Divine Wisdom Brotherhood Occult Science

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VOL. XX., No. 1 HAMILTON, MARCH 15th, 1939 Price 10 Cents.


The great historical event of the Christian world in recent times was the elevation of Cardinal Pacelli to the throne of St. Peter in Rome. There has never been an occasion when the whole Christian world, both Protestant and Catholic entered into a unanimous enthusiasm over such an event. The result was an elevation of consciousness on the part of all Christendom which cannot but bring about beneficent effects. There was a feeling that the Cardinal was bigger than the Church, and that with such a man and his expressed ideals much progress might be made in a world distracted with antagonisms and hostilities. A Toronto newspaper man, Gregory Clark, has been in Rome and sent his report of an interview with Cardinal Rodrique Villeneuve of Quebec on the election, which he said in its unanimity of the cardinals was brought about by "the realization amongst us all that we must have for the head of the Church a man with the fullest possible understanding of world conditions today." "Does that mean world politics?" the cardinal was asked. "Under no circumstances," he replied. "We are convinced that much of the distress and unrest in the world today is founded upon social injustice, but force will never cure social injustice. That can only give rise to a new phase of injustice. Faith in God gives birth to conscience, and conscience is the age-old enemy of injustice, and nothing else. I think the new Pope will lead the Church in a great awakening of the conscience of the people everywhere." The sympathy of all true Theosophists should be aroused by such a statement. It is true that what the Cardinal means by God may mean Divine Law or something less personal but more intimately just than enters into the mind of the average man, though not less perfectly merciful and loving, but what he says of social unrest should be clearly in the mind of every Theosophist. He distinguishes between social unrest and political action, something which we have been trying to place before our readers in this magazine, but too many people do not wish to recognize the social injustice, or their own responsibility about removing it. What we call Karma in this respect is our own individual creation and we cannot rid ourselves of the responsibility. The measures to be taken to remove the injustices indicated are not necessarily political, but economic, and the people can remove them in a brief time, if those in authority would only deign to recognize the injustice and accept the responsibility. Poll-

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tics will never accomplish this, for politicians are not concerned with justice, but with selfish interests which prevent them understanding or desiring to understand what is wrong. The politicians endeavor to lead people away from the recognition of the existence of injustice in the social conditions, rather than suggest to them any ways in which a remedy might be applied. They insist that there is nothing to remedy and that their duty is fully discharged. Can the Pope or any other authority create a conscience in such people, or renew a right mind within them?


Lectures delivered at the Twenty-eighth Anniversary Meetings of the Theosophical Society, at Adyar, December, 1903


In sending out these lectures to theosophical students, I desire to preface them with a word of warning. They have no pretension to be an "authoritative" statement, any more than has any other book which has come from my pen. It may seem needless to repeat a statement which I have made so often, but the tendency to regard the simple work of a student as the teaching of an authority appears to recur constantly, and hence the need for repudiation also recurs. I have dealt in these lectures with a most difficult and complicated subject; I have not had the opportunity to consult with any one as to the accuracy of the observations made, by means of which I have filled the gaps in the series of facts given us by H.P.B.; hence they are the unverified observations of a single student, made with such poor powers as I posses, and made amid the turmoil of a busy and crowded life. The things I have observed have been very illuminative to me, and have proved interesting and helpful to the many good students in whose presence the lectures were delivered. They have cleared up many puzzles, and rendered intelligible many detached and confusing statements. But even this is consistent with many errors in detail, although it seems to indicate that the main newly observed facts are true.

With regard to the fixing of ancient dates, I find myself wholly incompetent. It is easy to observe the co-presence of man and certain types of animals on the globe, but this gives little help in fixing precise dates. I have in this followed the Secret Doctrine, because every little advance I have made in knowledge has proved to me the general accuracy of that marvelous book, and H.P.B. had a sweep and grasp of occult knowledge which none among us can pretend to rival.

I may, perhaps, add that certainty on such matters as are dealt with in these lectures is of no great importance. The subject of our past is of profound interest, but errors in detail may consist with a helpful grasp of main truths and principles. I have spared no pains to arrive at facts and avoid mistakes, but accuracy on such questions is more a question of power than of care.

So I send out my little book, with a full consciousness of its inadequacy, and yet with a hope that it may help my fellow-students, at least temporarily, until we all know more.

- Annie Besant.



Friends: Many of you will have noticed that, in western lands, science during the last fifty years has been trying to trace what is called the pedigree of man. In Germany, in France, in England, scientific men have tried to arrange the vast number of facts collected, so as to draw a genealogical tree and represent the way in which man has evolved from the fire-mist to the civilized human being. The great difficulty

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with regard to these pedigrees of man has been the fact that they only apply to his physical nature; in the tracing of his body, scientists trace from step to step the way in which that wonderful and complicated organism has been built up cell by cell in all the kingdoms of nature; and this they have done with wonderful patience and with a large degree of success, although their ignorance of successive cycles of growth has caused much confusion, much linking together of types separated by incalculable aeons of time, and much turning upside down of sequences, and translation of descendants into the seats of ancestors.

But when you have traced even accurately the pedigree of man's body, you have not traced the pedigree of man. Man is not body; the body is but the garment that he wears; and man can never be understood, when you leave out of his pedigree the Spirit that makes him eternal, and the intelligence, which is an aspect of that Spirit, differentiating itself in the world of matter, and manifesting as intellect and as mind. Thus the scientific pedigrees of man are all practically thrown out of court by the partial nature of the pedigree, and by the fact that you find the least human part of man exclusively dealt with. In theosophical teachings - those which have been given to us by the great Rishis of the past, reinforced, verified, and repeated in scripture after scripture of all the great religions of the world - in these you will find a truer pedigree, that deals with every part of the nature of man. It is not alone in the Hindu Shastras, though they are the fullest in this respect, that you can find traces of that primeval revelation, that you can understand something of the long road that man has traveled in his journey from the mineral to the God; nay, rather should I say, from God to the mineral and then from the mineral to the God, for, as is truly said, not only in Hindu writings, but by our brothers of Islam! "From God we came, and unto God do we return."

In order, then, that we may trace man's pedigree aright, we shall do well to follow the broad outlines laid down by that great disciple of the Rishis, H.P.B., whom here I salute, with my heart's gratitude, for the light and the knowledge that she has brought to the modern world. At the very outset of these lectures I would acknowledge my debt to her great work, the Secret Doctrine, from which the whole plan and innumerable details are taken; I have added some facts, filled up some lacunae, bridged some gulfs, perhaps, but most of the materials are hers, and are drawn from that record of her vast occult knowledge, her giant grasp of facts (1). [ (1) In consequence of this, references to the Secret Doctrine are only given when special reason exists. The whole lectures may be said to refer to it constantly. ]

She taught us that, in trying to understand man and his pedigree, we must mark three great lines of evolution. First, the spiritual, which is by far the most important, for Spirit is the master of matter, guides it, shapes it, builds it into form; and unless the spiritual pedigree be known, man remains an insoluble problem. Then, at the other pole of human nature, the physical, the pedigree of man's body. The spiritual pedigree is the coming down by slow degrees of Spirit into Matter. The physical pedigree is the result of the upward climbing of the Spirit through the Matter, which it shapes for the expression of its own inherent powers. Then, looking at these two great lines, one from above downwards, the other from below upwards, we come to a point at which a third line of the evolution of man's pedigree joins these others, and links them both to form the human being. That is the intellectual evolu-

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tion; that is the coming of the Ego to take possession of his physical tabernacle, and to link to that tabernacle the Spirit which has brooded over it, which has by its subtle influence shaped and fashioned it. When we have traced the spiritual evolution, the physical evolution, the intellectual evolution, then there unfolds before us a vast picture, in which we can see the whole pedigree of man traced in broad illuminative outlines, and we can begin to understand something of the wonder of that Human Nature which is God, God in manifested form, divine in essence and in powers.

H.P.B. says: "There exists in nature a triple evolutionary scheme, for the formation of the three periodical Upadhis; or rather three separate schemes of evolution, which in our system are inextricably interwoven and interblended at every point.........1. The Monadic, as the name implies, is concerned with the growth and development into still higher phases of activity of the Monads, in conjunction with: 2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas, or the Agnishvatta Pitris), the `givers of intelligence and consciousness' to man; and: 3. The Physical, represented by the Chhayas of the Lunar Pitris, round which Nature has concreted the present physical body. It is the union of these three streams in him, which makes him the complex being he now is." (Secret Doctrine, i. 180-2 (203, 204)

Now that is the great task that lies before us in these lectures. To my hands, too feeble for the task, to my lips, not sufficiently articulate to speak it, has fallen this work, really far too great for one like myself, so limited alike in knowledge and in power to gain it; and all that I can hope to do is to place before you the results of some study, guided by knowledge far greater than my own, hoping by that, not to dictate to you a scheme that you are bound to accept but, to throw out such hints as a student may throw out to students, which may help you in your own study and in your own research; to serve, if I may be so fortunate, as a clue through the labyrinth of nature, which may aid you in your struggle to traverse it.

Today we take the first of these three lines of human pedigree, the spiritual pedigree of man. In order to understand that, we must begin with two vast outlines. The first, the outline of those great Hierarchies of Intelligences, of spiritual Intelligences, who, in past kalpas, past universes, having completed their own human evolution, have climbed up to be coworkers with Ishvara in the shaping of a new Brahmanda: these are the Hierarchies that guide and mould, the Architects, the Builders of solar systems. We need to get some idea, however vague, however imperfect, however paltry, of these vast Hierarchies that fill our solar system, and to whom we owe our own spiritual evolution; some idea, traced with reverence, however imperfect it may be, for They are the life of the universe, They are the guiders of spiritual, intellectual and physical evolution. The second outline is that of the Field of Evolution, the place wherein the evolution goes on.

Now according to the old occult records, identical on this point with the most ancient Hindu teachings, we find that our solar system has a life stretching behind it into what, to us, is an illimitable past, counting, it is said, some 1,955,884,703 years up to the present time; (Secret Doctrine, ii. 68 (72 and note.) a period so vast that it is but words that I utter; the words convey no idea to the human mind save that of illimitable antiquity. Going back into that far off past, we see, to use the

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splendid simile of Manu, Ishvara as a Mountain of Light appearing to illuminate the darkness. No words can better convey the idea of that dawn of a new universe; words are almost hindrances in the way of the vague idea of the up springing Light in the midst of darkness unfathomable. That is the simile chosen by the Father of Mankind, when he desired to describe to men the dawn of the solar system. Then we are told - and we can only reverently repeat what we are told - that Ishvara unfolds Himself into a triple manifestation, into three Forms, and from that marvelous light we see issuing in wondrous magnificent outlines three mighty and divine Forms. They are the Powers, the Aspects, of Ishvara, to be manifested in the coming universe - He who creates, He who preserves, He who destroys when the end of the system approaches. The One in three Forms, the Three whose essence is One - we may phrase it as we will. Dimly we feel that we gaze at three upadhis that appear for purposes of functioning, but that divide not the all-embracing Consciousness that ensouls Them. Those wondrous Forms we call the LOGOI, using that Greek term which means the WORD, because the idea of sound best expresses the incalculable potencies of manifested Deity - sound which creates, supports, destroys. Now this triplicity appears in every religion, save here and there, where for passing and temporary causes it has not been clearly and definitely stated. Go back to far Chaldea, study the remains plucked from the opened tombs of dead Egypt, the secrets which its mummies unfold, and everywhere, as well as in Hindu Shastras, do you find shining out the Three from the One, One in the divinity of Their nature, Three in Their manifested powers.

