Divine Wisdom Brotherhood Occult Science

The Theosophical Society is not responsible for any statement in this Magazine, unless made in an official document

VOL. XX, No. 8 HAMILTON, OCTOBER 15th, 1939 Price 10 Cents.


The thing that hath been, it is that which shall be;

And that which is done is that which shall be done:

And there is no new thing under the sun. - Koheleth i. 9.

Some of our correspondents seem very much annoyed with Mr. James Morgan Pryse because he has changed his mind about something he said forty-odd years ago. Hardly one of his critics but has changed his mind in that time. One might almost say they have all changed their minds. I know I have. I was in England and Ireland in 1897 and 1898 when wonderful things were happening in the Theosophical Movement in America and I had to rely on what my correspondents sent me about it. One letter, from Mrs. Albion Lang, gave me an extensive account. I had to pay 48 cents extra postage on it, so it was quite a document. It fully persuaded me that Mrs. Tingley was the proper successor to Mr. Judge. When I returned to this country in 1899 I was surprised to find that the Langs had decidedly changed their minds. All my best friends, Mrs. Cleather, D.N. Dunlop, The Keightleys, The Griscoms, Charles Johnston, E.T. Hargrove, Claude Falls Wright, and others had supported Mrs. Tingley at first, but all of them changed their minds. Mr. Neresheimer was the last to do so, I think, and wrote me, to that effect in his ninetieth year. I submitted an account of my relations with Point Loma and Mrs. Tingley in 1899, and asked him if it was correct, and he endorsed every word I had written. I had been given carte blanche by Mrs. Tingley when I was sent out to lecture all over the United States prior to the Convention at Point Loma in 1899, but when I arrived at Point Loma I was treated as a traitor and "black magician" and Mrs. Tingley herself warned me against every member on her staff as enemies of mine who, she said, had abused me behind my back and told her the most scandalous things about me. Of course I did not believe this, but as she told them the same kind of stories about me and they believed her, I lost the friendship of Fussell, Machell, Dr. Coryn, and others. D.N. Dunlop was the one of them all who like myself refused to believe these friendship breaking stories. Crosbie and George Ayres, who with Louis Wade, had been the big figures in the Boston Convention in 1895, were both strong for Tingley and it was not till 1909 that Crosbie escaped, as he wrote me, from Point Loma, and formally changed his mind about the Purple Mother. That whole episode, from 1895 till 1909, was an initiation extending over fourteen years, and including both the Adyar and all other groups in the

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Movement, and every individual had his chance and his testing. Nothing could have been more severe as a test of brotherhood and loyalty to Truth. Nothing so penetrating in its analytical probings. These processes are going on all the time. Students must learn to choose as between the appearance of things and the reality. The Law is absolutely just, and also inconceivably merciful. Love is the key to the whole situation, and where Love exists illumination follows. No deception can maintain itself in the presence of real Brotherhood. That is what initiation means. "Students must not look for tests and trials of a special nature," said Madame Blavatsky to her enquirers about occult development; "these will come in the affairs of life and relations with fellow men." And she gives the direct, and as it proves, the necessary warning: "The Masters can give but little assistance to a Body not thoroughly united in purpose and feeling, arid which breaks its first fundamental rule universal brotherly love, without distinction of race, creed, color or caste, i.e., the social distinctions made in the world; nor to a Society, many members of which pass their lives in judging, condemning, and often reviling other members in a most untheosophical, not to say disgraceful, manner." These strictures, written fifty years ago, are no less necessary today. The ethics of Theosophy can never be ignored. They are the foundation of all spiritual evolution. Whether in a particular Society, or in any form of Brotherhood, or in the various sections of the Theosophical Movement itself, those who create the sentiments of separation between one set of human beings and another are violating these fundamental principles which the Society was intended to promulgate. Most of all those who keep up the feuds of fifty or more years ago, because, forsooth, people have changed their minds, are not only violating the principles of Brotherhood but those of common sense also. What happened in 1899 has nothing to do with what is happening now, except as one permits oneself to be affected by incidents that have no immediate relation to things of the present. The incidents of the past account for the conditions of the past, but they should not be allowed to create a repetition of these in the present. Keeping up the vendetta is the reprehensible cause of much if not all of our divisions. Hence, while we face facts as they exist or as they existed, we must not permit ourselves to be ruled by prejudices arising out of conditions that have passed away. Can the leopard change his spots? I am often asked. No, but we can breed new leopards , and if the old ones are dead and gone, we need not blame the new race for the pranks of the old one. In short, it is necessary to cultivate a scientific attitude in this as in other matters of experience. The "old forgotten things and battles long ago" have an historic or even an artistic interest, but they must not dominate our lives in the new time and with the new conditions. I have been arraigned from time to time for even alluding to some of these past incidents. I have done so without malice and only as historically necessary in order to explain why some things are as they are. But if we import personal prejudices and hostile sentiment into historical study it will never get anywhere. Why mention these matters at all? I am asked. The psychoanalysts will tell you that as long as they lie concealed in the mind there can never be peace. Let us not be afraid to face either the past or the future in our present consideration of the life before and around us. Otherwise we may continue to make the same old mistakes that our predecessors made, and what is often worst of all, be proud to make them.

We ought to be able to anticipate the

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oblivion of reincarnation; when we return in a new birth we shall have forgotten all the old feuds. We can act now as we must act then, if we have developed any wisdom at all. It is in this spirit that Jesus said to a would-be follower, Luke ix. 60 (Moffatt's translation): "Leave the dead to bury their own dead: you go and spread the news of the Reign of God."

- A. E. S. S.




By Katharine Hillard, F.T.S.

(Continued from Page 199.)

It is a fundamental law in Occultism, known to science as the conservation of energy, that there is no rest or cessation of motion in Nature during these active periods. "That which seems rest, is only the, change of one form into another; the change of substance going hand-in-hand with that of form . . . . Motion is eternal in the unmanifested, periodical in the manifested." (I, 97.) And another fundamental law is, that there is no such thing in Nature as inorganic substances or bodies. Stones, minerals, and even chemical "atoms," so-called, are simply organic units in profound lethargy. Their coma has an end, and their inertia becomes activity, . . . . "for the transformation of the mineral atom through crystallization, bears the same relation to its inorganic basis, as the formation of cells to their organic nuclei, through plant, insect, and animal, into the physical being of man." (II, 255.) For not man himself, but the molecules which make up his physical body, have passed through all the kingdoms of nature, rising higher and higher in the scale of being, till they have become fitted to form the vehicle of mind.

In the "beginning," we are told, (to go back to first principles) "that which is called in mystical phraseology `Cosmic Desire' evolves into absolute Light. Now light without any shadow would be absolute light - in other words, absolute darkness - as physical science seeks to prove." (I, 201.) That shadow first appears under the form of primordial matter, cold, luminous, fire-mist, or as the Stanzas of the Book of Dzyan express it: "Darkness radiates light, . . . . and the radiant light was fire, and heat, and motion." The incandescent cosmic dust becomes a fiery whirlwind, as the forces of the universe, synthesized as Motion, intelligent not blind forces, form that vortical movement which was one of the earliest conceptions of philosophy. The whirlwind of cosmic dust forms into spheres, that "move in converging lines and finally approach each other, and aggregate." At first, scattered through Space without system, these spheres come into frequent collision, until their final aggregation, after which they become Comets. "This essence of cometary matter, Occult science teaches, has totally different chemical and physical characteristics from those known to our modern scientists," although Humboldt recognized the fact that "trans-solar space does not hitherto show any phenomenon analogous to our solar system." (I, 497) Cometary matter "is homogeneous in its primitive form beyond the Solar Systems, differentiating entirely once it crosses the boundaries of our Earth's region, (vitiated as it is by the atmosphere of the planets, and the already compound matter of the inter-planetary stuff) and is heterogeneous only in our manifested world." (I, 101.) "Born in the unfathomable depths of Space, every nucleus of Cosmic matter suddenly launched into being, begins life under the most hostile circumstances. Through a series of countless ages, it has to conquer for itself a place in the infinitudes. It circles round and round between denser and already fixed

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bodies," that draw or repel it in turn. (I, 203.) Many such nuclei perish, chiefly by being absorbed by the various Suns. Those which. move more slowly, and in an elliptic course, are doomed sooner or later to annihilation. "Others moving in parabolic curves-the comets -generally escape destruction, owing to their velocity." (I, 204.) It is only after losing their velocity, and therefore their fiery tails, that the comets finally settle down and become Suns.

The Secret Doctrine rejects the hypothesis born of the Nebular theory, that the seven great planets of our solar system have evolved from our visible Sun. The first condensation of cosmic matter in our solar system of course took place about a central nucleus, its parent Sun; but our sun, it is taught, merely detached itself earlier than the planets as the rotating mass contracted, and is their elder brother, therefore, not their father. (I, 101.)

The occult theory describes the Sun as a fountain of magnetism, the heart of its system (I, 530.), giving and receiving the life-principle, throughout that system, as the Universal Life-giver. (I, 593. )

Having evolved from Cosmic Space before the laws of attraction and repulsion had finally adjusted the relations of our system, the Sun, we are taught, drew into the depths of his mass all the cosmic vitality within reach, and threatened to engulf his smaller brethren. After the scattered orbs had settled into order, he began to feed upon those portions of the universal Ether of whose existence and constitution Science is, as yet, absolutely ignorant. (I, 102.) Somewhat similar theories, however, as to the reinforcement of the Sun's heat have been advanced by several modern astronomers, notably by Mr. W. Mattieu Williams, who suggests that the diffused matter or ether which receives the heat radiations of the universe, is thereby drawn into the depths of the solar mass, expelling the previously condensed and thermally exhausted ether, to go through the same process of compression, exhaustion, and expulsion in its turn. This is as close as possible to the occult theory, which however, denies that the Sun is a globe in combustion, but defines it simply as a glowing sphere, the reflection or shell, of the real Sun, which is concealed behind it. "The Nasmyth willow leaves," mistaken by Sir John Herschell for possible "solar inhabitants," are the reservoirs of solar vital energy, the vital electricity that feeds the whole system, and which circulates as regularly throughout that system - of which, as I said before, the Sun is the heart, - as does the blood in the human body. Only, this circulation, instead of a few seconds, takes ten of our years and the passage through the solar auricles and ventricles a whole year more, before it washes the lungs and passes thence to the great veins and arteries of the system. "This science will not deny, since astronomy knows of the fixed cycle of eleven years as connected with the increase in number of the solar spots, which increase is due to the contraction of the solar HEART." (I, 541.)

