THE CANADIAN THEOSOPHIST

Divine Wisdom Brotherhood Occult Science


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


VOL. XXIII., No. 3 HAMILTON, MAY 15th, 1942 Price 20 Cents.


THE SECRET DOCTRINE

The world is scarcely conscious yet of The Secret Doctrine. Its ideas have been permeating the world of thought for more than fifty years. Tares have been sown among its wheat, and strangely enough more by those who were expected to be its guardians and promoters than by outsiders. Bogus messages have been circulated purporting to come from the same source and inexperienced students, unable to distinguish between the false and the true, have been turned back to ritual and ceremony and the "beggarly rudiments," as St. Paul termed them, which real seekers for Truth have outgrown. And there have been misleading statements about The Secret Doctrine, also by those who have been given charge concerning it, which have led many astray and sent them wandering in barren fields of psychic and sentimental futility. There have been many books written in the last fifty years with the intention of explaining and interpreting The Secret Doctrine. Unfortunately these, however well intentioned, merely interfere with the student's private judgment, and often place in his mind a biassed view, or emphasize something which distracts him from that which would be of more benefit if he were left to exercize his own natural faculty of discrimination. Why should he not do so with the helps and guides? Usually because he has been told he cannot understand The Secret Doctrine without help, and these interpreters, claiming to have authority, usurp his own judgment. Every student should know from the beginning that no one can digest his own food for him but himself, and that pre-digested meals are no better than the dried-up breakfast foods that we substitute for wholesome freshly prepared grains or fruits. Why are there so many Christian sects and churches? Because people follow teachers and preachers instead of reading the Bible for themselves and doing their own thinking. In a similar manner the Theosophical Movement is split up into factions because the members fail to read The Secret Doctrine and The Mahatma Letters for themselves.

One great argument of these misleading teachers is that The Secret Doctrine is too intellectual for the ordinary person. This is either a deliberate or an ignorant perversion of the facts. The Secret Doctrine is a book of Life. Life is a lot of things besides being intellectual. The student of The Secret Doctrine learns about Life from its pages, and no man knows Life till he lives it. The Secret Doctrine is a way of Life. Those who read it do not need any priest nor any Theosophical scout to show them the Way into their own hearts. That territory is the real domain of The Secret Doctrine.




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ON THE THRESHOLD

BY THE DREAMER

Pray do not stultify your conceptions of the Great Souls, nor degrade high names by applying them to a very humble disciple of the Blessed Ones. Know me only as a learner at Their Lotus feet, and as an elder brother at the most to yourself; and thus you will secure all the advantages of the relationship. Exaggerated notions may for a time appear charming and even edifying; but in the end they are apt to do harm. The allurements of the false are always short-lived; and Truth alone endures in its beauty and grandeur, simple though these often are.

Then, my dear brother, it is not so much the desire to enjoy the sunshine of their Divine Grace, not so much even the aspiration to range with Them in the serene heights of spiritual life, as a truly loving heart, a catholic spirit, an unconscious but nevertheless ardent wish to share with all mankind their weal and woe, and to diminish the burden of human misery that draws one to the Lords of Compassion. Unless one is prepared to give all he has and is to the service of mankind, unless he actually feels and not merely apprehends by the intellect, that he only holds in trust for the Merciful Ones and for the whole world, all his possessions, physical, mental and spiritual, he cannot be a faithful disciple, and the high privilege of serving the Lords belongeth not to him.

As you grow older in the school of occultism, you will learn the way in which we have to work, and how the direction which our help takes is not so much the result of our individual will, as of the attractive power of the object. To be a co-worker with Nature (Prakriti) means to sink the individual into the Universal, to send out benevolent currents all around, far and wide,

without personal predilections, and to be centred with vigour only on points which, like magnifying glasses can focus these currents by their own inherent virtue . . . . Man cannot be helped in the same way as the brute and the plant. The conscious unit within him must supply the conditions (As to the conditions; Vide Gita VI-34, XV-5, XVI-1-3, XVII-51-53, - Dreamer) under which the help can definitely manifest itself; and these conditions must be evolved out of the mysterious but Divine power within him.

N. is a dear fellow with a noble heart; but needs experience, needs learn many a severe lesson of the Higher Life, ere he can walk steady and straight the rugged path of occultism. (The predictions have all been fulfilled - D.) He lacks judgment and steadfastness, and though full of the higher impulse, lacks the balance of pure reason; and to hand him on to unknown regions without showing him the way to get thereat would be like leading a man blindfold to a giddy precipice and leaving him there . . . . The only aid therefore, he can have is that which will evoke his discriminative faculty (Viveka, for discriminating between the Real and the unreal, Cf Mundakopanishad II-2-7. D.) and call forth the exercise of his judgment, and thus develop in him the virtues he is wanting in. Remember the trite saying `An Adept becomes and is not made.'

Do you not perceive the balance which marks a cultured mind and which is a necessary qualification for the student of Occultism, the true servant of humanity, is still wanting in you; and you are carried away a little too much by the fervour of your passion. Love and devotion are noble feelings, purifying in their nature and elevating in their influence, provided they do not intensify into passion, do not overthrow



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the calmness of mind, nor cloud the luminosity of reason. Therefore an occultist, a devotee, while he must have love and mercy and piety, while his higher sensibilities must become keener and his intellect subtler, - must develop the power of endurance in proportion, and learn to bear happiness and misery evenly, and to pass through all phases of life, all experiences, however painful or joyous, without flinching, without losing the tranquility of the spirit. (Gita. XII-15-19. D.)

Now, as to your question regarding the harmonizing of universal love and sympathy with the preservation of individual consciousness, I will just drop a hint or two, which, I think, will suffice for the present. The realization of the proportion must come in its ripe season, and is by no means easy. If you can vividly conceive two things, the first step towards such realization will be taken. First, you must understand and grasp that the `I' in you and everyone else is in reality the Divine Spark, it must have freedom of action; it must have lofty aspirations and (Cf. Mundakopanishad II-1-1. D.) mystic visions. But knowing that the `I' in others too is the same divine Spark - not different from it either in essence or in substance, but only separated through the intervention of Mayic upadhis (Illusive vehicles or bodies, D.) - it cannot but love and sympathize with otherselves and long to give itself to and for these others.

Now these sparks were not projected for no purpose. They were sent out from the Central Spiritual Sun, the Logos, (Iswara, the Akshara of the Upanishads, D.) so that they may grow into the Logos not by annihilating themselves, but by expanding and expanding infinitely, so as, ultimately to embrace and comprehend the whole universe and yet remain themselves. But in order that this growth may take place, and the realization of its Unity with the One-time Supreme, may come, the activity must come from within, from itself; and hence the necessity for `individuality' (This is a reflection of the Unique aspect of the Self - D.) and independence. What binds us is not the individuality, but its narrowness, - not independence but its shallowness.

