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VOL. XVI., No. 7. HAMILTON, SEPTEMBER 15th, 1935 Price 10 Cents


"Behold! how good and pleasant a thing it is for brethren to dwell together in unity!"

This must have been a shining thought in the minds of most of those who came to the meetings of the Fraternization Convention in Toronto on August 23, 24 and 25.

To many who have stayed away from this and the two earlier Conventions it has appeared that such gatherings were only due to a perhaps amiable, but nevertheless quite fond and vain wish to mix the oil of compassion with the water of bitterness and deceit, while those who took part were deceiving themselves and the truth was not in them. It is no matter for silly boasting, and the only test to which this work can be put is the old test of the Great Law: By their fruits ye shall know them.

It may yet be seen that the simple desire to draw together all those who have taken the high resolve to know and to follow the lofty teachings of Founder of the Theosophical Society and of those who inspired her work, is a test in itself, and that those who have held themselves aloof have chosen

a way of death. The time has come when, without any Pharisaic vaunt of betterness, people must choose to say: Stand thou on that side: I will stand on this!

It is almost beyond belief that in the same month, 500 miles away, a Theosophical Convention could have listened without protest to a renewal, in the name of a dark and noisome science, of the diabolical teachings that have already driven thousands out of the Theosophical Society, this being done in an effort to bolster the repute of the shattered Idol whose worship was intended to supplant the pure gold of the Secret Doctrine with the foul precepts of Belial.

There is no need to repeat the details of this matter. They are all on record for those who might care to examine the degrading story of twenty-seven years ago when 15,000 members left the Theosophical Society rather than risk its contamination. Why does Adyar cling to it?

Two black pigments can never be mixed to create the whiteness of purity, and if the President of the Theosophical Society at Adyar is weak enough to permit the perpetuation of this tradition of shame; he must be aware that the handwriting is ablaze on the wall: MENE MENE TEKEL UPHARSIN.

- A. E. S. S.


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The meetings of the Third International Inter-Theosophical Fraternization and Jubilee Convention were a great success and the attendance, which at Niagara in 1933 registered 125, and was somewhat less at Rochester last year, mounted to 197, but this only included those who registered and not those who attended the public meetings as visitors. There was a fine spirit of enthusiasm and of friendly discourse at the several reception meetings at which tea and other refreshments were served; and which the local Women's Auxiliary Committee made a complete success. The arrangements for convenient lodgings appear to have been highly satisfactory and altogether every visitor from a distance was well provided for. The Toronto Headquarters proved equal to the demands made upon it, and the audiences were well accommodated. The collections taken up at the meetings were intended to cover the expenses, but fell short somewhat.

As on other occasions, representatives of the three main Theosophical Societies were present. The New York Society under Mr. E.T. Hargrove was not in evidence, it being a policy of that Society not to recognize any Theosophists outside its own ranks. The American Theosophical Society takes much the same position, and declined to recognize the Convention, the official reason given being that the Point Loma Society used such occasions to proselytize the members of other bodies.

As it happened, the Liberal Catholic Church, which is sponsored by the American Society, and to which President Arundale belongs, was the only body that attempted any proselyting, copies of a Church magazine being distributed at the door to visitors. The Chairman called attention to this activity and disclaimed any connection with it on the part of the Toronto Society. There were no representatives as far as we are aware from the Temple of Halcyon.

The Luncheon

The Luncheon at Cole's Restaurant was a pleasant function, though considerably delayed by the non-arrival of His Worship Mayor Simpson, who had been involved in other official duties in connection with the opening of the great Canadian National Exhibition, which began on the same day as the Theosophical Convention and was attended during the two weeks of its duration by over a million and a half people. Many of the Convention visitors seized the opportunity to see this wonderful display and were highly interested. One of the features was the Ceylon Tea Planters' fine panorama of a section of the Ceylon mountains covered with tea plantations, with all the activities of the tea gardens in operation, workers passing to and fro, elephants, railway trains and other means of transport in operation, and with the great hills and the ocean in fine perspective. Mr. R.C. Bingham, a member of the Toronto Lodge, designed this scene and was in charge of the work. He had two huge figures of a sedent Buddha placed at the entrance to this scene, exciting much comment and enquiry.

Mayor Simpson spoke sympathetically of the work of the Society and emphasized the interest of the city of Toronto in education, giving some details of the school system and its results. Nearly eighty attended the luncheon. The photograph taken after the luncheon was an excellent one though it was impossible ito get a full attendance of the visitors. There are 73 in the picture, which can be had for One Dollar on application to Mr. Fellows or Miss Crafter at 52 Isabella Street, Toronto. One of the attractions of the luncheon was the singing of Mr. Allan Wilson, whose splendid tenor voice has been a recent feature on radio programmes. Mr. Wilson also sang at the meeting on Sunday evening. On Friday evening Mr. Rex Le

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Lacheur sang delightfully the baritone solo, "I Love Life!"

He Knew H. P. B.

Among the visitors were Mr. and Mrs. Alfred R. Haemmerle, now residing in Toronto. Mr. Haemmerle as a child remembers Madame Blavatsky very well as his parents often entertained her at their home.

The three evening addresses were among the finest we have heard in Toronto. It was the general view that Dr. Kuhn and Mr. Lesch had both surpassed themselves and given the best talks they had delivered to a Toronto audience. Mr. Housser's address on Economics was a masterly application of Theosophical principles to the problems of modern finance.

Undoubtedly the cost of travel prevented a larger attendance. Montreal, for example, 330 miles off, was represented alone by Mr. D.B. Thomas, who was gladly welcomed, and Boston by Mr. Clapp, while New York and Chicago and other cities even nearer were unable to send delegates. Had the Convention been held in any of these cities the result would have been to prevent attendance from Toronto.

Nothing was settled as to the location of the next Convention. It was resolved to create a permanent Convention Committee to promote the cause of Fraternization, consisting of Mr. Cecil Williams, Mr. J. Emory Clapp and Mr. E.L.T. Schaub, and it ways left to this committee to arrange for a place of meeting in the United States.

Convention Opened

The Convention was opened at two o'clock on Friday, August. 23, by Mr. J. Emory Clapp of Boston, Chairman of the previous Convention at Rochester, and President of the American Section of the Point Loma Society, who asked the audience to observe a one minute silence. He then called for proposals for the permanent Chairman. Mr. Smythe, General Secretary of the T.S. in Canada, was proposed by Mr. Ronald V. Garratt, of Welland, seconded by Mr. Harold Anderson, Toronto. There being no other proposals, Mr. Smythe was declared elected. Taking the Chair, he called on Mr. Harold Anderson to read Madame Blavatsky's Fourth Message to the Boston Convention of 1891, as striking a keynote for the present gathering. Following this, which is the greatest justification of the Fraternization Movement to be found, with its warning about quarrels over trifles, the Chairman spoke briefly on the things that divide us, questions of Leadership, rival Esoteric Sections, varying interpretations, shibboleths, psychic tendencies, censorships and claims of orthodoxy, as contrasted with the more important matters on which the various Societies were agreed, their common origin, their dependence on the Secret Doctrine, their autonomous ideals, their common literature previous to 1891, the fact of Brotherhood and the Unity of Life, the general Theosophical Society's platform, the terms and spirit of the Boston proclamation, and the more profound and eternal claims of the supreme Yoga or Divine Love. Organic union was not sought but brotherly intercourse, and co-operation was the least that genuine Theosophists could expect to offer the world. "United," wrote Madame Blavatsky, "there is no force on earth able to destroy our Brotherhood."

Greetings From Afar

Mr. Clapp was then requested to read the numerous greetings by mail and telegraph. Among these was a letter from Philip S. Wellby addressed to Dr. de Purucker as of the Convention committee. Writing from The London Forum, 33

Paternoster Row, be said: "I wish to send you my best wishes as initiator of the Fraternization Convention, and greatly regret that I cannot be present on August 23. I hope that the attendance will be worthy of the occasion and the conception underlying it, which is truly Theosophical. You may possibly recollect my name, as I had the pleasure of receiving your book for review some time ago in the London Forum. Sincerely and fraternally yours, Philip S. Wellby."

Mr. and Mrs. Benedict, Boston Lodge

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(Point Loma), wired: "greetings from two members of long standing to comrades old and new who are meeting to show the world that Theosophy means Brotherhood without Ifs or Frills." Isidor H. Lewis wired for the New York (Point Loma) members "heartfelt greetings. Deep is the world's need of the teachings of the Elder Brothers of humanity and sacred the work of the Theosophical Movement whose mission it is to promulgate those teachings and thus serve and bless mankind. Out of the fraternal efforts of which this Convention is an earnest expression there is bound to emerge a more deeply vital perception of the reality and the power and glory of that greater love and more compassionate understanding which are the very flowers and fruit of the Theosophical Life and teachings."

V. F. Estcourt, president San Francisco Lodge No. 11 (Point Loma), addressed a cordial greeting to the General Secretary of Canada of which the following paragraph may be quoted: "Admitting the possible opportunity for constructive results to be gained as a result of temporary differentiation into separate organizations, we must not, however, lose sight of the fact that our several societies are the offspring of that one Theosophical Society which H.P. Blavatsky founded to serve as a united body in the spreading of the great Message which she brought to this age. Surely all those who are aware of this one simple fact in our Theosophical ancestry must ultimately become conscious of the unbreakable tie that binds together all those who earnestly desire to carry on the work of our great Founder."

A Message From Germany

Dr. Luisa Kruger wrote from Berlin, Germany, to Mr. Clapp: "Dear Companion, now, a short time before the beginning of the Convention I must tell you that it hardly will be possible for me to be present there. I am of Lettish nationality and have great difficulties to get my money from Latvia. But, I shall come at any rate only some time later, but in spite of this I hope that I shall have occasion to see you then. Meanwhile I would be glad if Mr. Smythe of the Canadian T.S. would give me an address of an F.T.S. in Montreal, where I'll stay a short time; maybe that I shall have occasion to speak there also. I would be very obliged to you if you would be so kind as to do me this favor. Many thanks in advance. With my best wishes and Theosophical greetings, I remain yours very truly, Dr. Luisa Kruger." (p. Adr. Frau F. Blumberg, Luisenufer 35 Berlin S. 42). Mr. E. Norman Pearson, who had been invited to come, wrote the General Secretary of his many engagements, and added: "Also I should be quite frank to say that I am doubtful of the wisdom of holding joint conventions. Yet, although it is not my way, I sincerely hope that you will have a successful and a fruitful gathering."

Thomas H. Barlow, president Lodge No. 28 (Point Loma), Ann Arbor, Michigan, in the course of a cordial greeting, said "That Theosophists who profess no distinction between race, creed, caste or color, in our relations with humanity in general, can resent differences in opinion or allegiance among units within the Movement of which we all are parts, seems almost unbelievable. It saddens us that such resentment does seem evident and hope your deliberations and influence in this Convention may be a great step towards universal Theosophical understanding, sympathy, and brotherly love."

Mr. E.L.T. Schaub, detained in Los Angeles owing to the illness of his sister, sent his greetings and among other things, wrote: "I believe the fraternal spirit which prevails at these conventions, will spread and eventually result in all Theosophists interested in advancing the cause of Universal Brotherhood regardless of race, creed or color again moving forward under one common banner, as in H.P.B.'s time."

A resolution adapted unanimously by Victoria Lodge No. 1 (Canada), of the Point Loma T.S., was forwarded by presi-

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dent G.F. Jeanneret, and stated: "Comrades F C. Berridge, Wm. T. Stewart and myself have very pleasurable memories of your visit to Victoria some years ago (1899), and we desire personally to send you our very kind regards and our Lodge collectively its fraternal greetings both to yourself and to the members of your Lodge." The resolution sent cordial fraternal greetings to the Convention and expressed, "full sympathy with the Fraternization Movement, and its best wishes for the success of the Convention."

A Million Dollar Gift

Dr. Kuhn was called upon and spoke of his recent visit to the Convention of The Americana Theosophical Society at Wheaton and the announcement there of the donation of a million dollars, by Mrs. Shillard Smith of Philadelphia to the Wheaton Society for the purpose of acquiring further land and area fronting on the highway, and erecting an Art Institution at the cost of half a million with an auditorium for general use, the balance of the donation to serve for maintenance. This new building will relieve the present Wheaton building of much interior pressure and thus extend its accommodation. Dr. Kuhn stated that he had greetings and good wishes for the Fraternization Movement from many members in the United States and believed that the rank and file would generally approve of it if the Leaders agreed.

Mrs. Gertrude Knapp of Foothill was then called on for her paper on "Some Facts of Botany viewed Theosophically." We hope to print this paper later. In subsequent discussion Dr. Kuhn spoke of Botany as most suitable for instruction in Lotus Circles and of the importance of the lessons botany contains Theosophically.

A paper by Dr. Evelyn G. Mitchell, Boston, on "Theosophy and Mental Health" was read by Mr. Harry. D. Potter of Hamilton. This has generally been regarded as the outstanding paper of the Convention among those sent in from outside. We hope to present it next month. A paper by Mr. E.L.T. Schaub on "How to Reach a Wider Public," was read by Mr. Harold Anderson, and this was fol-owed by a paper by Miss O. Harcourt, vice-president, Bristol Lodge, T.S. in England, on "The Circle and the Point," which was read by Mr. Potter. These papers appear elsewhere.

A Committee on Resolutions was them nominated by the Chair and adopted on resolution, consisting of J. Emory Clapp, convener; Dr. Kuhn, Cecil Williams, Ronald, V. Garratt, George I. Kinman, Robert Marks, Miss Mayme-Lee Ogden, A.C. Fellows, Secretary, and the Chairman. The Chairman announced that Mr. Fellows, who was secretary for Toronto Lodge had consented to act as secretary for the Convention, and Miss Crafter, who was acting treasurer of the General Executive of the T.S. in Canada, would act as treasurer of the Convention.

The Friday evening meeting was well attended and Mr. Housser's address on Theosophy and Economics excited close attention. A number of questions were asked and answered by Mr. Housser. We hope to have this paper either in extenso or a summary of it from the speaker.

The Toast List

On Saturday a luncheon was given at Cole's Restaurant, at which the Mayor attended, and spoke to the toast of his health coupled with the sentiment of Brotherhood, and other toasts were spoken to by Mrs. Knapp - Religion, Philosophy and Science; Dr. Kuhn: The Secret Doctrine; Mr. Clapp - The Theosophical Movement; Miss Mayme-Lee Ogden - Our Neighbors; Mr. Cecil Williams - Fraternization. The members then adjourned to the Theosophical Hall where a photograph was taken.