(To Be Continued.)


"If ye are My disciples ye will love one another."


Suppose the crown of thorns was in existence and disposable what would one think if a Japanese archeologist appropriated it and exhibited it in a museum in Tokio? Or if he made off with the most intimate relics of Shakspere and put them on exhibition for the Japanese to stare at?

It is a similar problem that faces the Buddhists of Asia when they contemplate the relics in the Victoria and Albert Museum in South Kensington, London, of some of the most sacred things that Buddhists possessed. The Daily London News printed an article by Frank R. Mellor: "Meditation in a Museum, where the Relics of Buddha's Chief Disciples are on Exhibition." In a small showcase with its floor covered by, a yellow cloth "stand two small round stone boxes which, the label tells one, contain `Portions of the Ashes of Sariputta and Moggallana, principal Disciples of the Buddha." It is even as though relics of St. John and St. Peter were similarly exposed to public gaze in Calcutta or Cabul for the edification of unbelievers. Mr. Mellor writes his impressions. "When, unexpectedly, I first saw these unpretentious caskets, I confess that a wave of profound religious awe swept over me. Unconsciously my hands joined and I found myself reciting the Salutation and the Refuges, for these are the remains of Holy Men who saw, talked with, and received the Truth from the Blessed One himself." It was 25 centuries before that Upatissa, a beautiful boy, the eldest son of Vaganta, a rich and influential Brahman, and of the Lady Sari, his wife, a charming Brahmani, became known as Sariputta, Son of Sari, because the charm and beauty of his mother so overshadowed him, and the name clung to him for the rest of his life. As a young man with his friend Kolita, more commonly known as Mog-

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gallana, weary of luxury and perceiving the vanity of sensuous pleasures, he went with his friend in quest of the unknown Treasure. After months of wandering Sariputta met a Buddhist monk, who recited for him a four-line stanza that sums up the philosophy of the Buddha.

Of all things which proceed from a cause,

Of these the cause the Tathagata hath told;

And also how they cease to be,

This too the mighty monk hath told.

The first two lines served as a direction to Sariputta and he hastened with his friend to seek the Blessed One. Almost immediately they became the chief disciples of the Buddha, who said that Sariputta was second only to himself in the Order, of which he styled him Captain. He became famous for his eloquence and was an ever willing instructor for young and old, for rich and poor alike. Several chapters of the Buddhist scripture are attributed to him. Sariputta came to the term of his life, and resolved to die in his mother's home in the chamber where he was born. He asked permission of the Blessed One to depart, but was told: "Assuredly, Sariputta, it is seldom that the Brethren are able to listen to a Bhikku like you. Therefore, be so good as to deliver a discourse to them before you depart." Sariputta accordingly expounded the Dhamma to the quiet assembly of the Brethren of the Order in the very presence of the Blessed One. Then he departed to his native village which he reached in seven days. His mother, who was still a Brahmani, had grown old, and was reluctant to welcome the retinue of her son, but love for him overcame her reluctance. He was seized with the fatal disease that afflicted him, but exerting his will he held it back and delivered a discourse to his mother which converted her to the Teaching. And so the great Saint attained to Pari-Nibbhana. It is little wonder that the devout members of the Buddhist order regard the museum exhibition of the relics of this Saint as a sacrilege and an attempt is being made to recover them, so that they might be returned to the tope where they were found, or handed over to a responsible Buddhist organization for worship and veneration. The Museum authorities have shown no inclination to consider the request favorably. Mr. Christmas Humphreys, president of the Buddhist Lodge and the British Maha Bodhi Society have also been interesting themselves in the matter in England, as have Miss G.C. Lounsbury in Ceylon, Mr. Dwight Goddard, an American Buddhist, and Mrs. M. Salanave, of San Francisco. So may these relics direct many to the Light of Truth.



Mr. William Butler Yeats, the famous poet, died at Roquebrune, near Mentone, France, on Saturday, Jan. 28th, says Reuter. He was 73. The funeral will take place at Roquebrune.

Mr. Yeats, who had been staying at Roquebrune since the beginning of December, was in a delicate state of health owing to heart trouble. Last year he made a prolonged stay in a nursing home at Monte Carlo.

Yeats, like few poets of his own or of any generation, gained an early fame, and a fame which, despite changing literary fashions, persisted throughout a long life.

At his death he was the only surviving poet of his period unreservedly praised by the younger poets of today. This was in some measure due to the extraordinary technical development which Yeats's work showed, and to the alertness of the poet's mind, which to the end kept him abreast with modern movements, both literary and political, but in a greater degree to the fact that his reputation was beyond challenge.

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William Butler Yeats was of Anglo-Irish extraction, and on his mother's side had Cornish blood in his veins. He was born at Sandymount, near Dublin, in 1865, his father having been J.B. Yeats, R.H.A., a noted portrait painter.

His father was not anxious to press upon him a career, and in those formative years he was free to follow his tastes as he pleased. They led him to the study of theosophy, under the guidance of Madame Blavatsky; to the writing of verse, and to an interest in Irish Nationalism towards which he was propelled by his association with a group of young Nationalists who gathered around the old Fenian John O'Leary. To these days belong Mosada, a dramatic poem with a Spanish setting, published in Dublin in 1886, and "The Island of Statues," a verse play which Yeats contributed to the Dublin University Review.

In early days the influences upon his verse, apart from theosophy, were Shelley and William Morris. The two last may be traced in The Wanderings of Oisin, published in 1888.

Interest in Irish Myth

His feeling for Irish myth and folklore was enthusiastic and he wrote a number of Irish ballads, though as early as 1888, in Fairy and Folk Tales of the Irish Peasantry, he had collected many of the legends of his native land.

In his verse, however, he reflected none of the political aspirations of the Young Ireland Movement, and his poetry was, at that period, lacking, perhaps, in warm human feeling. That was to come later, with his struggle to establish an Irish theatre, a struggle which was crassly misinterpreted by the extreme Nationalists, afterwards better known as Sinn Feiners.

It is notable that at this time Yeats had already written, in "The Lake Isle of Innisfree," what was to remain for many years, thanks to the tyranny of the anthologies, his most popular lyric.

Its haunting rhythms were sufficient to account for its popularity, but, at the same time, it represented a struggle by Yeats to find a personal style which was to give a new orientation to Anglo-Irish poetry and to establish Yeats as the leader of the Celtic Twilight School. This style was perfected in The Wind Among the Reeds (1899), in which images that had occurred in earlier poems were now used as symbols, the attempt to explain which first led Yeats to write those elaborate notes which he appended to so much of his poetry.

In 1898, he and Lady Gregory put their heads together at Duras to found the Irish Literary Theatre - a project which had issue, in 1902, in the establishment, in Dublin, of the Irish National Theatre Company.

Quest For Plays

For some years Yeats was busied with the management of the theatre and with the writing of plays for it. "We have to write or find plays that will make the theatre a place of intellectual excitement," he wrote. He succeeded in his quest more fully than he had expected for the new drama raised the wind of controversy. "The Countess Cathleen," had already been condemned by Cardinal Logue as an heretical play, and more serious controversies arose over Synge's "Shadow of the Glen," attacked by extreme Nationalists, and culminated, in 1906, on the second performance of his "Playboy of the Western World," in street rioting.

But the Irish National Theatre had been founded, and its influence began to spread. Yeats himself had contributed to it, in addition to the powerful little one-act play, "Cathleen ni Houlihan," which he wrote in collaboration with Lady Gregory, a number of verse plays of remarkable beauty, among them "The Hour Glass," a play of the Faust type; "The King's Threshold," "On Bailes Strand," "The Shadowy Waters", and "Deirdre."

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After his late marriage, in 1917, to a daughter of the late Mr. W.G. Hyde Lees, of Pickhill Hall, Wrexham, Yeats restored and made his home in the old tower of Thoor Balylee or Ballylee Castle in the West of Ireland, and lived there during the civil war. Honours began to shower upon him; he was an honorary Doctor of Letters of Oxford, Cambridge, and Dublin, was awarded the Nobel Prize for Literature in November 1923, and served as Senator of the Irish Free State from 1922-28, after which he relinquished his seat with a feeling of relief, not believing that it was in the poet's province "to put a statement right." Owing to his health, he was advised to winter abroad; and he visited Ezra Pound at Rapallo, in Italy. But while his public fame grew, he became more and more absorbed in philosophy. The philosophy which he now sought to formulate, in such fascinating essays as Per Amica Silentia Lunae, owed much to his early interest in theosophy and the many branches of occult knowledge. John Eglinton has described how Sinnett's Esoteric Buddhism fired the imagination of Yeats and his friends in youth, and he has recorded, too, that "it was Yeats who, without knowing a word of Gaelic, penetrated to the esoteric world of Druidic magic." - From The Evening Dispatch, Edinburgh, Scotland, 30th January, 1939.



By Cyrus Field Williard, F.T.S.