As for the Moon, she is considered by the occultists, as by the scientists, to be virtually a dead planet, but nevertheless as the mother, and not as the child of the Earth. In reality the Earth is the satellite of the Moon, and subject to her control, as is evidenced by the tides, the growth of plants, the cycles of many diseases, and many other physiological phenomena. The Earth's influence on the Moon is confined to the physical attraction which causes the Moon to revolve around her, as a mother might walk around the cradle of her child. (I, 180.) The Moon was the earliest measurer of time, and the astronomy of the Hebrews and their observance of times was regulated by her movements. (II, 75.) In all the old mythologies, she was

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the great Mother of all existences, as the Sun was the Father, and the Earth the nurse. (II, 462. )

The scheme of evolution somewhat hastily and erroneously sketched out by Mr. Sinnett in his Esoteric Buddhism differs from the subsequent and more esoteric teachings of the Secret Doctrine, in that the Earth is described by Mr. Sinnett as one of a chain of seven planets, including the chief planets of our solar system. But the Secret Doctrine teaches that every planet has its own chain of seven "globes," (or states of matter) of varying density, or rather materiality, conditions which descend through three grades of increasing denseness in the fourth, or most material, (represented by our Earth in its present state) to ascend through three grades leading back to the spiritual. Necessarily, our physical eyes are capable of perceiving only objects on the physical plane, and therefore any stars or planets visible to the inhabitants of the Earth, must be on the same plane of existence as themselves, and neither higher nor lower in the scale of being. It is therefore impossible that any visible planet such as Mars or Mercury should be on either a higher or a lower plane than our own. (I, 164. ) And these seven conditions of matter, answering to the seven planes of consciousness, (or the perception of each such condition), are therefore capable of simultaneous existence, as the more ethereal interpenetrate the more substantial.

The fundamental physical conditions into which the matter of the heavenly spheres is transformed, are described as seven: 1, the homogeneous; 2, the aeriform and radiant, (or gaseous); 3, the curd-like, (or nebulous); 4, the atomic, ethereal, (beginning of motion, hence of differentiation); 5, the germinal, fiery, (differentiated, but the germs only of the elements as we know them); 6, four-fold, vapory, (the future earth); 7, cold and depending (on the sun for life and light.)" (I, 205.) This, as will readily be seen, is simply a summing up of the nebular theory as taught by the occultists. We have first the primordial, homogeneous matter, the One Element; then its second stage, called by science, Cosmic dust, and Fire-mist; (I, 140.) the third stage is the nebulous or curd-like, then comes the fourth, the atomic, ethereal, when Divine Force thrills through this primordial matter, and "eternal vibration in the unmanifested, becomes vortical motion in the manifested world." (I, 118.) With motion, the differentiation of the elements begins and we have the germinal, fiery stage, so-called because these "elements" are but the germs of those we know. The sixth stage, the four-fold, vapory, shows us the beginning of our elements, the future Earth, and the seventh stage is the cold and solidifying globe, dependent upon the Sun for life and light.

Very briefly and roughly sketched, this is the field of man's evolution. The reason of it is to be found in that often-quoted saying of Patanjali: "The universe exists for the sake of the soul's experience and emancipation." And as man, to accept the popular division, is composed of body, soul, and spirit, the process of his evolution must necessarily be three-fold, - physical, mental, and spiritual. For it is evident that only a union with a physical basis can differentiate abstract consciousness into self-consciousness, the consciousness that "I am I," and this gives us the reason for what is called "the Cycle of necessity" or Incarnation, the pilgrimage of every soul, every spark of the Universal Over-Soul through the process of involution and evolution, back to its Divine Origin. For no soul, we are told, can acquire conscious - that is, individual - existence, until it has passed through every elemental stage of such a cycle, and has acquired that individuality first by

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natural impulse, and then by self-induced and self-devised efforts; as a vine raises itself from the ground, first by the life-impulse imparted to the germ, and then by the constant up-reaching and clinging of its tendrils to higher and higher points. So must the individual consciousness ascend through all degrees of being from the wholly latent consciousness of the mineral to the highest vision of the Archangel, but owing all privileges, all acquirements, to the force of his own efforts.

(To Be Continued)



It will be remembered that failing the arrival of the official report last month we used a visitor's summary, necessarily somewhat scanty and lacking some important details of the proceedings of the Fraternization Convention, and now the official report has reached us on October 2nd we can only cull from it some matters that have not already been touched upon, so as to avoid unnecessary repetition. The Convention was called to order on Sept. 2nd by Mrs, Kathleen Marks, chairman of the Convention Committee, who introduced Major Turner, Brooklyn, to take his place as permanent chairman. He appointed the Committee on Resolutions; Mrs. Kathleen Marks, convenor; Mr, Cecil Williams, Mr. Samuel Wylie, Mr. J. Emory Clapp, Mrs. Munther, Miss Margaret Kirshman, secretary. Miss Ida Lewis, Cincinnati, was appointed Convention Secretary.

Mrs. Frieda Adler, New York, and Mrs. Illingworth, Toronto, were given charge of the Book Table, for the benefit of the public. Mr. I.H. Lewis brought up the point in connection with censoring the books on the Book Table which forms part of each Convention Discussion followed in which Mr. Beller, Mr. Williams and Mr. Lewis took part, Chairman Turner suggested that it be left to the public to decide what is and what is not fit reading. He did not consider the Book Table an official part of the Convention, and added that if the members deemed fit that it should be, it would be in order to make a motion. He agreed with Mr. Lewis' idea of each one bringing whatever Theosophical literature he thought should be placed on the Table.

Mr. Belcher raised the question of mentioning in the Fraternization literature what the object of the Movement was, because as members of different Societies they were asked what it was all about. The Chairman suggested that it be taken up by the Resolution Committee and a report made. It was requested that visitors leave the name and address of all Theosophists to whom they felt the Fraternization News should be sent, whether member of any Society or none.

Appalling Outlook

Major Turner, among other things, in his opening address spoke of the present world situation, with the appalling European outlook which faced them. Theosophy always applies with its fundamentals to everything, but nothing could be done at the present time, since an effect is under way, and we want to deal with causes. For sixty years we had been attempting to promulgate Theosophical teachings in the Western World. Were the results satisfactory to all of them? Perhaps golden opportunity was now open before them to hold the fort - to prepare themselves even better by study and what was more important, by living Theosophy, which was much more effective than much talking about it. In closing his remarks Major Turner quoted: "Unless you are tried in the fire you cannot rise to the heights."

In the Open Forum discussion on The Fraternization Movement Mr. Belcher advocated something concrete for the organization, to turn ideas loose

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thereby reaching a larger number of people. Mr. Le Gros said the purpose of the Movement was to bring together students of Theosophy, so that they might meet on a common platform of work and love of Theosophy. It had the twofold purpose, to be Theosophists and to work hard for Theosophy.

Mr. Belcher told of his experiences in Toronto as a member of the Adyar Society, though lecturing to Point Loma lodges, and pointed out the importance of belonging to some organization - that the Master might have withdrawn from direct contact from some individuals, but he was sure that they were still back of the Theosophical Movement, and they would surely include the Fraternization Movement. The Chairman demurred over these remarks, not wishing to hear any reference made to either Adyar Society or Point Loma Society, and asked that all speakers cut out any reference to any particular Society. The thing at stake was the principle involved, not the Society. They had all entered there as humble members of the Fraternization Convention.

A Stumbling Block

Professor Beller brought up the relation between the Theosophical Movement and the Theosophical Society as one of the stumbling blocks to be faced. He stated that all those who had a clear understanding of Theosophical principles realized that Theosophy was a bigger thing than any Society in the world. The problem was how to recognize the need for organization.

Mrs. Althea P. Hawkins, Cleveland, as a visiting stranger, stated that she and Mrs. Gladys P. Harbst, also of Cleveland, came to the meeting solely because they hoped that somewhere there was an attitude of thought such as had been expressed by the Chairman in his address. She thought that if from that meeting the spirit of truth went forth with a sense of Universal Brotherhood, all prejudices broken down, then a great purpose had been accomplished and they stood as a unity of power. Every truth that had been given them had been given for use. God knows, she said, the time had come to use it.

Mr. Williams did not think Fraternization was an end in itself, but was a means to an end. We had to break down the differences that had existed in the past. All should be interested in the one purpose - the advancement of Theosophy. Members should try to work out ways and means of spreading Theosophy in their own localities. The Masters were looking for helpers. Unless we had a vision, unless we knew where we were going, he did not think the world could be helped to any great extent.

At the afternoon session on Saturday Mr. Wylie of Detroit gave an address in which his thesis was that the mystery of life was not a problem to be solved but a reality to be experienced. Spiritual powers could be exercised in the Church or in the Factory. There was a difference in our attitude as between those we liked and those we disliked. He set forth the imaginative world as contrasted with the practical, and of the value of fairy tales; with the necessity of having within oneself a desire for the beautiful, defining beauty as a loveliness that we seek, not merely lovely things. In his final remarks he left the thought that when we really face our own difficulties we shall be much more tolerant of other's mistakes.

In the Forum discussion following Messrs. Belcher, Clapp, Lewis, Ashcroft, Thomson, Haydon, Turner and Wylie were heard. After a recess Miss Hindsley spoke on Astrology as reported last month.

At the evening session the Chairman spoke of the local Theosophical Lodges of which Mr. Samuel Wylie and Mr. G. Cardinal Le Gros were presidents, and announced the lecture to be given in

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Detroit during the week by Mr. C. Jinarajadasa.

A Triple Symposium

A public Symposium was the subject of the evening programme. Mr. J.W. Vaughan-Corrie, Detroit, spoke on "The World of Yesterday." Mr. Isadore H., Lewis, New York, spoke on "The World of Today." Mr. Richard C. Bingham, Toronto, spoke on "The World of Tomorrow." Mr. Bingham said he was a Buddhist who had found a welcome seat in the Temple that was Theosophy. Theosophy was built on good will by men and women of good will; if it were not so it would collapse.

On Sunday morning the session opened at 10 a.m., and the chief business was the report of the Resolutions Committee. This was submitted by Mrs. Marks, and covered the usual complimentary votes of thanks and recognition of services rendered. It was Resolved that one member of the retiring Fraternization Convention Committee should serve on the new Convention Committee. It was also Resolved that the chairman of the 8th Fraternization Convention Committee be Mr. G. Cardinal Le Gros of Detroit, with Miss Ida Lewis, of Cincinnati and Miss Oba Garside of Toronto assisting him. And that Mr. Le Gros have power to add to the Committee. It was also Resolved that the next Fraternization Convention be held at Niagara Falls, Ontario, if the international situation permitted, or if the conditions were such that it would not be feasible to hold it in Canada, that the Fraternization Convention meet at Cleveland, Ohio; but that the final decision be left to the discretion of the Committee. It was also Resolved that the time the Fraternization be held should also be left to the discretion of the Fraternization Committee, but that the Labor day weekend be suggested because of the three-day holiday which both Canadians and Americans share. It was also

Defense of Blavatsky

Resolved that we, the Theosophists attending the Seventh Theosophical Fraternization Convention, hereby express our appreciation of the Defense of Madame Blavatsky being conducted by Mrs. Beatrice Hastings of London, England; and urge all who love the memory of H.P. Blavatsky to extend their sympathy and give their support to this unselfish effort to help to clear her reputation of the unfounded and unjust charges which have been made against the character of this noble Teacher - the chief founder of the Theosophical Society, founded in New York City in 1875, and from which all present Theosophical Societies trace their descent. And that a copy of this resolution be sent to Mrs. Hastings. Also it was

Resolved that the purpose of the Fraternization Convention as published in the Fraternization News read: "The Fraternization News is the official organ of the Theosophical Fraternization Convention, an annual gathering which represents the desire of Theosophical students, belonging to any Theosophical Society or to none, to give expression to the teaching of Universal Brotherhood as laid down in the fundamentals of the Theosophical philosophy.