One reason why I did not come to you for a few days was simply to protect you from the fires that are being laid on you. But you, my poor boy, have been thinking of me, and have thus caught the lurid flame. Well, sooner or later, you would have to pass through this bitter experience; and it matters not much when it comes, provided we have faith and devotion. My dear Brother, you have given the enemy* the signal for war; (* The Dark powers of Nature - the Daitya or Asura side of creation - D.) you have disturbed the sleeping lion in his den; and now you must not shrink from the fight. The gates of knowledge, of Divine Wisdom, are carefully guarded and zealously watched, and everyone has to fight his way. The life of the neophyte is one of intense strife, of storm and stress. But it is a life which one is free to choose; and no one who voluntarily makes his selection has any right to complain of the hardship he has to endure and the struggles he has to face. You ask me for weapons wherewith to oppose the enemy: - why, dear, do you not know what these weapons are? Remember our Gita, remember the Light on the Path and you are well equipped. Suppress Ahamkara, (The tendency of referring all psychic states to a separated `I' as against the Universal Self. - D.) kill out the self, find out the Warrior in thee (The Self within - D.) and take your orders from him. Thus, victory is sure to be thine, for the Warrior within thee cannot err. He is All-wise, All-seing, All-powerful. Sword cannot slay Him, fire cannot burn, water cannot



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plunge, Imperishable He, Unchangeable He, Eternal He! Thrice blessed be His Name! Have no will of thine own, surrender thyself wholly and absolutely to Him and you are safe. The Dark Ones have power only over the limited and the finite. The infinite and the Unlimited is beyond their reach. Therefore, allow not the little and vain Ego to raise its head and poke its nose, but make it subservient to the Divine; make it realize that it is only an instrument which the Divine has created for His own purpose, and that in complete devotion alone lies its well-being: - and you vanquish the enemy which is but a bubble in time and space, - a figment of the `I' -, the false `I'.

Desire nothing; look only for the privilege of serving the Great Lord and you will see, and hear what you are now craving for. Do not set your heart on these petty things (Higher phenomena and powers, which are intended only to develop the sense of the universal Self - D.) which serve us only as means to a lofty end. For by fixing your soul on the transitory and the illusive, you forge chains thereon and shut out the Divine Light from it. Look only for His Lotus feet. - and look for These, not for the bliss which the vision yields, but that you may give yourself unto Him truly and may not be guided into false paths. Thus alone can we break through the sheaths that enevlope us, - thus alone can we lift ourselves above the fleeting shadows of this Mayic world.


II.

Our higher faculties should not be indiscriminately exercized; they have a lofty purpose; and it is for that only that these should be reserved.

I dare say, you will see for yourself in a short time, the particular benefits you derive from particular trials; and when you know the general rule, the details would not be very difficult to work out. All that I need say here; is that you must not give way to the feeling that you are lost, or have been deserted, or even rendered impure or unfit, when these waves of dark and evil influence for a time seem to come over and drown you; for such a feeling gives a grip to the enemy and makes escape more difficult. Know these to be trials permitted by the Lords (The Great Rishis-Teachers referred to above - D.) for your own teaching and education, - illusions thrown in by the Other Side, which would melt away if you would but keep firm in faith and devotion.

The germ of evil in our lower nature persists until we cease to be men; (The . . . . . principle or the tendency to refer to the separated `I', all psychic states - D.) and it is with these germs that the forces of the Other Side work, by magnifying them and making them appear formidable and heinous. And it is because these germs exist and the Black Side gives such repugnant forms to these, that the Lords of Compassion are ready to help and pardon; and any effort on our part to maintain a calm under these furious attacks from the Other Side, is fruitful of such beneficent consequences. Know also, that the dawn which breaks after such spiritual nights is more glorious and delightful than any you had previously known. (Cf. `The calm after the storm' of The Light on the Path - D.)

Then again, what matters personal pain and personal darkness, if even while suffering and in `outer' darkness, - we are able to help others, and light shines through us for those for whom we live? We need help and light only that we may pass it on to our struggling fellowmen, and not for the personal joys they yield. (True Theosophy or . . is that Stream of the Divine Consciousness which indicates the Self, the Universal. It is always this universal trend . . . . which according to Sankaracharya, is the hall-mark of



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Vidya. - D.) Wherefore, then, crave for knowledge and power; while the purpose for which they are needed is being served, even though we are not in our physical brains conscious of doing that service?

The one faculty which the student of occultism has to cultivate in an eminent degree, is patience. (Cf. the Gita - D. ) My dear boy, you seem to take an erroneous view of the Law; and the word seems unpleasantly associated in your mind: perhaps because of the intricacies, uncertainties, mercilessness, hardships and the wooden nature of human laws. But you must remember, that human law is only a very imperfect imitation, and sometimes a ludicrous travesty, of Divine Law; and it is the Divine Law of which T.S. literature speaks so much. When thinking of Divine Law, you must divest yourself of all those ideas which cluster round human law; and see clearly that it is only an aspect of Divine Law that it is identical with, though only the negative pole, so to say of mercy.

I suppose it will be agreed on all hands, that the reason why Law is so much dreaded is because it provides punishment for its transgressions. Now, if punishment is looked upon as an act of retributive justice, as unfortunately too often it is, then of course Law becomes something stern and cruel, something ungodly. But there is another, and methinks a more rational way of viewing the question. If punishment has for its object purely and solely, the correction, the education and hence the true and ultimate well-being of the person punished, does it not at once wear a very different look? Does it not then transform itself into the wiser love, the deeper mercy, - truly Divine in its origin and conception? When the parents chide, the foolish children may sometimes see in the act an absence of affection: but when they grow up, do they not recognize that, had it not been for the chiding, there would have grown up in them many a bad habit and vicious tendency; and do they not thus trace the chastisements of their parents to the most disinterested love and kindness, and feel grateful in their hearts for what they, in their earlier years of ignorance, characterized as merciless and rigorous? (The point in this advice would be missed, if we forget that Theosophy aims at the ultimate elimination of the spirit whereby we seek to value things from the standpoint of the separated as against the Universal and Transcendent Self - D.)

But there is another reason why the severity of the Law is brought out into such prominence in our teachings. When Madame Blavatsky began preaching, there were present among the followers of all religions such odd and pernicious notions of Divine Grace, that the most emphatic contradiction was necessary to root out these erroneous ideas. People thought that they might do anything, gratify all their desires and passions in the heartiest conceivable fashion, and yet they would have their unbounded `grace,' if only they believed or rather professed a faith in `Christ,' or uttered the name of 'Hari' or `Allah,' prior to death. Now, these beliefs were fruitful of very grave consequences to humanity: and the only way to avoid the dangers to which they were leading was to take the help of Science, which to a certain extent, was undermining some of these theological absurdities, and to bring into prominence the moral Law which guides the course of human affairs. (True Science ever seeks to indicate the Universal and the ever-present as against the separated or the false unique and the transitory `I,' which very often prompts the activities of the religious and the average theosophist - D.) It is the circumstances which determine which aspect



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of the Truth has to be emphasized with a view to help evolution. Among a people, therefore, who believe in Karma, and we may say universality of laws, and believe therein with a vengeance so as to make them the be-all and the end-all of all activity, - the whole and the sole truth, the proper thing to do, would be to show how Karma and Law are only expressions of the Divine Will; how Law is subordinated to the higher law of Love, and how again by devotion, by renunciation of desire, we might burn up Karma. (Karma and Law are the expressions of the . . . . or the . . . . aspect, the aspect of being the All of everything. When this spirit of Universality of Being is merged in to the aspect of Beyondness of Consciousness, then Wisdom or Vidya becomes one with and is lost in the Transcendent Being or Fulness . . . of the Self. - D.) And so again the other way round, in the midst of races who have no idea of Law and Karma.

(To Be Continued.)

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"On the Threshold" written down by The Dreamer; Third, Enlarged and Annotated Edition. Calcutta. Published by Aghore Nath Dutta, 120/2 Masjidbari Street, 1913. All Rights Reserved. India: Re. 1; Foreign S 2.

Printer: - A. Bannerji, at the Metcalfe Printing Works, 34 Machua Bazaar Street.


Publisher's Preface to the 1st Edition.