Some people have written on "Dowsing" or Water witching, but none that I have seen have had practical experience themselves. I had read that the Smithsonian Institution had issued a report on the matter in which it denied its possibility while in Germany, it had after investigation been declared that it was possible with some persons, and not with others. The writer had some placer mines in San Diego county where it was necessary to have water. There was a man in the neighborhood who had been successful as a cattleman because he knew how to find water and his cattle throve because he could always get water. I had heard of this man and in conversation with a man who knew him asked if he knew how he did it? He replied, yes, and said he would show me how if I wished, which I gladly accepted. He cut a peach twig off a peach tree in such a manner that it had two ends making it like the letter Y. Grasping one leg of the Y with the end down, he took hold of the other end so the back of the knuckles on each hand faced each other; he then turned both hands over until the end of the twig stood up in the air. I tried it until I got the right way to hold it. Then I took that twig up to my placers and tried it out there, and sure enough I found one place where I seemed to feel a thrill go through me and it pointed down. I thought I was just deceiving myself and walked back and came forward again until I got over the place where it went down before and then I clinched my hands on the ends of the two legs and felt that same sort of a thrill like grasping an electrode of an electric battery and the end of the twig went down no matter how hard I held it and it went down in spite of the fact that I held it so tight it stripped the bark off the two legs of the Y and the straight part of Y curved downward. I drove a stake down at the spot and covered it over with debris and brush and got the man who had taught me up there and had him try it and then it dowsed at the same place with him as it did with me, when I removed the brush and showed him the stake. I dug there later and found a constant source of water, not heavy enough for my needs but it seemed to be in a vein in a rock bottom. This man who showed me, could tell how far one would have to go

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to get water, something like the 47th problem of Euclid, but although I discovered water in several places later, I never became expert enough to be able to determine with accuracy how far down the water was. This man who taught me could tell, and he sank a well and when he got half way of the estimated distance he ran against rock and he drilled some holes and put in dynamite that broke up the rock so that he went down in the shattered rock the estimated distance and got a fine well. He explained it by saying the way he told was to measure the distance from the point where he felt the first faint pull downward to the point where it stands directly pointing downward in spite of all efforts of holder to keep the point standing upward. I was showing this to my wife and we walked down a path that led through the prune orchard and she tried it and the twig went down at a certain point and she got excited and cried out "It's going down." I had her try it as the man who showed me, said he was surprised that I could do it as I had blue eyes and blue-eyed people could not do it, or very seldom. So I had her try it as she had brown eyes. This showed me it was one of those mistaken ideas of such matters. I took the switch from her and tried it myself and found the twig went down hard. So I got a pickaxe and shovel and dug down and about four feet down found an iron pipe from the windmill that had formerly irrigated the orchard, and this pipe was full of water from the windmill. It seemed to be a matter of personal magnetism connecting through the live twig through the earth, with the water in the earth with our Mother earth, and it was most successful after a long period of chastity, when the kundalini force had been conserved. I could tell more details but have, I think, covered the ground. I believe any one can do it if they will live chaste lives and hold the twig right, I used a peach twig but it is supposed to be better with witch hazel, hence its name. It is better if twig is fresh cut. Please excuse seeming personality, but as much theoretical stuff has been written on subject, thought it best to give actual personal experiences showing actual tests.



The following letter from the pen of the late George W. Russell, written in 1895 to Mrs. T.P. Hyatt, is printed by the kind permission of Mrs. Hyatt. As an intimate revelation of the poet's method of writing, where composition became the exercise of a vital and devoted function and privilege and not merely a literary pleasure, it is of profound interest and should be of value to young writers. In 1895 Russell was 29 years of age, not yet married, and wholly devoted to Theosophy, whose principles he never deserted. The influences that eventually changed the whole conception of the Theosophical Society from a Universal Brotherhood to be the vehicle of personal cults had already begun to operate, and The Irish Theosophist was a protest against the change. Mrs. Hyatt explains that her little magazine, of which Russell speaks, was such a success she had to give it up as she could not employ competent people to look after it and finally had to choose between it and her household.

Dr. T.P. Hyatt is at present on a World Tour, and has been in India and Australia and will return from New Zealand by way of California to his home in Stamford, Conn.

3 Upper Ely Place,

Dublin, Ireland.

Dear Mrs. Hyatt

I would if I could send you poems, stores and illustrations for your magazine, but I can as it is, barely find time to do the work for the Irish Theosophist.

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I have only a few hours; two or three every evening, and the Lodge work here occupies all my spare time. Of course you could, if you liked reprint from the I.T. anything you liked. The Ballads for the Children, with illustrations will, when completed, be issued in a small book together with a few songs.

In the first two volumes of the I.T., I wrote some stories which you might reprint, as they are out of print now, and but few copies found their way to the U.S.A. There were three: The Midnight Blossom, The Dawn of the Kaliyuga, and The Mask of Apollo, which might do. If you thought they would be suitable, I would correct some misprints and errors, and simplify them a little.

Gordon Rowe of 6 St. Edmunds, Regents Park, London, writes Stories for Children, and the Theosophical Publishing Company here is going to get a volume of them published shortly with illustrations by R. Machell. He would, I think, send you stories, as he does not regularly write for any other magazine.

There are heaps of things I would like to do, but there is no time to do them. The most gorgeous ideas float before the imagination, but time, money, and alas! inspiration to complete them do not arrive, and for any work to be really valuable we must have time to brood and dream a little over it, or else it is bloodless and does not draw forth the God light in those who read. I believe myself, that there is a great deal too much hasty writing in our magazines and pamphlets. No matter how kindly and well disposed we are when we write we cannot get rid of the essential conditions under which really good literature is produced, love for the art of expression in itself; a feeling for the music of sentences, so that they become mantrams, and the thought sings its way into the soul. To get this, one has to spend what seems a disproportionate time in dreaming over and making the art and workmanship as perfect as possible.

I could if I wanted, sit down and write steadily and without any soul; but my conscience would hurt me just as much as if I had stolen money or committed some immorality. To do even a ballad as long as The Dream of the Children, takes months of thought, not about the ballad itself, but to absorb the atmosphere, the special current connected with the subject. When this is done the poem shapes itself readily enough; but without the long, previous brooding it would be no good. So you see, from my slow habit of mind and limited time it is all I can do to place monthly, my copy in the hands of my editor when he comes with a pathetic face to me. I hope to do a series of ballads or stories for children, and you can always use them again if you care to. But we have only two or three writers here who regularly write for the I.T., and until they increase in number I feel in a way bound not to withdraw, or write anywhere else, or leave Dunlop, our editor, in a hole.

Now I am really sorry I cannot at present do as you wish. If the Gods would only inspire me a little more vigorously I would write no end, but as it is I have to sweat over my work, such as it is, and often groan that I never have a chance to do it properly. I wish your magazine every success. You should apply to James Pryse for ballads, and songs. No one could do them better than he. He is the greatest literary genius in the T.S., and ought to be worked for all he is worth in that way.

Best wishes,

Ever yours, fraternally,

Geo. W. Russell.


"The Secret Doctrine teaches no Atheism, except in the Hindu sense of the word nastika, or the rejection of idols, including every anthropomorphic god."


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On Sunday evening, February 12th, the Theosophical Hall on Isabella Street, Toronto, held a large audience to attend a joint meeting under the auspices of the Toronto Lodge of the Theosophical Society and the Toronto Branch of the Baha'i Assembly, the subject for the evening being "The Oneness of Mankind". The four principal speakers were, Rabbi Maurice N. Eisendrath of Holy Blossom Temple, Toronto; Sadhu Singh Dhami, M.A., Ph.D. (University of Toronto) of India; Mrs. Howard Colby Ives of New York and Chicago, for the Baha'i Assembly; and Mr. G.I. Kinman, Vice

-President of Toronto Lodge of the Theosophical Society.

Mr. Dudley W. Barr of Toronto Lodge opened the meeting, explaining the objects of the Theosophical Society, and then introduced Mrs. Flora Mortimer, soprano, who sang two numbers in a delightful manner, accompanied by Mrs. John Robarts at the piano.

Mr. F. St. G. Spendlove, of the Baha'i Assembly, then introduced the first speaker, Mr. G.I. Kinman, who said in part: -

"The Theosophical concept of the "Oneness of Mankind" is not based upon anything of a physical or intellectual nature, but rather upon the spiritual side of his existence; all being children of the one Spiritual Father, differing perhaps in their ability to manifest their spiritual powers here and now, but not differing in their potential development. We find the idea of "living the life" is to be found in all religions, most of them having lists of things to do or things not to do, the keeping of which will assist man to become one with the Father or divine nature within. Looking at religions from this point of view, one is able to appreciate fully the saying of the Lord Krishna in the great Hindu scripture,

the Bhagavad Gita, "By whatsoever path men approach me, on that same path will I step out to greet him, for all paths are mine."

Rabbi Maurice N. Eisendrath then addressed the meeting, and the following is an extract from his remarks: -

"The main problem today is the question as to whether there is any path whatever upon which men will be permitted to seek God and to carry out the religious beliefs which have inspired our respective faiths through so many countless centuries. That is the momentous challenge that is confronting every religious being today. Not whether we shall by this faith or the other seek to approach our God, but whether in the dark days immediately ahead we shall be allowed to seek Him at all, because wars to the death have been declared in one nation after another, not against any specific religion, as was erroneously believed to be the case in the early days of Nazism especially, but against every form of religion whatsoever. We must bind ourselves together as we have never in the past in order that we might through our strength in unity bring redemption not only to our various and respective religious communions, but to all the children of men."

Dr. Dhami was then introduced to the audience and in the course of his address said: -

"After examining the reasons why Humanity is not one, I propose as a solution towards the achievement of the "Oneness of Mankind" that commercial and economic egotism must cease; that exploitation between nations, and within the nation, must come to an end; that racial mythologies preached by those who are grinding their own economic axes must be exploded; that perfection and not power should be the ideal of men and nations; and that religious and ethical idealism must be made a living reality."

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Mrs. Howard Colby Ives, of the Baha'i Assembly, the concluding speaker, said in part: "We have entered an Age in which mankind must achieve unity or perish. Yet, as the human race is being thrown closer and closer together, instead of developing a basis of understanding amongst the different peoples of the earth, forces are being released on every side to fan into flame the smouldering animosities which have been the cause of wars and bloodshed throughout history."

"The World Order of Baha'u'llah", Mrs. Ives continued, "provides the basis for a New Divine Civilization in which the diverse elements of humanity may find their fullest expression in harmonious association with each other. It provides adequate world institutions functioning within a World-State whereby permanent peace may be maintained. It makes possible a common faith for all men in which all the religions may meet and at last find unity - a mature religion for a mature humanity."

This joint meeting proved to be a great attraction to the general public as well as to the members of Toronto Lodge. All present appeared to appreciate thoroughly such a sincere effort towards cooperation, and the opportunity of hearing diversified points of view so ably presented.



Mrs. Marion McCormick Sale, 94, wife of Julian Sale, veteran Toronto leather-goods manufacturer, died Wednesday, February 15, at Altadena, Cal., where she has lived with her husband for the past 10 years. She came out from Ireland with her parents at the age of 15. The McCormick family, who were of seafaring stock, located in Toronto.

Despite her advanced years, the late Mrs. Sale never was ill until her health began to fail two or three months ago. She did not use glasses, and was able to read and write without difficulty. Her husband, who is the same age, is in splendid health.

In addition to her husband, Mrs. Sale is survived by three daughters, Mrs. W.F. Thomas, Toronto; Mrs. Norman Stewart, Louisburg, Pa., and Mrs. F.N. Goble, Altadena; also two sons, Burton Sale, Altadena, and Julian Sale, Jr., Toronto. A son, Gordon, was killed overseas during the war. The funeral will be held in California.