It was also resolved that the Fraternization News continue to be the official organ of the Fraternization Convention and that the distribution and mailing be handled by the Fraternization Convention Committee. It was also resolved that the resolutions for Youth Organization be handled by the Youth Session in their presentation Sunday afternoon, September 3rd.

After some discussion it was moved by Professor Beller, seconded by Mrs. Jacobson, Toledo, that the resolutions as presented be accepted. This was carried unanimously.

A discussion followed on the propaganda angle, introduced by Mr. Wil-

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liams, in which Mr. Clapp, the Chairman, and Mr. Lewis took part. The chairman decided that the work and support of the Convention should be done individually, and ruled the discussion closed.

A Stimulating Talk

Mr. Leslie Floyd, gold medallist B.A., Toronto, gave an address on "What is a Theosophical Lodge?" Theosophy, he thought, would always be selective. Certain people reach a stage where they have a certain usefulness. A Theosophical Lodge is a body of people with that usefulness. He knew of nothing, he said, but Theosophy, that made us face things in life. "Don't worry about Theosophy. Are you going to be good enough to be used?"

Mr. Lewis expressed the delight and stimulation to be had from such a talk as Mr. Floyd's. One of the most important matters in the talk was to bring back to mind that the Teachers behind Madame Blavatsky in founding the Theosophical Movement and bringing people into a Lodge, thus uniting them, set the first step in true chelaship, because it provided the conditions which really had or should have the effect of developing the grandest of all things in all human beings - the impersonal spiritual Self.

At the afternoon session, presided over by Vice-chairman Beller, a discussion was prolonged over the proposal to have more than one convention yearly and also with the idea of covering various cities or parts of the Continent. Mr. Clapp thought it was not the fault of the Fraternalists if others had not been sympathetic. He mentioned one organization that had not participated, yet which was doing splendid work. He thought there might be a committee to take under consideration ways and means by which such barriers might be broken down.

Mr. E.L.T. Schaub, Toledo, predicted that Toronto would be the great gathering centre of Theosophy. It had the physical force of nature, he said, that would draw the people. He referred to Toronto in connection with the Toronto Fair as a time for a Convention for which the syllabuses should be scattered all over the country.

Mrs. Hawkins, Cleveland, as a non-member, was welcomed by Chairman Beller to the platform. She gave a touching talk, taking as her theme, There is no Religion higher than Truth.

Youth Session

A precedent for all future Theosophical Fraternization Conventions was set at the Detroit Fraternization Convention when a part of the program was set aside for a youth presentation. Although only four youth groups, those from Toledo, Ohio; Toronto, Ontario; Hamilton, Ontario; and New York City; were actually represented, in spirit the young people represented youth groups from all over the world; especially those at Melbourne, Australia; Portland, Oregon; and Point Loma, California; which had been working right along with the youth committee of the Convention.

Greetings from the Australian and Point Loma Young Theosophists Groups to the Youth Session opened the session. The keynotes for the addresses of the youthful speakers were the need of the Theosophical Movement for Youth and the even greater need of young people for Theosophy. Margaret Kirshman of Brooklyn, New York, spoke about the responsibility of the young F.T.S.'s for the future of the Theosophical Movement, and she showed that their responsibility is the Theosophical Movement's need for young people. Richard Heinemann of Toledo, Ohio, followed with a talk on the practical problems of modern youth and their need of Theosophy as a way of life in order to be able to cope with these problems. Oba Garside of Toronto, Ontario, then presented another angle

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of youth's need of Theosophy, that of Theosophy as an intellectual background. She placed particular stress on the philosophical and religious aspects of Theosophy. Albert Emsley of Toronto, Ontario; then rounded off the short series of talks with a dissertation on the potential power of Theosophy in the world of tomorrow.

A set of resolutions formulated by all the young people at the Fraternization Convention was presented to the Convention for their approval, and was unanimously accepted. The resolutions were that the Youth Session become a definite part of the Fraternization Convention, really a Youth Fraternization Convention within the general Fraternization Convention; that the Youth Fraternization Convention be given at least one afternoon for a youth presentation at all future Fraternization Conventions; and that the Youth Fraternization Committee work with the general Fraternization Committee in formulating plans for the new Convention. Albert Emsley of Toronto, Ontario, was selected as the chairman of the Youth Committee for the 8th Fraternization Convention.

It is hoped that these youth sessions will not only encourage fraternization between the various groups of all societies, and that they will be incentives to many to start new groups, but that they will promote better understanding and more cooperation between the lodges and the youth groups.

The following resolutions adopted by the Youth Group were put to the general meeting of the Convention and unanimously adopted by it.

Resolved that the Youth Session become a definite part of the Fraternization, really a Youth Fraternization Convention within the general Convention.

Resolved that the Youth Fraternization Convention Committee work with the general Fraternization Committee in formulating plans for the new Convention.

Resolved that the Youth Fraternization Convention be given at least one afternoon for a Youth presentation before the general Convention, at all future Fraternization Conventions.

Resolved that the Chairman of the Youth Fraternization Committee for the 8th Fraternization Convention be Albert Emsley of Toronto, Ontario.

A feature of the Youth session was the address by Mr. Richard Heinemann, Toledo, which we printed last month.

Mr. Clapp said he would be glad to give a page of his magazine Lucifer, every month for the Young People's work, and that Lucifer would like to cooperate in every way possible.

Seek Out The Way

After a recess Professor Beller introduced Mr. G. Rupert Lesch, Erie, Pa., who spoke on "the Inner Life." He took as part of his text, a passage from Light on the Path, "Seek out the Path," and he said it must not be sought in any one particular way. Universal Brotherhood needs to be realized, and he asked, "How can we really be brotherly to each other without having the experience of the oneness of being? The profound ideas of Theosophy are openly declared by philosophy, science and religion, he said, quoting from Eddington's work, The Mystical Outlook. He also quoted from the Bible the passage, "Without Me you can do nothing," adding that the impulse must come from some deeper source. He called William James, Albert Einstein, Alexis Carroll and others of modern note to witness, and ended his address with a prayer for peace.

An informal dinner was held at the Hotel Shelby at 6 p.m.. and at 8 o'clock Chairman Turner called the evening meeting to order. He read a telegram from Mr. Thomas de Valcourt, Boston, reporting a sudden illness as preventing his appearance. This dilemma was

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overcome when Professor Beller was called upon to speak on Religion, the first aspect of the Triangle of Light, the subject chosen for the symposium. Though on such short notice Mr. Beller spoke brilliantly, outlining the religions of the world and sketching some of their outstanding characteristics. There was something definitely in common with all these religions - everything ran through cycles. Theosophy taught that religion always has been and always will be a vital factor in man's spiritual life; and it taught us to discriminate between the good and the dross. All religions taught that there is a spiritual side to the Universe, that the Universe is not merely an accident. And religion does not teach man to look down into the dust, but to cast his eyes up to the heights and realize his divine destiny. It taught man to discriminate between his higher and lower natures; to develop his higher and nobler impulses.

Mr. Thomas Barlow was the next speaker and he read his paper on Philosophy, which, he said, was not content with the how of things, but must know the why. If we recognize the presence and power and use of the other two aspects of our consciousness and blend them together, we should at least be equipped for our journey in search of Reality. By itself, Philosophy could be considered as the faculty of Desire after Reality, and it led us far.

Mr. Richard Heinemann was the third speaker on Science. This fine address has been supplied us in manuscript and we hope to present it in full next month. It is an exhaustive study and includes testimonies from all the leading modern authorities on the subject.

The closing business of the Convention covered all the usual votes and acknowledgments.

After the official close Major Turner called for an expression of opinion on the Convention proceedings, and responses were heard from Mr. Wylie, Col. Thomson, Mr. Schaub, Mrs. Bailey, Toronto; Mr. Le Gros, Mrs. Marks, Mr. Clapp, Mrs. Somers, Miss Kirshman, and the consensus was that the meeting had left all with a wonderful impression of its value and success. Then all gathered around the piano and sang "God Save the King" and "The Star-Spangled Banner."

Messages of Greeting

Messages of greeting were received from Frank E. Noyes, president, Columbus, Ohio, Lodge; Western Women's Buddhist Bureau, by Miriam Salanave, San Francisco; Point Loma Youths; Elgin, Oregon, Lodge, signed by Eugene F. Hug, Jr., president; Mrs. Esther Windust and Miss Yohanna van Walchren, 12 Queen's Road, Kingston Hill, Surrey, England; The Harlesden Lodge, T.S. in England, 32a Craven Park, Harlesden, Middlesex, N.W., 10, England, Marjorie N. Cadman, president; Miss Mayme-Lee Ogden, 1206 Park Avenue, Rochester, N.Y.

Register of Visitors

There were 137 who actually signed the register and of these 56 were from Detroit. Canada sent 36 delegates, and the rest were from various United States points. The following are the names of those who registered:

DETROIT, Michigan, Doris M. Vaughan-Currie, G. Cardinal Le Gros, Loie R. Ashcroft, Dorothy Le Gros, Sam Wylie, Charles Koethen, Charles Koethen, Jr. C. Floyd Edwards, Lillian D. Mann, Mildred Tyler, Leo J. Sys, Josephine A. Dietlin, Dorothy McNabb, J. W. Vaughan-Currie, Mary Ann Wojcik, Emma Robinson, Mrs. Wm. Camm, Minnett Deane, Mrs. E. Bell, Mrs. H. M. Merke, Mrs. May V. Underhill, Miss R. Lehrman, Ethelwyn Verschaeve, Herbert Stanley, Rosalie Van Blarcom, Andrew C. Fulton, Foy F. Lowney, Ina Pearl Fair, Mrs. M. Hansen, Mrs. N. Lohr, Mabel E. Park, C.L. Smith, Anne Lezarow, M. Hansen, F.T. Merrick,

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Thelma Gallagher, Winnifred Nichols, M. Weisz, Mr. T. Norton, Mrs. T. Norton, Mrs. F. W. Cornell, A. Farrar, Edgar Ingerson Wylie, Winnifred James Wylie, C. W. Snell, Mrs. Iva Snell, Vivian Hopper, Winnifred F. Jenks, Dr. Von Hoya, E.L. Bernhardt, Arthur Verschaeve, J.L. Gerks, Mrs. J.L. Gerks, James Ashcroft, Mrs. E.M. Ayers, Mrs. T. Battle, Mimico Beach.

ANN ARBOR, Michigan, Thomas N.E. Greville, Esther B, Greville, Margaret Stewart, Thomas H. Barlow, Mrs. Thomas H. Barlow.

BAY CITY, Michigan, Mary Gleave, Gertrude Gleave.

GROSSE POINTE, Michigan, Elizabeth Sychauer, Mrs. U. Sparshott.

DEARBORN, Michigan, Andrew Koldaker.

PONTIAC, Michigan, Mrs. Wm. Oleson.

HIGHLAND PARK, Michigan, L.H. Ebert, Mrs. L.H. Ebert.