Various delays caused by the luncheon and the photograph resulted in a late opening of the Saturday afternoon session, scheduled for three o'clock but opened fully an hour later. This led to the omission of Mr. Iverson Harris's paper on "Bogeys and Brotherhood Among Theosophists," and the programme was so full that on

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Sunday no time could be found for it. It had already appeared, however, in the Point Loma Forum, and is therefore available for students. Mr. Cecil Williams read his paper covering much the same ground on "Enemies of Fraternization," which appears elsewhere. In the discussion that followed Mr. Garratt spoke of the definite service rendered by Theosophists, the recognition of which he considered would greatly assist Fraternization. Dr. Kuhn mentioned a circular he had received from Mr. Ljungstrom of Sweden, dealing with an issue of a past generation, as an example of things that can never be proved and had better be forgotten. Miss Arnold of Toledo read a paper on "Theosophy and Health."

On Saturday evening at 8 the paper which appears elsewhere by Miss Salanave of San Francisco was read by Mr. George I. Kinman and warmly received. Dr Kuhn followed with an hour's address on "Philosophy - the Need of the World," a masterly summary and received with prolonged applause. This was regarded as the finest address he had delivered in Toronto.

The Last Great Day

On Sunday morning the Committee on Resolutions met, those present being Messrs. Clapp, Garratt, Smythe, Marks, Kuhn, Williams and Fellows. Their report was presented at the afternoon session and unanimously adopted; and appears below. In the afternoon at two o'clock Mr J. Emory Clapp gave his address on "What is the Theosophical Conception of Brotherhood." We hope too print this in a later issue. Mr. R.C. Bingham spoke on "Ahimsa," the Buddhist principle of harmlessness or not injuring others, the basis of peace and opposition to war. Mr. Bingham's eloquent and impressive appeal was both timely and effective, and might well be committed to writing. He gave as a motto - "I have no sword. I make the subconscious my sword." Mr. Robert A. Hughes followed with a splendid paper on "The Purpose of the Theosophical Movement," which was one of the outstanding thoughtful and impressive papers of the Convention. We hope to print it later. Miss Mayme-Lee Ogden spoke on "The Importance of Lotus Circles," and gave an illuminating account of her work in this field. Mrs. Hazel Boyer Braun's paper, "Theosophy Here and Now" was omitted for lack of time, and the reader not being present, and Mr. Potter read the paper contributed by Mrs. Jalie Neville Shore - "A Religion for Modern Youth." This paper appears elsewhere in the Magazine.

From this point till seven o'clock the members were entertained by the ladies of the Toronto Lodge; and an animated exchange filled a pleasant two hours. The only flaw was the departure of the Rochester party who had to leave at five o'clock by motor in order to be at work in the morning. They cheerfully undertook the long drive from Rochester and back to show their real appreciation of the principle of fraternization, and expressed their extreme pleasure in having been able to attend the Convention.

The hospitality of the Toronto members included a drive around the city on a most comprehensive tour including all the points of general interest, and the guests were loud in their praise of its beauties and advantages. In this and other ways the social aspect of the Convention was well provided for, and there is no doubt that the effect of vis-a-vis acquaintance does more than anything to establish friendly relations.

At seven o'clock Mr. G. Rupert Lesch gave a most enthralling address on "Theosophy and the Study of Comparative Religion." His treatment of the subject was profound and yet popular to those in any degree familiar with the study of religion on its theological side. His ingenious quotation of New Testament passages in illustration of the points he makes is most illuminating to Bible readers and is a brilliant study in comparative religion in itself. His summation of "the One-ness, the All-ness and the Only-ness" of the Divine Life was a vision never to be forgotten.

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The Chairman closed the meeting with the hope that the Convention would bear fruit, and that those present would carry its messages wherever they went, in support of the great message of Brotherhood that had been brought to the world by Madame Blavatsky. The meeting was closed with the repetition of the Gayatri.

So ended the Third Fraternization Convention, the largest and most successful so far held. The attendance was a record. The proceedings, which were, with the exception of the evening addresses, entirely voluntary, resulted in a, fine series of papers, almost too numerous in fact for the time at the disposal of the Convention, so that discussion was limited in order to include all the papers to be read. This suggests that special time for discussion be scheduled in the programmes of later Conventions.

Resolutions Submitted to the Convention

The following are the Resolutions adopted at the Sunday afternoon session of the Convention: -

That the thanks of the Convention be conveyed to Mr. and Mrs. Rex Le Lacheur, Mr. Allan Wilson and Mr. Mullens, for their assistance in carrying out the musical portions of the programme.

That the thanks of the Convention be conveyed to the Publicity Committee, and all other Officials who were responsible for the organizing and work of the Convention.

That the thank of the Convention be conveyed to all those members who gave addresses or contributed papers, thus materially assisting in the success of the Convention, and particularly to Dr. Alvin B. Kuhn, Mr. G. Rupert, Lesch, and Mr. F B. Housser.

That the thanks of the Convention be accorded to the Toronto Lodge for kindly giving the use of their Head Quarters for the holding of this Convention.

That the Convention tender their very cordial and sincere thanks to the Women's Auxiliary for their self-sacrificing efforts and their assistance in entertaining and carrying on other organization work in connection with this Convention.

That a Committee representing the several Theosophical bodies be appointed to promote the Fraternization Movement throughout they year, and that Mr. C. Williams, Mr. J. Emory Clapp and Mr. E.L.T. Schaub form the nucleus of this Committee with power to add to their number.

That the question of the place of meeting for next year's Convention be left with the Fraternization Committee, it being understood that it will be held in the United States.

That we re-affirm the Resolution adopted last year, as follows: "That in view of the obvious want of vision and wisdom in the counsels of leadership in the world today, and the feebleness of the efforts to achieve human brotherhood in spite of the spiritual professions of the dominant religious bodies; in view of the fact that the present economic and social management reflect by evident inadequacy and failure, lack of knowledge of the basic principles of human life and evolution, on which alone a more humane and less ruthless order of society can be established; and whereas the very fundamentals of a righteous social order have been laid down for the guidance of humanity in the ancient days in the Laws of Manu, the philosophy of Plato, the writings of Hermes, and in the revered Scriptures of the past, and a knowledge of them revived in the modern age by our great leader H.P. Blavatsky, and in the Theosophical Movement; and in view of the sore need at this hour of these same principles in world leadership to relieve the suffering caused by the collapse of economic structures, - be it resolved by the Theosophists assembled in the second International Inter-Theosophical Convention at Rochester, N. Y., that we deplore the indifference in the general mind of the day to our efforts to restore to the world its birthright of the ancient or ageless Wisdom, by the application of which alone human life can be guided to a happier status; and be it further resolved that we

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declare it our firm conviction that war, poverty, crime, disease and other appalling abnormalities of modern society are ultimately due to the world's ignorance of the basic principles of practical Wisdom, which is the function of Theosophy to advance in the modern age."

That this Convention commends the joint action of the Adyar and Point Loma Societies in arranging for the publication of the complete works of H.P. Blavatsky of which volume three has now been issued and suggest to students the advisability of possessing a complete set of this work.

That owing to they large place taken up by propaganda in the Theosophical Movement a period should be set aside at all Conventions for the discussion of this most important phase of Theosophical activity.

That this Convention convey to the Heads or Leaders of the Several Theosophical Societies in the world, its fraternal greetings and testimonial of loyalty to the cause of Theosophy.

And, be it further resolved, that this Convention respectfully desires to urge upon these several Heads and Leaders of Theosophic Bodies the eminent desirability of their taking cognizance of the existence within their various organizations of a large volume of sentiment favorable to some acceptable programme of harmonization of the elements of the Theosophic Movement: that in view of the existence of this sentiment, as manifested and exemplified in the three Conventions already held it be suggested to the responsible Theosophic Leadership that the time is ripe for positive effort on its part in the direction of such reapproachment as will enable the Theosophic Movement to present to the world it seeks to interest in its vital message of spiritual brotherhood a living exemplification of that same unity and human fellowship in its own organic work.

Those Who Registered

Those who signed the register were only a part of those who attended the Convention meetings. The total registered were 191 which consisted largely of those attending the day meetings. The Hall, which seats 500, was well filled each evening. The names of those registered follow: -

From the United States: - 14: - Wm. A. Banks, Youngstown, O.; Dr. Alvin B. Kuhn, Elizabeth, N.J.; Mrs. Henry Huebner, Toledo, O.; J. Emory Clapp, Boston, Mass.; Mrs. Julius H. Jacobson, Toledo, O.; Miss Emilie P. Arnold, Toledo, O.; Mayme-Lee Ogden, Rochester, N.Y.; Bessie W. Stanford, Rochester, N.Y.; Claire C. Groot, Rochester N. Y.; Florence G. Cowles, Rochester, N.Y.; Mavor W. Artlip, Rochester, N.Y.; Walter Vey, Hebron, Conn.; G. Rupert Lesch, Buffalo, N.Y.; W. T. Hawkins, Allison Park, Pa.

From Toronto: - 150: - A.C. Fellows, Mr. and Mrs. G.T. Kinman, Maud E. Crafter, Mrs. H. Plingworth, Agnes Wood, N.W.J. Haydon, Alfred R. Haemmerle, Mrs. C.E. Sword, John E. Taylor, Mr. and Mrs. Allan Wilson, Meta Thorniton, Ivy Barr, L. Heeren, S. Constantnoff, J. R. Fraser, H. Anderson, Olgla M. Cable, Day MacKay, Eva M. Budd, Mrs. Minnie Lawlor, Maude T. Tristram, Mary Stuart, P.M. Sennett, Evelyn Slaght, L. Hartley (England), W.B. Yate, May Mullairn, H. Dobsom, Mary E. Allen, H. Pape, E.J. Norman, Margaret Boddy, M. Hindsley, Lolita B. Perkins, B.T. Fenner, Louis Anderton, Doris H. Anderton, O.S. James, A. Lerman, D. W. Barr, Mrs. C.E. Coyne, Estelle Morrish, Sarah Pedler, Edward Norman, Edward Widder, R.H. Thomas, Molly Brannen, Clara Powell -Buckley, Freda H. Bass, Janet. Cornwell, F.B. Housser, Pattie Tanner, R.T. Tanner, Lilith C. Haines, Rev. A.T.B. Haines, F.M.A. Minter, S. Murray, M. Catterall, E. Medlicott, A.P. Harrop, H.C. Herriman, E.B. Dustan, J.G. Chester, Mr. and Mrs. J.B. Chamberlain, Hattie Munther, H.E. Butchart, Lydia Neal, Marjorie Le Lacheur, Rex Le Lacheur, Ruby Welbourne, Olive Olive, B.T. Ames, Elson Mackay, W.C. Chalk, Nellie Hopkins, Robt. Marks, R. Thornton, William King, E.L. Thomsion, M.C. Hubel, Mrs. E.B. Hubel, Miss Sarah E. Powers, B.

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Chase, M. Chase, R.E. Logier, Mrs. Sarah Tristram, Evelyn R. Webley, Anne Bothwell, Frances Treleaven, Charles M. Hale, Jessie M. Hale, Mrs. Waterfield, Margaret Warner, Mrs. M.C. Boulton, E.R. Boulton, Elizabeth Murdoch, M. Stags, J.P. Crann, Florence Calterall, Hope. E. Clark, Annabelle Murdoch, Mrs. W.B. Stevens, M.E. Christie, Estelle L. Bright, R. Spracklin, Sadie Defoe, W. Hamilton, C. Kirch, R.C. Bingham, Mary A. Hermon, M. Lennox, - Booth, Mrs. Olsen, Mrs. Lovina Tallman, Mrs. A.M. Wright, Ethel Allan, A. McLundie, B. Ferguson, M. Winterbottom, Mrs. A. Haemmerle, Mrs. F. Monk, M. Buchanan, Ann Ferguson, Florence J. Richardson, Anna Glover, E. Moore, Alex Mackie, Muriel Norman, John Van Eden, Caroline Cunningham, J.A. Second, Mrs. Elizabeth Keleher, P.E. Watkins, J. Ewings, D. H. Burns, Guy C. Robertson, C. Gladston Bell, H.J. Munther, E. Horwood, Gyneth Horwood, Winnifred Jones, H. Tweedie, Mrs. D.G. Cole, Mrs. R. Aitken, Lydia Neal, Mrs. L.J. Vodden, Edward W. Hermon.

From Hamilton: - 16: - Albert E.S. Smythe and Mrs. Janie Smythe, Robert A. Hughes, Mr. and Mrs. Cecil Williams, Harry Dryden Potter, Mabel Carr, Amy E.V. Putnam, Anne M. Anderson, Amelia G. Mills, Mr. and Mrs. W.R. Hick, Mr. and Mrs. C. Dumbray, Ann Robinson, E. Avonde.

From Kitchener, Ont.: - 5: - Alexander Watt, Mary Watt, Dan Shantz, Lawrence Baer, J.W. Schroeder.

From Montreal: - D.B. Thomas.

From Agincourt, Ont.: - Mrs. S. Long, C. Long.

From Niagara Falls, Ont.: - Dr. and Mrs. A. Leon Hatzam

From Niagara-on-the-Lake, Ont.: - Mrs. Bertram A. Taylor.

From Welland, Ont.: - Ronald V. Garratt.

From St. Catharines, Ont.: - Mrs. L.D. Cunningham, Jocelyn Cunningham.

From Foothill, Ont.: - Gertrude Knapp.

From St. Thomas, Ont.: - Miss E. Brierley.

From Sudbury, Ont.: - Rita Butler.



By Dr. H. N. Stokes

Mr. Smythe has suggested to me that I should write something about "The Future of Theosophy". First of all, has Theosophy a future? That, I take it, depends largely upon the believer in Theosophy themselves. Are Theosophical principles to spread so as to influence the entire race, or are they to die out as so many philosophies and religions have done?

We are told that a special effort is made once in each century to awaken humanity to the principles for which Theosophy is supposed to stand. That may be so but it should be perfectly obvious that this is a two-sided arrangement. No efforts of the Masters can be effective unless they meet with response and co-operation. And that co-operation can be given by everyone interested, and the moment to begin this is today, not some forty years hence. Have we not already enough to live by?

Please remember this. We Theosophists are a very small body as compared with the whole of humanity, even with that portion which belongs to what we call our civilization. Just think: the membership of the largest Theosophical society is about 30,000; possibly we may add another 10,000 for the other societies and the unattached Theosophists, say 40,000 in all. That represents but a few thousandths of one percent of the world's population. If this almost vanishing fraction is to bring about any future whatever for Theosophy it must stand together. It cannot afford to work as a collection of separate units ignoring or opposing each other, each maintaining that its views, being wholly right, all the others must be wrong and hence not quite fit to speak to on Theosophical matters.

What would you think of an army which declined to fight as a unit because of some

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differences of opinion as to, uniforms or weapons? What would you think of an army which should insist that their political differences made it impossible to stand together in the same trenches? There is a common cause, and all minor differences have to be forgotten in the fighting, no matter how much the individual soldiers may differ on politics, or on the best sort of boots. And what would the supreme command - in our case the Masters - think of such people?

But that is precisely the condition we have in the Theosophical Movement today. This pitifully small army is divided into several clans or societies, each claiming to have the same object, but each so anxious over differences on minor points that they not only will not co-operate, but often antagonize each other. The situation may well be called scandalous.