The above note appeared in The Toronto Daily Star of February 17, and it is with sincere regret that we have to record the loss of such a devoted member of the Society and such a consistent Theosophist as Mrs. Sale proved herself to be in the evening of a long life, full of service and bright and good with kindly human nature and fellowship with all with whom she came in contact. For a number of years before they left for California Mr. and Mrs. Sale had been members of the Toronto T.S., and their home was a happy rendezvous for such Theosophical friends as Mrs. Gibson who lived across the street on Highlands Avenue, and others whom they made at home in their circle. Mr. Sale has always cultivated a broad outlook on life and when he came in contact with Theosophy it appealed to him as the answer to the many problems that he had encountered in his long life. Ten years ago he and his wife went to California and as he wrote last June, "Whatever else goes I shall continue to keep up my standing with my alma mater. What has Theosophy done for me? More, perhaps, than I can tell. That question of course pales into insignificance beside the other - what have I done for Theosophy?" When one can write in his nineties in this strain we can understand something of the quality of the Theosophy which he has found in the Esoteric Philosophy as rendered by the Blavatsky and the Mahatmic lit-

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erature. Mr. Sale regards The Key to Theosophy and The Secret Doctrine sufficient guides to the kingdom of Peace at a time when so many are inclined to lament over the vanity of human wishes. While we condole with him in the loss of his honored and true-hearted partner he knows and we know that the links of the eternal values of life are not to be broken.



On February 19, the S.D. Class met at 86 St. Paul St., St. Catharines, Ont., all students being requested to write papers on the topic: "The Seven Principles or Aspects of Man". The following is quoted from a paper compiled by one of the students:

"The eternal Kosmos, the Macrocosm, is divided in the S.D., like man, the microcosm, into three principles and four vehicles which in their collectivity are the seven principles." (S.D. III., 202). The seven principles are life forces, or divine energy, or spiritual impulses functioning in the different bodies, organisms or planes of matters and likewise in mankind.

This spiritual energy expresses itself by the use of our will power, through the vehicles of our seven human principles.

The three root principles are exoterically: "Man" (the intelligent personality), Soul and Spirit; and esoterically: Life, Soul and Spirit.

The four vehicles are: (1) Body, (2) Astral double, or Astral body, or etheric mould of physical body, (3) Animal (or human soul), (4) Divine Soul (Sthula Sharira, Linga Sharira, Kama Rupa and Buddhi, the vehicle of Atma or Spirit.)" (S.D. III., 202).

1. The seventh principle has for its vehicle the sixth or Buddhi (divine soul intuition, the plane of law);

2. The vehicle of Manas is Kama Rupa.

3. The vehicle of Jiva or Prana or life principle - vitality - is the Linga Sharira or Astral body or double of man which can never leave the body until death. This is the body which appears as a phantom or ghost. It reflects the physical body serving as a vehicle for the human soul or intelligence and is born before man. It is an atomic body.

4. The physical body is the vehicle for all the above principles collectively.

"The Occultist recognizes the same order as existing for the cosmical totality, the psychocosmical universe." (S.D. III, 202).

The three higher principles, viz.: Atma (spirit or the will process); Buddhi or intuitive vehicle, and Higher Manas or creative abstract neutral mental principles is called man's eternal immortal higher Self, whereas the four lower principles: Lower Manas, Astral Soul, or Kama Rupa; Astral body; Prana; and the physical body are known in Occultism as man's soul or Lower Self. Manas being dual in aspect is a loan, as it were, to lower manas the mental, concrete, materialistic, principle. Lower Manas is called the Astral soul but it is not the same as the Astral body.

Prana or Jiva is magnetic or vital energy and is a manifestation of Fohat. The power of prana is the infinite power manifesting itself as the sum total of all the forces in the universe, mental and physical. The different forms of energy are interchangeable and indestructible and their sum total remains the same throughout. The physical body is the molecular body, where we demonstrate our forces. By directing and controlling the six vital creative energies or principles by the seventh, or spiritual will process, we build within our innermost being moral, spiritual and intellectual strength of character and evolve soul qualities.

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Uncontrolled the seven principles become blind, destructive forces and are symbolized as devils in Holy Scripture. This refractory force referred to by Plato was transformed into Satan under Christian teachings. It should be hated rather than dreaded.

The seven principles are portrayed in Biblical stories. Read Gen. xxiv. and xxix. Both stories speak about animals and the well. The animals denoting the Kamic nature of man. Well means knowledge and wisdom. Jacob, spirit, and Rachel and Leah, the soul's development.

- A. D. Richardson.




Blossoms Culled from East and West is the title of a collection of selections made by the late Joseph Knight Gardner of Salmon Arm, B.C., now gathered from his scrapbooks and published by his wife. Mrs. Gardner has kindly sent us a copy and we can certainly recommend it to those who desire a collection of Theosophical thoughts and quotations representing the mind and heart of one deeply devoted to the Heart Doctrine of the Ancient Wisdom. Mr Gardner, who was an old pupil of Madame Blavatsky in London, had an eclectic mind, and the quotations are drawn from all sorts of sources. For a text for an address, for a subject for meditation, for a morning keynote for the day, or any other similar point of concentration, these pages will be found to furnish ample material, and also preserve the fragrance of a good man's memory.


This 53-page brochure is by Walter W. Raymond of the Free Church of Divine Science, Los Angeles, and may be accepted as a summary of the doctrine proclaimed in that conventicle. We have every sympathy with those who would feed "the lambs" of the religious world, but unfortunately these lambs have an unfortunate habit of never growing up, and while we admire their innocence, their inability to arrive at maturity deserves our pity also. When we read a book like this we can understand why people who join the Theosophical Society, read a few books and then withdraw. The necessity of thinking and exercising their brains is too much for them. They want something easier, and here it is. "That Unseen Presence." Here is a paragraph which states Mr. Raymond's case (page 60): "We err in our thinking when we concentrate our minds upon definite things or conditions, believing they are necessary to the fulfilment of our needs. All our mental processes should be to establish in our consciousness the All-ness of God and an understanding that we participate in the glory and beauty of the Christ, of Omnipresence, the one foundation which has always been established in Christ." There is a difference, of course, between vagueness and vacuity, but sometimes it is difficult to determine it. We do not wish to belittle the work or effort of any man, but for the benefit of those who may find this kind of teaching unsatisfactory we may suggest that faith without works does not beget the character by which St. Paul saw it was necessary to press on to the one thing he had set himself to do; the works that seemed so necessary to St. James; and that Apollonius felt in what he described as sacrifice without which there could be no true freedom. Neither should those who have trodden the further path look down upon, much less scorn the "ventures of faith."


"The Occult Doctrine explains that Hercules was the last incarnation of one of the seven `Lords of the Flame,' as Krishna's brother, Baladeva."

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The General Executive held a special meeting, all the local Toronto members being present, on Sunday afternoon, March 5, to consider the report of the sub-committee appointed to formulate a questionnaire for submission to the members. Letters were read from Dr. Wilks, Vancouver, Mr. Griffiths, Montreal, and Mr. D.B. Thomas, president of the Montreal T.S., who had read and been present at the discussion by the Lodge of the tentative questionnaire submitted by Mr. Barr. The whole matter was discussed for two hours and a half and the first draft materially altered and amended, and this it was agreed, will be submitted to the members with the hope that they will seriously endeavor to put their opinions on record and answer the questions presented. The Questionnaire will be mailed as soon as possible and members are requested to send in their replies as early as possible and not later than 21 days after its reception.


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



Editor, Canadian Theosophist: - I have wondered what number of books would be considered important by Theosophists, which would provide a life-time of study with the minimum of expense? Listed herewith are twelve which, to my mind, fill the need sufficiently, and perhaps your readers might be encouraged to submit their views.

1. The Key to Theosophy - H.P. Blavatsky. (original edition)

2. The Secret Doctrine - H.P. Blavatsky. (original edition)

3. Isis Unveiled - H.P. Blavatsky. (original edition)

4. The Theosophical Glossary - H.P. Blavatsky. (original edition)

5. Voice of the Silence - H.P. Blavatsky. (original edition)

6. The Mahatma Letters to A. P. Sinnett - edited by A.T. Barker.

7. The Bhagavad-Gita - Johnston or Judge editions.

8. Leaves of Grass - Walt Whitman.

9. The History of Science, in its relation to Philosophy and Religion - W.H.H.D. Dampier-Whetham.

10. Proclus on the Theology of Plato - Trans. by Thomas Taylor.

11. The Restitution of Platonic Theology - Trans. by Thomas Taylor.

12. History of Philosophy - Thomas Stanley.

- Thomas B. Lawrie.

"Holyrood", 30 Milner Rd. S.,

Claremont, C.P., South Africa,

2nd January, 1939.

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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.



- Dudley W. Barr, 23 Trench Street, Richmond Hill, Ont.

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

- Maud E. Crafter, 330 Avenue Road (Apt. 16), Toronto.

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

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

- George I. Kinman, 46 Rawlingson Ave, Toronto, Ont.

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


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



"I have quite a lame arm," writes a subscriber from the Eastern States; "I enjoy reading the magazine very much," and he encloses two years' subscription. We appreciate such attentions and hope that the study of Theosophy which we desire to spread will help our friend to strengthen himself against his infirmity.


The January-February issue of Buddhism in England is unusually rich in contents, containing a second article on Karman by Alexandra David-Neel, an extract appearing by special permission from Capt. Hardy's translation of her book Buddhism, its Doctrines and Methods, published by John Lane, and a fifth series of excerpts from Beatrice Lane Suzuki's book on Mahayana Buddhism, besides many other valuable pages. The Buddhist Lodge is to be congratulated on the devotion and common sense with which it has attained the remarkable success which has attended its work in England.


Too late for extended notice No. 6 of Mrs. Beatrice Hastings' New Universe has arrived and must be passed with a bare mention. But it is equal in analysis and penetration to its predecessors. Mr. S.K. Ratcliffe, who really ought to know better, is dissected, there is news of the Friends of Blavatsky movement and gossip of London, with another list of Friends enrolled. Those who wish to join the Friends of Blavatsky send 25c or as much more as their enthusiasm demands, to Mrs. Beatrice Hastings, 4 Bedford Row, Worthing, Sussex, England.


Mr. Jinarajadasa reports from Cuba that at the Convention held there the members sang "a very fine new Theosophical hymn, written by a member in Costa Rica who is a distinguished poet, and composed by a local composer. Of course it is in Spanish and none but a poet, and a musician, could put it into English. Otherwise I feel all everywhere would take it up. There is something Gregorian about the music which impressed me. They liked it immensely in Mexico. I suppose you are having it below zero. Here, the lowest at night is about 62, and during the day it is pleasant summer (though here it is their winter). I shall have delivered 204 public lectures when the work ends in a couple of days more; it has been a tour of thirteen months, with no break."


Dr. Lionel Stevenson, a member of the Vancouver Lodge, has made another hit with his new book, "Dr. Quicksilver." It is a biography of the Irish novelist, Charles James Lever. In John o' London's Weekly a review speaks of it and says that Lever's "own personality and his happy-go-lucky conceptions of authorship make a story that is as inter-

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esting and amusing as many a `best seller' in fiction. And that story is now told more fully and brightly than ever before. It is impossible to read Mr. Lionel Stevenson's biography named below, without laughter dashed with laughing pity." A little laughter is a wholesome relaxation, and this book will furnish many good doses of what is too rare a medicine.


