains (if any) but it has remained for medical science to confirm the popular fancy and to assert bravely that men have carried on a normal life unencumbered by gray matter.

The Magazine Digest for January 1934 quotes a very interesting article from The Illustrated Observer, Berlin (September 9th, 1933) where some of such cases are discussed.

"The noted Scientist, Professor G.W. Surya, describes the case of a man who had been insane for years, but suddenly became normal shortly before his death and asked to see his family. His request was granted and everybody was amazed to hear him speak reasonably. The autopsy revealed that there was practically nothing of the brain left in the brain-pan. A pathological process had gradually destroyed its substance. But the mystery of his sudden return to normalcy remains unsolved."

"Cases are known of individuals with serious injuries of the brain, or even with decomposition of the brain mass, who did not show the slightest symptom of mental derangement. The famous German physician Hufeland, who died in 1836, described a man in full command of his mental faculties, but paralyzed, whose skull was found to contain nothing except a little water. There was not a trace of the brain substance anywhere yet the man had remained normal to the last."

"Professor Schmick, who has written many books on the immortality of the soul, quotes the case of an individual who quite unexpectedly fell to the ground and died in full consciousness. Most of his brain was decomposed into a pus like liquid. Obviously it had been in this condition for some

time without interfering with the subject's mental processes."

"The German brain specialist Schleich has treated at least twenty cases of injuries to the brain, with a partial destruction of its mass, without noticing any symptoms of mental derangement in his patients. He mentions in his description of these cases that it used to be a constant argument between the assistants and nurses whether the brain could still be held to be the seat of the soul."


What H.P.B. said

Theosophical students would be interested to know whether or not in the above cases, the Pineal Gland, and the Pituitary body had disappeared. These are regarded in theosophical literature as the two physical organs most closely linked with the Mind. H.P.B., however, states in her article "Psychic and Noetic Action", that


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"The seat of memory, then, is assuredly neither here nor there, but everywhere throughout the human body. To locate its organ in the brain is to limit and dwarf the Universal Mind and its countless Rays ( the Manasa Putra) which inform every rational mortal."

The Magazine Digest article goes on to suggest that the astral body is the key to the mystery.

"Perhaps, if the material brain is worn out or injured, the astral brain assumes its functions. As the astral body is connected with the physical body through the various nerve centres (ganglions) the astral brain acts directly upon eye, ear, throat, tongue, etc., so that the individual retains the full command of his faculties. However not every human being possesses the necessary degree of inner development to establish these emergency lines."

And the article concludes, "The question is, what attitude will materialistic science assume in the face of these facts."


THE CODEX SINAITICUS

The British Museum has purchased from the Soviets for the sum of $500,000, the famous Codex Sinaiticus which is described in the newspaper reports as the 'earliest copy of the Scriptures in existence.' Scholars, however, are not agreed that it is actually the earliest of the Christian Manuscripts - and the Codex Vaticanus, now in the Vatican Library in Rome is considered by some to be earlier than the Sinaiticus. Both are placed in the 4th century, the Vaticanus about the middle and the Sinaiticus towards the end of they century.

Neither of the codices, contains all the books of the Old and New Testaments. The Vaticanus doe, not include the early portion of Genesis and its New Testament stops at Hebrews 9, verse 13. The Sinaiticus contains the Epistle of Barnabas and the Shepherd of Hermas. The Epistle is unanimously ascribed by early Christian writers to Barnabas the companion of St. Paul, and this epistle is quoted by the Church Fathers, Clement, Origen, Eusebius and Jerome. The Pastor of Hermas is quoted as Scripture by the same authorities. However neither of these writings formed part of the Textus Receptus and both are now relegated to the twilight of 'Apocryphal, Writings'.

The purchase of the Codex does serve to remind us that not a single original manuscript of the New Testament has yet bean discovered. The earliest manuscripts date front between 350 and 400 A.D. and are admittedly copies of earlier writings. The great mass of Christian MSS. was copied much later. The dates are not established by date headings, but are decided upon by an examination of the internal evidence and the external evidence of quotations from contemporary writers.