The following extracts from the correspondence of a humble aspirant to the Path that leads to Life are given out with the only object that they may perchance find some response in the heart of a fellow-brother, and may be of some use to him. The Path is long and rugged, and our hearts may now and then fail; and in the darkness even a rush-light oft-times sheds its kindly light and cheers us into hope, patience and strength.

Preface to the Third Edition

Few words are needed to introduce the present edition. Additions have been made to the text, with copious elucidatory footnotes and glosses and exhaustive index. The explanations with the quotations from the Shastras are given by the Dreamer, and will help considerably to clear the mind of the tinge of unnaturalness and phenomenalism which cluster round our conception with the occult, and will accentuate the aspect of spiritual life, of selflessness and surrender, which is the one goal towards which Theosophy moves. If the present edition serves to emphasize that after all it is the Divine Self, the Transcendence of Being and Consciousness which alone matters, then we have not striven in vain. - Calcutta, 1st October, 1913. The Publisher.


DEDICATION

To my brothers on the Path, is dedicated this humble work in order that they may find the Hand that guides, the Voice that cheers, and the Heart that cherishes and sustains.

Calcutta, December, 1902. DREAMER.



COMENIUS

With protestants and free men everywhere we hail the celebration this year of the 350th anniversary of the birth of Jan Amos Comenius, prominent Czech Protestant theologian and educator of the seventeenth century. A special service in his honor was held on March 23, at the Jan Hus Church, 351 East 74th St., in New York City.

Comenius was a living martyr to Roman Catholic intolerance which forced him to flee from his native land and live as an exile for forty years. As an educator, he was the pioneer of all progressive educationists, and was the first to teach language, arts and the sciences with what are now known as visual aids. His writings were trans-ated into twelve languages, and in ad-



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dition, into Arabic, Persian and Turkish.

He was a bishop of the Moravian Brethren, who were even excluded from the enjoyment of the right to religious liberty guaranteed by the Peace of Westphalia. But he was never disillusioned and never lost faith in Evangelical Christian teachings. He recognized in his time the same evil forces that again today are wrecking Europe. He interpreted the Book of Revelation and foretold the destruction of the Roman papacy and its Spanish and Austrian abettors.

The outstanding Bohemians are Protestants: Hus, Comenius, Masaryk and Benes, and all have suffered alike at the hands of ecclesiastical and civil dictators. - From "The Converted Catholic" for May.

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ATLANTO-ARYAN TEACHING

Ask yourselves this: What information will benefit us who study to be able to help, and what will satisfy our curiosity only? Any kind of information is interesting, but many things are not important. One most important thing is: How to open the door of real and most helpful knowledge. Most people depend exclusively on their thoughts. But what are thoughts doing? Their world of reality is only the Thought world, which they are here to conquer, but not with thoughts. "You cannot fight devils with their chief," said the Master who started a new era. He told how to conquer obstreperous thoughts. How many understood? He said: "Have faith, and you will conquer." Faith in what? In the possibility of the success of your purpose; in the possibility of yourself being able to conquer as others have done.

Many Masters have told how to do it. Arouse first Will to accomplish, and let no doubt come, for that kills the effort. Look upon this conquest as parallel to radio. Can you see the Light? Can you hear the single note? Some see first; others hear first. Those who see first have been trained along the lines of vision, those hearing first have been trained in sound. But those who see first will also soon hear, and those who hear first will presently also see. For the same reality is both visible and audible. You have or will have proof of that when radio-television appears. When your human apparatus is completed you will see and hear - and know.

Never forget that you are here now to conquer Mind by Will. But Atma will not work until Buddhi is ready. The Masters call Buddhi Virtue of Brotherhood. Conquering first Unkindness, Enmity, by Brotherly Kindness, Will can work through you. With any trace of unkindness left, remnants of doubt remain, for Atma cannot work through an inactive Buddhi. Sweep away unkindness and doubt, and the road to success is clear.

If you want Truth, get in direct touch with the Hierarchy of Light. If you do, you are henceforth able to judge whether information gotten by others is correct or incorrect. If you do not get your own connection with one of the Hierarchy, you still have to take information on faith and feel uncertain. There is nothing better than certainty.

The ancient Atlanteans got information that way. Mind they did not use much, so it did not hinder them; their drawback was laziness. Life was too easy in those days; clairvoyance and clairaudience was common because thoughts did not interfere. If you prevent your mind from closing the door this door will be open to you. Hold fast to your Will - and conquer!


Numbers

The early teachings were more simple than what is given out in the well known classics of the Middle Kingdom. Numbers were first used as marks of progress; later also as marks of other measures. You know the significance



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of some numbers, such as 1, 3, 5, 7 and 9. Let us again study 5, signifying Action. Before that stands 4, the square, the base of a pyramid and construction in general. Double 4 symbolizes over-construction, destruction of everything behind it by materializing it. This is called the Death of the Builder. Here materialization is at its apex; can go no further. Number 16 is double of 8, but square of 4. It signifies Double Death and Destruction, making place for a new edifice. Number 8 is misunderstood, and so is Death and Destruction. We die, that is we separate from something when born into something else. Life is eternal and death and birth but stages on the Path. Num-ber 8 is considered the symbol of Saturn, the ruler of the Golden Age. (A student comments thus: Saturn is that DHYANI whose activity consisted in the hardening of matter during the fourth age. Matter was then composed of 4 bi-polar elements, manifesting 8 ways, His 8 "children". Saturn's work over, He withdrew His forces, "devoured" His "children". The number 8 is that of "destruction," that is leaving behind previous work for new activity. Saturn was the builder of the material elements along tamasic lines. Work finished He had to "die" and take up a higher activity. The land occupied by the Fourth Rootrace was destroyed by water and its malevolent black magicians with it. This event (9,564 B.C.); occasioned by Saturn's withdrawal, initiated a new era and bestowed upon the 4th sphere and its inhabitants new spiritual grace, an initiation. The destruction of the old order of things is signified by numbers 8, ascribed to Saturn as the ruler of an age that was.)

The real "killer" of the lower mind is WILL, which is expressed by Kama in the unregenerated man. Only when mind is silenced can Wisdom speak through what Hindus call Buddhi, the quality which expresses itself in Love, Kindness and Brotherhood. Only in Silence the Divine speaks.

When a certain initiation is taken the triad Atma, Buddhi, Manas are unified into One and remain such. Kama is never destroyed, it remains with its owner the quaternary which also retains its Kama Manas and the rest. When the initiate needs the quaternary, or physical instrument, it serves the unified Triad but is not joined to it, is only a vehicle for use.

Gaining control of Kama and Manas is not difficult if the rules of occultism are obeyed. Do you remember these rules? The first one is: "Thou shalt love all and hate none." First control your hatred and enmity, your distrust, lack of charity, unbrotherliness. When this is done fully, what are your feelings? You are then ready for Initiation. Are you really preparing yuorselves?

There is a common saying, "Make up your mind." This phrase is entirely correct in Initiation. You make up YOUR Mind. But WHO ARE YOU? A student pondered this and concluded: The aspirant to Initiation surrenders his will, which is the energy of the quaternary, by stilling his Kama-Manas. In Initiation the Ego is the complete ruler of the personality and "makes up the Mind," that is, unites the contrasts the lower mind could not reconcile and shows them to be One. The "You" in question is "the Silent Watcher," "the luminous Augoeides," as the incarnating Ego is sometimes called and which is a unified Triad in the liberated man.

Are you free from the Heresy of Separateness, or does it still ensnare you? Measures such as Time and Space belong exclusively to the world of forms. Their correspondence in the non-physical world must be sought and will be found. It is WILL and ACTION. What does radio tell you? That Time and Space already here are changed into the Eternal Now and the Always Here.