Elsewhere I have had occasion to refer frequently to what appears too be an increasing tendency in some societies to represent to their members and the world at large that they alone constitute THE Theosophical Society, THE Theosophical Movement. In some cases this has gone to the extent not only of ignoring or denying the existence of a Theosophical Movement without their own limits, but even so far as issuing printed warnings, and charging officials of other societies with being a sort of transcendental robber trying to get into the sheepfold by climbing in instead of entering by the door. I am not giving names; their own words speak for them. From what one reads in official documents it would seem that some societies are almost in a state of panic over spies and propagandists from other Theosophical societies. All of you may not be aware of this, but it is an actual fact. It is most pitiful. I understand that the executives of each society have a certain responsibility, occupy as position where they are expected and should devote most of their efforts to the particular instrument for which they are responsible. But that affords no reason for acting as if they are afraid that they may lose some present or prospective members by acting in a friendly manner towards others. If members of other societies are less enlightened than their own they should welcome the opportunity of giving them more light. If, on the contrary, they are more enlightened, they should be glad to have their own members learn from them.

I look on this series of fraternization conventions, at present hardly beyond the embryo stage, as far more important than any of the other Theosophical conventions being held this year or at any other time. It is by far the most important because it is the nucleus of a movement, to secure co-operation in essentials, leaving it to those who choose to do so, to argue over minor differences. Do not forget the words of the Master K.H. (Mahatma Letters, page 231), speaking of the Jesuits:

"They work for the greater power and glory (!) of their Order; we - for the power and final glory of individuals, of isolated units, of humanity in general, and we are content, nay forced - to leave our order and its chiefs entirely in the shade."

As regards the proceedings of such a convention, while I have no comment to make on the reading of general Theosophical papers, which is perhaps essential, it must be remembered that such papers can be presented in any lodge or society at any time. The first and foremost object is to bring together associates of different societies and to give them the chance to get acquainted. "Oh, but that is turning the convention into a social affair, a sort of picnic," somebody may say. I reply that it is and should be first of all a social affair, because it gives the members of each society attending the opportunity to discover, as I have had to discover, that those of other organizations than their own are just as intelligent, just, as well-meaning as themselves, and that the essence of their Theosophy is just as good as their own, even if they may differ on matters of policy, theories of successorship, or certain other doctrinal points.

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Consequently I look on this convention and other fraternization conventions as primarily a means of getting the several Theosophical sects to understand each other and to work together for a common cause, not as a time or place for general Theosophical discussions. It is quite possible that the attendance may be small, perhaps even smaller than last year. That is no reason for thinking that another convention will not be worth the trouble. There is nothing worth while which is not worth the trouble, and another convention should be held even if no more than fifty attend.

There is much being spoken and written on the subject of Brotherhood, in elaborating reasons why even though all admit the theory of Universal Brotherhood, that is something quite different from fraternization, that while we may concede that members of other societies are theoretically our brothers, practically we don't need to speak to them, or work with them, or recognize them in any way, and that the idea of fraternization is a useless dream, an impracticable ideal. I must say that all of these discussions, when really sincere and not intended to make an excuse for neglecting our duty, remind me of nothing so much as a squid trying to hide itself by ejecting a volley of ink. All such discussions are unpractical and an evasion of the real issue. There are people aplenty who always see the reasons why something cannot be done and who are as proud as peacocks over their ability to find such reasons. Far fewer are those who believe it can be done, even though it may require some experimenting and failure at first. It is on these latter that the future of Theosophy depends.

I believe that Theosophical societies can co-operate and I have yet to hear any one sound reason why they cannot. Of course there must be some common ground. The Secret Doctrine of H.P.B. has been suggested. If it cannot be that, then let it be her Key to Theosophy; if not that, then The Voice of the Silence, or Light on the Path, or the Bhagavad Gita. The first step is getting acquainted. This series of conventions offers that opportunity to the few who can attend. But it can be done everywhere, in every town where two or more societies have lodges. Efforts to hold joint meetings at times should be encouraged, but even where this is rejected by one or the other society, occasional visits to the meetings of other societies, not for purposes of propaganda, but for good fellowship, are sure to lead to closer relations in the long run. Many, to be sure, have a mortal dread of being rebuffed. It might happen at times, has happened, but it is a poor sort of martyr for his cause, who would hold back of such a triviality.

May I add that it is absolutely essential that no fraternization convention should permit the uses of methods, forms or ceremonials peculiar to one particular society. It is necessary to avoid everything which might give the impression that the convention is controlled by one particular organization. The sounding of gongs, prayers or invocations, meditations, quotations from the special literature of any one society should be avoided. This precaution has not always been observed in the past and has given rise to suspicions - probably unfounded - that the convention was being run by a particular society in its own interests. This, of course, is not saying that when conventions are held in cities where one society has a preponderance of members and a better hall, such society may perforce have to do the greater part of the details, but in any event, committees should be as representative of the leading societies as possible, names and associations being given.

So finally, I earnestly hope that those who have the decision as to a future fraternization convention will not be discouraged, that they will remember that great movements may have small beginnings and be long in growing, and that it is absolutely necessary to keep the lamp of Brotherhood burning, no matter how low the flame may sink at times, if Theosophy is to have a future.


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By Cecil Williams

The attitude of some to fraternization is like that of the topers in the story to the ghost - they do not believe in it but they are scared. Others approach fraternization in the spirit of the gourmand who complained he could not eat as much as he wanted - they would like to take everybody into their own society but they can't.

Fear and vanity are great enemies not only of fraternization, but of all human progress. Often we find them in the Movement wearing the mask of loyalty. Loyalty to a society or to a teacher is to be admired; but loyalty to Besant, or Arundale, to Tingley or de Purucker, to Judge or Blavatsky, or even to the Masters, is not enough. We must be loyal to Truth and to all humanity, else we are not Theosophists. The school spirit is suited to school boys, for grown men and women there is the world spirit. When we consciously or unconsciously put our society or teacher before Theosophy we betray the cause of the Masters, for to adapt the wise words of Annie Besant, Theosophy does not belong to any Theosophical society; all true Theosophical societies belong to Theosophy.

Shortly after the first fraternization convention at Niagara Falls I spent a few days with my family in the quiet village of Cherry Valley near the Bay of Quinte. They are religious folk down there. They invited us to Sunday school. We went because that also was a form of fraternization! Our visit gave me a glimpse of the state of our rural Sunday schools, but I was particularly struck with one thing. A young man sang a solo, the words of whose refrain went something like this:

"You go to your church and I'll go to mine, but we'll walk along together."

In the Sunday schools, I thought, they have put fraternization into a song, and I asked myself this question, "Is the Theosophical Society, which was designed to lead, doomed now to lag behind the churches?" In these days of new ideas, even in mathematics, are we to hang on to old formulas and say Theosophical societies should work on parallel lines and never meet?

We can understand, though we cannot exculpate, the fear one society may have that another will absorb it or lead its members astray, but let us also understand that this fear is a hangover from churchianity. In The Key to Theosophy H.P. Blavatsky pointed out that shortcomings of members were often errors they had brought in with them from the sects in which they had gown up. The fear that some members of Adyar have of Point Loma is akin to the fear Presbyterians have of Methodists. Timidity is not a Theosophical trait and judging by most Theosophists I have met in this case, it is utterly groundless; their loyalty to their society is too fierce. And if a society should lose a few members, they will not be lost among the many new ones it would gain because it practiced what it preached. In the Blavatsky lodge of Hamilton we do not hesitate to tell new-comers where and when the Hamilton society meets and tell them of its library. If inquirers prefer the Hamilton society to our lodge, why should we worry? The important thing is not that people should join the Blavatsky Lodge but that they should become Theosophists. The serpent on the Theosophical symbol, biting its tail, does not mean that a member of the movement, having professed universal brotherhood, should proceed to swallow himself.

Then the idea of one big society which is harbored, or is thought to be harbored, by some Paint Loma members - I admit this idea once docked in my mind; I, too, was brought up in a sect; educated in a denominational school - is it not also a hangover from churchianity? It smacks very much of Catholicism. But it is a dream as vain as the unconscious vanity that inspires it. Adyar and the U.L.T. are as loyal to their traditions as Point Loma is to its leader. And it is fortunate that it is so. The need is not for stereotyped unity but for diversified activity

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and thought within Theosophical bounds and for fraternal goodwill between all Theosophists, in every land and society. We cannot win the war upon ignorance and selfishness by turning all sailors and airmen into soldiers; we need all three arms, - but they must co-operate.

The complaint is made that Theosophical magazines ignore entirely the activities of other societies. My friends, this is not a sin of leading church magazines. They are not above reporting or commenting favorably upon outstanding events in other denominations. Are we who proclaim tolerance from the house tops to sink in the practice of tolerance below the Christian sects? Shame, eternal shame upon us, if it shall be so! It is reported that in some quarters of the Adyar society great emphasis is being laid upon the definite article "the" in the title. This society is "the" Theosophical society. Does this mean that instead of universal brotherhood' the first article of Theosophy is to become the definite article?

I feel free to criticize all three societies, because I am a member of all three. I honor and esteem them all. I want them all to grow in strength and influence, and I believe there are those in all three societies who, while they may differ from me in some paints, - which is only evidence they are exercising their intelligence, - appreciate my sincerity. I want to see the societies overcome those incorporeal enemies of truth and progress - fear and vanity; I want to see them enter more fully upon their heritage; and, above all, I want to see them do more effective work for the salvation of humanity.

From his watch tower in Washington, Dr. Stoke discerns a lessening of fraternal activity. My friends, this must not be! We must not allow fraternization to die. The woes of the world are too poignant. Humanity depends upon us! It is my hope that this convention meeting in the building where the international fraternization convention idea was first proposed and discussed, will adopt the suggestion of my friend, Mr. Emory Clapp, and appoint a committee to work for fraternization the year round.

If fraternization is slow let us not say with the pessimist, the glass is half empty, but with the optimist that it is half full. Let us not think of turning down an empty glass but of filling it to the brim.

Fear and vanity, these kamic enemies of Theosophy must be deflated, and they can be if we will recognize them for what they are, and ask ourselves honestly if our actions and our attitude towards fraternization make for a better world and the helping of poor, agonizing humanity.

Today the forces of love and hate are balanced and the time is so critical that the world despairs of the future. The power of thought and the power of spiritual love are potent forces. Let us throw all that we have in the balance. Let us show the despairing world by the example of love for our fellow Theosophists in other societies, that love is the great healer. Let us not through fear and vanity frustrate the efforts of the founders of the Theosophical movement. Perfect love casteth out fear and vanity, and these two kamic enemies of fraternization, of Theosophy, of the Masters, of Wisdom and of humanity, let us now resolve to banish forever from our midst.



To all Theosophical friends now assembled in this fraternization convention Greetings: From a Buddhist sister in California who owes a great debt of gratitude to the Theosophical founders, for the privilege of hearing of Theosophy and Buddhism.

"It is not flesh and blood, but the heart that makes brothers". - Schiller.

This friendly and truly noble fraternization attempt on the part of various Theosophical leaders and their societies is in-

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deed a precious one. And great credit is due all who have any part in it. It shows a commendable spirit of tolerance and a sincere effort to actually establish "a real Universal Fraternity" such as the Masters had in mind when the T.S. was first founded, and for which very purpose, indeed, it was founded.

In Letter VI. of The Mahatma Letters it tells of the Masters hopes to found "a genuine Brotherhood of Humanity where all will become co-workers of nature, will work for the good of mankind." Further on in the same letter we read: "The Chiefs want a Brotherhood of Humanity, a real Universal Fraternity started." While in Letter xxviii the T.S. is said to be "a harbinger of Universal Brotherhood". Surely then, a Theosophical fraternization convention as is now assembled in Toronto IS definitely such a harbinger. And, just as surely - let us hope - it foreshadows a wholly reunited T.S., " all sincere, the like of which has been, the like of which cannot help being." "You cannot make an association out of insincere men," says Carlyle. "Only in a world of sincere men is unity possible; and there, in the long run, it is as good as certain..." How heartening are his words - an actual promise - that "unity is possible, in the long run, in an association of sincere men."

In a world that at this moment is crumbling, indeed, is fairly crashing about our heads, how infinitely important that all Theosophical societies - NONE ExCEPTED - in which the Masters placed such hope and confidence, should NOW AND FOREVER MORE, forget every difference of whatever nature, and become, in truth, "a real Universal Fraternity."

Unity, harmony and unselfishness within the T.S. are the best propaganda possible to gain intelligent recruits by creating a favorable impression. Whereas discord, intolerance and selfishness create an opposite effect.

In the Key to Theosophy, used as a text book I believe by nearly all Theosophical societies, some of which are - regrettably so - at odds with one another, Madam Blavatsky says: "What the Theosophist has to do above all is to forget his personality." Perhaps then the surest way to establish an actual Universal Fraternity would be for each and every one - particularly those unsympathetic with fraternization movements - to recall H.P.B.'s words more often. A forgetfulness of personality, a little less of "I" and "thou".

"If you could'st empty all thyself of self

Like to a shell dishabited . . . . .

then there would be no room for (little) Me."

Arnold too expresses the idea beautifully in his Light of Asia: "Foregoing self the Universe grows I."

The T.S. was definitely intended at the outset to be a great unwavering beacon to show poor Humanity the Path. So that those seeking an explanation of life's perplexities would have a true light to guide them, not false lights. So they would not be misled as many were then, and still are today - by will-o-the-wisp lights of pseudo-teachings parading under different names, all claiming to have the Truth. Indeed, some are more harmful than the merely deceiving lights of will-o-the-wisps; they are dangerous as false mirages of the desert that lure thirsty travelers to doom. A tolerant, all-inclusive T.S., united in this one common purpose, would be just such an unwavering beacon light as it was originally intended to be.

An old Chinese philosopher said "the union of many threads make an unbreakable cord." How unbreakable, how invincible the distinguished leaders of the various Theosophical societies and their followers might become if each one forgot the "I" and "thou" and remembered only bleeding Humanity. The whole Theosophical teachings stress Oneness - not separation, but Oneness of All.

Marcus Aurelius says: "We are made for co-operation, like hands, like feet, like eyelids, like the rows of the upper and lower teeth. To act against one another is contrary to nature."

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Perhaps at this very convention now assembled, a common meeting ground can and will be found, acceptable to all leaders and all societies not at present co-operating or even approving. It should not be difficult to find such a common meeting ground in the great, broad, field of Theosophy. Perhaps if everyone were to unbend just a trifle it would help - I do not know. But it is quite possible to unbend without loss of dignity, and the old Chinese philosopher already quoted also said that "a bow unbent is useless." Every intelligent Theosophist of course understands perfectly the true spirit of the teachings, and also well and truly understands the real reason why the T.S. was founded in the first place.

It seems a great pity to give outsiders the satisfaction of saying that it is easier for some Theosophists to pass through the eye of a needle than fraternize at a Theosophical convention. H.P.B. also says in the Key, that in her time it could be said "without a shadow of injustice"; "See how those Theosophists love one another." Have times changed any or have they not? Do you know that there actually are people who innocently believe that the letters T.S. stand - not for Theosophical Society, but, for Theosophies snobbery!