TOLEDO, Ohio, Regina L. Jacobson, E.L.T. Schaub, Mrs. E. Blankenhagen, Emilie P. Arnold, M A. Kruse, Richard Heinemann, Leon B. Sigler.

CONNEAUT, Ohio, Selma Anderson.

YOUNGSTOWN, Ohio, William A. Banks.

CINCINNATI, Ohio, Ida Lewis.

MAUMEE, Ohio, Frances Fisher.

CLEVELAND, Ohio, Gladys P, Harbst.

PARMA, Ohio, Althea Parmele Hawkins.

ERIE, Pennsylvania, G. Rupert Lesch, Mrs. Henry E. Anderson, Mary Anderson, H.C. Anderson.

MILWAUKEE, Wisconsin, Alma Cerminara.

LOS ANGELES, California, Mrs. C. Hendricks.

NEW YORK CITY, Isidor H. Lewis, H. S. Turner, William C. Beller, Wilhelmina C. Beller, Frieda Adler, Margaret Kirshman, Leah Lewis, Iona Clyne.

CHICAGO, Ill., John W. Drewitz, Esther Thilmont.

BOSTON, Mass., J. Emory Clapp.

TORONTO, Ontario, N.W.J. Haydon, Felix A. Belcher, Madeline Hindsley, Mrs. Kathleen Marks, Col. E.L. Thomson, D.S.O., Ruth Somers, Hattie Munther, Mrs. Margaret Warner, Mrs. R. Illingworth, R.G. Sinclair, H.J. Munther, Mrs. A.M. Christie, Mrs. W.A. Shone, Mrs. Ruth Emsley, Oba Garside, A. Emsley, Richard Bingham, Helen Beatty, Mrs. M. Beatty, Leslie H. Floyd, Mary Beatty, Martin Cole.

HAMILTON, Ontario, Norman W. Curtis, Theo Morris, Janie Smythe, Harry S. Potter, Cecil Williams, Mrs. Cecil Williams, Mrs. John S. Gordon.

WINDSOR, Ontario, Hazel Peacock, Mrs. Geo. Blackmore, J.H. Haining, A. Grayson.

ST. THOMAS, Ontario, Mrs. B. Garside.

LONDON, Ontario, Winifred Cross.

BRACEBRIDGE, Ontario, Mrs. John K. Bailey.



London: - When a Buddha statue arrived at an art school at Dedham, near Ipswich, recently, the students defied a legend which says that if the statue is moved from its pedestal and placed on the ground "disaster must follow." The next day when students arrived at the school they found the building in flames. Many valuable paintings and an entire library of art, collected from all over the world, were ruined. The only thing found undamaged was-the statue. The sole occupant of the building was a Chinese model, Mr. F.G. Lee Kam, who jumped 20 feet from his bedroom to safety.



Fragments of a Faith Forgotten; The Gospels and the Gospel; Thrice-Greatest Hermes, 3 vols.; Apollonius of Tyana; Did Jesus Live 100 B.C.?; The World-Mystery; The Upanishads, 2 vols.; Plotinus; Echoes from the Gnosis, 11 vols.; Some Mystical Adventures; Quests Old and New; Orpheus; Simon Magus; The Pistis Sophia.

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

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The most outspoken and radical statement that has appeared in The Theosophist (Adyar) for many a day is to be found in the September issue pp. 544-552. It is by Ernest Kirk, a name we meet for the first time, but its owner is also owner of a weekly newspaper, Life, published in Bangalore, India. We once more give credit to Dr. Arundale for exhibiting unwonted courage and breadth of mind in admitting this article to the pages of The Theosophist.

Mr. Kirk sums up all the challenges and all the impeachments which we have been making in the past twenty years, and asserts the right of all members of the Society to think as they please, and to be freed from the domination of personalities however sacred and important the official heads and leaders may imagine them to be. Mr. Kirk points out that the present world is no more like that of 1875 than a young man is like the baby he was on his mother's knee.

"There are those," he says, "who cling tenaciously to the old and look askance at anything new. They make desperate efforts to revive the old and galvanize it into life . . . . . The break away from the old is largely because of the growing feeling that the old ideas and methods are out of date and are not meeting modern needs as they should. With the changes has come a newer vision and understanding, with a corresponding restlessness. Many of the world's `panaceas,' both of the Right Wing and the Left Wing, are the result of this new awakening, the new Life-influx. And the war between these two main philosophies or ideologies is not only very fierce, but is international. More than that, it divides families and nations, setting father against son, citizen against citizen, and Theosophist against Theosophist. It is a conflict that is inevitable - part of the evolutionary process of mankind - and requires all the wisdom of statecraft to deal with it. Now, how does The Theosophical Society and its leaders react to all this? What is the message of Theosophy here? Is it also changing with the changing times? It is alive, flowing, vital, and in harmony with the laws and facts of life, or is it static, theoretic, doctrinaire?"

This sums up the views of thousands who have left the Society and of hundreds who still remain hopefully within it. We will not trespass further on Dr. Arundale's preserves but strongly recommend all students to read this article, which is really moderate in its declaration of principles though many will fancy that its recognition of the fallibility of the Masters as declared by themselves must be heresy, and still more will imagine that it must be an attack on those who allege that they represent the Masters in all their thoughts and theories.

The issue really is whether a member of the Theosophical Society, either at Adyar or anywhere else, is permitted to think for himself, and still be welcomed as a member in good standing, and as good as any other member who disagrees with him, or are we just a sect who can only admit orthodox members who bow down to whatever personalities have been selected by one set or another to be the gods of the period? Mr. Kirk thinks that if the present method of bowing to authority or authorities is to be continued the Society had better abandon its declarations of neutrality and confess its sectarianism.

Mr. Kirk sees the "ideological factor" counting heavily in the election of a president, and thinks this fact should be frankly faced.

"From the thought-forms and illusions we create and mistake for Reality, Good Lord, deliver us!"


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By Basil Crump

In the explanation already sent about the missing MSS., H.P.B. says: "Remember the Asiatic proverb of the Serpent of Wisdom." As none of us knew anything of such a proverb, but only the Serpent itself as a symbol, and as questions about it began to come in from England, I asked our student to try and get an explanation. The first intimation was the word "Letters" frequently repeated while busy receiving visitors, followed later by the word "Farewell." Next day a definite attempt was made to get more, when the significant words came: "Until the Serpent's head is crushed its power remains intact." The student asked: "Please say who you are and what this means." The reply, almost too rapid to write down, was: "You cannot be so dense as not to know who it is that is giving you the answer to the question which seems to have completely bamboozled all of you. You will find the answer in my farewell letter to my pseudo friends. It is strange that so little memory clings to what I left behind as a record of my great hurt. But human nature, ever frail, can only think and remember personal interests; others are forgotten." Note the words "bamboozled" and "farewell letter."

For our student this was somewhat of a puzzle. It seemed to us that "Letters" meant either the Mahatma Letters or else H.P.B.'s own to Sinnett. As neither index gave any clue under "Serpent" or "Wisdom," we looked up a few letters of hers at the end of the M.L. and found one at p. 482, dated March 17th, 1886, in which she gives the Asiatic proverb in connection with Sinnett's failure to form an inner group of the London Lodge which is strangely applicable to the failure four years later of H.P.B.'s own Inner Group. She says: "A chance was given to all of you in the formation of an inner group; you would not assert your authority and left it to the nominal President - who shook on his legs at every gentle breeze from within and without, ruined and then deserted it. Every such attempt was either repelled or, if realized, had such a strong element of sham in it that it proved a failure. It was found impossible to help it and it was left to its fate. There is an Asiatic proverb `You may cut the Serpent of Wisdom in hundred pieces; so long that its heart, which is in its head, remains untouched, the serpent will join its bits and live again.' But when the heart and head seem everywhere and are nowhere, what can be done?"

Needless to say, we regarded this as a remarkable proof of the student's accuracy and receptivity, to whom the M.L. and most of the Theosophical literature are as yet unknown. Even the word "bamboozle" was unfamiliar, yet we find it in the very first paragraph of H.P.B.'s letter. As for us old students, we have been studying the M.L. ever since they were published in 1924, and yet we had no remembrance whatever of the reference to this proverb, although its application to the fate of the Inner Group, and hence of the T.S., is so striking. In the light of all this I have just been rereading all that Mrs. Cleather wrote in her H.P.B. as I knew Her and also chapters v and vi of the Life and Work in which she quotes from H.P.B.'s famous and outspoken letter of 1890. "To my Brothers of Aryavarta," telling them she could not return to India because of their lack of faith in the Masters and their failure to support her against the missionaries and the S.P.R. The Mahatma Letters had not then been published (1922) when her three books on H.P.B. were written in India, and they proved her right up to the hilt in all her conclusions, which nevertheless are still disputed.


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For more than a quarter of a century Mr. Jinarajadasa has been one of the leading luminaries of the Adyar Theosophical Society, during much of which time he has been its Vice-President. And we are credibly informed that for a number of years he has been Head of its Esoteric Section. No one has traveled and lectured more extensively in all parts of the world. Everywhere in the Society he has been regarded as a great theosophical teacher, deep in the inner councils at Adyar. And outside the Adyar Society, Mr. Jinarajadasa is gratefully known for his work of publishing invaluable letters and documents from the records stored at Adyar.

Recently Mr. Jinarajadasa addressed a joint meeting of members from the lodges of Vancouver. He opened his address as usual, by holding up to scorn the glass and pitcher supplied for the speaker. This form of introduction has become a regular stunt with him. Having devoted considerable time to telling his audience how wonderfully he had been received at various lodges he had visited recently, he proceeded to read some of his own attempts at versifying; using this to exemplify his own remarkable theosophical discovery. Briefly, this was that the Emotions had been overlooked, that everyone should write poetry or otherwise create, and that when worried or resentful or annoyed, they should take it out in writing Verse. Mr. Jinarajadasa indicated that the `intellectual' Theosophy of the past was all right, there was nothing wrong with it, in fact he had written books himself - but this new method, it seemed, made all that rather unnecessary.

Thirty years ago, Mr. Jinarajadasa was a theosophical lecturer who impressed everyone with his sincerity and infected all who heard him with his enthusiasm. Now, under a front of authority and self-importance one sees a tired old man who prefers to avoid Theosophy and all strenuous things and feels most at home listening to children's plays, and theosophical hymns, and to associating with kindly sentimental people.

The reason for this change is that many years ago Mr. Jinarajadasa lost his way. A devotee by nature and temperament, from boyhood educated and closely associated and influenced by Leadbeater, then for years a devoted follower and intimate co-worker of A.B. and C.W.L., is it any wonder that when finally faced by the decision, he chose loyalty to persons before loyalty to Truth? Of all those closely associated with Leadbeater only one had the supreme courage and the strong inborn love of truth to break away completely when faced with the tangle of contradictions and conflicting circumstances which dependance upon the psychic pronouncements of `Bishop' Leadbeater had plunged Mrs. Besant and her followers.

There are, it would seem, only a few things required of the neophyte in occultism, but these things are, so far, very rare in human life. And the love of truth, - this desperate inner honesty - is one of them; perhaps it is the most important of all. It was not some mysterious faculty that was wanting, but the ability to accept truth when faced with it and the will to follow it wheresoever it might lead, when feelings of misplaced loyalty, gratitude, and even reverence stood squarely in the way. Altogether it was a very disappointing performance.