Mr. Felix A. Belcher, a member of the General Executive of fifteen years standing, has decided to make another trip to the Great West, and would be glad to hear from the Lodges or isolated members anywhere who would like to have him pay them a visit, so that he might arrange if possible to do so. He expects to leave Toronto in June, but would like as early notification as possible from those who are interested in seeing him. Mr. Belcher has been very active in recent years in intensive study of The Secret Doctrine, and he has not only established many classes, but has evolved a system of study which has succeeded in maintaining the interest of students to a degree not readily equaled. Letters should be addressed to Mr. Belcher at 250 Lisgar Street, Toronto, Ontario.


We are often asked how far does the Theosophical spirit extend? We reply there is no limitation. Dr. Archer Wallace recently sent us a book of his with the inspiring title I Believe in People It is full of the Theosophical spirit, though not couched in the technical terms that Theosophists become familiar with. We get to talking in a different language than ordinary people use, and the result is a necessity for translation into the "vulgar tongue so as to be understanded of the people." Let us recognize the spirit and not the letter in all such matters. I think the average citizen will get more of the true spirit of Theosophy out of I Believe in People, than he would out of, say Freedom and Friendship by Dr. Arundale. Dr. Wallace's book is astonishingly up to date, and while it might be regarded as paralleling in this new age the books of Samuel Smiles in the last century, there is all the difference of outlook, of spiritual breadth, of alert common sense, and of divine humor.


We wish it were possible to inspire among our members a little of the confidence in The Canadian Theosophist which is felt by outsiders, and it is outsiders that we desire to reach. We would be ashamed to publish all the tributes we receive, but even if we did, we fear that native Canadians can never be persuaded that any good could come out of a Canadian Nazareth. The mail is just in from the Philippines, where a subscriber writes: "I am immensely grateful for the privilege of reading such a meritorious magazine as the C.T." and by the same mail from Boston, Mass., another writes: "This is the best dollar's worth I know of Theosophical literature." A devoted friend in the West by extra off-time effort made up a sum of Ten Dollars and sent in the amount for subscriptions for ten friends. After one of these got the magazine, her first issue, she immediately sent in two dollars for subscriptions for two of her friends. If our members would only try to circulate the magazine they would not find it difficult.


My wife recalls for me in connection with the recent death of Mrs. Robert Logan, a memorable evening we spent in Philadelphia. The late Rev. Dr. Robert Norwood had interested a group of people in Theosophy when he was rector of Overbrook, where I had spoken frequently. Subsequently we were guests of Miss Katherine Jones and her brother Horace and his wife, and Mrs. Fishburn, Miss Stelwagon,

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Mr. and Mrs. Ed. Mead among many others had continued their study of comparative religion, and through them and Dr. Norwood, then rector of St. Bartholomew's New York, it had been arranged that I speak in Philadelphia. Mrs. Shillard Smith had made the arrangements and we dined with her before the lecture. Mr. Robert Logan was chairman when I spoke, which was in the gallery of the Art Alliance, formerly the family residence of Mrs. Shillard Smith and her sister Mrs. Robert Logan, and donated by them for the furtherance of art and culture in the city. We cannot forget the kindness and cordiality extended to us on that occasion.

Apparently aweary of the "miseries of this sinful world," as represented by The Canadian Theosophist, we are informed through Mr. John M. Watkins of London, England, that Captain P.G. Bowen of Dublin, Eire, has resolved to cancel his subscription to our widely circulated magazine. We have had the pleasantest relations with Captain Bowen since August, 1932, when his first contribution to our columns appeared. Since then we have been glad to give publicity to his writings and to review his books. He said himself that our review of his book The Occult Way was the best he had received. We have valued his work highly and his first long article, "The Way Towards Discipleship," we considered so valuable, we had it reprinted separately for students, and it may still be had from us at ten cents a copy. But evidently Captain Bowen does not like the open platform of our magazine, upon which all kinds of opinions are free of speech. We fear Fascism and its inhibitions too much to close our doors on free discussion.


Mrs. Emylyne Wright, who is so well-known as a member of the reception committee in the Theosophical Hall, always pleasantly greeting friends and strangers alike, has recently changed her residence, and has gone out of the immediate field of the Theosophical Hall. This is regrettable, both on her own account and for the sake of her friends who can not so readily keep in touch with her. Her residence on Jarvis Street was ever a resort for young people interested in Theosophical matters, and though Mrs. Wright is as well on in years as any of us she still preserves that youthful spirit that makes all young folks feel at home and welcome. The many years in which she has given of her best to the Theosophical movement in Toronto has endeared her to all who have come within her influence. We trust that far a long time yet we may be enabled to be sure of her presence at the Hall, at all the social events and in all the services which she has continued to render through so many years.

Miss Oba Garside, formerly of St. Thomas, writes from 32 Lonsdale Road, Toronto: "As newly appointed National Secretary of the Canadian Young Theosophists I wish to extend to you as Secretary of the Canadian Section my fraternal greetings. We are planning a youth campaign throughout Canada, and hope that we may be assured of your cooperation in our endeavor to form constructive nuclei through which Theosophy may be presented to Canadian Young Theosophists and thus bring about a greater understanding of true Universal Brotherhood." I feel sure the Canadian National Society will give all the cooperation possible to this new effort, as it has already done to similar efforts in the past. We are particularly anxious that the object of the Theosophical Society to become a Universal Brotherhood should be appreciated and that it should be Universal and not Partial as nearly all the Societies

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understand it. Universal Brotherhood includes everybody whether members of the Society or not and without distinction of race, creed, sex, caste or color. It even includes those who belong to other Theosophical Societies than the Adyar one, though this has not yet been fully recognized by the President and General Council. But we shall get along by the middle of next century, no doubt, and the Young Theosophists now incubating have that prospect before them. At any rate this is a fine slogan for the Young Theosophist to start out with - True Universal Brotherhood.


A correspondent writes as follows on the subject of the Pratyeka Buddhas, which seems to have aroused a good deal of attention: "I think there must be several kinds of Pratyeka Buddhas. Selfishness must be the basis of all, of course, but I can imagine a selfishness innocent of harm and unconscious, perhaps, of selfishness. They reach a certain stage of consciousness where further progress is barred. They find, realizing perhaps for the first time, that they do not possess in their equipment the particular key which will open up the forbidden country. They are shown or realization comes upon them that if they choose to do so, they can start all over again from where they dropped the key, retrieve it, and build it up in selfless service. I would think that there are some who do this - perhaps the "innocent" selfish ones - for it is the ONLY WAY OF SURVIVAL. The others in pride of power REFUSE. They remain actively opposed to the Buddhas of Compassion, become centres of power as in Alexander, Napoleon, Hitler and many others known to history, each incarnation becoming weaker than the last, until the lowest give rise to the stories of werewolves and such like. Now this is how I've worked it out in general outline, but no question about it there must be a tremendous lot more to it and the above is only a scratch on the surface. All boiled down, however, the essential fact remains that pratyeka buddhas, whether potential or developed, seem to be in the opposite camp to the Buddhas of Compassion, whether potential or developed."

While numbers are not everything and do not necessarily indicate the quality of the Theosophy to be found in any particular jurisdiction, it is of interest to note that the members of the Society are fairly well distributed in proportion to population among the various nations. Without going into the whole list we may take the nations where the largest numbers are reported and as the mortality figures are given by the hundred thousand we will take the Theosophical representation by the million. The United States has the largest number of members by the last Adyar report - 4047 which gives 31 members per million of population. India with 4035 comes next with 13 per million. England with 3348, 74 per million. France with 2603, 63 per million. Netherlands, 289 per million. Australia, 175 per million. Belgium, 39 per million. Dutch East Indies, 29 per million. And not to mention others Canada, 29 per million; or with the members of the Federation 45 per million. It will be seen in proportion to population Canada is practically equal with the United States, though of course this neglects the very large membership in other Theosophical Societies which acknowledge the leadership of Blavatsky and The Secret Doctrine, though unallied with Adyar. Australia leads all in membership in proportion to population in the British Empire with 175. The Dutch East Indies exceeds this with 289. England comes next with 74. Unquestionably it is easier to spread Theosophy in a densely populated area than in one like Canada where our distances are so vast and the population only 8 to the square

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mile. The congestion of population in Australia in its southern areas explains the urban membership of the Society. As a whole Australia has 2.1 population to the square mile, but half the island continent is desert. We have many pessimistic criticisms and lamentations over our ill success in regenerating the world. The old proverb about leading the horse to the water is not less true when one brings the water to the horse and he refuses to thirst.


Dr. Stokes in his O.E. Library Critic for December, just to hand on March 1st, is more than usually brilliant. He deals fully with the situation in which the T.S. in Italy finds itself between the devil of Adyar and the deep sea of Fascism, and we are pleased to see that as in our own case, his sympathies finally lie with Signor Castallani. Dr. Arundale plays the tyrant, "demented with the mania of owning things," to use Whitman's phrase. There is nothing so untheosophical in the whole T.S. Constitution as the section dealing with the possession of property. It is altogether against the original autonomous character of the Society in its origin, and will be the cancerous source of its decline if permitted to develop. The whole principle of Theosophy is freedom and justice but Dr. Arundale would deprive the Italians of their freedom even though they were to be shot at dawn to satisfy his whim, and he would deprive them of justice by taking away their property and handing it over to some other Fascist in name, for none other can hold property in Italy. Can Dr. Arundale not forget Adyar and get back to the Masters? At any rate Dr. Stokes shows the way. There is a remarkably able article in Dr. Stokes' review of a recent article in The Occult Review entitled "The Secret of Alchemy Re-discovered." Dr. Stokes is a practical chemist of many years' standing, many of which were spent in a government position where his attainments as a chemical expert were constantly exercised. He is in a position therefore to speak authoritatively of these alchemical suggestions and he does so in a way that will be welcomed by real students who have not had the opportunity to acquire technical skill in such matters. This article should be indexed in the commonplace book of all enquirers. Another article in the same issue deals with Mr. Oscar Lungstrom's pamphlet on "Unmerited Suffering and Karma" which is a subject generally debated from the temperamental character of the debater. A proper understanding of Karma is worth a thousand hours of debate upon it. The Theosophical Youth Movement is another subject in which Dr. Stokes' views receive our unqualified sympathy. We trust our Canadian youth who join the movement will refuse to be led or dragooned by any seniors however respected or worthy. Young people need to develop their own intuitions.



Mrs. H.J. Cable was hostess at the Valentine Tea of Toronto Lodge held on Saturday afternoon, February 11th, from four o'clock on. The members and friends present enjoyed a musical program given by Mrs. Eva Procunier, who played and sang, and Miss Goldie Pratt entertained with a group of monologues. A gift table in charge of Mrs. Wm. Daly and Mrs. W. Pratt was well patronized, and in addition many of those present had their tea-cups read. A draw was made of the Raffles remaining from the Fall Bazaar and the eiderdown was won by Mrs. J.L. Govan; the lace tablecloth by Miss Powers; and the picture by Miss E. Webley. The tea-table, centred with a bowl of gay daffodils and red candles in silver holders, was presided over by Mrs. J.L. Govan and Mrs. A.M.