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Even our physical senses become aware of this.

`The Kingdom of Heaven is within you," said a Master in Palestine. "He means within the body," some people guessed. The guess was wrong. "You" are not "your body", which belongs to Time and Space. You do not. You belong to Will and Action instead, in that Kingdom of Heaven. "All is One." Master after Master have repeated this. None could fully grasp this truth until it was demonstrated, first by direct magic, then by electricity and radio, when cosmic changes through Will and Action were due. "I am near you every day until the end of time," said the Galilean Master. It was not understood, but nevertheless it is a fact. For there is Unity. "Love your neighbor as yourself." So the Master said, and others have repeated it. Upasika put it this way: "You are not separated from your neighbor. Look upon him as an inseparable part of your real self. You must give up this Heresy of Separateness, which is founded on illusion." - Time and Space are measure for your body, but not for you. Time and Space, your body and all other transient things are illusions and of no account in any other way than as illustration of the perishableness of every component thing, as our Lord the Tathagata taught. Time and Space are measures in the perishable and the illusionary, but not in the Eternal, where Will and Action, Eternally One, are their correspondence and prototype. You are in the Eternal. Thinking of a person or a place, you are at once aware of an approach to them, and soon also of a connection with them, as you call it, using terms of the illusional for that which is no illusion.

Radio and electricity will partly explain this. You are connected with what you think of, just as electric light comes when you press a button, or as you hear radio, turning it on.

DO YOU IMAGINE THAT THE REAL YOU IS SEPARATED FROM ANYONE OR ANYTHING? Your body is, for it belongs to the illusive world of Time and Space. But for yourself it is not so. Just press the button; concentrate as quickly as you can, giving your erratic mind no opportunity to doubt, and you will realize this eternal truth. Aladdin's lamp is the property of all. But it does not work until you make it do so. All the time you have had it, seldom and unknowingly you have used it. You have been told of it over and over again. Why not use it? Or has someone exchanged it for a new and useless lamp?

What the senses reflect is the ever-changing, which has been called the Cloud on the Sanctuary. Pass through the cloud and enter the Eternal Light, the Sanctuary that it hides! Don't guess any longer. Enter and know!

There is neither Space nor Time between yourself and what you are thinking of. You are together as One in the Formless World, yourself just as formless. T here Is neither Space nor Time to separate here.

Spiritists call the Formless World the Realm of the Dead. Instead of that it is the Realm of Life Eternal, the Heaven of the faithful, the Egyptian and the Tibetan Paradise in the west. It is hidden, but not within any form. You find it when you seek it.

The illusive world appears wonderful. But it is separated by Time and Space; it is ever-changing and an illusion. The most wonderful world is the real and changeless one, as seen and known on the background of the unreal.

When Upasika spoke of Space, it was not of the limited space in the physical world, but the Infinite Void with the Eternal Now and the Always Here. This is the best symbol of the Unseparated, the Eternal.

What Masters call Initiation students may call an entry into a wider field of understanding. In the early Mystery



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Schools, when the neophyte's clairvoyance had not been dimmed by criss-cross reasoning matter, the raising to the higher grades was instantaneous when the eagerness of the pupil was great; later pupils were graded on a stairway (like a music staff?); and still later different rooms in a building were used for progressive initiations. Each step taken and each room entered signified a raising of the neophyte by the raising (elevation by purification) of his understanding, together with strengthening of his Divine Will, superseding the physical desires, which are its weak substitutes and good only for karmic play and learning how effect always follows cause.


Contacting the Hierarchy

To leave this world of appearances and come to the Masters' world of realities is not so difficult as generally imagined. Let it be again repeated that Space and Time are characteristic of the outer world, Samsara, to which only the outer being belongs. You give yourselves the wrong definition when you repeatedly act and think every day as if you were only the six principles below Atma. Use your real name when you knock, and the entrance opens. Remember Unity, at least when you want to enter the very essence of Oneness, where Separateness does not exist.

You have often heard of Antaskarana (also written Antahkarana) and have been told that it is the bridge between the higher and the lower. It is a drawbridge between your world and that of the Masters; between Time and Space on one side and the Timeless and Undivided on the other. From your side it is what part of Time and Space you need in your thought; from the side of the Masters it is Their eager welcome to a world in which you live without being aware of it. (See the Three Funda-mentals.)

The ways and means of accomplishing anything, no matter what it is - you may call it method or ceremony, as many do - is an Antaskarana. You have read that the means and the method is the father and knowledge the mother. Means and method come first as cause and knowledge as an effect. Together they are the cause that produces Wisdom. Antaskarana is not only used in bridging from the lower to the higher principles but also in traversing time and space to reach the Eternal. It is a motion in time and space into that which creates both. Will makes us arrive, and not alone our own desire. It is done by the proper attitude, sometimes called the attitude of Divine Beings, such as Osiris and Horus. The body and its mind are in the world of space and time and will stay there, but our Selves are neither in Space nor Time. Keep this in mind and assume the attitude of the Divine, which you are. Have faith in that which you are seeking; you will find the Real, if that is what you seek, and you will see the emptiness and non-permanence of everything else you seek within time and space. Without knocking no door is opened. Without an attempt, what do you expect? There is no Effect without a previous Cause. By simply sitting and thinking you go nowhere, and you can only call forth strings of new ever-changing thoughts. Everything generates its own kind, nothing else. "Figs never grow on thistles," said the Galilean Brother.

CALL FORTH YOUR ANTASKARANA, HAVE FAITH, AND COME OUT OF YOUR WORLD INTO THE REALM OF LIGHT. THIS THE MASTERS' INVITATION TO ALL OF YOU WHO HAVE FAITH.

- R.F.H.

Chicago, April 13, 1942.

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KARMA AND FATE

By Alberta Jean Rowell


According to your faith (belief) be it unto you.

Of late I have frequently heard Truth teachers and students remark, "Don't you know that we are living in a new day? The belief in karma is dead!" I admit that this blithely optimistic assertion has somewhat perturbed me. Not that I cherish a morbid taste for martyrdom. But my logical faculty rebelled against what was to me an impossible assumption namely, that in our work-aday world the law of cause and effect had ceased to operate.

However, when I reflected more deeply I realized what a brave yea to life, and inspiring half-truth, was contained in the paradoxical phrase, "Karma is dead." It seemed to sound the death-kneil of apathetic surrender to fate. It seemed to challenge the inexorableness of unfortunate and unhappy events.

And now this bold declaration is fraught with a strange, new significance for me. The scientific inaccuracy of it is forgiven. What is its message of good tidings? Is it not this? We, the prodigal sons of God in bondage to innumerable limitations because our thoughts have been of the earth earthy, need no longer sojourn with the swine and live on the husks when we have arrived at the inner, momentous decision to arise and go to our Father.

Going home to our Father, the In-dwelling One in the midst of us mighty to save, may be simply an intuitive recognition of the superior reality of the Kingdom of Perfection in the mental realm. Gaining access, after the manner of Christ, to a spiritual world of pure ideas - the Good, the Beautiful, the True uncontaminated by age, decay and death, we automatically create for ourselves an inner Eden of splendour, sweetness and light. Just a brushing acquaintance with the immortal substance of exalted thought (so the religious geniuses of every age and clime have attested) serves to pluck from the heart its rooted, if illusive, sorrows and purge, in due time, our environment of all the sombre evidences of cloying mortality.