Some students of the Orpheus Lodge.



"The Kingdom is a spiritual thing. It cannot be gained by action. He who would so win it destroys it. He who would hold it in his grasp loses it."


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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.

- Walter R. Hick, 4 Prospect St. 8, Hamilton, Ont.

- 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.



The Hitler dog has had his day.


We regret to have to strike from the mailing list all who have not paid their $2.50 dues for the current year, or at least $1. on account.


The Liberal Advocate for August, has reprinted Dr. Pandia's article, "Theosophy as Ethics" in full, on pages 10-11. This is one of the finest pieces of propaganda we have had in many years.

The Link, the South African Theosophical magazine, reports Mr. Jinarajadasa as saying that "a Theosophical Lodge is an `atmosphere,' not a room at an address." Such an atmosphere is created by a friendly spirit and cordial feelings for all who come within its circle. The petty spites and jealousies, the bitter criticisms, the inability to listen to any new or distasteful thought, the personal intolerance that one finds in the stagnant lodges accounts but too truly for the absence of the atmosphere which alone can attract eager souls to a Lodge. Mr. Belcher, who attended the Detroit Convention, stated that to him "it was a crescendo of interest in a Theosophy that does not know different Societies, Leaders, Exponents - as rivals. Young Heinemann, of Toledo, was as fine in an exposition of the Science aspect of Theosophy as I have heard. Toronto Lodge might well have him give it here if it could be arranged."


The unique position which The Aryan Path has made for itself is constantly sustained and strengthened by the contributions of some of the cleverest pens in the English-speaking world. It aims at supplying its readers with the finest comment on contemporary thought, both from the advanced viewpoint of modern thinkers and from that of Theosophical students, who are naturally still more advanced in their grasp of living truth. In the September issue "The Nature of Value" is dealt with by C.E.M. Joad, G.R. Malkani, and an anonymous Theosophical pontificator. It is a pity that this anonymity has become a pose. Would H.P.B. or W.Q. Judge have been more effective had they written anonymously? Impersonality is not in a signature but in what is written.

Mira for July (Hyderabad) celebrates the Foundation Day of St. Mira's School and the opening of St. Mira's College. In T. L. Vaswami's Answers we find this interesting statement in answer to the question: "What about a man who does not see his way to believe in rebirth?" The answer is: "The idea of rebirth may be viewed as a dogma or an outlook. A dogma is a barrier.

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As an outlook, it is helpful in shaping our life in the light of the great truth of development and its different stages. With this outlook on life, a man will exercise more charity in his dealings with others. Men are in different stages of evolution: this is one aspect of the idea of rebirth. A man may reject, and yet live a noble life. Many there are to whom the idea fails of its appeal; but their lives are beautiful. The emphasis in my outlook is not on dogma but on doing. Go and do the Will of God in early life! This is all that matters."


Like so many of us, that gallant worker for Theosophy, Occult philosophy and true Religion, Rev. Kenneth Sylvan Launfal Guthrie, A. M. (Harvard), Ph.D., M.D., D.D., has fallen on evil days, and with the foreclosure of an unsuspected mortgage he has had to leave his home in Yonkers, N.Y., and is now located at 1 Randall Street, Keansburg, N.J. He has written a whole library of books, all most excellent renderings of the mystical and occult literature of the ages. These are for sale, and we mention a few of the titles and their prices: Plotinus, complete translation, 1 vol., $7.50; Plotinus, His Life, Times, and Philosophy, $1.00; Pythagoras, Source Book and Library, bound, $3.50; Proclus, Life, Hymns and Works, master-key, $3.50; Numenius, Father of Neoplatonism, complete, $2.; Message of Philo Judaeus, Outline, $1.; Apollonius of Tynna, Story of his Life and Deeds, contemporary of Jesus, 75c; Zoroaster, complete Gathas and Explanation, $1.; Spiritual Message of Literature, Comparative, $1.; Pagan Bible, Angels Ancient and Modern, $1.


The September issue of The Theosophist (Adyar) reprints in full from our May issue, the article by James Morgan Pryse, with the altered heading "No Missing Volumes of The Secret Doctrine." We must be growing in favor at Adyar for on page 578 there is another liberal quotation from our article on "The Royal Visit to Canada." Is it the intention to kill us with kindness? This September issue contains a most interesting study for Baconian fanatics or scholars, whichever way they may be classed, in which As You Like It is subjected to a numerical analysis by the cipher methods which Bacon pointed out in his writings. It takes an open mind even to listen to this evidence, and we have never yet met a Shaksperian with an open mind. They would die at the stake rather than admit any hint of Bacon having a hand in dramatic authorship, not even as Master of the Revels at the Court of Queen Elizabeth. As to The Promus, they never heard of it, and still question its existence and its authenticity. There is to be a third article by James Arther in The Theosophist.


Mr. Frank Ranicar writes from Wigan, Lancashire, England, as follows: "I have just returned from Worthing where I spent several days with Mrs. Hastings at the H.Q. of F.M.B. The impression I got was that if we are going to see Defense Vol. III in the near future, we shall have to convince Mrs. Hastings that there is a market for it. The most effective way of doing this would be to take off her hands the remaining copies of Vols. I and II for distribution to the Free Libraries. In this connection my own experience of the Wigan Library may prove of interest. A short time ago I presented a copy of The Mahatma Letters to the Wigan Library, and prospective students thereof were advised as follows: `For a work aiming to show that the Mahatma Letters are not genuine see "Who wrote the Mahatma Letters?" by H.E. Hare & W.L. Hare.' Needless to say the Librarian, when tackled, was obliged to accept a com-

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plete set of Defense Literature. This shows that we are at War in more ways than one." The Volume III referred to here deals with the notorious Solovioff and his treacherous and false account of what he alleges he learned from Madame Blavatsky. He carefully waited till she was dead before making his false statements. Mrs. Hastings assuming the role of the Higher Critic, pulls his assertions to pieces and shows how foundationless they are. To get them into print she needs the sale of the first two volumes to be pushed and the New Universe pamphlets with their revelations of similar slanders by other traitors so that the money sunk in their publication may be turned into the new exposures of deceit and villainy.


Elsewhere we give from an Ottawa reporter the account of the result of the long negotiation undertaken by Dr. D.P. Pandia on behalf of certain Sikhs who have been settled in British Columbia for twenty years or more, against whom a deportation order had been issued. As Hon. Mr. Crerar explained, these illegal entries had ceased seven years ago, and where the illegal entry had been the only difficulty it had been decided as an act of grace to allow these British subjects to remain in Canada. For Dr. Pandia it was "the most delicate and difficult piece of work" he had ever undertaken. His numerous friends throughout Canada will congratulate him on what must have been for him a labor of love. Unfortunately, laboring under some strong delusion, a number of the Toronto T.S., constituting almost all of the Executive, decided that Dr. Pandia was "a four-flusher" with other insulting references. It was well-known that he was traveling incognito, but nothing could convince them that this Indian gentleman and scholar, received by all the provincial and municipal dignitaries throughout the Dominion and intimate with the Prime Minister, was not an impostor. Their keen and penetrating Lower Manas was not to be deceived. For corroboration of their suspicions they wrote to Balliol College, Oxford, to the University of London, and to the Middle Temple, to know if his traveling name was written there. They could not believe that his caste name had been used in these official records. The president of the Lodge, denounced as a "snob and dictator" for his support of Dr. Pandia, was ousted from office, and his suggestion that the Prime Minister be asked for Dr. Pandia's credentials was scorned. These insults to Dr. Pandia are perhaps characteristic but can do that gentleman no harm. The worst effect is the implied insult to our good friends of the Canadian Federation of T.S. Lodges, who introduced Dr. Pandia to us, and with whom we undertook to cooperate in carrying out his lecture tour. Mr. Thorn, the Secretary-Treasurer of the Federation, accompanied Dr. Pandia throughout his Western visits and presided at all his Theosophical meetings. The General Secretary of the T.S. in Canada was denounced as a dictator when he asked permission of the appointed chairman to take his place one evening, permission he readily granted. As General Secretary I desire now to make our very sincere apology to Dr. Pandia and to the Canadian Federation for these insults which were only endorsed by 29 out of all our membership. I believe when our friends of this minority realize all that has happened they will join us in this apology and do what can be done to wipe this stain from our violated hospitality.



which have passed the tests of time and use Supplied on request. Forty years' experience at your service. Let me know your wishes.



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Mr. Watt of the Kitchener Lodge has reported that a very successful class was held on Metaphysical Psychology. Two of the pupils present brought in a hearty vote of thanks to Mr. Watt for the invaluable benefits derived therefrom. It was decided that a class in Public Speaking by Roy Mitchell be started in the beginning of September, the class to carry on, on various subjects in the meantime. - J. W. S.

Hamilton Lodge is mourning the loss of a former member, Christopher Dumbray, who passed away after a lengthened illness, on October 1st. He and Mrs. Dumbray were members for many years and were devoted to the cause of Brotherhood. Besides his widow, there are surviving his mother, and three sisters, Mrs. Tenoff in Detroit and Loga and Lucy in Latvia, where he was born 59 years ago. His generous disposition and sunny personality will be much missed by the members.


Mr. L.W. Rogers was guest of honor at an informal reception held by Toronto Lodge on Monday evening, September 18th, when about seventy-five members and friends enjoyed a social hour after his evening lecture. Mrs. H.J. Cable, Mrs. G.I. Kinman, and Miss Stuart received the guests and Mrs. A.M. Wright and Mrs. A. Cornwell poured tea at either end of the long table which was centred with a bowl of autumn garden flowers. Among the guests was Mrs. Brunton of Nelson, B.C., who was with Mrs. Felix Belcher. Assisting with the refreshments were Mrs. R. IIlingworth, Mrs. Wade Hampton, Mrs. V. Baxter, Mrs. E.J. Clutterbuck, Mrs. F.E. Balson, Misses O. Olive, K. Barthelmes, Norma Hubel, and Margaret Hubbert. - M. K.


The following is a report by the Publicity Officer of the Annual Business:

Meeting of the Hamilton Lodge, which was held on Friday, September 22nd, 1939, in the Lodge room at the Foresters' Temple Hall, Hamilton. After the business of the year had been reviewed and approved by the members present, the President, Miss A.E.V. Putnam thanked the Executive and members for their work for the lodge, and then tendered her resignation. The newly elected Executive is as follows: President, Mr. W.R. Hick; Vice-President, Mr. H. Lewis; Secretary-Treasurer, Miss A.G. Mills, 31 Fairleigh Avenue North; Librarian, Mr. H.D. Potter; Assistant Librarian, Mr. H. Richmond; Publicity, Mr. A.R. Hannaford; Social Convenor, Miss A.E.V. Putnam. Mr. Richmond accepted his office subject to Military call from The Army Service Corps, Supply Dept. Mr. Hick moved a vote of thanks to the retiring President for the work done for the Lodge during her two years of office and he also thanked Miss Mills for accepting her duties for another year.