While there may have been in the past disappointments and discouragements in fraternization attempts, and there doubtless will be more, still for the sake of "poor orphan Humanity" as K.H.. feelingly spoke of it, remain steadfast in purpose, faithful in your efforts. Do not falter, those of you who have seen the vision and are trying to make an actuality out of the ideal set before Theosophists by the Masters - a Brotherhood of Humanity - which would, if ever it became an actuality, bring to the world universal peace and goodwill to men.

Knowing yourselves then to be absolutely right in these attempts, remain solid as a rock. The Dhammapada says: "As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise."

May the overshadowing influence of the Wise Ones be manifest to everyone present on this auspicious and notable occasion which surely foreshadows a wholly reunited T.S. - a harbinger of "a real Brotherhood of Humanity" for which purpose the society ways first organized. Faithfully,

- Miriam Salanave,

Western Women's Buddhist Bureau of California.


A great many people nowadays cannot tell us what religion really is, nor can they explain their attitude towards it. In days gone by the majority of Christians were ready to give a definition of religion and to declare their views upon it. Anyone having an unorthodox outlook was considered to be voluntarily wicked and was exhorted to ask God "the help their unbelief." Today even very moderately advanced thinkers are world-religionists, for they understand that even the apparently downward path can "lead to Me." We have largely ceased to believe that the ultimate goal of the religious life is our own personal salvation, or that our chosen path is of paramount importance. It is dawning upon us that this is a wonderful world in which we are living, and that things are happening that have never happened before. The veil between this world and the next is wearing thin, and we are getting into touch with another even more wonderful world behind that veil.

We are all having an amazing incarnation, whether we are aware of it or not, perhaps the most amazing we have ever had. Modern science is lifting the veil which hangs before the portal of the unseen world. We feel in touch with the spiritual planes, we need no longer to be prodded into salvation, for we know that we can save ourselves by evolving our higher consciousness.

The true religionist is a spiritual evolutionist, his aim is salvation by means of individual growth. Salvation, he will tell

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you, is guided by God's great Hierarchies that govern the affairs of Man, and that they save us by the gradual unfoldment of the soul, by the stronger welding of the link that binds it to the higher planes. Salvation, as Goethe pointed out, is a process of becoming.

But in order to make a success of life it seems necessary to "get religion" in some form or other. If not orthodox views, then some private religious system of our own. It is, of course, possible to rub along without any sense of spiritual values, to pass on one's way without religion of any kind whatever, but for short periods only. Things happen to us, slings and arrows are flung at us which force us at times to retire to a spiritual fortress. With each rude shock of destiny we learn to be more alive to the troubles of others which is the first certain sign of the awakening of the spirit. The not yet sorry, as a great writer calls the unevolved in spirit, are roused, if only for a time, to some tenderness for the weak, the suffering and the old. And at length they are brought to seek a rock whereupon to build their lives.

That rock for us in the West, is the Christ. As a humble student of the Kabbalah, I have come to believe that the Christ is one of the exalted Hierarchy called by the ancient Israelites, the Souls of Fire, or Aschim, the Divine Members of which return voluntarily into incarnation in order to teach salvation by means of faith in the truth that each one of us is truly and essentially a spirit, and that imprisonment in an earth body, with all the suffering it entails, is only incidental and is for the purpose of developing the link between body and spirit. That link is best forged by compassion and purity, for without these two qualities there is no spiritual magic possible. We may perhaps add to them the acceptance of life as a spiritual experience; and of death as a supreme adventure.

Religion and science are said to be gradually becoming reconciled. Their ultimate fusion may solve all the difficulties, and produce a new and glorious world religion. Religion has great need of that precision of thought which has become a feature of modern life, while science lacks the help of the beauty which has been lavished upon religious worship all down the ages. Hence the power and long life of symbolism in the world. That which is greatest in religion can only be expressed in symbolism - not that of a diagram or of a lineal figure, but a sublime mind picture like Luther's "a mighty fortress is our God'," one simple line that will never be forgotten because it is the outcome of the impression made upon his childish mind by the beauty of the Wartburg, that magnificent feudal castle which crowned the summit of the mountain under whose shadow he spent so many years of his early life.

He who sees the Universe merely as a conglomeration of electrons will never see God, but he who sees it as Beauty will see Him all the time.

We are all circles with the dot in the middle, spiritual symbols of the Creative Logos. The dot within the circle is the life power within us, the Manifesting Logos on a small scale. We are all engaged in expressing ourselves, in expanding outwards in order to reach the edge of the circle, but we find that the circle itself is expanding all the time, and thus we never get to the periphery at all. Expansion and self-expression are all very well, but at times we should withdraw to the dot in the middle, where wonderful things await us. It is a difficult task, because "the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind." The soul is a spiritual Zodiac, an individual inner circle wherein is fulfilled all that is indicated by the outer Zodiac of matter.

In past ages ships that put out to sea had only the sun and the stars to guide them, and when these failed them by reason of weather conditions, they were in great danger. Then someone, somewhere, it is believed in China, noticed that a thin bit of metal secured on one spot but permitted

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to turn on its axis freely, always came finally to rest pointing to the North. That discovery changed world conditions. But the reason why the compass needle always turns to the North is, I believe, still unexplained. May it be that the needle points to the great, inconceivably terrific central Sun of the Universe about which modern astronomers have so much to tell us? Is it perhaps the dot in the centre of the circle of the Universe? We ourselves are ships cast upon the sea of Time, we all have a compass needle within us, by means of which we should be able to guide our course towards the central dot in the centre of our being, and so become partakers in the secrets of the Divine Light. This is true religion, aspiration towards the highest that we know, towards union with God, the goal of the mystics. There is a region of the mind where the opening up to God not only can, but must take place. That region is best found in meditation, which thus becomes one of the essentials of the religious life.

An aspect of religion which appeals to a few only, and is denied vehemently by the majority, is the theory of any evolving or progressing God, of a Deity Who is Himself being borne forwards to a higher level, carrying the whole Universe, both spiritual and material with Him. This theory is by no means new, for it can be found in the secret doctrine of Israel. The Book of the Kabbalah called the Sepher Dzenioutha, or Book of Concealed Mystery, treats of the gradual development of the Creative Deity and consequently of all Creation. Attached to this doctrine is the implication that mankind in developing itself spiritually, is assisting in the evolution of the Great Spirit who is becoming, therefore, increasingly efficient to create a still more magnificent Creation. May this theory of the expansion of Deity perhaps explain that expansion of the sphere of the Universe which according to present day astronomers, is taking place? Is the great circle of the material Universe extending its periphery as the dot in the centre, the spiritual hub, becomes increasingly powerful?

It is said that the Higher Powers are speeding up the evolution of humanity. In order to still further hasten that expansion, it is of the utmost importance that each one of us should strengthen the link that connects us with the Divine. That can be accomplished by trained and intelligent meditation, the object of which is to produce an extension of consciousness that will bring us into touch with the Cosmic Soul. The ecstasy of the Saints is nothing more than such an extension. It was said by one of the Gnostics that

"It is possible for a man's soul to be made like unto God even while he is still in the body, if he will but behold the Beauty of the Good."

- O. Harcourt,

Vice-President of the Bristol Lodge of the Theosophical Society.


After Victoria, I was taken by Mr. George Hobart - thanks to our good friend Kartar Singh's good offices - to Cedar, about 10 miles south of Nanaimo. This was the home of the Aquarian Foundation now completely vanished. Toronto Lodge members will be much interested to know that Mr. and Mrs. Geo. Hobart, and Mr. and Mrs. Tom Williams are still living on the property. All declare that they would not if they could, forego the lesson that the bitter experience taught them. They have proved the wisdom of R.L. Stevenson's advice, "to renounce when that shall be necessary and not be embittered". Their happiness bubbled over in generously providing for your wandering scribe.

Three very enjoyable and profitable meetings were held in the home of Mr. and Mrs. von Platen. To me these meetings were exhilarating, being unexpected and for the earnest attention they elicited. I was given a delightful trip to Point Alberni, where its located the most up-to-date

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lumber mill on the Pacific Coast. Our party was permitted to see it in operation; it was a bewildering experience. On the way to Point Alberni we passed beautiful Cameron Lake and through "Cathedral Grove," notable for its untouched primitive grandeur, its huge cedars and Douglas fir trees.

Returning to Vancouver, I was once again the guest of Mr. A.J. Harrison, Gen. Secy of the Canadian Theosophical Federation, and President of the Hermes Lodge, with its membership of 75. Public meetings are maintained, and a good Secret Doctrine class under the able leadership of Mrs. Torens. One meeting was held in their Lodge Room. It was well attended, a good representation from both the Vancouver and Orpheus Lodges being present.

In the afternoon of that day I was able to renew the acquaintance of Miss Fewster in her father's home. She sang for us both then and at the lecture in the same delightful way that endeared her to the Toronto Lodge audiences. Mr. Marshalsay - the book steward of the Lodge - tells me he is meeting a steady and growing demand for The Secret Doctrine.

At Summerland Mrs. Collas secured a good meeting for me in heir home which is pleasantly situated in a country of hills and mountains, irrigated orchards, and roads winding in and out, up and down. I must pay my tribute to the skillful driving by Mrs. Collas of her car. The ride to Penticton, where a lecture was given, and friendly contact renewed with Mr. and Mrs. Dix, and the return by night by the shore of Okanagan Lake, then through the hills to her home will always be a pleasant memory to me. The following morning early, I left for Nelson, arriving there in the evening; having a whole day of very varied scenery, the railway climbing, looping, over many bridges, trestle and steel, through stupendous scenery like a lost thing. Passing the Doukhobor settlement at Brilliant there is a jam factory with its title conspicuously painted: "The Christian Community of Universal Brotherhood". These Doukhobors not only work their own land but hire out to farmers giving good service. Their women add to the picturesqueness of Nelson with their clean, characteristic dresses and silk shawls for head covering. Mrs. Fraser provided for me and we had one very interesting meeting in her home. Mrs. Minnie Drews will be kindly remembered by many members of the Toronto Lodge. She has a good library of Theosophical books and I was glad to avail myself of them.

Now, after two days and nights on the train I am once more in Winnipeg. I was met and very generously provided for by Dr. Bruce Hill in his lovely summer home about seven miles from Winnipeg on the bank of the Assiniboine. He had kept his promise, and had gathered together a group which is interested in Theosophy and is organizing under they United Lodge of Theosophy. Several meetings have been held in his downtown, office; and his enthusiasm, wholesome skepticism and spirit of camaraderie augur well for the success of the group.

In this cheering note I will conclude these ramblin notes of a rambler.

- Felix A. Belcher,.

Winnipeg, August, 26.



- Bhagavad Gita ..... cloth $1.25 leather ........$1.75

- Crest Jewel of Wisdom ............ cloth $1.25

- Great Upanishads, vol. I. ............ cloth $1.50

- Parables of the Kingdom paper............ .50

- Patanjali's Yoga Sutras cloth.............. $1.25

- Song of Life paper............ .75

May Be Had Direct From


P. O. Box 64, Station O, New York City.


kept in stock and procured to order. My list sent on request.



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During August the Sunday evening lectures were given by Mr. A.E.S. Smythe who spoke on the first and third Sundays, his subjects being "A Great Irish Theosophist" and, "The Magic of Youth". On the second Sunday the lecture was given by Mr. A. Watt, of the Kitchener Lodge, his subject being "The Gnostics". The last Sunday was during the Convention, the speaker in the evening being Mr. G.R. Lesch of Buffalo.


Some notes from an Orpheus Lodge meeting on the Seven Principles of Man: - That strange, power Ahamkara, - an aspect of the Intellectual Principle - enables us, or rather compels, us to identify ourselves with whatever is strongest at the moment in the ever shifting field of our conscious states. At one time we identify ourselves with our finest aspirations and a few hours or even moments later, we perhaps know ourselves only as the embodiment of a desire to satisfy some whim or personal ambition. Throughout even one day we identify ourselves with many different and often conflicting moods, desires and ambitions, in each of which we think of ourselves as I. Which of these many "I's," each of which seems as real as the other, is the real I, or is any one of them the real I? A writer the other day was emphatic that if he met the boy he was twenty years ago he would itch to box his ears. In another twenty years he will probably find himself equally out of sympathy with the I he knows as himself now. Meditation upon this subject is of the greatest value, for the reason that as we realize more and more fully the illusory kaleidoscopic nature of the self we know as `I' we weaken somewhat the magical power of the hypnosis which Nature holds over us. For in a very real sense we live in a hypnotic trance, believing ourselves to be what we are not, and acting accordingly. Who, or what is the Master Magician? And how is his power maintained? In the "Voice of the Silence" we read "the Mind is the Slayer of the Real, let the disciple slay the Slayer". What does this somewhat cryptic saying mean? If Mind means the Intellectual Principle, Manas: in the first place to kill it is impossible, for it is an aspect of the Spiritual Triad which is our SELF; in the second place to be without Mind is to be an idiot. This cannot be what is meant. It is Kama-Manas, the personal desire mind which is the creator of illusion which is meant here. It is Kama - desire, which is the Master Magician. Nature exercises her thraldom and power over us by enmeshing us in a cloak of illusion through Kama, the desire principle, whose root form is Tanha, the thirst for life, for sensation, for experience. Sensation, life, is the one thing we all crave; pleasant sensation if we can get it, if not, then unpleasant or even painful sensation. So the disciple is admonished that he must be able to slay his lunar body (Kama) at will. In other words: if he would see clearly on the difficult and dangerous path he travels, he must be able to put his desires, and wishes, his hopes and fears, entirely on one side at will. Any practice which exercises whatever power the student possesses to stand aside from his emotions and desires, and look at things coolly and impartially is of the greatest value. For example, to go to a political or other meeting where mob emotion runs high, to allow oneself to be strongly influenced and then to cut oneself off from it and coolly and critically exercise the mind, is one of the many ways which will suggest themselves. Eventually we have to build up an individual magic which is stronger than Nature magic; then and then only can we force her to let us go free. Until then we are tied to the apron strings of the Great Mother and must follow her ceaselessly up and down on her endless cycles.

Mr. and Mrs. Dumbray of Hamilton have been receiving condolences on the early death of Mrs. Dumbray's sister, Valeria Novack on July 28.


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Published on the 15th of every month.

[Seal here]

Editor - Albert E. S. Smythe.

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

Subscription, One Dollar a Year.



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

- Maud E. Crafter, 345 Church Street, Toronto.

- William A. Griffiths, 37 Stayner Street, Westmount, P.Q.

- Nath. W. J. Haydon, 564 Pape Avenue, Toronto.

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

- Kartar Singh, 1720 Fourth Ave. W., Vancouver, B.C.

- Was. E. Wilks, 925 Georgia St. W., Vancouver


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



We regret very much that post office regulations require us to drop from our mailing list all members not paid up on the books this month. All who cannot at present pay the full $2.50 may send $1. on account to keep their subscription good.