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Wright, and those who assisted in looking after the guests were Mrs. Hobson, Mrs. I. Chessar, Mrs. G.I. Kinman, Miss M. Crafter, Miss Mary Henderson, Miss I. McArthur, Miss F. Moon. Hamilton had a real treat in the visit of Dr. Sadhu Singh Dhami on Saturday and Sunday, February 18-19, when he spoke for the Hamilton Association in the Hamilton Art Gallery to a large audience on the subject of "Rabindranath Tagore - Poet and Philosopher," and on the following evening in the Templar Hall for the Hamilton Theosophical Society on "Creative Unity". Dr. Dhami proved himself a most eloquent and at the same time a most informative and lucid speaker, with a charm of frankness and simplicity which holds his hearers in most friendly fashion. In full sympathy with Tagore he gave such a picture of the man and the genius that many must have been led to read the works of the great Indian thinker and educationist. Tagore was not a University man and Dr. Dhami suggested that his originality had more free play on this account. What is of interest to Theosophists is the perfect harmony of his views with those of the Mahatmic tradition. The severe inclement weather prevented as large an audience as was expected on Sunday evening but the hall was fairly filled. Dr. Dhami pointed out that the brotherhood and unity that was usually advocated was not creative in its results, and he indicated the barriers that prevented vital developments among those who professed unity but actually shut out all those of whom they did not approve. In his Tagore address he spoke of the inner and the outer life of man when "The song of the soul was in harmony with the music of the spheres and made a unity for the sake of the whole." His practical elaboration of this idea in a multitude of phases of thought and life and his vivid knowledge of the Vedanta philosophy render him one of the great Theosophical speakers of our day. We hear of the dearth of speakers for the Society in the United States. Is there not a reason when such philosophers as Dr. Dhami are available?




Editor, Canadian Theosophist: - Letters such as that of Mrs. Miriam Salanave, and others in like vein, which have been appearing rather plentifully in the pages of your magazine, cause me to wonder if the writers seriously believe that there are some Theosophists, or Occultists who actually maintain that Philanthropy, or Altruism is not an absolute essential, if one is to enter upon and tread The Path.

Are there, in real truth, any Theosophists, or Occultists, or "near-Theosophists", or "near-Occultists" who condemn Altruism? (I except, of course, the followers of "Success Cults," and refer only to those who accept the Ancient Wisdom). If there are, I have never, either in print or in person, met one. I think - indeed I am certain that the seeming cleavage which exists between those who take the view illustrated by Mrs. Salanave's letter, and those who would withdraw from worldly activities, and concentrate on self-evolution, is in no sense a real one. The practice of Altruism, or Philanthropy, is the foremost object of each. In one way only do they differ, and that is in the way they manifest, or seek to manifest the quality of Altruism. Those who follow one way - the most numerous group - would manifest their altruistic desires and feelings in objective good works - in forwarding social reforms, in championing the cause of the weak and oppressed, and so on. Those who follow the other way would engage in

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battle with their own Separate Selfhood, knowing that when they had achieved the victory they must inevitably become agents of human regeneration.

This view should not be a difficult one to understand and accept, and its acceptance would make easy a real understanding - the understanding which makes true Brotherhood a living thing - between two classes of sincere Seekers who, judging by the tone of the letters I refer to, would seem to be drifting into something like antagonism. There need be no question as to which of those two ways is highest. The peculiar nature of the man, pointing to his karmic needs, determines his Way of advance. I would appeal to those who incline to see any separation between those two classes to seize and use THE KEY OF DANA.

If we would but read, and ponder over, the words of THE MESSENGER, as a whole, not seeking texts to uphold any particular view, we would quickly perceive that she points to both of those Ways, as paths to the one great GOAL. Can we not, at least, TRY to see that our brethren, though their way may not be ours, are none the less striving by such lights as they have towards the same Haven as we are?

- B. M. Modenski.

Dublin, Jan. 31, 1930.


Editor, Canadian Theosophist: - In your November issue there is an article by J.B. Clayton in which he states, re the mental dual between the Theosophists and the Druids that " the issue was not a matter of Captain Bowen's bonafides ...but rather his method of introducing himself to the personnel of the T.S. by eyeing askance such devotional books as the Gita, Light and V.O.S " I wonder has J.B. Clayton read The O.W.? obviously not, or he would see that on p. 139 these three books are included in a list recommended by Capt. Bowen as devotional and oriental scriptures to be studied by the learner.

I have no wish to become further ammunition in this duel as it is my belief that spitting words at each other is not going to help us to see eye to eye, and if Miss K. Middleton wishes to see The Occult Way as a sinister misleader of innocent beginners, and if to Mr. John Gimpson it is a revelation of the Pitiless Ones, and Mr. J.B. Clayton hasn't read the book at all, why it is not for me to argue with them. It is surely their loss if they can find nothing more elevating than this in its pages, and even more so is it the loss of those who are touched by their ideas. No, I will not argue with them. They are as entitled to their opinions - and to the results of expressing their opinions as I am to mine, but as they have expressed them, may I do the same?

The point about the Pitiless Ones raised by Mr. Gimpson. Let me quote page 50 of The Occult Way. "For the Prince of Peace, his Higher Self, must sooner or later, and in the manner already described, descend into the lower prisons, minister unto the imps of darkness by uniting them to his own Being, and rise again, leaving bright winged seraphs to fill the places they once held." Is this pitiless? To me it has a profound sweep that breathes of compassion, and though I do not presume to understand even the first lessons, (and therefore am no match for these critics), yet I find in The Occult Way some spirit that is sadly lacking in these letters. Different mediums? No doubt, yet are they? Truth is One and even a single sentence can contain a depth of Spirituality, and because I am only a beginner and know nothing of the T.S. the only test I can apply to these things is the effect they have upon myself, and is not that the only test? If we can really come to a thing with an

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open mind, even to a critic's letter, and find it brings us a deep and widening stir of consciousness, then we may know that it has emanated from a spiritual source, but if the effect is one as of a freezing of the heart, then alas - the writer is simple, promulgating personal opinions that issue not from the Compassionate Spiritual Heart, but from the more usual little human heart.

Let me repeat, I will not argue with any of the critics of The Occult Way. They see what they wish to see. But I can say this: that for myself The Occult Way holds a spirit that leads me to a better understanding of Spiritual Brotherhood and is that not the aim of all True Occultists and should it not be the aim the whole time, even when criticizing the works of another?

- (Mrs.) E. M. Dawson.

6 St. John's Rd.,

Merrion, Eire.



Editor, Canadian Theosophist: - My Dear Sir and Brother: It is the first privilege of brotherhood to disagree, more sharply sometimes than one does with outsiders. Had "The Fate Of England" appeared in the exoteric press, it could have been passed by. But, published within the circle of the brotherhood, it comes in for its share of that brotherly attention which, in the truest kindness, pulls no punches.

In the first place, the people of England, whether with a P or a p, were told in season and out of season what was on foot in the totalitarian States. They were told of the German glider clubs that were a hardly concealed training in military aviation, and told of the athletic and physical training clubs that were an even less concealed auxiliary army. But, there was a minority, noisy beyond its real value, that shouted down and ridiculed the voices of the leaders. A new thing had come upon the earth. Its name was Collective Security, and it would save the world. It was founded on the League of Nations, an organization emasculated at birth, disowned by its principal parent, and infected with the insidious cancer of Committees to which could be shunted all unpleasant and difficult problems that should have been met by the whole body. But, in all good faith, Great Britain took the foundling pitched out on its doorstep, and tried to rear it to some semblance of maturity. Great Britain alone of the nations kept faith, and disarmed. That point must never be forgotten. Italy was not checked in Ethiopia because Great Britain had kept faith, and went on keeping faith till, one after another, those same little nations whom the League was to protect, dropped away, and left her alone to be the policeman of the world. The first hostile vote against the Sanctions proposed against Italy came from a minor Balkan power, and was followed by a series of similar scuttles more noticeable for haste than dignity. That is history, not prophecy, and capable of verification. When the Fleet went to the Mediterranean, ton for ton and ship for ship it could have blown the whole Italian Navy out of the water in an afternoon, but for one thing. Those same Socialists who in England cry most loudly over Spain now had, in a temporary access to power, let the ammunition reserves fall to fifteen minutes' battle supply. Were they sincere? We have considered above that, at the time, they very probably were. But it does raise the question as to quite what was, at that moment, to be done. Fire a few ineffective salvos, and then, in the face of an astonished world, strike the flag to a couple of gunboats? Is it just that those who disarmed England should complain of her willingness to assume the role of international policeman before the ravages of their disarming have been repaired?

Turning to prophecy and the Book of

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the Apocalypse, we find we can nowhere agree. H.P.B. on page 482, S. D., Vol. 2, (original edition) quotes Archbishop Lawrence with manifest approval to the effect that considerable portions of the New Testament are unblushing copies of the Book of Enoch, and ends with the words, - "This Evangelical plagiarism culminates in the Revelation of John, which adapts the visions of Enoch to Christianity, with modifications in which we miss the sublime simplicity of the great Master of apocalyptic prediction who prophesied in the name of the antediluvian Patriarch."

What was the Book of Enoch? On the direct authority of H.P.B. (S. D. II., p. 530) the Book of Enoch was a Chaldean and very incomplete copy of primitive records made before the last universally known, but by no means universal Deluge. London may have been foreseen by the pre-diluvian Seer, but we doubt it. The historic city of Babylon actually vanished as the prophecy foretold, and while one is aware of cyclic recurrences of events, it always puzzles one a little why a past and fulfilled happening must of necessity occur once more. That was the interpretation of Puritan England, and is the technique today of our brethren of the British Israelite and International Bible persuasion. But the proof of the prophet is in the happening of the event, and up to now every single prediction arising from the latter schools has been stultified by the result. "Of that day and hour knoweth no man", and before one can begin to make predictions, one will have to get a little nearer the original text than a translation of a copy of a very incomplete copy of a primitive record. And the keys will be needed when one does get there.

As a matter of historic fact, it was sixteenth century Protestant England, looking around for a rock to throw at its Catholic brethren, that picked up Rev.: xviii as a handy looking boulder, and threw it, and then with more gusto at the Scarlet Woman than at the actual, physical City of Rome. That is the origin of the connection, and one might remember that before picking up the stone and looking around for another target.

Robert Louis Stevenson, in his essay on Age and Youth has some pointed remarks to make on the habit of clinging to youthful opinion throughout life, and the kindest of them is the suggestion that it is unwise, and no qualification for a prophet to insist on using a chart of the Thames and no other for a voyage to India.