The art of transmutation, by thinking in terms of perfection, in spite of the testimony of countless sages, is known only to the few. Nor has this minority discontinued the use of the principle of causality. Far from it. Yet they know that consistent practice of the feeling-realization of the perfect nullifies and dissolves, as dawn disperses the night, the results of wrong or negative thinking in the past.

Perhaps the Indian peasant is the most conspicuous example of disbelief in the individual's ability to change his external conditions. He is swayed, and in fact mastered, by the inaction-engendering conception of the inevitability of all that happens to him. Every Hindu infant is born with a sum of merit credited to him, and inscribed on his forehead by Chitragupta, for good deeds done in a former life. Hence when calamity knocks at his door the poor peasant responds with the woeful lament, "Who can erase the writing on the brow?"

Calvinism with its fundamental doctrine of predestination has points of similarity to Hindu fatalism which grows out of a one-sided interpretation of karma. John Milton, whose theology had many facets, was wont periodically to lay aside his singing robes to disprove many an accepted dogma. In his De Doctrina he argues subtly and persuasively that God's foreknowledge did not necessarily imply predestination. In spite of his erudition and acknowledged disputative skill, however, he never succeeded in seriously impugning Puritan fatalism. It is still an old saying among Presbyterians, "Whatever is, is best."

Karma has been defined as the law of



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action and reaction. St. Paul gave utterance to this same truth when he said that whatsoever a man sowed that must he also reap. If I planted nasturtium seeds in my garden, when the flowering season rolled around I should search vainly for poppies. As the illumined Buddha expressed it in the poetic

phraseology of Edwin Arnold -


That which ye sow ye reap. See yonder fields!

The sesamum was sesamum, the corn

Was corn. The silence and the Darkness knew!

So is a man's fate born.


Moreover, this law operates on all planes, in the mental and spiritual spheres as well as in the natural. If I do not control the tendency to wayward and chaotic thinking then my powers of concentration are weakened. If I yield to fits of anger I am only sowing the seeds of turbulent and destructive emotions and cannot hope to manifest the spirit of equipoise and peace.

While conceding that karma is a law of mathematical exactitude and that our circumstantial destiny is a faithful mirror of what we really are, is it true that we are morally obliged to submit ourselves to the tyranny of conditions if they are inharmonious or repressive of our talents and abilities? Would not this mean acquiescence to defeat and the inertia of despair? At this juncture I recall a story told of a certain Indian toiler in a large factory who refused more cheerful working conditions because he felt impelled to fulfil the evil karma of a remote past and pay to the utmost in the coinage of pain. For him karma had become only a ball and chain. If, according to his belief, the mighty law was just a huge Juggernaut grinding him, an expiatory victim, to spiritless dust then it is safe to conjecture that his experiences would be tinged with the darkness of disappointment as long as his mental image was that of implacable suffering. For man is his own heaven or hell, the ultimate evaluator of all things, the potter and the potter's clay.

Those regenerated Ones, who have passed in consciousness beyond the portals of mortality, have revealed karma as a saviour or harbinger of glory. Didn't St. Paul adjure us to be transformed by the renewing of our mind? Also, to recur again to the Buddhistic philosophy as recorded by Edwin Arnold in The Light of Asia. There it is affirmed that will is stronger than woe and that the soul of things is sweet. In other words, "will" directed by the "good mind", the mind elevated beyond the limited concepts of lack and discord, functions in conformity with a belief that is noble and perfect, thus automatically reversing the verdict of an adverse fate. With a vision distorted through gazing at reality through a glass darkly the wisdom of the sages has been difficult to grasp. Hardly have we understood the Light of Christendom when He urged us to seek the good and to be perfect, as though only that were our spiritual heritage. Christ told us that if we asked we would receive for God like any earthly parent knew only how to give good gifts to His children.

After these reflections one is tempted to the conclusion that it is only alienation from God, from the perfection of the Christ or Buddhic thought, that causes pain and is its sole raison d'etre. The pin-pricks of little annoyances, or stabs of agony that the chance vicissitudes of life inflict are simply reminders, it seems to me, to arise and go to our Father; to begin to live in the mental atmosphere of perfection. To me Divinity is a synonym for Perfection. I like Stanley Jones's definition of religion as a long falling in love with God and if we loved the perfect thought with ardour we would reject its opposite and thus sow only the seeds of good karma. To sum up, the painful experi-



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ence is not something to be hugged tightly to our bosom as a divine purger, but a directing signpost cautioning the soul, "Not along this way will you find Him for Whom your heart longeth."

Yes, the belief in karma's power to enslave is rapidly dying. Instead we are focussing our attention on the power of the perfect thought, God in the midst of us, to save us from all disasters and rescue us from the dilemma of circumstances in which we have become entangled because of our willy-nilly use of thought or the Word. And this is our radiant hope, to quote an excerpt from one of Cardinal Newman's sermons:


There is nothing hard to Him who is almighty; nothing strange to Him Who is all-manifold in operation and all-fruitful in resource. The clouds break, and the sun shines, and the sea is smooth, in its appointed season.



REVIEW OF INDIAN SITUATION

Editor, The Canadian Theosophist: - Thank you for publishing my letter of March 17. I am surprised, however, that, without inquiring of me, you should have asserted, in "Office Notes," that I represent the "British Bureau of Information," by which, I presume, you mean either the Ministry of Information (London) or the British Library of Information (New York). This is quite incorrect. I represent no-one but myself, I am here in an entirely unofficial and personal capacity, and I express only my own individual views.

May I also point out that, if Sir Stafford Cripps, early in the war (not "several years ago") submitted certain proposals for a provisional change in Indian administration during the war - which he fully recognized was all that was then possible - they were in no way binding upon anyone - not even upon himself - and, being submitted long afterwards, they had nothing to do with Munich, as you suggest by inference in another article in the same issue. There was thus no need to drag Mr. Chamberlain into the picture and so create prejudice.

I have myself frequently criticized the British Government for having been slow-moving and unimaginative in their handling of Indian affairs. But that is a common characteristic of governments in most affairs. Where they go too fast and too far, as is the usual alternative, they commit equally harmful errors, for which all parties incur the consequential karma.

But it is only fair to recall that the question of Indian constitutional advance had been under consideration by the British Government for a very considerable time before the recent proposals. It is at least a year since Mr. Amery, the Secretary of State for India, told the Indian leaders frankly that it was no longer for Britain but for them to undertake the responsibility of devising, with a view to free and equal partnership in the British Commonwealth of Nations, such a constitution as would best suit the needs and conditions of India at the end of the war. It was a matter of general agreement that no constitutional change could be made during the war. The offer was contingent only upon the maintenance of Britain's treaty obligations to the independent States of India and the satisfaction of minority rights and claims to security. His appeal to the Indian major party leaders to get on with this task and meanwhile to get on with the war - India's war against the forces of evil - was treated with derision, and every kind of contradictory claim was put forward by them.

Sir Stafford Cripps, in recently putting forward the Coalition Government's proposals for a new constitution, did so in default of anything constructive from the Indian side. By their refusal of those proposals, the Congress Party and the Moslem League leaders,



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without producing an acceptable alternative, but making mutually unacceptable demands, have missed a historic opportunity of hastening India's attainment of a status of equal freedom in the Commonwealth. They have created the impression among many thoughtful people that they have little at present to contribute to the solution of India's political problem, beyond party bargaining, academic phrases, and theoretical arguments, which have no place in a world of realism and with the enemy at the very gates of India. Perhaps the force of events will produce the more creative leadership to which India is entitled.