The Hamilton Lodge is preparing for the winter season's activity and Mr. Smythe will resume his Key to Theosophy class on October 7. Anyone who studies The Key and possesses himself of its contents may without hesitation undertake to carry Theosophy to any group of enquirers anywhere.

Here is an encouraging letter from California. "I want to express my appreciation for the very marvelous memorial number of the Canadian Theosophist to the memory of George Russell, AE. It is a very splendid piece of work getting so much of this together on such short notice, and you are to be congratulated. I wish you would send me about one half-dozen extra copies. I am enclosing a $5. bill to renew my own subscription and I wish you would also mail The Canadian Theosophist to Mr . . . . . . . . . . . . for one year, beginning with the Russell number."


Mr. and Mrs. Foster Bailey have sent out a card with an Invocation which is being despatched to 100,000 people in ten different languages all over the world asking them to use this at least once a day. It reads: "Let the Forces of Light bring illumination to all mankind. Let the Spirit of Peace be spread abroad. May men of goodwill everywhere meet in a spirit of co-operation. Let power attend the efforts of the! Brothers of Humanity." We cordially endorse this effort, and hope that Signor Mussolini will receive a copy. If he responds it will do a lot of good. Most of the rest of us are already convinced.

There are several standards by which the success of a Convention may be measured. One is attendance. Another is the quality of the material presented. A third is the financial results. In this respect the recent Convention in Toronto stands high. The deficit - too bad it was not a surplus - will be under $25, according to latest receipt of accounts. The Toronto T.S. gave the use of The Theosophical Hall gratis, and expenses were for advertising, for some traveling expenses of speakers, and for badges. There are a few of these left and may be had with a copy of this Magazine with report of the Convention for Twenty-five Cents. The National Society is taking care of the deficit.

Extreme pressure on our space this month, owing to the reports from the Fraternization Convention and important correspondence has prevented the publication of reviews of the Third Volume of H.P.B.'s Complete Works; of the United Lodge

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of Theosophists' volume, "The Friendly Philosopher;" the fine volume of the Buddhist Lodge in England, on "Concentration and Meditation"; and Dr. Arundale's new book "You," which promises to be his ewe-lamb in popularity. We do not know any Theosophical book so likely to become a bestseller and as far as we have read, up to the end of the chapter on Hate and War, recommend it as the finest presentation of Theosophical principles published for popular circulation in twenty years.


Attention is called to the final report of Mr. Felix A. Belcher on his visit to the West and the various Lodges anal Theosophical centres there. Mr. Belcher, following our Canadian tradition does not make fish of one Theosophical student and flesh or fowl of another, and has found pleasant relations possible with all with whom he came in contact. We learn that Mr. R.C. Bingham contemplates a business trip through Western Canada and he will be glad to visit any Theosophical centres which desire to meet him. Mr. Bingham has lived for many years in the East, for eleven of that time as a native among the natives, and knowing Mohammedanism and Buddhism intimately has adopted the Buddhist faith. He has joined the Toronto Theosophical Society as a result of the recent Fraternization Convention.

Dr. Arundale has requested the opinion of the General Secretaries on the question of a policy to be adopted over the action of The Point Loma Society in assuming the title of THE Theosophical Society, upon which he has prepared a `warning," to be published in The Theosophist. He insists in this warning on the "Secession" of 1895 when it would have been an affiliation with India had Colonel Olcott not refused to see it that way. He singles out the Point Loma organization also, when the New York Society under Ernest Temple Hargrove also insists that it is THE Theosophical Society, and several other independent bodies also assume the same title locally. All societies were originally autonomous and known locally as The Theosophical Society. The Toronto Lodge Charter, for example, is direct from Madame Blavatsky and establishes THE Toronto Theosophical Society, and if needed this would be a legal charter. The attempt to hold up one Society or another as infringing such "rights" appears to us to be a ploughing of the sand. The extremists of the three Christian Churches, Greek, Roman and Anglican - each allege that it is the one and only true Church, and this debate can never be settled till all go down in oblivion. Handsome is that handsome does, and Theosophical Societies are those which preach and practice - especially practice - Theosophy. It is not to be wondered at if many people find a closer adherence to the Theosophy of Madame Blavatsky and the Masters in Point Loma than in Adyar, but this is a matter of opinion, and just because it is a matter of opinion, we believe Dr. Arundale would be unwise and also un-Theosophical to dogmatize upon the only-ness, or the entailed rights, of one Society over another. It is not nice to think of Dr. Arundule competing with Mr. Hargrove and announcing as Mr. Hargrove does, that his magazine is "the official organ of the original Theosophical Society" and that "we have no connection with any other organization calling itself Theosophical . . . . .nor with similar bodies . . . . ." We commend to Dr. Arundale, and of course to Mr. Hargrove, that pleasant little tale to be found in the Gospel of St. Matthew, xxi. 28-32. There is also much to be considered in the Book of Numbers, chapter xi.


We had intended including many more tributes to the memory of AE, but unfortunately our space this month is crowded with the Fraternization Convention. The accounts of the funeral in Dublin are most impressive. The remains were received

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from England a. Dun Laoghaire by Dr. W.B. Yeats, Mr. Frank O'Connor, Mr. F.R. Higgins and Mrs. Higgins, Miss M. Cunningham, Miss Nora Cunningham, Prof. Osborne Bergin, Senator Gogarty and Miss Curran, Lady Heath, Mr. G.G. Esmonde, T.D., and other friends of the Irish Aero Club circled over the vessel as a mark of respect. Mr. Conn Curran, Miss Pamela Travers, and Mlle. Simone Terry accompanied the remains from Bournemouth.

Amongst those at the grave in Mount Jerome Cemetery were President de Valera, and Mr. W.T. Cosgrave, T.D., ex-President. The burial service was conducted by Rev. C.C. W. Duggan. M.A., rector of Harold's Cross. The attendance included about 1200 of the most eminent political, literary, educational and professional men and women of Ireland, and there has rarely been such a personal tribute paid to anyone in the Emerald Isle.

Mr. Frank O'Connor, on behalf of the Irish Academy of Letters, in the course of an oration at the grave, said he could speak for the gratitude of two generations of young Irish writers whom Mr. Russell had befriended and encouraged. When the story of AE comes to be written, it may be found that this was not the least of the services which he had rendered.

Another country would probably, he said, have buried him with more ceremony. "So great a man, so powerful an influence for good, would not have been laid in his grave without some fitting signal of the nation's gratitude, but the cleavage between him and the people he served is neither to their discredit nor to his. It serves to mark the place he filled. The silence between them and him is his justification. The greatest service AE did for Ireland was too help in the creation of new modes of life, to stand apart as the symbol of a more complex and comprehensive existence, to represent through a lifetime the Ireland in the heart, the empire in the womb of time. He was of the type that Europe knew in the great days preceding the Renaissance. His weakness was its weakness and his strength its strength. If he had chosen to give himself to one art or science, he would, I feel have been among its greatest men. But then he would not have been AE, and Ireland would have been poorer for it."

The list of eminent persons who attended the funeral and who sent wreaths filled half a column of very small type in the Irish Independent. Among the wreaths sent are mentioned those by his sons Brian and Dermot and his grand-daughter Maureen. Resolutions of profound regret and sincere sorrow were adopted by the Vocational Education Officers' Organization at its Congress in Dublin, and by the Dublin Trades Council Executive, by the latter in appreciation of his valuable and patriotic service to the cause of the workers in the labor and co-operative movements.



Mr. Geoffrey Hodson has written in the June Theosophist an article in which he has quite unintentionally, no doubt, given an entirely perverted view of the opinions of those who like myself have been included under the phrase invented by Dr. Stokes of Washington, D.C., "Back to Blavatsky". Those of us who have been fifty years in the Theosophical Movement do not need to apologize for our opinions, but it is sometimes necessary to put other people right regarding the events and policies of the past.

Whatever merit there may be in the challenge "Back to Blavatsky" lies in the fact that those who have studied Blavatsky with any diligence and any saturation of her spirit, must be of all people the most tolerant, the most liberal, and the most anxious for the fullest freedom of thought and speech. The group of writers who grew up under her influence were all recognizable by this breadth of spirit and charity of understanding. They were, however, strong in defense of spiritual conceptions of life and philosophy as distinguished

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from the tendency to psychic revelation and marvel-mongering that began to prompt the pens of many writers. Those who studied under Blavatsky developed a keen eye for the follies and fantasies for which a taste sprang up among younger students.

It is unaccountable how this taste developed in the Theosophical Society itself, but the fact is undeniable, and to such a degree that the older members who refused to bow down to the new and sensational literature were regarded as traitors, and were told in no measured terms that they cumbered the Theosophical ground. It requires some detachment of mind to turn back and survey the development of this psychic literature during the last generation, but the careful student will not fail to note what occurred. The Secret Doctrine was relegated to the top shelf in numerous libraries, and students were told that it was not suitable reading for them. The books on which so many of us had strengthened our mental muscles, by writers like Hartmann, Judge, Collins, Mead, Pryse, Kingsland, and others were ostracized, and with the Blavatsky books, were displaced in the libraries.

Such a statement as this not so very long ago had the effect of arousing unmitigated fury in some circles, and it is to be hoped that this extreme attitude has passed, but one can recognize in Mr. Hodson's remarks the fear that the reading of the former literature might prevent the perusal of later works of genius. Now all that we older students ask for is an equal field for all. We can trust the intuitions of the students who read everything - for awhile. Usually they cease to read everything and learn to concentrate on that which gives them growth. I read everything myself, on the old Bible precept - "prove all things; hold fast to that which is good." Naturally one finds much that is not so good, and leaves that field alone in future.

It is possible that some students find Blavatsky a barren field. Well and good. "Other heights in other lives, God willing," as Mr. Browning remarks. But it is not necessary to fence off any fields from the young student. And those who fear the cry of "Back to Blavatsky," must have some alarm that Blavatsky might prove attractive beyond expectation to those who were expected to find rich pasture in more loudly heralded paddocks.

After all, the Secret Doctrine is not a Bible, but a text book. Text books are not infallible except when they provide us with standards like the Multiplication Table, which is astonishingly infallible within its limits. The primers with their alphabets and their "cat, rat, sat, mat," too, are quite reliable for the youthful mind, and after mastering such authorities the more mature mind can seek for itself. Some prefer Secret Doctrine, others The Arabian Nights or such like romances. Mr. Hodson seems to be alarmed lest The Arabian Nights should not have its chance with the rest. Mr. Hamilton-Jones is accused of cultivating a Bible-Consciousness, to the exclusion of The Arabian Nights et al.

It is remarkable, when one comes to think of it, how, students of The Secret Doctrine lose their taste for they fluffier pabulum which is so frequently presented as a substitute. But even here I am quite content to trust the unbridled common sense of the average student.

- A. E. S. S.



Dr. R. Swinburne Clymer has just issued a third extensive exposition of the false and fraudulent methods of the Imperator of the AMORC, Mr. Spencer Lewis, and it should resolve the doubts of the many correspondents who have been writing to us and trying to convince us that wee are unjust and wrong to denounce the methods of this gentleman in deluding the members of his organization as he does. We have no quarrel with these members nor with any others who are gullible enough to be deceived and misled by false teaching and baseless pretenses, nor can we

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boast of the Theosophical Movement in this respect with the example of Mr. Leadbeater before us.

The AMORC has made such ridiculous claims and these have been so widely accepted that it is only fair to the public and those who have been deceived, to let them know how fully these pretenses and falsifications have been exposed. The present book of 128 pages issued by The Rosicrucian Foundation, Quakertown, Pennsylvania, presents 34 fac simile documents proving that the alleged original Rosicrucian teachings issued by Lewis, the Imperator, are pilfered from well-known works of such writers as Dr. Franz Hartmann, Von Eckhartshausen, Dr. Richard Maurice Bucke, William Walker Atkinson, Johann Valentin Andreae, and others, particularly the notorious Aleister Crowley from whom he has derived his chief authority, and his title and such charter as he purports to possess being, as Dr. Clymer points out, "the Most Illustrious Master of Black Magic and a Most Adept Black Magician," whom, notwithstanding Lewis, is said "to acknowledge to be his Secret Chief".

This book and its companion volumes, "A Challenge and the Answer," and "Randolph Foundation the Authentic Body has Exclusive Rights to use of Rosicrucian Names," completely shatter the deceitful and misleading claims of Spencer Lewis. In an appendix the testimony of A. Leon Batchelor, a former treasurer of the AMORC, is given in which he states that the whole object of AMORC is to supply funds to the Lewis family, who built their homes with the funds and paid their household expenses out of the property, valued at half a million, with $400,000 cash in the bank and an annual income of about $350,000. Mr. Batchelor says "it is a sad reflection on AMORC that about 400 members drop out each month; that about an equal number each month are caught in the meshes of Lewis's untruthful and unethical advertising, soon too drop by the wayside, and their places to be taken by new victims." It is a sad reflection also on the gullibility of the public that they are willing to pay heavily for the bogus teachings of AMORC, and yet neglect, in Canada at any rate, to investigate the Theosophy which we offer free.

The people appear to love to be fooled, and perhaps it is necessary that they should have such experience. Yet they do not seem able to learn to discriminate. Dr. Clymer deserves much credit for taking such pains to lay the evidences regarding this "most successful deceiver, a vile impostor, a clever charlatan and a crafty sorcerer," as he terms him, before the world. These books are supplied free to those interested. We observe that the cost of postage is 21 cents.




Editor, Canadian Theosophist: - I find that I must once again ask you to correct a misstatement in your magazine. The May issue has just reached me amd you state on page 85:

"It is a sad reflection to think that the T.S. spent money printing the follies of `Man, Whence, How and Whither,' not to mention `The Lives of Alcyone,' when they might have been printing a book like this of Mr. Brunton's."

No money of The Theosophical Society was involved in the publication of these works or of any other work issued from Adyar, except the official "General Report of The Theosophical Society" issued annually, and "The Golden Book of The Theosophical Society, 1875-1925." The Theosophical Publication House and the Vasanta Press at Adyar were financed by Dr. Besant, she receiving profits, if any, which was quite rarely, and bearing all losses and investing necessary capital for outlay for replacing machinery, etc.

We, at Adyar realize that we are a source of criticism to you; but is it not advisable

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to be sure of your facts before you criticize?

Yours Sincerely,

- C. Jinarajadasa.

Olcott, Wheaton, Ill.,

August 12, 1935.

We gladly print Mr. Jinarajadasa's letter, since it all the more emphatically indicates the method so frequently pursued by our Adyar friends. If Mr. Jinarajadasa is correct the, books referred to were not printed by Theosophists, nor written by Theosophists, nor advertised by Theosophists, nor circulated and recommended and listed in Theosophical magazines for purchase and perusal by Theosophists. Which, as Mr. Euclid would say, is absurd. It was Theosophical money that produced and bought these books, whether it passed through the accounts of the Adyar organization or not. And if Mr. Jinarajadasa was as particular that such money was directed into right channels as he is that the T.S. should be relieved of the disgrace of being associated with the printing of these deceitful inventions of Charles W. Leadbeater, it would greatly rebound to the credit of all concerned. As works of fiction and invention, properly so styled, we might not worry about them any more than we do about the infamous Spalding book, but when they are hawked about the Society as Theosophical works, a protest is needed. Mr. Jinarajadasa can write good books himself, and he knows the difference, which makes the quibble less pardonable.