The Annual meeting of the Toronto Lodge was held on Sept. 20th. The Treasurer's report was a very satisfactory one, showing a substantial balance in hand. The Secretary reported the Activities for the past year that had been carried out by the various Committees. The Election of Officers and Directors also took place, as follows: President, Mr. G.I. Kinman; 1st Vice-President, Mr. D.W. Barr; 2nd Vice-President, Mrs. E.B. Dustan; Secretary, Mr. A.C. Fellows; Treasurer, Mr. A. Emsley; The remaining members of the Board were Mrs. I.S. Bassanesi; Dr. S. Cunningham; Mr. E.B. Dustan; Mr. C.M. Hale; Mr. N.W.J. Haydon; Mr. H. Henham; Mr. W. King; Mrs. G.I. Kinman; Miss O. Olive; Miss M. Stuart. Mr. H. Anderson was appointed Auditor. The following members were appointed Chairmen of Committees: Finance, Mr. C.M.

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Hale; Property and House, Mr. W. King; Programme and Class, Mr. E.B. Dustan; Library, Miss M. Stuart; Social Activity, Mrs. E.B. Dustan; Publicity, Mrs. G.I. Kinman; Badminton, Mr. A. Emsley; Young Peoples' Group, Mr. A. Emsley; Zone Committee, Mr. C.M. Hale; Membership Committee, Mr. A.C. Fellows; Editor of the T.S. News, Mr. D. W. Barr. On motion of Mr. Anderson following the election of Officers, a vote of thanks was accorded to Mr. A.E.S. Smythe for his many years of work and service in connection with the lodge.


An old newspaper friend, a member of the Parliamentary Press Gallery in Ottawa, has been kind enough to let me have this account of Dr. Pandia's work in Ottawa, with which he was intimate. My friend (W.E.) has also transmitted a Statement by Dr. Pandia himself, for whom he has expressed cordial admiration. - Editor.

Dr. D.P. Pandia, member of the National Congress of India, and a former secretary to Mahatma Gandhi, has left Ottawa for the Pacific Coast after several weeks at the Canadian capital during which he successfully took up the cause of a number of British Columbia Hindus who were faced with deportation because of irregularities in immigration procedure.

Dr. Pandia was on his way from India to London to attend an informal Indian conference when he came via Canada and engaged in a "goodwill" tour of this country. While at Ottawa he spoke to a number of service clubs and other organizations, and he met the Prime Minister and several members of the cabinet, as well as ranking members of the civil service.

The onset of war canceled the London conference, and after completing his negotiations here Dr. Pandia decided to return to Vancouver to take up some matters with his fellow-country men there and then return to India via Los Angeles.

The decision of the immigration authorities here to drop deportation proceedings against any Hindus now resident in this country was received by Dr. Pandia and other delegates on the same mission with great pleasure. It was accepted as a token of the warm relations existing between the two members of the British Commonwealth of Nations. A trade agreement between Canada and India is in course of negotiation. India has rallied around the cause of British and French opposition to Hitlerism, and while on strictly legal basis the Hindus against whom deportation orders were standing were guilty of illegal entry, it was felt on all sides that an act of grace was called for. A situation which has been the subject of much irritation to all parties in British Columbia has thus been cleared up in a manner acceptable to all.

Dr. Pandia takes back with him to Vancouver and to India a much more vivid appreciation of the nature of the Canadian people and the peculiar problems of the Canadian nation. He leaves here in a wide circle of friends a much better understanding of the Indian people and of their spiritual leader Mahatma Gandhi. Such goodwill tours break down the barriers of ignorance and misunderstanding in a way which no transmission of the printed word, no matter how admirably done, can possibly accomplish.

Dr. Pandia had with him on his visit here Ishur Banns, noted Hindu aviator and parachute athlete of the B.C. coast, who is seeking authority to form a corps of Canadian Hindu aviators among the young men of British Columbia. Representing the Sikh brothers at the coast on this mission to Ottawa, also, were Battan Singh and Naina Singh, who gave to many here at

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Ottawa a keener appreciation of the racial environment at the coast and the problems faced by all in maintaining happy relations between the different peoples there. Resulting from the efforts of this party of four, and the cooperation of Hon. T.A. Crerar, Minister in charge of immigration. F.C. Blair, director of immigration and others, this long-standing sore spot in Indian-Canadian relations has been completely cleared up.

September 28.



I came to Canada four months ago on a goodwill tour and also to lodge a protest with the Canadian government against the deportation of the Hindus from British Columbia, for infractions of the Immigration laws. The Hindus first came to Canada some thirty-five years ago. Most of them were Sikhs from Punjab, India, who entered lumber work in British Columbia. In 1914 there number was about 5000. All of them were concentrated in British Columbia. At about the same time the Canadian Immigration Department closed its doors against the Hindus. Today there are only about 1000 Hindus left in Canada. This number includes women and children. Most of these Hindus have their own lumber businesses and are fairly prosperous.

I represented before the Canadian government the cases of about 25 Hindus who entered the country illegally, and were about to be deported by the Canadian government. Some of these people threatened with deportation had been in Canada many years, and had established their own businesses and homes and had been law-abiding citizens. One or two have served in the last war.

The number of the Hindus in Canada is very small and they are not likely to become much of a population problem to Canada. I pleaded with the Government that the minor irregularity connected with their entry be overlooked and they be allowed to remain in Canada. In regard to this matter I had an interview with the Prime Minister of Canada and also several interviews with other members of the Cabinet, particularly Mr. Crerar who is at the head of the Immigration portfolio. On my suggestion the Indian government took up this matter and made representations to the Canadian government. The negotiations were delayed due to the sudden outbreak of war in Europe which occupied all government departments to the exclusion of other work for several weeks. The official communique was finally issued on September the 28th granting the privilege of staying in Canada permanently to those Hindus whose entry into Canada had violated Immigration laws. This fine gesture on the part of the Canadian government will cement the friendship of Canada and India. After all we belong to the same commonwealth of nations. We have the same King and the same ideals of democracy. In the last war India sent over a million and a half of its men to the battlefields of Europe to defend the British Empire. Out of this number over 100,000 of our men died. At this great crisis in the history of the British Empire we need Empire solidarity and unity based on friendship and goodwill.

In addition to the information contained in the Press statement of Mr. Crerar, I received a private letter from Mr. Blair the director of Immigration, stating that the government would take immediate action to refund all bonds that are still outstanding in connection with these cases. This will not apply to bonds which have already been forfeited. The amount involved in the refund will be about $20,000.00.


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The General Executive of the T.S. in Canada met on Sunday afternoon the 8th inst., at 52 Isabella Street, Toronto, all the members being present except the Montreal and Vancouver representatives. The membership was reported as one more than at the same time last year, and the funds showed a similar balance.

Discussion occurred over the question of continuing the magazine in reduced size, for the purpose of releasing funds for propaganda work in sending lecturers across the country. It was pointed out that the support of the magazine depended largely on donations and subscriptions coming from persons interested in Theosophy outside the Society, and anxious to see Theosophy placed before students in its unadulterated form. When the magazine was started it had been hoped to extend the membership in sufficient numbers to produce revenue capable of supporting the magazine without effort. The division in the Society made this impossible, and it had been continued in the hope that the division would be healed. Should the magazine be reduced in size or deprived of any features now attractive to the outside public a reduction in donations and subscribers might be expected with nothing available to take their place. The result would be to have no more funds available than at present while the advantage of the magazine, which is constantly increasing its circulation, would be lost. Nothing was decided, but the question will be brought up at the December meeting. There is no doubt that an active element exists that would suppress the magazine and all free debate and discussion, which is one of the chief features of the Canadian Theosophist which in this respect is practically unique.

A question came up from Hamilton as to whether the annual dues could be changed or the magazine discontinued for members who did not wish to read it and a rebate allowed them for their forbearance. It was left to Mr. Hick to explain to the Hamilton Lodge that any member who desires to have his name removed from the mailing list could do so but no reduction of dues could be had on this account.

The discontinuance of Mrs. Besant's Pedigree of Man in the magazine on account of Dr. Arundale's objection was reported.

Mr. Belcher gave an enthusiastic account of the Detroit Fraternization Convention, and foresaw in it a possible development of Theosophy apart from official organization. He hoped that next year's Convention would be warmly supported. It was recalled that the Fraternization Conventions were originated by The General Executive which had deputed Mr. Cecil Williams to take up the subject and call the first one, the expenses of which were guaranteed by the Executive. The addition of a Young People's section in the Convention was heartily endorsed, and the hope expressed that the Young People will be permitted to work our their own ideas without unasked interference from older members.

Mr. Hick reported that he had read the replies to the Questionnaire and had forwarded the papers to Mr. Griffiths with instructions to send them to Mr. Wilks when he had finished with them. The Executive now awaits reports from these members.

The next meeting of the Executive will be held on December 3.



may be had, including: The Magical Message of Oannes; The Apocalypse Unsealed; Prometheus Bound; Adorers of Dionysus; and The Restored New Testament: from John Pryse,

919 SOUTH BERNAL AVENUE, Los Angeles, California


-- 247


The war has been marking time for some weeks, waiting during September for Herr Hitler's threatened proposals of peace. These came while the world was horrified with the sinking of the "Athenia," a prelude which did not enhance the glory of the peace proposals.

Had Herr Hitler ever have shown any sign of trustworthiness in his pledged word, or any moral stability in his character, which appears to be as unbalanced as any man's that ever aspired to rule a nation, the proposals he made would undoubtedly have become the basis of negotiation. But hitherto Herr Hitler, when he agreed to any form of treaty, has always displayed his weather-like disposition and blown hot or cold as the whim seized him, thundered or stormed, snowed or rained or blasted with heat, or swept tornado-like across some inviting frontier.

No one could rely upon him. He is the Only Genuine Old Unreliable. Otherwise the advice of Russia and other authorities might have been taken and the nations would have sat around a Council Table with him, and talked peace and world settlement. As it is, the world would consult with anybody but Herr Hitler. And the world is anxious to consult with its friends and get such a settlement as will enable it to get on with its job of making a living.

Mr. H.G. Wells wants a Federation of Mankind such as Tennyson in the last century inspired his generation with by his dream. The Marquis of Lothian ventilated his views in a similar vein in a Christian Science paper. It was in a review of Clarence K. Streit's book, Union Now, that he recalled the condition of the American colonies in 1787.

"The whole world today stands very much where the thirteen American States stood in 1787. Conditions among the American democracies of the period of confederation which began in 1781 were, if anything, worse than among the nations today. As Fiske put it: `By 1786, under the universal depression and want of confidence, all trade had well nigh stopped, and political quackery, with its cheap and dirty remedies, had full control of the field. Trade disputes threatened war between New York, Connecticut, and New Jersey. Territorial disputes led to bloodshed and threat of war among New York, New Hampshire, and Vermont, and between Connecticut and Pennsylvania. War with Spain threatened to break the League into two camps. The League could not coerce its members. Threats of withdrawal were common. It was at this moment that the Philadelphia Convention, presided over by George Washington and manned by some of the ablest and most public-spirited men of the day, assembled and proclaimed to the divided and despairing people of the United States exactly what Mr. Streit is saying today, that only by abandoning their selfish and separatist sovereignties and by making the individual and not the State the basis of a new federal unity could the impending catastrophe be averted and a solution found for the vast problems of the still unpeopled North American Continent."