Truly, as you say, "the Members of the Theosophical Society are supposed to be merciful, and their hearts are open to the miseries of mankind." Agreeing with you, we feel entitled to ask whether that is any reason why last September should have loosed upon the fields and cities of England that which would have made Sodom and Gomorrah look like a dress rehearsal for Guy Fawkes Day? And would that devastation, slaughter and abomination have saved one single Czech or Spaniard from the fate which has since overtaken them? All the indications are that, far from doing anything of the kind, it would have increased their sufferings. England holding her temper, and bowing her back to blows is potentially dangerous, and to be feared, far more than an England, disarmed by her Pacifists, engaged in a war for which she is not yet ready. That is a British characteristic wholly misunderstood by her enemies and detractors. Kipling's "Et Dona Ferentes" is too long to quote here, but it has some worthwhile observations on the point.

It is not our purpose to attempt to identify the "Babylon" of Enoch as annexed by St. John. It could be any maritime and trading city with which we were, for the moment, at odds. But, having lived some time in London, we

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do note with interest that were the leaders of England the scoundrels they are painted, they are, alas for the prophecy, for the most part not Londoners. It is a kindly, friendly, tolerant city. It has led the world in those problems of slum clearance and social amelioration that bedevil the humanitarian. It has its sore spots, and what great city has not? But they fester less than those of Paris, New York, or any other similar centre. And it remains to all history the only Capital in the world that could have, and did, pass through the dethronement of a greatly loved King without bloodshed and under no more control than that of a wholly unarmed civilian police. But, -

"Greater the deed, greater the need

Lightly to laugh it away.

Shall be the mark of the English breed

Until the Judgement Day."

- Charles M. Hale.

700 Pape Avenue,

Toronto, 6.

2nd February, 1939.


Our good friend, Mr. Charles Hale, whether he "pulls his punches" or otherwise, is obviously more concerned about England and the Empire than about the problem raised in the article he is presumed to be confuting. We can afford to leave "The Fate of England" for second thoughts and return to the original contention, which was, that the 18th chapter of the Apocalypse applied in detail and accurately to London more than to any other city. We would prefer to stick to this point, but the present confused state of affairs in Europe naturally distracts attention.

Now that rebellion is recognized in Spain as the legitimate means of over-throwing a republican government, such governments to be deprived of their international rights in the process, and Czecho-Slovakia given no more consideration than Abyssinia or China, and might or force regarded as possessing all the credentials formerly required from honesty, it is not necessary to argue by the ordinary standards of right and wrong, but merely seek historical precedents wherever they may be found and by whomsoever they may have been established. We are exhorted to the study of ancient and modern religion, philosophy and science, but surely not altogether for the discovery of such precedents! My object in studying the Apocalypse should have been obvious.

It is accepted as prophecy by all the Churches, and by Protestants as applying to Rome. Rome has never been a maritime city nor Babylon either. A correspondent, unable to see any physical correspondence, suggests that perhaps it may apply to Rome spiritually. All true symbols have a sevenfold application, and there must be a physical correspondence in some modern Babylon, whose navies cover the seas and whose markets are enriched by the wealth of the world. Or shall our friends be appeased if we throw them New York, in the latest political manner? It is true the New York mariners do not cover the seas, but that is a detail and we must not stick at trifles. Yet it is not what the Great City may have meant 2000 years ago, but what it means today.

Evading this issue it remains to badger the editor in the traditional legal way of the lawyer with a poor case, yet it is not prudent to count too freely on his ignorance. We can turn, as Mr. Hale suggests, to page 482 of The Secret Doctrine, volume two, and find, as he says, that H.P.B. charged the New Testament writers with having copied from The Book of Enoch. But nowhere do we find that H.P.B. impugns the correctness of the prophecy. Then Mr. Hale tells us that The Book of Enoch was a Chaldean scripture and

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that very incomplete copies of primitive records were made, and that London may have been in the mind of the pre-diluvian seer. Since the 18th chapter of the Apocalypse has nothing to do with The Book of Enoch we are at a loss to understand why all this trouble is taken about it. Is Mr. Hale aware that the great city of Babylon is not mentioned in The Book of Enoch? As how could it be, seeing that it was written before Babylon existed? The Apocalypse is admittedly a mosaic patched up from older scriptures and the 18th chapter is largely made up from Isaiah, Daniel, Jeremiah, Psalms, Ezekiel, Deuteronomy, with suggestions from some of the lesser prophets like Nahum and Zephaniah. The passages quoted from The Book of Enoch in the Apocalypse are much fewer than Mr. Hale seems to suppose, and are listed in his preface to his translation of the book by Archbishop Laurence.

There are, of course, other interpretations than the historical one of the Book of Revelation. Mr. James Morgan Pryse has given us a most satisfactory rendering of the occult values of the book, and the speculations of W. Bousset in the Encyclopedia Biblica seem rather foolish by comparison.

The Book of Enoch is evidently very ancient and written long before the age of Babylon. In any case, as this 18th chapter is not quoted from The Book of Enoch it is idle to bring it into the discussion, though perhaps he was misled in this. With Mr. Hale's defense of England few will find fault, though it is to be regretted that he felt a defense to be necessary. The Law of Karma is an utterly just and impersonal Law which takes no heed of the feelings or preferences of anyone. The Seers who are capable of such calculations may deduce its operations from the definite causes set in motion in earlier times. Whether the writer of the Apocalypse clearly foresaw London as he depicts it, or whether he was merely describing the probable character of the capital of the Empire which would crown the evolution after 2000 years of the era whose inauguration he was witnessing when the sign Pisces was entering upon its course, the student may decide for himself, but the climax of every Empire is reached sooner or later and the decline and fall come about in one way or another, by water or by fire. The virtue and beauty of any era, cannot postpone the certain fate that befalls all mortal achievements. The flower, however lovely and sweet, fades and dies. "God fulfills himself in many ways, lest one good custom should corrupt the world." In The Occult World we read: "Sometimes it has happened that no human power, not even the fury and force of the loftiest patriotism, has been able to bend an iron destiny from its fixed course, and nations have gone out like torches dropped into the water in the engulfing blackness of ruin."

We are at the end of one age and the beginning of another. This is not prophesying any more than to say summer is coming and winter is not far behind. Mr. Hale is quite right about The Book of Enoch, but it refers to a past kalpa or yuga, while the Apocalypse deals with a minor cycle, the Messianic cycle of 2155 years, which is also treated in the book of Daniel. Let us remember also that all prophecies are solemn warnings.

- A. E. S. S.

One of the privileges of living in the Twentieth century is the opportunity of allying oneself with the Theosophical Movement originated by the Elder Brothers of the Race, and of making a conscious link, however slender, with them. Join any Theosophical Society which maintains the traditions of the Masters of Wisdom and study their Secret Doctrine. You can strengthen the link you make by doing service, by strong search, by questions, and by humility. We should be able to build the future on foundations of Wisdom, Love and Justice.

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Conducted by W. Frank Sutherland


Two women stood before a small group of members of an International League of Women. Two women from Vienna. The one was tall and fair, and the other was of medium height, very dark. Both were very beautiful and both had eyes lighted with courage, fearlessness, and compassion, and behind the light, in shadow, both had in their eyes all the suffering any one could bear

- mentally and physically.

Two women, Madame Askanasy and Madame Harand, both formerly of Vienna, are in Canada attempting to bring refugees into this country. One of them, Madame Askanasy, intends making her home here. They both feel a spiritual kinship, they say, with us because "were not your ancestors pioneers, and very often refugees from the old world? Did they not escape that they might think for themselves, might live in harmony with nature and men, instead of in fear of violence, and slavery?"

We who heard them speak wondered: As to the strength that was given to these women, that they were not completely broken. One said: "I have suffered so much for the 'stateless' of Germany and Austria; for all who have came to me for help, that when I too, became one of the stateless I did not feel it. There was nothing left to feel - personally". She had seen her own husband beaten to death before her eyes on the streets of Vienna.

Madame Askanasy had been inspired to speak by a Canadian woman, Agnes McPhail, M.P., whom she heard speak at the Prague conference, 1929. She determined to become a speaker, not for the love of speaking, but for the privilege of serving Freedom, Justice and Peace. When Austria was taken over by the monsters of fascism, she became the mouthpiece for the Refugees. She worked with Dr. Nansen of the League of Nations, and now she is in charge of the "stateless" of Europe, working with the Women's International League.

In 1933 Madame Harand was the editor of a weekly newspaper in Vienna. The Viennese people were free at that time. Free to say and think what they pleased. The paper grew up like Topsy. Madame Harand first wrote a pamphlet on Justice, and against race hatred. The pamphlet was passed around and presently she had letters from 70 people saying: "Write more!" Soon she had 7000 people saying "Write more" and so, with the help of the first 70 people the weekly paper came to birth. In September 1933, on Catholic Day, young girls with arm bands which had the words written on them "For our Ideal" stood outside the largest cathedrals in Vienna shouting "Justice! two pennies! Justice! two pennies!" Madame Harand said that people bought, saying, - "Ah, that is cheap, that Justice!" There is no justice in Vienna now, and there is no paper in Vienna called Justice.

Our two friends were asked to describe the types of people in concentration camps. Some concentration camps, we were told, were, of course just for Jews. But this is not a Jewish problem alone, not by any means. One camp, for instance, of seven hundred persons, had only three Jews. It contained twenty-nine Catholic Priests, thirty-seven Protestant ministers as well as socialists and intellectuals, and even generals. It is the people who wish to own their souls who are in concentration camps, we were told. If they escape they be-

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come refugees and then suicide is very often the only way out. The decent people in Germany and Austria do not and never will recognize the gangster rule. They bow their heads in shame, and they look in horror at the so-called Democracies recognizing the fascist monsters and treating them as equals.

The "stateless" are being driven, like cattle, across one border, only to be put in jail, and the next day are driven by their jailers across another border. People sit in the centre of a bridge spanning a river separating two countries, finally settling their problem by dropping off into the water below.

And our government - what does it do? It shrugs its shoulders, and says, "Our own unemployment problem, you know, is very bad. How can we bring these people here? For, without disturbing the present economic set-up we can do nothing for our own unemployed. "Our laws are such and such", etc. Well, laws have been made by men. They serve their time and fit a certain period. Times change - laws must change. Laws must be tempered with compassion and mercy. They will be changed too, for there are many men and women in our government who are waiting for the people to demand compassion, justice and mercy, and then they will act. They are acting quietly, surely - for some of the stateless do find refuge here.

Let us realize how our country would be enriched by these "stateless" ones. The culture of the old dying world would enrich us beyond our greatest dreams. Artists, scientists, doctors and teachers are begging us to come, not to mention the less educated but proud souls, willing to work - just wanting to live decently!

It is surely time for students of Theosophy to stop arguing about this and about that, and to add theirs to the voices of these our sisters from Europe, who are working tirelessly for humanity.

"Let no man look for the time when his eyes shall be incapable of tears; if that state should come upon him while he is still that which we now call man, he would have become a partner in the dark company which is fighting for the ruin of the race." (A Cry from Afar)

- M. E. D.