Editor, Canadian Theosophist: - We read on the cover of the Magazine, THEOSOPHY that the United Lodge of Theosophists "does not concern itself with dissensions or differences of individual opinion", and that "The work it has on hand and the end it keeps in view are too absorbing and too lofty to leave it the time or inclination to take part in side issues." We then turn to the editorial, appearing in the last eight issues, under the name of "Aftermath", to find an almost ludicrous contradiction of the above declaration in minute and detailed censure of people and events, presented with a bias that rules out every angle of vision but the one given in the "I say so," manner of anonymous authority. Mis-statements of fact are so frequent in this series that I note you have been obliged to correct some of them in the CANADIAN THEOSOPHIST, the columns of THEOSOPHY being closed to all who disagree with their edicts.

A distortion of truth in the August instalment of "Aftermath" calls for refutation, for whatever view one may take of the claims undoubtedly made by various Theosophists of our time to speak with the sanction and under the instruction of some occult authority, to cite "As a psychological phenomenon" (p. 438 THEOSOPHY), the name of Mrs. A.L. Cleather in such a category, immediately following the name of Dr. de Purucker, Mrs. Besant and Mrs. Alice Bailey, is a false association for which no justification is or can be produced.

Some years ado Mr. William Kingsland in a letter to THEOSOPHY, dealt with what he called their "most virulent attack or Mrs. Cleather", and demolished ins particular the peg upon which they hung a flimsy charge of "claims" on her part. As these "claims" are again implied by THEOSOPHY, to quote Mr. Kingsland's able defense is less a personal matter than a service to all who value reliable testimony to H.P. Blavatsky as given in the book of Mrs. A.L. Cleather, her personal pupil.

Referring to the Preface of H.P. BLAVATSKY: A GREAT BETRAYAL, Mr. Kingsland writes to THEOSOPHY: -

"The first point that you endeavor to make is that Mrs. Cleather claims to speak on behalf of the Masters because she uses the phrase, `I therefore protest with all my strength, and in Their Sacred Names'. Now it certainly never occurred to me when I read that phrase that she was mak-

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ing any such claim; nor do I think so now. It is perhaps rather an unguarded sentence, but it does not appear to me to be anything more than a phrase which is sometimes used, such as, `in the name of common sense', `in the name of all that is sacred', or even `in God's name'. At least I am absolutely sure of this, that Mrs. Cleather did not intend it to be a claim such as you would read into it, and that she certainly does not make any claim to speak `by Their (the Masters) Instruction'.

After a careful comparison of texts between Mrs. Cleather's published statements and THEOSOPHY'S "garbled version", Mr. Kingsland remarks:-

"I must really say that such distortion of words and meaning is about the limit of anything `theosophical' that I have seen for a very long time. It has either been written with a most reprehensible carelessness, or with a most deliberate intent to pervert and mislead.".

He reviews in moderate and lucid style the varying opinions with regard to W.Q. Judge, and sums up THEOSOPHY'S attitude thus: -

".....your position as an adherent of Mr. Judge is simply on the same footing as any of the other individual claims. You support the claim of W.Q.J. and reject the others; but what is the difference in principle? Is it not purely a matter of `individual opinion' in your case as in others? Why then do you profess to be so much beyond and superior to individual opinion, and yet can make such a bitter attack on the opinions of others when your own appears to be in danger? To misrepresent is no defense".

- H. Henderson,.

The "H.P.B." Library,

348 Foul Bay Rd.,

Victoria, B.C.,

August 9th.


Editor, Canadian Theosophist: - I do not think that Mr. Cecil Williams quite understands the object of my letter on the above subject, though that may be due to my owns failure to express myself clearly. It was not my intention to be hypercritical of any genuine effort to move towards universal brotherhood, such as that of Mr. Williams. I desired merely to elevate a warning signal: "Lookout! Go slow !" I did not intend to say "Stop, turn back and sit tight!"

If we have evolved the spirit of brotherhood within ourselves we cannot prevent it from manifesting; but this is my point, we need to take very close stock of ourselves to be sure that which strives to manifest is really the true spirit, and not one of a thousand masqueraders.

I do not think it is possible to regiment people into brotherhood, and that I also think is what organized "Fraternization" movements attempt to do. A few individuals active in any such movement are animated by the genuine spirit, but beyond question the mass who take up the idea have no conception of its real meaning. The way bristles with snares and snags: I simply say beware of these.

I quoted some examples of what the Purucker movement gave rise to from my own direct observation. If the various societies and their Leaders possessed the genuine spirit it would not be possible for them to erect barriers against those who differ slightly from their ways and teachings, and sling bricks at them when they attempt to approach and say unpleasant things about them behind their backs. All these things the leading organizations do, as I know from my own first hand experience. I was a member of the Adyar T.S. for a little while and was boosted by them as a lecturer, until it was found that my doctrine (those of H.P.B.) were cutting across the more modern teachings favored. I was actually asked to submit to a censorship of my lectures, and naturally I revolted and resigned. That incident occurred six or seven years ago, and although I have never attacked the T.S., I appear to remain under a ban. Recently, a year

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ago, pursuing an idea similar to that of Mr. Williams, I applied for membership in the T.S. and was refused.

Later I was for a little while a member of the Point Loma society, but had to retire because I could not accept certain dogmas, and work in certain ways. The result? I am regarded even by those who not long since called me a personal friend as an enemy, and freely abused as a "black magician" (seemingly a favorite missile with the Lomaites). More astonishing still some young, enthusiastic, but exceedingly foolish members of the Druid Lodge wrote without my knowledge to Dr. de Purucker protesting against the attitude and words of so many P.L. members and suggesting that he put an extinguisher on them. One would think the champion of "Fraternization" would hasten to comply, but astonishing to relate, he refused to interfere in any way, and more than that actually justified his followers on the plea (an untrue one) that members of the Druid Lodge had said "unkind things" about P.L. members and their Leader, and "what is sauce for the Dublin goose, is sauce for the Point Loma gander".

Now, what meaning can "fraternization" have in the face of hard facts like these? It seems to me that it is a pure farce. There are different societies because different leaders and followers propagate and adhere to different - in many cases fundamentally different doctrines. A member of one society is always "skating on thin ice" when "fraternizing" with a member of another. Constraint between them is inevitable, and constraint is incompatible with brotherhood. I think it is infinitely more brotherly to keep aloof and follow our own path and let others follow theirs, recognizing that as all differ in nature so must their ways differ. We can meet in perfect amity as ordinary citizens of the world, but the moment we meet as Theosophists and members of different societies we are beset on all sides with prickly barriers and pitfalls.

All this is not criticism of Mr. Williams or of anyone else. He is right to follow the way he feels convinced is right. But because there are thousands of inexperienced persons as yet incapable of a balanced judgement of their own, it is but right to let them see the other side of a matter so important as this.

- P. G. Bowen.

11 Grantham St., Dublin, July 28.



Editor, Canadian Theosophist: - I would like to correct a slight inaccuracy which occurs in Captain Bowen's article in your August number. He says that `AE' finally handed over the charge of the Hermetic Society to himself (Capt. Bowen) in 1833. This handing over was a purely temporary one pending AE's return to Ireland - a return which was not only expected and looked forward to by Hermetic members, but was definitely AE's own intention as published correspondence of his goes to show. In making the correction I realize that the error is merely one of phraseology, but it tends to strengthen a rumor promulgated across the channel to the effect that AE had severed all connection with this country: this is a matter on which a close personal friend of AE found it necessary to correct a leading contributor to the English Sunday Times. It is a matter of very little moment perhaps but a date given in an excerpt from Ernest Boyd's "Appreciations and Depreciations" in another article is surely too late by a decade or so. AE is described as being one of a group who met together for discussion in 1917. (No. "Some 20 to 25 years" before 1917). 1907 or even 1897 would fit that period more accurately. In 1917 that group had scattered, though individually they kept occasional contact with the `Hermetic' - then some years old. I cannot now remember if Ernest Boyd was in Dublin in 1917 -quite possibly he was, but his book was published in America I think some time afterwards and a con-

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fusion of date seems t have occurred between that of Boyd's own association with AE and the much earlier events .to which he refers. Faithfully yours,

- Kathleen Nicholls.

70 St,. Stephen's Green,

Dublin, 24th August.



By Thomas Taylor

(Continued from Page 179.)

Having taken a general survey, both of the great world and the microcosm man, I shall close this account of the principal dogmas of Plato, with the outlines of his doctrine concerning Providence and Fate, as it is a subject of the greatest importance, and the difficulties in which it is involved are happily removed by that prince of philosophers.

In the first place, therefore, Providence, according to common conceptions, is the cause of good to the subjects of its care; and Fate is the cause of a certain connection to generated natures. This being admitted, let us consider what the things are which are connected. Of beings, therefore, some have their essence in eternity, and others in time. But by beings whose essence is in eternity, I mean those whose energy as well as their essence is eternal; and by beings essentially temporal, those whose essence is always in generation, or becoming to be, though this should take place in an infinite time. The media between these two extremes are natures which, in a certain respect, have an essence permanent and better than generation, or a flowing subsistence, but whose energy is measured by time. For it is necessary that every procession from things first to last should be effected through media. The medium, therefore, between these two extremes, must either be that which has an eternal essence, but any energy indigent of time, or, on the contrary, that which has a temporal essence, but an eternal energy. It is impossible, however, for the latter of these to have any subsistence; for if this were admitted, energy would be prior to essence. The medium, therefore, must be that whose essence is eternal, but energy temporal. And the three orders which compose this first middle and last are, the intellectual, psychical (or that pertaining to soul), and corporeal. For from what has been already said by us concerning the gradation of beings, it is evident that the intellectual order is established in eternity, both in essence and energy; that the corporeal order is always in generation, or advancing to being, and this either in an infinite time, or in a part of time; and that the psychical is indeed eternal in essence, but temporal in energy. Where then shall we rank things which being distributed either in places or times, have a certain coordination and sympathy with each other through connection? It is evident that they must be ranked among altermotive and corporeal natures. For of things which subsist beyond the order of bodies, some are better both than place and time; and others, though they energize according to time, appear to be entirely pure from any connection with place.

Hence things which are governed and connected by Fate are entirely altermotive and corporeal. If this then is demonstrated, it is manifest that admitting Fate to be a cause of connection, we must assert that it presides over altermotive and corporeal natures. If, therefore, we look to that which is the proximate cause of bodies, and thorough which also altermotive beings are moved, breathe, and are held together, we shall find that this is nature, the energies of which are to generate, nourish, and increase. If, therefore, this power not only subsists in us, and all other animals and plants, but prior to partial bodies there is, by a much greater necessity, one nature of the world which comprehends and is motive of all bodies; it follows that nature must be the cause of things connected, and that in this we must

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investigate Fate. Hence, Fate is nature, or that incorporeal power which is the one life of the world, presiding over bodies, moving all things according to time, and connecting the motions of things that, by places and times, are distant from each other. It is likewise the cause of the mutual sympathy of mortal natures, and of their conjunction with such as are eternal. For the nature which is in us, binds and connects all the parts of our body, of which also it is a certain Fate. And as in our body some parts have a principal subsistence, and others are less principal, and the latter are consequent to the former, so in the universe, the generations of the less principal parts are consequent to the motions of the more principal, viz. the sublunary generations to the periods of the celestial bodies; and the circle of the former is the image of the latter.

Hence it is not difficult to see that Providence is deity itself, the fountain of all good. For whence can good be imparted, to all things, but from divinity? So that no other cause of good but deity is, as Plato says, to be assigned. And, in the next place, as this cause is superior to all intelligible and sensible natures, it is consequently superior to Fate. Whatever too is subject to Fate, is also under the dominion of Providence; having its connection indeed from Fate, but deriving the good which it possesses from Providence. But again, not all things that are under the dominion of Providence are indigent of Fate; for intelligibles are exempt from its sway. Fate therefore is profoundly conversant with corporeal natures; since connection introduces time and corporeal motion. Hence Plato, looking to this, says in the Timaeus, that the world is mingled from intellect and necessity, the former ruling over the latter. For by necessity here he means the motive cause of bodies, which in other places he calls Fate. And this with great propriety; since every body is compelled to do whatever it does, and to suffer whatever it suffers; to heat or to be heated, to impart or to receive cold. But the elective power is unknown to a corporeal nature; so that the necessary and the nonelective may be said to be the peculiarities of bodies.

As there are two genera of things, therefore, the intelligible and the sensible, so likewise there are two kingdoms of these; that of Providence, upwards, which reigns over intelligibles and sensibles, and that of Fate downwards, which reigns over sensibles only. Providence likewise differs from Fate in the same manner as deity from that which is divine indeed, but participation, and not primarily. For in other things we see that which has a primary subsistence, and that which subsists according to participation. Thus the light which subsists in the orb of the sun is primary light, and that which is in the air, according to participation; the latter being derived from the former. And life is primarily in the soul, but secondarily in the body. Thus also, according to Plato, Providence is deity, but Fate is something divine, and not a god: for it depends upon Providence, of which it is as it were the image. As Providence too is to intelligibles, so is Fate to sensibles. And, alternately, as Providence is to Fate, so are intelligibles to sensibles. But intelligibles are the first of beings, and from these others derive their subsistence. And hence the order of Fate depends on the dominion of Providence.

In the second place, let us look to the rational nature itself, when correcting the inaccuracy of sensible information, as when it accuses the sight of deception, in seeing the orb of the sun as not larger than a foot in diameter; when it represses the ebullitions of anger, and exclaims with Ulysses,

"Endure my heart;"

or when it restrains the wanton tendencies of desire to corporeal delight. For in all such operations it manifestly subdues the irrational motions, both gnostic and appetitive, and absolves itself from them, as from things foreign to its nature. But it is necessary to investigate the essence of

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every thing, not from its perversion, but from its energies according to nature. If therefore reason, when it energizes in us as reason, restrains the shadowy impressions of the delights of licentious desire, punishes the precipitate motion of fury, and reproves the senses as full of deception, asserting that

"We nothing accurate, or see, or hear:"

and if it says this, looking to its internal reasons, none of which it knows through the body, or through corporeal cognitions, it is evident that, according to this energy, it removes itself far from the senses, contrary to the decision of which it becomes separated from those sorrows and delights.