I do not think that we need, in that connection, discuss Mr. Nehru's personal qualities, however admirable (if he follows the habits of the Kashmiri Brahmin community to which he belongs, he is, unlike Sir Stafford Cripps, not a vegetarian). It is, however, interesting to note, with reference to his various terms of self-sought imprisonment, that when the Congress Party Governments were in office in some of the British Indian Provinces, they found themselves compelled, as was the United Provinces Government in the case of Mr. Nehru, to let the law take its course against their opponents who sought opportunities to break it, as Mr Nehru had done.

It may be recalled that Mr. Gandhi, when he devised the technique of non-violent civil disobedience in South Africa, in days gone by, where his countrymen had no vote and no other means of changing the law or of influencing the administration, never allowed the term "martyrdom" to be applied to those who voluntarily sought imprisonment for their principles. It will be remembered that he was largely inspired by the example of Thoreau, the American pacifist, against whom his Government had taken appropriate action in the American Courts, resulting in his imprisonment. The majority of his countrymen, whilst admiring his courage in adhering to his principles, have disagreed with him ever since, and have felt that the United States Government had no option in the matter.

With best wishes and fraternal greetings, sincerely yours,

- H.S.L. Polak.

99 Central Park West,

New York, U. S. A.



FRATERNIZATION CONVENTION

Royal York Hotel, Toronto, Saturday and Sunday, May 30th and 31st, 1942.

The tenth Theosophical Fraternization Convention is here. Toronto is ready for the event and we are hoping that we shall see many familiar faces with us again, and also some that will be attending the Convention for the first time.

The Royal York Hotel Official Reservation cards have been mailed to all out-of-town members on our mailing list. The special rates for rooms for the Convention will be found on the cards. You are asked kindly to fill these out and mail them direct to the hotel as early as possible. The management of the hotel is giving us, free of charge, the use of the Roof Garden for our lectures and a private dining room for the Luncheon, and the Committee trusts that you will put Theosophy into practice by patronizing the hotel as much as possible.

There is a garage attached to the hotel and others quite close and some of the ladies of the Reception Committee, with Mrs. D.W. Barr in charge, will be on hand all through the Convention to assist you in any way possible. Information regarding gasoline supplies for American visitors has been sent to our U.S. members by the Toronto Convention Bureau. Twenty gallons of gasoline will be allowed those staying less than 48 hours, and more if you are staying



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longer. Ask at the border for your gasoline permits.

The Programme. Plenty of time is being given for Forums this year, in order to give all who want to, a chance to express their opinion. The most important of these will be on Saturday afternoon on "The Future Policy of the Conventions". Many of our old friends will be pleased to learn that Mr. G.C. LeGros of Detroit is scheduled to give a talk on "The Path of Discipleship". Cardinal LeGros has for several years worked hard on the organization end of the Conventions, and so it is only fitting that he should this year take his place as a speaker. Mr. D.W. Barr of Toronto will address the Convention on Sunday afternoon on the subject "Theosophy - An Attitude Toward Life". There will be a public lecture on Saturday evening at 7:30 p.m. entitled "Simple Theosophy" by our good friend Mr. Oliver J. Schoonmaker of New York. After Mr. Schoonmaker's address all those who wish to are invited to attend the Reception which is being given by the Officers and Members of the Toronto Theosophical Society at 52 Isabella Street. On Sunday morning, May 31st, the Young People will take over the Convention, and following the Youth Session will be the Fraternization Luncheon at which function His Worship Mayor Conboy arid Mrs. Conboy will be present. The Convention will close with a Symposium on Sunday evening with Miss Mary Stuart of Toronto speaking on "The Message of Buddhism" and Major H.S. Turner speaking on "The Message of Theosophy". There is to be a third speaker at this Symposium, but details are not yet to hand.

As each Convention held under war conditions becomes more difficult to arrange, it is hoped that all those who can possibly come will make the effort to attend, as we cannot tell whether in another twelve months conditions will be such that make it necessary to postpone the Conventions for the duration.

Kathleen Marks. (Publicity Agent.)

390 Oakwood Ave., Toronto.



A catalogue of "Books on Theosophy" on sale by the Theosophical Publishing House, Adyar, has been received since the article on Mr. Judge was written and printed, and on page 58 is the following announcement:


WILLIAM QUAN JUDGE

- Culture of Concentration: Adyar Pamphlet No. 52, Second Edition, 1939 Cr. 8vo. pp. 22. Wr. Rs. 0-2

- Echoes from the Orient: A Broad Outline of Theosophical Doctrine, 1918. Fep. 8vo. pp. 64. Wr. Rs. 0-9

- The Ocean of Theosophy: Reprinted 1915. Cr. 8vo. pp. xii. 154. Wr. Rs 0-12

- Universal Applications of Doctrine: Adyar Pamphlet No. 129. 1921. Cr. 8vo. pp. 12. Wr. Rs. 0-2


In addition to the above, Mr. Judge wrote in conjunction with "Jasper Niemand" "Letters That Have Helped Me", in two volumes, which may be had bound together. Mr. Judge was editor of the Ten Volumes of "The Path" from 1886 till his death in 1896. These with scattered articles in newspapers and magazines, constitute his works. The books mentioned may be had from the Theosophical Book Steward, 52 Isabella Street, Toronto, Ontario.



BOOKS BY THE LATE GEORGE R. S. MEAD

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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OFFICE NOTES

Mr. Horace Huxtable, of the Toronto Lodge, has a really beautiful poem in the January Adyar Theosophist, named "Ishvara." Mr. Huxtable is described as "Young Theosophist-Poet of Canada."


Theosophy in Australia for February-March in an article of St. John's Apocalypse actually mentions Mr. J.M. Pryse's book The Apocalypse Unsealed with approval. How many of our students miss a valuable opportunity in not reading this book.

-

Mr. Frank Sutherland writes in a note received on May 1st; that having recently assumed new duties which are pretty arduous, and having also been called away from home, he has been unable to contribute, anything this month for his usual Department.

--

Apologies are due to Mr. T.S.L. Polak for associating him with British Bureaus of Information. The error was carelessly fallen into from the fact of his mail having been addressed in several cities by instructions to the offices of the Bureaus mentioned.


The Bombay Theosophical Bulletin for January quotes H.P.B. on Denunciation: - "We denounce indignantly systems and organizations, evils, social and religious - cant above all; we abstain from denouncing persons. The latter are the children of their century, the victims of their environment and of the Spirit of the Age."

--

The General Secretary of the Theosophical Society in India, with Headquarters at Benares, who in my judgment has more common sense than any of the Adyar bigwigs, or perhaps more opportunities for showing it, writes racily in his "Benares Calling" notes. "I have no desire," he says, "to sit in judgment over my critics, but I cannot help feeling that the real reason is that they have behind the back of their minds an idea that the Japanese, being Orientals, have a far higher standard of morality than what the Westerners can ever have, and so I am really maligning these good people by suggesting even that possibility. I have in my travels met many such friends, who are more interested in finding excuses for `Brother Hitler' and `Brother Tojo' than for `Brothers Clive, Aurungzeb or Churchill.' "

--

The T.S. in South Africa has proposed giving Miss Clara Codd a life pension, as "She has worked for Theosophy for 35 years and is very tired." This is another result of centralization of the Theosophical Society. Had the original intention been followed and every Lodge and section remained autonomous there would have been no


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central body of officials holding set views and creating a formal authoritative body whose views consequently establish an orthodoxy, the promotors of which have to be supported and finally pensioned. If Theosophy cannot survive through love of it, and be disseminated by those who love it because they love it, the Society will simply become another Church which future reformers must fight and overturn; for "God fulfills Himself in many ways," "lest one good custom should destroy the world." Even St. Paul supported himself making tents. We need a few more tent-makers.