Even now the majority of geophysicists cling to the belief that the continents have remained almost entirely in fixed positions since early geological times, with the exception of a few minor changes and modifications as to details, although during the last few years a new school of geology has developed, numbering among its members men of first-rate ability such as Alfred Wegener, German meteorologist; Eduard Suess, the Austrian geologist and the American scientific writer F.B. Taylor. These scientists incline to the opinion that there was either one original continent, or that the continents were connected by strips of land. How otherwise can we account for the fact that the fossils of the dinosaur and other prehistoric animals have been found in Europe, America, and Africa? Were there ships to carry them from continent to continent or were they marathon swimmers? How does it happen that under similar conditions of soil, moisture and climate the same plants are found everywhere? If the continents were once disconnected what disconnected them? The answers to these questions are given in The Story of Geology by Allan G. Benson (one of these geologists of the modern school) who believes in the existence of the legendary continent of Atlantis, the continent that Plato describes in the Timaeus and which Benson believes to

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have `foundered'. Daly, another writer upon the subject, concedes that `there may be a basis of fact in the theory'.

While these scientists are speculating as to how the continents `floated about in the sea of glass eight hundred miles deep', let us consult that theosophical classic, The Secret Doctrine. According to it Atlantis was not the first, but the fourth continent, of this our fourth round (vol. II-7). It is not known to the Elder Brothers of Humanity by that name, but is so designated in The Secret Doctrine since Plato gave that name to the island of Poseidonis - the last remnant of the land of the Rakshasas (II.-338) which perished some eleven thousand years ago. The real fourth continent had a history of several million years (II-7; II-328-413-733-730; I-5). The first calamity that befell it occurred during what is geologically known as the Miocene period, but the final great deluge that left only Poseidonis remaining occurred as recently as 850,000 years ago (I-473; II-9-412). We are told that there have been four terrestrial pralayas, or cataclysms during this round, (II-344-5) and that there will be three more. The fifth continent, Europe, the cradle and playground of the evolution of the Aryan root-race will be the next to undergo drastic changes (I-708; II-278-464) when the useless portion of mankind will be destroyed. However we are not given categorical information as to when this will occur, but we are given to understand that these cataclysms are brought about by a change in the inclination of the earth's axis. (II.-287-39-376).

The savants of H.P.B.'s day with few exceptions regarded this theory of the tilting of the axis of the earth and the inversion of the poles as arrant nonsense, and ostensibly the majority of geologists today share the same belief, but the new school of geology leans more towards theosophical tenets, and referring again to The Story of Geology, Benson has the temerity to aver that this hypothesis is the only one that will adequately explain the great glacial epochs of the past.

The Story of Geology is not a theosophical book, nevertheless it contains so many theosophical concepts such as the probability of the existence of great civilizations of remote antiquity - the unity of all life - the winding up of the universe as well as its running down, etc., that perhaps H.P.B.'s prediction that scientists of the twentieth century will ultimately come closer and closer to the Archaic Philosophy is gradually being fulfilled.

- E. J. N.


In corroboration both of theosophical teachings and the viewpoint advanced by Allan G. Benson in his Story of Geology, that the continents are not fixed and everlasting as were the hills to which the Psalmist lifted up his eyes, comes a recent discovery that the magnetic pole was formerly far removed from its present location.

A.G. McNish and E.A. Johnson, of the Carnegie Institute, in a paper before the Philosophical Society in Washington recently, describe how new and delicate apparatus makes it possible to determine, fairly accurately, the location of the Earth's north magnetic pole to a fair degree of accuracy.

They make use of the sedimentary layers laid down in the bottoms of ancient streams and lake beds. The layers contain particles of magnetic materials which oriented themselves, as they were deposited, in the then existing direction of the Earth's magnetic attraction. As the sedimentary material turned to clays and stone, the magnetic particles became embedded and fixed in position and have remained so, generally speaking since that time.

McNish and Johnson find that the

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magnetic north pole of the Earth, in the glacial epoch was somewhere on a line between Edmonton, Alberta, and New York City.

Were this older magnetic pole to occupy the same relative position to the true North Pole of the earth as does the present magnetic pole to the present true North Pole, a very considerable re-arrangement of the Earth's land-masses in respect of their position relative to the axis of rotation can be envisaged. The North Pole during glacial times would have been located far south of its present position in the Hudson Bay area and the equator would have been further south in the western hemisphere and farther north in the eastern. It would have passed near to Buenos Aires and through the Mediterranean. Europe would have had a genial climate and North America would have been in the grip of an ice-age.

Scientists are somewhat in agreement as to the impossibility of the Earth's axis of rotation changing appreciably in its direction in space, aside from the precessional wobble which causes the equinoxes to precess, but there is no reason why the continents cannot shift around more or less on the rotating plastic core.

Sometime ago a book written in 1894 by F.G. Plummer, a member of Narada Lodge, Seattle, was reviewed in these columns, and it was pointed out that many of his theories concerning The Last Chances in the Earth's Axis were being corroborated by Modern Science

The deductions made above as to the position of the equator on the strength of the shift in the position of the magnetic pole agree to some extent with Plummer's earlier conclusions. One suspects that the land-masses of the globe, and its magnetic poles are never for long fixed in any one position.

- W. F. S.


Not so very long ago scientists were accused of being heartless, soulless thinking mechanisms whose sole interest in life lay in the search for truth and in its wide dissemination irrespective of social consequences. There may have been a measure of truth in this accusation at one time; there is, however, little today. The plight of fellow-scientists in Germany, the marked decline in the volume and quality of scientific achievements in that country and ghastly uses to which the fruits of science are there being put, have worked a revolution in the attitude of science to its own responsibilities.

In the Theosophical Society we have heard much of the near approach of science to the wisdom teachings; we are now witnessing a further rapprochement in another direction and the time may yet come when the first object of the Theosophical Society will be also the motto of the research laboratory - "To form a nucleus of the Brotherhood of Humanity, without distinction of race, creed, sex, caste or color." Every month, every week, there is fresh evidence of a changing social outlook.

The latest scientist to take a stand is Professor Percy W. Bridgman, Hollis professor of mathematics and natural history at Harvard University. He announces in the current issue of Science, official organ of the American Association for the Advancement of Science, that he has decided to close the doors of his famous research laboratory to visitors from the totalitarian states and to refuse to discuss his experiments with any citizen of those nations. In his manifesto he justifies this step as follows:

"Many scientists must have been profoundly disturbed by the revelations of recent events as to what the implications of the totalitarian philosophy of

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the state really are. There would seem not to be any room on the same planet for totalitarian states and states in which the freedom of the individual is recognized.

"Many scientists must have been moved to try to find something to do about it. In my own case this urge to find something to do has resulted in the decision to close my laboratory to visits from citizens of totalitarian states.

"I have decided from now on not to show my apparatus or discuss my experiments with any citizens of any totalitarian state. A citizen of such a state is no longer a free individual, but he may be compelled to engage in any activity whatever to advance the purposes of that state. The purposes of the totalitarian states have shown themselves to be in irreconcilable conflict with the purposes of free states.

"In particular, the totalitarian states do not recognize that the free cultivation of scientific knowledge for its own sake is a worthy end of human endeavor, but have commandeered the scientific activities of their citizens to serve their own purposes. These states have thus annulled the grounds which formerly justified and made a pleasure of the free sharing of scientific knowledge between individuals of different countries. A self-respecting recognition of this altered situation demands that this practice be stopped. Cessation of scientific intercourse with the totalitarian states serves the double purpose of making more difficult the misuse of scientific information by these states, and of giving the individual opportunity to express his abhorrence of their practices.

"Science has been rightly recognized as probably the one human activity which knows no nationalisms; for this reason it has been a potent factor making for universal civilization. Action such as this is therefore to be deeply deplored and to be undertaken only after the gravest consideration. But it seems to me that the possibility of an idealistic conception of the present function of science has been already destroyed, and the stark issues of self-survival are being forced upon us.

"Perhaps the only hope in the present situation is to make the citizens of the totalitarian states realize as vividly and as speedily as possible how the philosophy of their states impresses and affects the rest of the world. Such a realization can be brought about by the spontaneous action of the individual citizens of the non-totalitarian states perhaps even more effectively than by their governments. Here I think is one of the few conceivable situations in which the popular conception of the social `responsibility' of science can touch at all closely the individual scientist."

Professor Bridgman has occupied the highest post in the Harvard scientific faculty since 1926. His laboratory, where conditions approximating the state of matter in the interior of the earth, and where hitherto unknown high pressures have been created, has been one of the Meccas of the scientific world. He has won a number of prizes for outstanding work in science, both in the United States and abroad, is a member of the National Academy of Sciences, the American Philosophical Society and many other organizations.

His actions have been the occasion of immediate and favorable comment from other scientists. Professor Christian Gauss of Princeton University urges an embargo on our universities to preserve science's immense reservoirs of energy for constructive purposes.

As keynote speaker at the New York meeting of the National Phi Beta Kappa Society, Professor Gauss declared "intellectual war" on the totalitarian states because "science and humanity already have suffered too much through this suppression of freedom of inquiry

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to make any policy of appeasement possible in this field."

"The totalitarian state is by definition the state above the law," he said, adding that science might as well give machine guns to outlaws as turn over further destructive secrets to states on the rampage.

"Professor Bridgman is merely telling us that there is no possible common denominator between democracy and totalitarianism."


Dr. Arthur Philemon Coleman, professor emeritus of geology at the University of Toronto, died Sunday afternoon, Feb. 26th, at his home, Huron St. He had been ill for three weeks. He was in his 86th year.

Professor Coleman had won numerous awards and honors for his work as a scientist. He was president of the Royal Society of Canada in 1921, president of the Geological Society of America in 1916, president of the Royal Canadian Institute, 1902-03; fellow of the Royal Society (London), and a member of the Royal Geographical Society, which awarded him the Victoria medal in 1933. Dr. Coleman was awarded the Murchison medal in 1910 for distinguished geological investigation, and the Flavelle medal by the Royal Society of Canada.

He retired from the teaching staff of the university in 1922, but had continued to be active, especially from 1931 to 1934, when he was associated with the Ontario department of mines. This spring he had planned a trip to British Guiana for geological work, but was forced to cancel his sailing two weeks ago when he became ill.

Born at Lachute, Que., Dr. Coleman was a direct descendant of John Quincy Adams. He was educated at Cobourg schools and Victoria University, Toronto. Later he did post-graduate work at the University of Breslau, Germany. He held degrees from Queen's University, University of Adelaide, Australia; University of Western Ontario and the University of Toronto.

As a young man he spent some months exploring the Giant mountains of Lower Silesia and was later a member of expeditions to Germany, Austria, Switzerland, Italy and Scandinavia.

He is survived by one sister, Miss Helena Coleman, a distinguished Canadian poet, with whom he resided.

Dr. Coleman spoke to the Toronto Theosophical Society on a number of occasions, and was always pleased with its open platform. He was interested in the scientific side of Theosophy and liked to discuss its geological phases. He was an authority on the ice ages, and the teaching of The Secret Doctrine on this point caught his attention. Perhaps his most important book is The Rockies of Canada.



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