After this, let us direct our attention to another and a better motion of our rational soul, when, during the tranquillity of the inferior parts, by a self-convertive energy, it sees its own essence, the powers which it contains, the harmonic reasons from which it consists, and the many lives of which it is the middle boundary, and thus finds itself to be a rational world, the image of the prior natures, from which it proceeds, but the paradigm of such as are posterior to itself. To this energy of the soul, theoretic arithmetic and geometry greatly contribute, for these remove it from the senses, purify the intellect from the irrational forms of life with which it is surrounded, and lead it to the incorporeal perception of ideas. For if these sciences receive the soul replete with images, and knowing nothing subtile and unattended with material garrulity; and if they elucidate reasons possessing an irrefragable necessity of demonstration, and forms full of all certainty and immateriality, and which by no means call to their aid the inaccuracy of sensibles, do they not evidently purify our intellectual life from things which fill us with a privation of intellect, and which impede our perception of true being?

After both these operations of the rational soul, let us now survey her highest intelligence, through which she sees her sister souls in the universe, who are allotted a residence in the heavens, and in the whole of a visible nature, according to the will of the fabricator of the world. But above all souls, she sees intellectual essences and orders. For a deiform intellect resides above every soul, and which also imparts to the soul an intellectual habit. Prior to these, however, she sees those divine monads, from which all intellectual multitudes receive their unions. For above all things united, there must necessarily be unific causes; above things vivified, vivifying causes; above intellectual natures, those that impart intellect; and above all participants, imparticipable natures. From all these elevating modes of intelligence, it must be obvious to such as are not perfectly blind, how the soul, leaving sense and body behind, surveys through the projecting energies of intellect those beings that are entirely exempt from all connection with a corporeal nature.

The rational and intellectual soul therefore, in whatever manner it may be moved according to nature, is beyond body and sense. And hence it must necessarily have an essence separate from both. But from this again, it becomes manifest, that when it energizes according to its nature, it is superior to Fate, and beyond the reach of its attractive power; but that, when falling into sense and things irrational and corporalized, it follows downward natures and lives, with them as with inebriated neighbors, then together with them it becomes subject to the dominion of Fate. For again, it is necessary that there should be an order of beings of such a kind, as to subsist according to essence above Fate, but to be sometimes ranked under it according to habitude. For if there are beings, and such are all intellectual natures which are eternally established above the laws of Fate, and also which, according to the whole of their life, are distributed under the periods of Fate, it is necessary that the medium between these should be that nature which is sometimes above, and sometimes under the dominion of Fate. For the procession of incorporeal

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natures is much more without a vacuum than that of bodies.

The free will therefore of man, according to Plato, is a rational elective, power, desiderative of true and apparent good, and leading the soul to both, through which it ascends and descends, errs and acts with rectitude. And hence the elective wills be the same with that which characterizes our essence. According to this power, we differ from divine and mortal natures: for each of these is void of that two-fold inclination; the one on account of its excellence being alone established in true good; but the other in apparent good, on account of its defect. Intellect too characterizes the one, but sense the other; and the former, as Plotinus says, is our king, but the latter our messenger. We therefore are established in the elective power as a medium; and having the ability of tending both to true and apparent good, when we tend to the former we follow the guidance of intellect, when to the latter, that of sense. The power therefore which is in us is not capable of all things. For the power which is omnipotent is characterized by unity; and on this account is all-powerful, because it is one, and possesses the form of good. But the elective power is two-fold, and on this account is not able to effect all things; because, by it's inclinations to true and apparent good, it falls short of that nature which is prior to all things. It would however be all-powerful, if it had not an elective impulse, and was will alone. For a life subsisting according to will alone subsists according to good, because the will naturally tends to good, and such a life makes that which is characteristic in us most powerful and deiform. And hence through this the soul, according to Plato, becomes divine, and in another life, in conjunction with deity, governs the world. And thus much of the outlines of the leading dogmas of the philosophy of Plato.

(To Be Continued.)


Rev. Alexander Irvine, is to be in Hamilton on September 29 and 30.




By Mabel Collins

(Continued from Page 188.)


The first thing which it is necessary for the soul of man to do in order to engage in this great endeavor of discovering true life is the same thing that the child first does in its desire for activity in the body, - he must be able to stand. It is clear that the power of standing, of equilibrium, of concentration, of uprightness in the soul, is a quality of a marked character. The word that presents itself most readily as descriptive of this quality is "confidence."

To remain still amid life and its changes, and stand firmly on the chosen spot, is a feat which can only be accomplished by the man who has confidence in himself and in his destiny. Otherwise the hurrying forms of life, the rushing tide of men, the great floods of thought, must inevitably carry him with them, and then he will lose that place of consciousness whence it was possible to start on the great enterprise. For it must be done knowingly, and without pressure from without, - this act of the newborn man. All the great ones of the earth have possessed this confidence, and have stood firmly on that place which was to them the one solid spot in the universe. To each man this place is of necessity different. Each man must find his own earth and his own heaven.

We have the instinctive desire to relieve pain, but we work in externals in this as in everything else. We simply alleviate it, ands if we do more and drive it from its first chosen stronghold, it reappears in some other place, with reinforced vigor. If it is eventually driven off the physical plane by persistent and successful effort, it reappears on the mental or emotional planes where no man can touch it. That

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this is so, is easily seen by those who connect the various planes of sensation, and who observe life with that additional illumination. Men habitually regard these different forms of feeling as actually separate, whereas in fact they are evidently only different sides of one centre, - the point of personality. If that which arises in the centre, the fount of life, demands some hindered action, and consequently causes pain, the force thus created being driven from one stronghold must find another; it cannot be driven out. And all the blendings of human life which cause emotion and distress, exist for its uses and purposes as well as for those of pleasure. Both have their home in man; both demand their expression of right. The marvelously delicate mechanism of the human frame is constructed to answer to their lightest touch; the extraordinary intricacies of human relations evolve themselves, as it were, for the satisfaction of these two great opposites of the soul.

Pain and pleasure stand apart and separate, as do the two sexes; and it is in the merging, the making the two into one, that joy and deep sensation and profound peace are obtained. Where there is neither male nor female, neither pain nor pleasure, there is the god in man dominant, and then is life real.

To state the matter in this way may savor too much of the dogmatist who utters his assertions uncontradicted from a safe pulpit; but it is dogmatism only as a scientist's record of effort in a new direction is dogmatism. Unless the existence of the Gates of Gold can be proved to be real, and not the mere phantasmagoria of fanciful visionaries, then they are not worth talking about at all. In the nineteenth century hard facts or legitimate arguments alone appeal to men's minds; and so much the better. For unless the life we advance towards is increasingly real and actual, it is worthless, and time is wasted in going after it. Reality is man's greatest need, and he demands to have it at all hazards, at any price. Be it so. No one doubts he is right. Let us then go in search of reality.


One definite lesson learned by all acute sufferers will be of the greatest service to us in this consideration. In intense pain a point is reached where it is indistinguishable from its opposite pleasure. This is indeed so, but few have the heroism or the strength to suffer to such a far point. It is as difficult to reach it by the other road. Only a chosen few have the gigantic capacity for pleasure which will enable them to travel to its other side. Most have but enough strength to enjoy and to become the slave of the enjoyment. Yet man has undoubtedly within himself the heroism needed for the great journey; else how is it that martyrs have smiled amid the torture? How is it that the profound sinner who lives for pleasure can at last feel stir within himself the divine afflatus?

In both those cases the possibility has arisen of finding the way; but too often that possibility is killed by the overbalance of the startled nature. The martyr has acquired a passion for pains and lives in the idea of heroic suffering; the sinner becomes blinded by the thought of virtue and worships it as an end, an object, a thing divine in itself; whereas it can only be divine as it is part of that infinite whole which includes vice as well as virtue. How is it possible to divide the infinite, - that which is one? It is as reasonable to lend divinity to any object as to take a cup of water from the sea and declare that in that is contained the ocean. You cannot separate the ocean; the salt water is part of the great sea and must be so; but nevertheless you do not hold the sea in your hand. Men so longingly desire personal power that they are ready to put infinity into a cup, the divine idea into a formula, in order that they may fancy themselves in possession of it. These only are those who cannot rise and approach the Gates of Gold, for the great breath of life confuses them; these are struck with horror to find how great it is. The idol-worshiper keeps

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an image of his idol in his heart and burns a candle always before it. It is his own, and he is pleased at that thought, even if he bow in reverence before it. In how many virtuous and religious men does not this same state exist? In the recesses of the soul the lamp is burning before a household god, - a thing possessed by its worshiper and subject to him. Men cling with desperate tenacity to these dogmas, these moral laws, these principles and modes of faith which are their household gods, their personal idols. Bid them burn the unceasing flame in reverence only to the infinite, and they turn from you. Whatever their manner of scorning your protest may be within themselves, it leaves a sense of aching void. For the noble soul of the man, that potential king which is within us all, knows full well that this household idol may be cast down and destroyed at any moment, - that it is without finality in itself, without any real and absolute life. And he has been content in his possession forgetting that anything possessed can only by the immutable laws of life be held temporarily. He has forgotten that the infinite is his only friend; he has forgotten that in its glory is his only home, - that it alone can be his god. There he feels as if he is homeless; but that amid the sacrifices he offers to his own especial idol there is for him a brief resting-place; and for this he clings passionately to it.

Few have the courage even slowly to face the great desolateness which lies outside themselves, and must lie there so long as they cling to the person which they represent, the "I" which is to them the centre of the world, the cause of all life. In their longing for a God they find the reason for the existence of one; in their desire for a sense-body and a world to enjoy in, lies to them the cause of the universe. These beliefs may be hidden very deep beneath the surface, and be indeed scarcely accessible; but in the fact that they are there is the reason why the man holds himself upright. To himself he is himself the infinite and the God; he holds the ocean in a cup. In this delusion he nurtures the egoism which makes life pleasure and makes pain pleasant. In this profound egoism is the very cause and source of the existence of pleasure and of pain. For unless man vacillated between these two, and ceaselessly reminded himself by sensation that he exists, he would forget it. And in this fact lies the whole answer to the question, "Wy does man create pain for his own discomfort?"

The strange and mysterious fact remains unexplained as yet, that man in so deluding himself is merely interpreting Nature backwards and putting into the words of death the meaning of life. For that man does indeed hold within him the infinite, and that the ocean is really in the cup, is an incontestable truth; but it is only so because the cup is absolutely non-existent. It is merely an experience of the infinite, having no permanence liable to be shattered at any instant. It is in the claiming of reality and permanence for the four walls of his personality, that man makes the vast blunder which plunges him into a prolonged series of unfortunate incidents, and intensifies continually the existence of his favorite forms of sensation. Pleasure and pain become to him more real than the great ocean of which he is a part and where his home is, he perpetually knocks himself painfully against these walls where he feels, and his tiny self oscillates within his chosen prison.

(To Be Continued.)

Books by Wm. Kingsland

The Esoteric Basis of Christianity. Scientific Idealism. The Physics of the Secret Doctrine. Rational Mysticism. The Real H.P. Blavatsky. The Art of Life. The Great Pyramid.

May be had from JOHN M. WATKINS, 21 Cecil Court, Charing Cross Road, London, W.C. 2, England.

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Conducted by F. B. Housser


Dr. George W. Crile, of Cleveland, makes several interesting observations concerning the activities of certain of the glands in the body and the effect these glands have on the oxidation, and activity of brain tissue. By separating brain tissue into its fatty and protein fractions and by adding these two fractions together, he can reproduce the short -wave radiation, or light, produced within the bodies of the living. By adding, in addition, extracts of certain glands to the mixed solution he can study the effect of the glands themselves.

One of the striking demonstrations by Dr. Crile before the National Academy of Sciences in Washington recently, gave an indication of they action of the secretions of thyroid and adrenals. The addition of thyroxin, secreted by the thyroid, and adrenalin, secreted by the adrenals, both essential to life and health, each increased the glow given off by the brain solution.

"One would expect," Dr. Crile said, "that there would be in animals some mechanism for the adaptive varying of the radiation produced within the animal. Our findings that the thyroxin and adrenalin increased the shortwave radiation produced by the oxidation of the proteins, suggests that this function is performed by the adrenal sympathetic system and the thyroid gland.

Glands and the Human Aura

All the above suggests that there many be some relation between the proteins of which the body is built up, the glands and what we are in the habit of calling the Human Aura. For it is a well-authenticated fact that under certain favorable conditions and by certain individuals, an atmosphere or aura of light can be observed surrounding the body. This aura changes in size, brilliancy and color with the state of health and disease; and by certain more highly gifted individuals still it is said that centres or foci of light can be observed surrounding the major nerve-centres. These centres, or chakras in Hindu terminology, correspond very closely to certain of the glands in the body. The thyroid gland in the throat, in particular, corresponds to the pharyngeal plexus, the adrenals, over the kidneys, to the solar plexus. Both these plexi form part of what Crile calls the sympathetic nervous system lying in front of the spine and functioning almost independently of the nervous system of which the spinal cord forms a part. The sympathetic system is the governor of all the involuntary actions of the body; it is that by which we weep, digest our food, by which our skin flushes or is blanched, and by which, in general, the body functions in its purely animal behavior. It is the system which is most stressed in the Hindu physiologies and the system which has to be brought under the control of the will in the various Yoga schools, more particularly concerned with the body.

Food for Thought

Dr. Crile goes on to say that the nervous system functions largely by the oxidation of protein-like substances, and that these when oxidized give rise to radiation of high frequency, tending toward the ultra-violet, and as noted before, thyroxin and adrenalin increased this action. He also observes that those animals which are most active have likewise the largest thyroid and adrenal glands. The contrary is the case with the sluggish animal. He says also that they are quite large in man, (although he does not say so, the majority of the more active and ferocious animals are carnivorous). Since proteins act in much the same way as these two gland substances, it is to be expected that there should be a mutual reinforcement between a high meat diet

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and glandular activity. There is something then to be said for the old saying, "Feed him raw meat", at least if activity is to be expected.

Vegetarianism vs. Meat-Eating

This is not an argument pro or con for vegetarianism or meat-eating, for one can exist on either diet in a state of comparatively high activity. (It is to be noted that the Chinese, whose diet is far mare vegetarian than ours, subsist largely on the Soy Bean, which is almost pure protein). It is on the other hand an argument for a balanced protein-carbohydrate diet. (Crile incidentally remarks that while proteins give rise to a high ultra-violet component in the radiation due to their combustion, carbohydrates on the other hand give rise to more infrared or heat radiation).

In passing, it has been estimated that one requires but two ounces of protein per diem for the repair of body wastes, and that all else is waste. On the contrary protein or meat-foods give rise to just exactly as much energy as the sugars and starches when used in the body. For one-half the protein molecule is burned as sugar, the other half as fat; the nitrogen fraction is thrown away when protein is burned as fuel.

- W. F. S.

Magic Key to a Master Mind

As a novel, Richard Ince's "England's High Chancellor" (Saunders, $2.50) unites the romance of stories like "London Bridge Is Falling" with the sense of reality we get in the more graphic Tudor biographies, including those borderline studies that reconstruct the lives of the more famous and picturesque characters of Elizabethan England. Mr. Ince's beautifully finished tale of Francis Bacon brings forward prominently such familiar figures as Essex, Cecil, Burghley, Coke, James First and Buckingham. The book will stir the imagination and is one of the most entertaining narratives of the period.