As between some such world federation and the only alternative the Western powers can perceive while Herr Hitler is unchained there can be no choice for sane men. But few men are sane while war is rampant across the world. The shedding of blood kindles a madness in men's minds, and no settlement is possible while the madness flames.

Great sacrifices may be necessary to bring about peace. It is always a grave problem with statesmen whether peace councils should precede or follow victory. Victory is such a precarious possibility and such a costly triumph when

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it is attained, that what might be lost at the Council Table is less than nothing by contrast.

Poland is a dastardly shame and following Czechoslovakia, and Austria, and Albania, and Abyssinia, and other encroachments, it leaves all the argument against Hitler and his peace overtures.

Yet Mr. Lloyd George sees in Poland nothing but the harvest of an ill seed-sowing. He has denounced the Warsaw government as a "wretched class government" and he asserted that "the Polish peasantry is living in great poverty owing to the operation of the worst feudal system in Europe. That is why the Russian troops are being hailed as deliverers."

Many people are denouncing Russia for "grabbing" Polish territory. From Russia's point of view she is freeing a block of many White Russians and another block of many Ukrainians from the past tyranny of the former Polish government and the future tyranny that had been contemplated by Hitler. These peoples will be given their freedom to form their own Soviet and take their place as free citizens of the Russian State. This is a hateful thought to many people both in France, in England and on this Continent. But it raises the question whether we wish to make war against Russia as well as Germany.

The first thing the Russians did when they came into Poland was to provide milk for the little children.

The first thing the Germans did was to tear down the Polish signs and put up others in the German language.

It is admitted that the action of Russia has cut off the ambitions of Germany from any hope of dominating the Balkans or the Black Sea or the Euphrates valley as Berlin planned. If Russia could undertake to make Herr Hitler behave himself and agree to be satisfied with the territory that naturally belongs to the German people, and to abandon the insane desire to people the world with German-speaking citizens whether the rest of the world inclines that way or not, there might be a possibility of getting a Peace Council together and planning a long peace for the world on lines of real self-determination with economic freedom, and an international currency, based not on the artificial system of delegated credit to and by the banks, but on the direct credit of the nations themselves, regulated by international boards of trade and with commerce as free among the nations as it is in the States of the United States or the Provinces of the Dominion, and without the handicaps of privately owned means of transportation.

The various religions and scriptures of the world in one form or another all look forward to the establishment of a "new heavens and a new earth in which dwelleth Justice." All sorts of excuses have been made to evade the exact demands of Justice. When the world in all its parts and as a whole demands this need of complete Justice we shall be ready for the Council of Peace, and the great Treaty that will fulfil the desire of the nations for men as brothers to dwell together in unity and love.


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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In the stress of reading the many books brought to one's attention it unfortunately happens that some important books are overlooked. Two of these have been in circulation for some time, but have not received the attention they merit in this country. They are by Mr. D.S. Sarma, M.A., Principal of the Government Arts College, Rajahmuntry. The first, published in 1928 by the T.P.H., Adyar, is The Gita and Spiritual Life; the second, published in 1937, by N. Subba Rao Pantulu, President of the Hindu Samaj, Rajahmuntry, is Lectures on the Bhagavad Gita with an English translation of the Gita.

To the Western student these books are invaluable, for they render the thought of the Gita into English equivalents in a way that no other book that I know of effects. Even the highly valued volume by Prem Das does not give so precise and definite a conception of the intent of the text. Here, for example, is a passage that does more to explain why Theosophy does not appeal to the man on the street than all the books can do.

"Religion is a comfortable pursuit only so far as it means the observance of rituals, the solemn reading of sacred books, the singing of hymns and the undisturbed possession of one's property. But when a man passes beyond these tasteful outer courts and tries to enter the inner court of the temple where the mystic way begins, he is struck down at the very entrance. The first touch of true religion results invariably in an inward Sanyasa. For the things that the man has prized most till then become suddenly like the dust on the roadside. The guides that have served him till then, and the companions that have cheered him all along by their presence, linger behind, fail and fade away. The light that lighted him so far has its well marked boundary here. It is of no use beyond. For as the Upanishad says: `The sun does not shine there, nor the moon, nor the stars, nor these lightnings, much less this fire. He shines, and everything shines after Him. By this light all this is illumined'."

What light is thrown on one of the Christian dogmas by this note! Speaking of Kama, the principle of desire, The Gita says: `True knowledge is developed, O Arjuna, by the constant enemy of the wise - an insatiable flame in the form of Kama. [See Epistle of James, iii: 6] The senses, the mind and the understanding are said to be its seat. Through these it veils one's knowledge and deludes the soul.' As long as the enemy is in possession of our minds we need not count the particular acts of sin we commit. Our whole existence is sin. We live as outlaws from the kingdom of the spirit. There is no hell but sin. The downward steps in the descent into hell are only grades of self-centred life."

"And when selfish desire is thwarted, when it is baulked of its ends, it awakes the brute within us. Our wrath is aroused. And with it the evil passions. We go deeper into hell before we are aware of it, and reach the region of Krodha, where lurk the great crimes against humanity treachery, treason and murder."

There is a splendid illuminating passage on pages 56-61 of this early volume telling of the life of the yogi and the futility of the so-called yogi powers that pseudo-occultists regard as important. "The technical yoga-sastra clearly tells us that the so-called siddhi are obstacles, rather than helps, in the way of a yogin, and that true samadhi or realization is only for him who brushes aside the supernormal powers, and marches onward. It is to be observed that a decadent yogin, who possesses, or pretends he possesses, these powers, is generally characterized by spiritual vanity

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and an intolerable self-importance. He thinks that by his renunciation of the world he is entitled to the respect of the world . . . . The truly holy man is he who has surrendered not only his belongings, but also the longings of his self. Every religion recognizes that spiritual pride is the deadliest of sins. And yet it is the trap into which many a religious man falls. It seems to be the tragedy of religion everywhere that those who profess to be religious and have the holy name of God on their lips are often less humane, less unselfish and less charitable than those who are indifferent to religion and never think of God."

Another point of great importance is brought home to the Asiatic mind in a way that will be familiar to Westerns. He upbraids the Hindu student for misapprehension of what is meant by freedom and independence. "As I have often said to these classes, there is no other way to freedom than discipline. We often speak of the British love of freedom. But we seldom pause to consider the British love of order and discipline. Every Indian who has visited England bears witness to the marvelous discipline that lies implicit in English social and political life. One sees it in the drawing-room, in the railway station, in the crowded thoroughfare and in the House of Parliament. As in politics and social life, so also in religious discipline is the only way to freedom. The Gita speaks here of freedom. But it more often speaks of self-control, steadfastness and restraint. The spiritual freedom of a yogin is the result of prolonged life of discipline and obedience to the law."

One phase of this freedom is better understood in the East than in the West. "There is nothing sacrosanct about the systems that have outlived their time. It is only intellectual inertia that demands loyalty in every detail of the mighty structures raised by the great theologians of the past."

An illuminating chapter on what the Gita does not teach has this passage: "Thus the Gita does not give us all that is great in the Hindu religious thought. It does not specifically develop the highest cardinal virtues of Hinduism, namely, Satyam and abhimsa. It does not describe the path of nature mysticism and the path of human love among the ways of approach to God. And it rarely leads up to the Himalayan heights of Yagnavalkya's teaching in the Upanishads. In ethics, in religious worship and in philosophy it confines itself to what is most important and practical. But what it touches it illuminates."

The final chapter of this volume gives a wonderful story of the great Indian saint Sri Ramakrishna Paramahamsa. Probably the life of this saint illustrates the gulf between East and West better than any code or testament. Again we must use Dr. Grosart's phrase. This religion or Theosophy is "sanctified common sense."

We have little space left to speak of Mr. Sarma's Lectures. They will repay the careful study of any seeker in the pages of the Gita. From the Foreword by Professor Sir S. Radhakrishnan we quote a sentence or two.

"The two tests of the value of any religious Scripture are whether it helps man to find himself and attain peace and whether it contributes to social harmony. It seems to me that the religion of the Gita satisfies these two tests, the spiritual and the social. Any religion which demands from its adherents unthinking faith has no chance with the scientifically trained men of our generation. A full life is also a rational one. The Gita adopts an attitude of scientific realism or submission to fact.

We might dispute doctrines, but cannot deny facts. The Gita takes its stand on the reality of spiritual experience, of which God is the factual content, even as the physical world is the

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factual content of sense-knowledge. It is possible for the individual to become directly aware of the presence of the Divine."

This statement, to which it is a privilege of the student to refer, touches the summit of the heights that are common to all men in their aspiration to the Way of the Divine Life.

The endorsement of Mr. Sarma's work by the eminent Oxford Professor is a token that cannot be ignored. The appendix by Mahatma Gandhi is another tribute which should be noted. It was delivered by Gandhiji to students at Benares and relates how he learned Sanscrit to be able to read the Gita.

"Today the Gita is not only my Bible or my Koran; it is more than that - it is my mother. I lost my earthly mother, who gave me birth, long ago; but this eternal mother has completely filled her place by my side ever since. She has never changed, she has never failed me. When I am in difficulty or distress, I seek refuge in her bosom."

We commend these two wonderful volumes to students for their intelligibility, their purity, their inspiration, and their availability, for they are cheap enough to be within the reach of all who desire Truth.

- A. E. S. S.



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- The Esoteric Character of the Gospels By. H. f'. Blavatsky.

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In what books are these to be found?

1. The very significant tradition lingers that the loss of the Christ-child was due to the sexes being allocated separately in the Temple and to each parent having believed Him to be with the other; we know that they did not recover Him till they had sought Him sorrowing and had re-entered the Temple together.

2. For it is seemly that those who have founded a brotherhood for the sake of Wisdom; should long to see Him; and if they cannot do this, to behold at least His Image, Most Holy Reason (Logos), and after Him also the most perfect work in [all] things sensible, [namely] His cosmos.

3. The training throughout the East, and especially in Northern Buddhism, to look inward instead of outside oneself, for the immanent instead of the Personal God and Savior, is what gives the East its great advantage in all things spiritual over the more personal and materialistic West.

4. I came to this conclusion; while living in cities and taking part in an active life would lead to slower spiritual progress, still it would be more solid. Whatever progress you made would not be illusory but real. It would not be progress untried by the opposition of matter. When put to the test it would not crumble because it would be built on a substantial foundation. It would already have endured the strain.

5. With years came counsels more profound, and the knowledge that man was no mere dweller in the woods to follow the footsteps of the piping god, but an integral part of an organized whole, in which Pan too has his fulfilment. The wise Venetians knew; and read pantheism into Christianity when they set these words round Ezekiel's living creatures in the altar vault of St. Mark's: -

Quaeque sub obscuris de Cristo dicta figuris

His aperire datur et in his, Deus ipse Notatur.