Discovery of M. S.

The Codex Sinaiticus was discovered by a Russian Scholar L.F.K. Tischendorf in 1844 at the Monastery of St. Catherine on Mount Sinai. Tischendorf tells a dramatic story of its discovery. He claimed to have founds forty-three sheets in a waste paper receptacle in the library of the monastery, ready to be used as fuel for the fire. Recognizing the value of the old writings, he set out feverishly to translate them and then persuaded' the monks to allow him to take the whole Codex to Cairo where he copied its 110,000 lines with the help of two countrymen. He was finally permitted to take it as a conditional gift to the Czar of Russia. Since then and until recently, the Codex has been the most highly prized possession of the great library in Leningrad.

The monks who now live in the monastery have apparently another story to tell. Professor C.T. Currelly, director of the Royal Ontario Museum, has visited the monastery and has talked with the monks about the old Codex. According to them, Tischendorf came across the manuscript in their library and desired to translate it. "It was wintertime and the monks were allowed no fire. This Russian, according


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to they Librarian there, complained bitterly of the cold and asked if he might take the book to Suez, where he could copy it in the home of the Russian Consul. At first he was told he could not, but I presume bribery was an inducement and it was agreed that the book might go with him to Suez, but in charge of one of the monks whose expenses were to be paid by Tischendorf.... But when they arrived at the Russian Consul's, Tischendorf seized the book, stepped across the doorway, turned to the monk and said: 'I am now on Russian soil. You can do nothing. Get out.' The monk was forced to leave and return to the monastery to tell the sad fate of the Codex Sinaiticus. The head of the monastery, a bishop, tried to take the matter up diplomatically. Sinai was in Turkish territory. When the row was settled, the Czar made a present of #50,000 to the Turkish authorities and the bishop was made an archbishop."


Early Church Writings

Tuschendorf has contributed tremendously to the mass of information concerning the early writings of the church and if some of the fundamentalists would read the evidence respecting the variations in the texts, the popular conception of the divine accuracy of every word, accent and punctuation mark in the Bible, would be shattered. Origen himself admits making certain 'corrections' and in passing through the hands of various copyists, the manuscripts were subjected to many changes, some intentional and some unintentional. In some cases, an earlier scribe's comments in side notes, were incorporated into the texts.

H.P.B. in her 'Esoteric Character of the Gospels' and throughout the Secret Doctrine draws attention to the errors and mistranslations in the Bible and endeavors to restore the esoteric meaning. She suggests that "the day on which the Church shall find its only salvation lies in the Occult interpretation of the Bible may not be so far off as some imagine." S.D. II, 789

It is perhaps too much to hope that the purchase of the Codex Sinaiticus will hasten that day. The contents of the Codex have been known to scholars for years, but the Bible still stands unaltered. Esoteric Christianity is waiting for a genius who can render the occult teachings with the same mastery of language that is shown in the King James' version.




THOU ART THAT


I searched the world for God. I probed the skies.

In vain alike I questioned fools and wise.

Through many a learned home I sought; but none

Could tell me ought; or, if they told, spoke lies.


But, when from outward things I turned aside,

There came a voice which through the silence cried:

"Forbear to seek for me without, my son.

In thine own inmost self do I abide."

- R.A.V.M.




THE THREE TRUTHS

The soul of man is immortal, and its future is the future of a thing whose growth and splendour have no limit.

The principle which gives life dwells in us, and without us, is undying and eternally beneficent, is not heard or seen, or smelt, but is perceived by the man who desires perception.

Each man is his own absolute lawgiver, the dispenser of glory or gloom to himself; the decreer of his life, his reward, his punishment.


-


If you are a believer in the Brotherhood of humanity you should belong to the only Society that makes this the sole basis of membership. The dues are $2.50 a year, including subscription to the official Magazine. Will you not join?




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