To literary readers, its main interest will be that the chief concern is to account for the authorship of Shakspere's plays and poems. Mr. Ince accepts the occult tradition coming down from the Rosicrucian Society, of which Bacon was head of the English branch, that Bacon was the great author, as well as the elder son of Elizabeth, who had been secretly married to Lord Leicester, Robert Devereux, Earl of Essex, being the younger son, which would accounts for the Queen's strange behavior towards this fiery youth, who tried to establish his right to the throne.

Broadly Built Case

Determined to avoid the fanaticism of Baconians, I have always walked wide of their cyphers and preferred to accept the very unsatisfactory legend of the Stratford playwright. If Ince were relying on secret codes, his novel would be merely ingenious. But his broad argument attains considerable strength from the great variety of factors brought into the recital. The first test of any theory is: Does it account for the facts? If we take Mr. Ince's suppositions as true, whole battalions of political events and personal problems fall neatly into place and become comprehensible - some of them for the first time.

This is more than can be said for the conclusions of many commentators on the text of Shakspere. Between them, they furnish some of the most absurd reasoning that has ever been solemnly swallowed; and of course they do not agree among themselves, except in common allegiance to the orthodox tenet that Shaxspur or Shagspur, sometime ostler at the Globe Theatre, was the supreme literary genius of all time. The Bacon authorship, for example, removes entirely the problem of why Shaxspur took no interest in the publication of his plays, and how some of his greatest works came to be printed many years after his death.

Similarly with quite different matters. To sustain the conventional attitude in "Elizabeth and Essex," Lytton Strachey had to get rid of a ring. Hey did so airily by staying it didn't exist. One year later, this identical ring was sold at public

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auction at Christie's in London. There is also the fact, ignored by historians, that when Essex cut his names into the stone wall of his room in the Tower, it was chiseled as neither Essex nor Devexeux, but Robert Tidir, which was the original spelling of Tudor.

Inspiration of Plays

This chronicle of Bacon, scholar, lawyer, philosopher and poet, hangs together consistently. There are still one or two little questions I should like to ask Mr. Ince; but they are trifles relatively, whereas the Shakspere legend is strongest in backing up unimportant details and leaves almost all the main issues in mystery, or resolved by supposition. As a matter of evidence, it is desirable that the main facts be credible, and that any doubts fall into the small corners of a subject.

Especially is this true about the inspiration of the plays. It is hard to understand how the traditional Bards obtained either the knowledge or the wisdom displayed in the lines. With the author of "The Advancement of Learning," it is easy to see how the events of his own life, from his clouded parentage through his youthful love for Queen Marguerite of Navarre, on to his public disgrace and quiet years of writing afterwards, supply exactly the information and the moods of his principal creations. Internal evidence is not conclusive - it seldom is - but strongly presumptive.

Hamlet is by all means the key problem, since we all feel instinctively that the man is here most fully revealing himself. Read the pregnant passages with the thought that a disowned prince is discussing his mother's action and comprehension enters. Happily, I am not called upon to pass final judgment, (just who is?), but I tentatively prefer the more to the less credible.

Intimate Glimpses of the Age

Of the great number of Tudor books printed in recent years, "England's High Chancellor" is one of the best through which to realize the customs and temper of a great age of changing values. In a way it completes the others, as they must always remain partly dim if the great mind of the period is left out. Taking the plays and sonnets on one hand, and Bacon's essays and heavy prose works on the other, regard this passage as a criticism of education at the time: -

"Universities, parliaments, churches, law courts, and medical schools are always at least 200 years behind the best thought of their age. They are bound tight in the red tape of antiquated statutes, out-of-date creeds, habits of thought that time has worn threadbare. Go into any church or parliament or official lecture hall and (unless hypnotized by a school or creed,) you will feel the mouldy atmosphere creep about you like the damp vapors issuing outer of old Capulet's ancestral tomb. Men still dispute about the names of things long after the things themselves have crumbled into dust. They fight under meaningless banners, like sleepers struggling in a dream.

"Cambridge in they year 1573 was still pouring knowledge into the young out of two or three bottles, blessed and labeled by Authority. One bottle was marked Aristotle with Commentators. It was prescribed for all those students who studied physics and philosophy. Another bottle was labeled Galen and Hippocrates and ways dispensed to all who studied medicine. There was another mixture, from which all had to be physicked; it was called Theology. Erasmus, Colet and Linacre had laughed at this mixture, but the learned divines and professors believed that it was the best tonic for the young ever prescribed in the past, or that could be prescribed in the future."

A True Nobleman

This version of the career of Francis Bacon, Lord Verulam, will strike many a responsive chord because its hero is a great idealist, and because it restores to a much maligned man the dignities and honours, not so much fitting his high station as commensurate with his abilities and virtues. No cold man is he, however clear-sighted,

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but one noble and tender enough to accept limitations, apparent failures and to forgive the mean-nesses of men. It is easy to believe that the man who in his "Essays," wrote on seditions and troubles and on the true greatness of Kingdoms also set down the lines: -

The time is out of joint: O cursed spite,

That ever I was born to set it right!

- William Arthur Deacon in Toronto Mail & Empire, July 20, 1955



The relationship of economics to the establishment of a reign of brotherhood without distinction of race, caste, sex, creed or color is every day being demonstrated more impressively in the march of world events.

According to the statistics of the 50 most important nations of the world, 2,400,000 people died of starvation in 1934 and about 1,200,000 people committed suicide as a result of starvation. At the same time, owing to the collapse of prices, 267,000 car loads of wheat, 248,000 tons of sugar, 26,000 tons of rice, and 25,000 tons of beef were destroyed. This does not include foodstuffs, destroyed by natural causes.

(Prager Press, Prague).

A new publication of the health committee of the League of Nations called "Nutrition and Public Health" shows that a large proportion of the world's population are not getting enough to eat. In Great Britain, it says between 10 and 25 percent of the population "cannot afford a diet of the type and quality known to be essential as a safeguard against malnutrition and disease."

In the United States - before the depression - over 14 million families had incomes under the minimum of subsistence level. This number would now be more than doubled.

150 Reformers

Knowledge of these conditions, which are behind the wars and rumors of wars that threaten to send our present world order up in smoke, has prompted 150 leaders of business, church, politics and education to sign their names to a book which has just been published in England called "The Next Five Years". (Macmillan & Co., publishers).

"We believe"' say the signatories, "that the present situation offers a new opportunity and a new challenge; a challenge to give leadership in organizing a world order free from the menace of war, a challenge to develop an economic system which is freed from poverty and makes full use of the growing material resources of the age for the general advantage, and a challenge to safeguard political liberty, and to revitalize democratic government".

"We repeat" it goes on, "that the present situation offers at once a new challenge and a new opportunity. The democratic system of government is on its trial. It will only survive if it can produce a policy equal to the problems of our time and a leadership capable of evoking the co-operation and enthusiasm necessary to carry it through. In these times a special responsibility rests upon informed men of moderate opinion, whatever their party allegiance may be. They must secure the acceptance of a policy of this kind by whatever Government may be in office. If they fail to do so, the probabilities are that we shall drift on till the next crisis strikes a weakened system and a despondent population, when the outcome may be a despairing lapse into the tyrannical and barbarous methods that have supervened in similar circumstances elsewhere."

Decay of Present System

After subscribing to these views the 150 leaders of business, church, politics and education some 300 pages with the outline of a plan for Britain over the next five years. The plan at the moment is not the important thing. The point is that 150 of the most intelligent minds in England recognize that we are passing through a crisis in the history of the races of the west, such a crisis as the founders of the Theosophical movement predicted would occur during the twentieth century.

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It is everywhere apparent that the present economic system, which is based on a fetish and once fashionable doctrine of scarcity, is fast decaying and becoming as obsolete as the horse and buggy.

No true Theosophist, said Madame Blavatsky, would consent to become the fetish of a fashionable doctrine, any more than they would make himself the slave of a decaying dead-letter system. This applies to a dead-letter system of economics as much as to a dead-letter system of religion. The Theosophical Society has surely played a part in the past in destroying the old. If it is to live it will have to play a part in creating the new.

Some H. P. B. Statements

"At present", H.P.B. says in The Key to Theosophy (page 173), "the main fundamental object of the society is to show the germs in the hearts of men which may in time sprout, and under more propitious circumstances lead to a healthy reform conducive of more happiness to the masses than they have hitherto enjoyed." This, taken in conjunction with her other statement in they Key to the effect that the state of society described in Edward Bellamy's book Looking Backward, should be "the first great step towards the full realization of universal brotherhood," indicates that Madame Blavatsky foresaw, as she was bound to, that the absorption of the ideas of the Secret Doctrine by society would inevitably reform economics the same as everything else.

"When the circulation which Eliphas Levi calls `currents of the astral light in the universal Ether', which contains in itself every element, takes place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. The occult powers of plants, animals and minerals magically sympathize with the superior natures, and the divine soul of man is in perfect intelligence with these `inferior ones'. But during the barren periods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own divine spirit. We are in a barren period, the 18th century during which the malignant fever of skepticism broke out so irrepressibly, has entailed unbelief as a hereditary disease upon the 19th. The divine intellect is veiled in man." (S.D., II. 78).

The Creative Attitude

This rarely quoted passage considered in the light of the economic stupidity and indifference of governments and peoples today, is significant. The "malignant fever of skepticism" which started in the 18th and extended into the 19th century has increased in momentum in the 20th, extending its range to the field of economics. It has made us skeptical of anything new or untried systems and paralyzed our leaders so that they are afraid to experiment.

The sphere of work of The Theosophical Society is not in technical economics but it does stand, or should, for a creative attitude, the one thing most lacking in economic and social thinking today.

The premier of Tasmania, after completing a tour of Europe and the United Kingdom in which he talked to the leaders of Italy, Germany, France, England and Ireland in search of ideas with which to help his own people in Tasmania, said recently that "he heard not one suggested remedy of those difficulties." He found no one who did not shrink from attacking the terrible problem of poverty and yet science today stands ready to produce enough for everybody if we can find an economic system that can distribute it without crushing us under a mountain of taxes and debt.

The next five years may force the western world to create or perish.

- F. B. H.


Some little time ago an engineer by the name of Dunne wrote a book called an Experiment in Time in which he described curious dreams he had which foretold

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future events in an uncanny way. Later he was able to secure the same prophetic insight in his waking moments, using a process somewhat similar to that with which the Theosophist is familiar, under the name of meditation. Dunne being a mathematician gave a reasonable explanation of his ability in terms of a mathematical construction somewhat similar to relativity. The book aroused much interest and led to the publication of a second work just recently. In this the analysis of the phenomena has been carried much further.

Corroboration of such phenomena is always valuable, but difficult to obtain. It is seldom that premonitions or preknowledge of future events is placed on record for future verification.

Fulfilled Prophecies

An interesting series of prophecies has, however, been made recently in Toronto by William Bailey. These are recorded in the Toronto Star Weekly of Saturday, August 17th, 1935, in an interview with a member of the Star staff, Frederick Griffin. The following extracts give the essential data concerning Bailey's past successes and his prognostications for the future:

"Mr. Bailey's predicament began when word crept into the papers that on January 1, 1934, he had made a series of what proved like remarkable prophecies at a meeting of several people in his home.

"His own story of the performance is this: `The people were skeptics. We were sitting together about 7 o'clock in the evening. It was then that I saw Marie Dressler. It wa, a kind of vapor floating before me, but I recognized her face.

"I seemed to have an indigestion condition. My hands were paralyzed. I said, "Marie Dressler is going to die". The words seemed to come to me.

"Then there was a feeling as if an auger was boring a hole in my back. Then I saw Dolfuss, the Austrian Chancellor, just as I had seen Marie Dressler. I said, "Dolfuss is going to die".

"How did you know," I asked, seeking the mechanics of prophecy.

"I was certain of it," said Bailey.

"I knew I was saying it but the voice was strange. I knew he was going to die from a shot in the back."

"Did you see anything more that night?"

"Yes. I saw all kinds of things. I saw a man in a tree. He looked like the King of the Belgians. I could see the insignia on the collar of his uniform clearly. Then he seemed to fall out of a tree. That is where I made a mistake. He was killed mountain climbing. But that night I said he was going to die".

Marie Dressler died on July 28, 1934; Dolfuss was assassinated on July 25, 1934; The King of the Belgians was killed on February 17, 1934."

Griffin has obtained corroboration of these prophecies from two Hamilton people who were present on the evening in question.

Verifiable Prophecies

Bailey says that he sees for Canada a return of prosperity, a Liberal victory this autumn, new empire trade agreements, an uprising of our youth and the emergence into the limelight of some new national figure. Also, Mitchell Hepburn is to succeed MacKenzie King as prime minister. As Frederick Griffin says "these prophesies might have been got from reading the daily papers." So he pressed Mr. Bailey for a real good "bang-up major prophesy". Here is what he received in his own words:

"Mussolini," he said, "will be assassinated before the year is out. So will Hitler".

"How is each of them going to get it?" I asked.

"I cannot see clearly," he said, "but I gather the impression that an elderly Jewish man will kill Hitler. It seems that he has a revolver. Mussolini will be killed with a knife".

". . . . Filled with alarm, I asked what would result. War? Revolution?

"No," said Mr. Bailey, shutting his eyes

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once more, "there will be no general war condition. Four nations will solve the trouble."

The reader might be well advised to put this copy of The Canadian Theosophist aside until the end of the year to see if these predictions come true.

- W. F. S.

Editor's Note

A partial explanation of the phenomenon discussed by W.F.S. will be found in a quotation from The Secret Doctrine in an article in this section by R.S. "When once out of the body and not subject to the habit of consciousness formed by others, time does not exist."

In a footnote - S.D. I., 583 - H.P.B. says: "The division of the physical senses into five comes to us from great antiquity. But while adopting the number, no modern philosopher has asked himself how these senses could exist, i.e. be perceived and used in a self-conscious way, unless there were a sixth sense, mental perception, to register and record them."

"Our present, normal physical senses," she says (page 585), "were from our present point of view, abnormal in those days of slow, and progressive downward evolution and fall into matter. And there was a day when all that in our modern times is regarded as exceptional. . .such as thought transference, clairvoyance, clairaudience, etc.; in short,,all that is now called `wonderful and abnormal' - when all that and much more belonged to the senses and faculties common to all humanity."

These senses, The Doctrine indicates, will again become normal in the Sixth Root Race.


A new gramophone record has been made of The Diamond Jubilee Message by the President of The Theosophical Society, Dr. G.S. Arundale. It is suggested that an endeavor be made to put it on the air in the broadcasting stations and thus bring it to thousand's of listeners. An appeal is being made by the Secretary and Manager of The Adyar Stores Limited to all Lodges to purchase one of these records. The price is $1.50 each post free. The duty payable by the purchaser on arrival is 20 per cent, less ten per cent.



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