The last copy, we assume, of The Malayan Theosophist, to be issued for the present has reached us. It is for January, volume iii, No. 4. It is a thorough-going Adyar journal and is saturated with all the sentiments that have taken Adyar outside of the great Theosophical Movement, as an active force against priestcraft, dogmatism, intolerance and all those causes that are consolidated in Fascism, Naziism and the furor Japonicus. Dr. Arundale thinks remarks of this kind result from bitterness of opposition. Will Dr. Arundale affirm that he promotes and encourages the establishment of classes for the study of The Secret Doctrine with the same enthusiasm, and determination with which he supports the spread of the Liberal Catholic Church? All the barnacles that are attached to the bottom of the good ship "Theosophical Society" have slowed down her voyaging and threaten to leave her bogged in the Sargasso Sea of abandoned ideals.

-

Dr. Durai Pal Pandia has extended his stay in Trinidad over three months having found much more to be done than he had anticipated. The Trinidad Guardian correspondent writing from San Fernando at the end of March, reported a public farewell tribute paid him, "indicating in particular, that Dr. Pandia found them apart when he came to the island three months ago, but largely through his efforts was leaving them united with the Hon. A.C. Rienzi, Mayor of San Fernando, as their leader." Rev. Dr. J.H. Scrimgeour of the Canadian Mission said Dr. Pandia had shown a very thoughtful outlook and an unselfish spirit of service, and he hoped as a result of Dr; Pandia's visit there would be a richer expression of brotherhood among East Indians in the Colony and a spirit of service for all." It was remarked, noted the correspondent, that among other things Dr. Pandia led "the formation of a Club as a social and cultural centre for Indians, and the raising of a fund for destitute East Indians." The opening of the Club mentioned was made an occasion of importance, about 600 guests attending, under the patronage of His Excellency the Acting Governor. Speaking of his happiness on the opening of the Club, Dr. Pandia advised the Indians not to look for special privileges but to work for equal rights along with other communities. There were several problems they must look after, one of them being the destitute. It would be prejudicial for wealthy and educated Indians to enjoy themselves in the Club without taking into consideration the unfortunates who went around begging and sleeping on the pavement. This problem should be taken up and he felt sure the government would assist them. He went on to say that a few days before he had received a telegram from Gandhi wishing them success and Nehru also sent them greetings. After the war, he said, because of its size, its population and of its wealth, India was going to play an important part in the reshaping and reconstruction of the world. Their Club would be a focal point for three things, "to reflect Indian unity, Indian pres-



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tige, and Indian progress in the Colony."

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AMONG THE LODGES

"Adventuring in the Northwest Territories" was the title of a delightful illustrated travelogue given by Mrs. Hugh H. Wolfenden at the Toronto Theosophical Society in their hall on Isabella Street on Thursday evening, April 23rd. Mr. Dudley Barr, President of the Society, introduced Mrs. Wolfenden and explained that the slides used by her were made from photographs which she had taken herself last summer during her two-month trip "down north" to the Arctic. Mrs. E.B. Dustan thanked Mrs. Wolfenden at the close of her talk and presented her with a bouquet of pink and mauve sweet peas in appreciation of her kindness in coming and telling of her travels. The audience were invited upstairs to the Lotus Room for refreshments at the conclusion of the travelogue. Mrs. H.J. Cable and Miss Mary Stuart poured tea and coffee at a long table with a floral centrepiece of mixed flowers and pale apricot candles. Mrs. E.B. Dustan, Mrs. R. Somers and Mrs. D.W. Barr, were the hostesses and were assisted in looking after the guests by Miss Muriel Stark, Miss K.M. Lazier, Miss Mary Dustan, Miss Helen Cunningham, Miss Sheila Gough and Miss Ivy May Gough. - M.K.

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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 tradition 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.


CANADIAN LODGES

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

- EDMONTON LODGE: President, Miss Nellie Brown, 9217 99th St., Secretary, Mrs. Mabel Morrison, Suit 1, Mission Court, Edmonton 8, Alta.

- HAMILTON LODGE: President, Mrs. Janet Inman; Secretary, Miss Mablel Carr, 108 Balsam Avenue South, Hamilton, Ont.

- KITCHENER LODGE: President, Alex. Watt; (Secretary, W.J. Schroder, 14 Ontario St. S., Kitchener, Ont.

- LONDON LODGE: Secretary, Mrs. Helen M. Shaw, R.R. 2, London, Ont.

- MONTREAL LODGE: President, D.B. Thomas; Secretary, Mrs. Rose Ovenden, 2817 Girouard Avenue, N. D. de G.,

Montreal, Que. Lodge Rooms, Room 15, 1501 St. Catherine Street West.

- OTTAWA LODGE: Secretary, David Chambers, 531 Bay Street, Ottawa, Ont.

- ST. THOMAS LODGE: President Benj. T. Garside, Secretary, Mrs. Hazel B, Garside, General Delivery, St. Thomas, Ont.

- TORONTO LODGE: President, Dudley W. Barr; Secretary, A.C. Fellows. Lodge Rooms 52 Isabella Street, Toronto, Ont.

- TORONTO WEST END LODGE: President, Mr. Felix A. Belcher; Secretary, Mrs. Elizabeth Belcher, 2150 N. Lisgar Street, Toronto, Ont.

- VANCOUVER LODGE: President, Mrs. Buchanan; Secretary, M.D. Buchanan. T he Lodge rooms are at 416 Pender Street West.

- VULCAN LODGE: President, Guy Denbigh, Vulcan, Alta.

- ORPHEUS LODGE, VANCOUVER: President, Ernest Wilks; Secretary, E. Harper, 1952. Ogden Avenue, Vancouver. Lodge room, Room 15, 163 Hastings St. W., Vancouver.

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

- WINNIPEG LODGE: Secretary, P.H. Stokes, Suite 7, 149 Langside Street, Winnipeg, Man.


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THE FORTEAN WORLD

By Elsa Whittaker

Despite the overwhelming preponderance of the aggregate, the singles weigh the scales in the balance, tipping the fate of humanity between evolution and chaos. These singles! The strange, seemingly inexplicable rise of a man holding within his short life the possibilities of pushing, urging humanity forward a thousand years; of another, plunging humanity back to inhuman barbarism - into a world-chaos and blood bath. The mysterious, atavistic power of a woman, whose pout or smile, a certain mole on cheek, or whims that differ from the more tame of her sex, by a gesture or expressed Mona Lisa smile, changes the fate of an empire. The flung challenge of a book upsetting the theories of the ruling hierarchies, whether the theories be ecclesiastical, political, scientific or economical. Not that history has ever proved them to be the summum bonum: they simply occur.

This time it is a book. How many times it has been a book! The bound, but not gagged, little black and white hieroglyphics man has used to convey his theories and ideas!

In Albany, N. Y., August 9th, 1874, the gods dropped a male child into the lap of fate. Until his death, May 3rd, 1932, he was to labor in the thankless task of upsetting the preconceptions of those who see in things the safe, the smug, but more often the deliberately chosen, which they wish upon their era as the answer to the search men have always made for that hag or houri, Truth.

Being, as states the brief biographical data, independent to the extent of his simple needs, he laid aside his seeming destiny as novelist, to collect, record and print what he has termed "the Damned." In his opening chapter of "The Book of the Damned" he states: " . . . . by the damned, I mean the excluded. But by the excluded I mean that which will some day be the excluding." Behind the thick lenses of his spectacles, thicker as the years sped on, his eyes sought and found the strange, the inexplicable; he eagerly reached out for facts, not fictions. While thus filling his point in time, he chuckled, laughed and roared through the halls of the pontiffs of science, authority, chemistry, astronomy, geology; reeling into the side alleys, where the stench of truth excluded the refined nostrils of the mandarins. Haunting libraries, here and abroad, piling notes, living simply yet uproariously; gathering around him men of keen, questioning mind, daring wit - those lacking in the cut-and-dried dreariness of preconception and the carefully pruned.