References to Quotations in September Quiz

1. The Secret Doctrine, III, p. 370.

2. The Friendly Philosopher, p. 228.

3. W.Q.J. in The Theosophical Forum, No. 44, February, 1893.

4. The Yoga of the Bhagavat Gita, p. 66, by Krishna Prem.

5. Where Theosophy and Science Meet, Part I, p. 12.



White on the green like linen spread to dry,

In Ireland. I saw the pasturing geese

On headlands braving the besieging seas:

And market folk along the roads pass by -

The roads that winding inland, rood on rood,

Lead on, by heathy wastes and uplands bare,

By paths and white-washed villages to where

Like Fairyland, the mist-hung mountains brood. -

Two thousand years slip from me, and I see

Cuchulain and his comrades hurling spears,

The mettled steeds, the bronze-limbed charioteers,

And feast and song - the Red Branch Company -

And Angus and Manannan, bright as fire,

Immortal in the Golden Age of Eire.

London. - G. P. Williamson.


"I am the searcher of the inmost heart; I will requite each of you according to what you have done." - Revelation, ii. 23. Moffatt translation.



Conducted by W. Frank Sutherland


The close approach of the planet Mars to the earth has once more focused attention on the question whether or not it is the abode of life. Obviously there is no immediate way of finding out; there is no present possibility of seeing the surface of the planet in such detail as to see vegetation growing or living beings moving about. It is also impossible to see the handiwork of intelligent beings, if such there exist with the limitations on magnification and the resolution of fine detail imposed by present-day equipment. All evidence must be purely inferential.

From a study of such of the planet's surface detail as can be determined by observations on its atmospheric and surface temperatures, and by spectroscopic analyses of its reflected and transmitted light, we may yet hope to tell whether conditions are such as will support life as we know it. The proviso, "as we know it," is important since Nature is quite resourceful and so may succeed where we might think failure to be inevitable.

At the present moment astronomers seem not to have completely made up their minds as to whether or not conditions are such as will support life in its terrestrial forms.

Whether intelligent life exists or not is another problem, one admitting of a positive and an affirmative answer if once we discover evidences of intelligence at work. We might suppose that intelligence would betray itself in much the same way as on earth even though the physical conditions under which it might work were vastly different and perhaps more difficult. Difficulties indeed might embrace creative ability. If so, however, concrete evidence as to the workings of intelligence must be sought.

Some believe this to have been fund in the surface markings called "canals" in English. The word unfortunately denotes an element of artificiality and so prejudices the issue. The markings might more properly be called "channels" or better still "rays," this latter word being devoid of either causal or purposeful connotations.

Pro and Con

In general, two attitudes toward the canals have been held. One school of thought holds that they do not exist at all and that drawings of the planet's disc which show them are largely the result of optical illusion and wishful though innocent thinking. The other school of thought holds strongly to the belief that they do exist and moreover that they show evidence of seasonal changes such as would follow upon their use as channels through which the waters of the polar areas might reach lower latitudes. Hence it is concluded that they present elements of purpose in their arrangement.

Photography can give no direct evidence either way since detail of so fine a character does not photograph well.

Proponents for the existence of the canals point with considerable reason to the necessity for such irrigation works if Mars is inhabited for it is admitted on all sides that the planet is an almost dried-out world.

It is also strongly held that the canals possess such symmetry and run with such mathematical precision that they must be the work of intelligent beings.

Another Possibility

There remains a third possibility, one more attractive to the engineer conversant with the difficulties which would be encountered in constructing engineer-

-- 254

ing works of such magnitude. Building channels half way around the world for the Mississippi or the Amazon rivers would be child's play in comparison to building the canals of Mars. The canals may indeed exist, they may even act as channels through which water may flow from time to time, but they may still be natural in origin; if not entirely so, then at least to a very large extent. This possibility is entertained by some scientists.

It is supposed that the canals are similar to the great rift valleys which are to be found on the surface of the earth, the most conspicuous of which is the Great African Rift Valley .

"The long narrow lakes of eastern Africa lie in the down-sunken floor of this great rift. Two approximately parallel rifts developed in Oligocene times in the continent from south to north. There was first an upward bowing of the land. After the rifts or faults had formed, penetrating down to the very base of the continent, the narrow tract between sank down 5,000 feet or more. The Red Sea fills a great spreading apart of the two rifts. The Valley of the Jordan is formed in the same manner. Volcanic phenomena broke out along its length and basaltic lavas were ejected. It is four thousand miles long, extending over one-sixth of the circumference of the globe." (Joly: The Surface History of the Earth.)

Joly quotes Suess as having said that "For this great region we are led to assume the existence of surface tensions which have acted in a direction perpendicular to that of the fissures and in this case as it happens, perpendicular to the Meridian."

Other rift valleys also exist, many with a meridianal trend. According to Joly: "Meridianal rifting on a great scale is conspicuous in South Eastern Australia. The Christiana Fjord and the Valley of the Rhine are valleys revealing tensional effects. In the case of the Rhine valley the floor is an inverted arch of younger rocks let down by normal faulting among more ancient strata from the surface of which denudation has removed the younger rocks."

If such large scale faulting with the formation of rift valleys occurs on the Earth it is quite possible that it has occurred similarly on the planet Mars, possibly on a more extensive scale still.

It is only required that tensional forces should have been present in an amount sufficient to cause the formation of great rift valleys, if not on meridians always, then at least on great circles. Such rift valleys if formed in a way similar to their terrestrial counterparts would be hundreds or thousands of miles long, some few miles wide and a mile or so deep. These valleys naturally formed though they might well be, could very well serve as channels through which the waters of the polar areas could flow toward the lower latitudes.

They might thus serve the purposes of intelligent beings if such exist on Mars, though their existence could no longer be held as proof of life on that planet.

- W. F. S.


An extraordinary chemical experiment is outlined in The Magazine Digest for July, in an abstract from a new book by Maurice Maeterlinck, "The Great Door," published by Charpentier, Paris, France, which we record without prejudice since it seems to support the idea of archetypal forms.

It appears that there died, some months ago, in South Harrow, London, a bio-chemist named Morley Martin who, by some strange intuition, came to the conclusion that plants and animals - at least the vertebrates and, particularly, fish - continued to live in a greatly reduced size and latent condition in the azoic rocks. These rocks

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constitute the earth's oldest crust, millions of years old, and are named "azoic" because no trace of any organism has ever been found in them, until Martin's experiments. As a result of these, however, Martin came to believe that he had proved Life to be immortal, indestructible, and that the idea, the image, of the prototype exists prior to entering that which we know as matter.

From these depths, Martin brought forth familiar animal forms, others which no longer exist, and yet others unknown to biology, possibly awaiting their turn in the progress of evolution. His methods required intense heat and chemical transmutations; their sequence followed, he says, "probably the same manner in which they emerged from the incandescent gasses which composed our nebula."

His experiments began in 1929 and, after complicated treatments, the pieces of azoic rock yielded a substance he called "primordial protoplasm." This was crystallized with Canadian Balsam and, after months of observation by inactinic light, these crystals were observed as releasing a liquid which, after further treatment by radioactive substances, disintegrated and released numerous small organisms. Photographs of these were made by X-rays, under perfect sterility, and within a one-inch circle Martin counted some 15,000 fish forms, the product of some forty crystals. They could not have come from the air because all micro-organisms found therein to this date have been unicellular, but Martin's forms were multi-cellular and had differentiated tissues which could be seen with a microscope.

The integrity of the deceased makes it inconceivable that he was indulging in a scientific swindle; if -for argument - he was, scientists will have to explain how it was possible to see these forms through a microscope magnifying two to three thousand diameters; and those are precisely what witnesses saw on his slides.

After giving other details, the Digest quotes the book as stating "these creatures move and develop, and find their food in the protoplasm in which they were born until their growth

stops, or they devour each other; Martin succeeded in feeding them with a serum he discovered as suitable.

In 1935 he caught some red mullet in Lake Michigan and burnt the head of one of them at a temperature of 900 degrees centigrade. From the resulting cinders he succeeded in isolating hundreds of microscopic mullets, identical in detail to the normal one.

From all these experiments Martin concluded that proteinic beings are colonies of others, similar in structure but inferior in order, and that it is these inferior beings which work within the living cells. He considered them as reincarnations of a specific and eternal force, and that Life is not the expression of the organism but the organism is the expression of an eternal and indestructible vitality; that nothing ever dies but, even if assimilated by other forms, maintains its identity and its capacity for self-resurrection - that Life's opposite is not death but latency. - N. W. J. H.




Editor, Canadian Theosophist: - I much regret to see your statement in the September Canadian Theosophist that you had not been called upon to lecture in the Toronto Lodge (of which I have understood you to be the President), for the past few months, and I now hear uneasy rumors from Vancouver that those in opposition may proceed further to undermine the prominent position you hold in free and open-minded modern Theosophy.

As our Library is not affiliated with

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any Theosophical organization and therefore I have no vote in the matter, this fact gives me the better opportunity to speak for the many non T.S. readers of the Canadian Theosophist, and to testify to their appreciation of the conduct of the magazine. Often many of us are in opposition to its views, set out both editorially and otherwise, but this is healthy democratic opposition in contrast to dictatorship, and although I can only speak of the circulation of the Magazine as it is unaffected by factional dispute, I think and hope there are strong Lodges within the Canadian Section who stand for the breadth and independence of the Magazine, and the balance it keeps in maintaining straightforward statements of fact and criticism without rancor of T.S. Leaders, and an adherence to fundamental and vital tenets of Theosophy, with which, in its original form you, Mr. Editor, are well versed.

As the sole Theosophical Magazine published in any country that is detached from the influence and control of some self-constituted authority one can only feel deep regret that if, or when, your editorship of the Canadian Theosophist is superseded the Magazine, and probably the whole Canadian Section, is likely to devolve into an echo of Adyar, to complete the final dissolution of a lost cause.

- H. Henderson.

The H.P.B. Library,

348 Foul Bay Rd., Victoria, B.C.


Editor, Canadian Theosophist: - In the Atlantic Monthly for June, page 735, Professor Stephen Leacock, who has gained fame as a Humorist, whatever may have come to him as Professor of political economy at McGill University, asks his readers "What does India matter to us?" For answer he supplies the astounding words "We have nothing to do with it economically, spiritually, or in any other way, and we don't want its people over here." On the other hand he states "Japan is of vital interest to us," and adds "of course to deal with the Japanese we must have England behind us." The professor's knowledge of our spiritual debt to India is evidently equals to his assurance of our being in front of England whenever occasion comes for us to deal with Japan.

- N. W. J. Haydon.

Toronto, Aug. 17th, 1939.


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

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

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

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

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

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



EVOLUTION: As Outlined in The Archaic Eastern Records Compiled and Annotated by Basil Crump.


A protest against the policy and teachings of The Theosophical Society introduced since the death of Madame Blavatsky.


A vindication, and a brief exposition of her mission and teachings.


Consisting of personal experiences with that great Soul.


There are ten of these already published and they deal with various aspects of The Secret Doctrine, several of them being reprints of articles by H. P. Blavatsky.

The above may be had from The H. P. B. Library, 348 Foul Bay Road, Victoria, BC., or. The O. E. Library, 1207 (1 Street N.W., Washing-ton, D.C., or from The Blavatsky Association, 26 Bedford Gardens, Campden Hill, London, W. 8, England.