For some years now, his books have been missing from the Public Places, being steered into the Private Place and carefully coralled in the collectors' libraries, their prices kept within range of the highest bidder. This is ended. One of the companions who sat through the darkening nights with Fort (roaring and jeering at the hypnotized, the pontifical, the Pecksniffs) - Tiffany Thayer - has remedied the error. Added to this gesture he has founded a Fortean Society. Mr. Thayer's introduction to the four books of Fort, printed now in one volume, answer the interested. I dare to venture that if any are given to the passing up of reading introductions, they will regret missing this one. It is a rare, exhilarating experience. Mr. Thayer proves himself a worthy door-warden to the Fortean World.

Under the title of "The Books of Charles Fort" is published "The Book of the Damned," "New Lands," "Lo!,"' and "Wild Talents." To which is added an Index prepared by Henry Schlanger, giving the sources from which Fort has derived his "damned data."

The style is the man. Fort's Style?


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After a statement of "fact" (that is fact as accepted by the hierarchy of dogmatic utterance) he follows by his damned data. He threatens they "will march"; indeed, this becomes the leit-motiv. They march, these inexplicable and rejected wraiths as did the shadowy presagers conjured by the witches to the eyes of Macbeth! In reading Fort one is conscious of what might be termed symphonic arrangement; the "damned" march through the mathematical surety of Bach with the dissonance and ethereality of Stravinsky and Debussy. On stage are heard also "asides," while assertions are intercepted in an outpouring of derision from a Greek Chorus, while Fort's hypotheses do a Valkyrie ride to a Wagnerian cacophony.

Do you who read the books of Blavatsky, know that there have been blue moons, hailstones not only the size of hen's eggs but, - hold on to your chair - the size of an elephant? Would you consider for a moment the fact that there have been black rains, red rains, the fall of a thousand tons of butter? Jet-black snow, pink snow, hailstones flavored like oranges; to say nothing of punk, silk and charcoal, that fall from the "nowhere into the here?" Stones, a silk-like material, wool, resin?

Fort's Valkyries ride his hypothesis that `beyond this earth are - other lands - from which come things as, from America, float things to Europe."

Those red rains! The "damned" data - and Fort states they "very strongly suggest blood, or finely divided animal matter." "Debris from inter-planetary disaster? Aerial battles? Food-supplies from cargoes of super-vessels, wrecked in inter-planetary traffic." These and more - much more!

An example: a substance fell from the sky (data furnished) and a Dr. Troost investigated, reporting the substance clear blood and portions of flesh." His argument: a whirlwind had taken up an animal at one place, mauled it and precipitated its remains somewhere else. But let the "damned" march, and you'll doubt - you'll doubt the dreary and careful Dr. Troost! Another fall: this time the "thing" had a nap, similar to that of milled cloth. Upon removing this nap, a buff-coloured, pulpy substance - offensive animal odor. Upon exposure to the air, turned a vivid red. Ever read Algernon Blackwood's "The Centaur?" Fort's contention does not include this possibility but before you're through reading Fort you'll be having a march of the "damned" in your own mind.

Lung Tissue? Oh! yes, even the pontiffs called it that, and added - "masses of cartilage or muscular fibres." Buzzards had disgorged, says Dr. Edwards. Your guess is as good as his, but maybe not as exciting as Fort's. Objects fall, they fall, yes - but why in the same locality, then, repeated - at a special small spot on earth?

A gelatinous matter fell - not once; data furnished. Fort's "asides"; "I shall have to accept, myself, that gelatinous substance has often fallen from the sky - Or that, far up, or far away, the whole sky is gelatinous? That meteors tear through and detach fragments? . . . . . That the twinkling of stars is penetration of light through something that quivers?" Twinkling stars! Does not light shiver and shimmy when reflected on water? But it is the water that does the shimmying. Half these "silly" thoughts we hide from others - are they profound, a slight penetration of this onion-world, wrapped fold on fold?

Ever quietly laughed at the fall of manna from the sky recorded in the Holy Bible? You'll laugh in a different manner after you've read Fort. Why? Because it is still falling - at least it was in 1833, etc. The pontiffs fiddled their little tune about it, but maybe the old woman round the corner reading her Bible every night, believing that



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manna did fall from Heaven, would understand those peasants who gathered it up and ground it into flour in 1841 and 1846, and made bread. It seems it was similar to our modern bread, very attractive looking, but flavorless. Certainly not like French bread, but even the Greeks and French might not be too

particular today if it fell.

Cereals, corn and grain fell; the latter puzzling to the know-alls, as "specie unknown." (Ever wonder how grain really did get to this earth? In this connection there is a footnote of Blavatsky's which is very interesting: "The Chinese seem to have thus anticipated Sir William Thomson's theory that the first living germ had dropped to the earth from some passing comet. Query: Why should this be called scientific and the Chinese idea a superstitious, foolish Theory?" d. 1 and 2, Vol. 1. p. 366. Ed. 3, Vol. I, p. 393. Ed. 4, Vol. 2, p. 82.) Fort yawns - "If there be not overhead traffic in commodities similar to our own commodities carried over this earth's oceans - I'm not the deep-sea fish I think I am." Wasn't it recently the "Toronto Star Weekly" had an article on scientists (?) already pondering about rockets to the moon? Or did you pass that up as far-fetched or simply trivial?

Coal falling - vegetable matter - marshpaper. Beings trying to communicate with us via hieroglyphics? Well, Fort wishes he had been able to get hold of some of that marshpaper! No comment from the wise men.

Silk fell in October, 1821 - a blue silk in 1665. Perhaps not our idea of silk, or that of the silkworm - but, still, the wiseacres labelled it "a fibrous substance like blue silk."

Cobwebs falling - tons of them. That was the imprimatur given the incident by the hierarchy of pontiffs. But Fort! - ` - a matter of incredible markmanship - hitting a small, triangular space for hours - interval of hours - then from nine in the morning until night, some small triangular space." These flakes, or rags, about one inch broad and five or six inches long that fell - well, to paraphrase Churchill, - "some spiders." What special convulsion or attraction caused this bombardment in one isolated spot on the earth?

Butter falls, or something like butter. Oil. Fort cracks his whip and the damned march. Fact after fact; "nevertheless, one does suspect that oil-burning engines were discovered ages ago in more advanced worlds - but, as I say, we should leave something to our disciples - so we'll not especially wonder whether these butter-like or oily substances were fuel or food." (One substance was described as turpentine!)

The fall of sulphur from the sky. Dark shades of Crowley! Limestone, salt, coal, cinders, slag, ashes, coke. Maybe they've a Stoker's Union "up there" and instead of a "sit-down" they staged a "throw-down", for a change.

You, Modern of the year of our Lord 1942, read without the turning of an eyeball upward, that inhabitants of the San Francisco area saw a large "dirigible" float overhead, torn to shreds by antiaircraft guns. Did you frown or simply turn the page when you read the official pooh-pooh of "imagination." Imagination! Yet a photo of the anti-aircraft guns in action appeared in our papers. Japs or just censorship? Either way, the gullible swallowed the reprimand; perhaps a conscious-hangover of the Orson Wells' Martian affair.

From the Super-Sargasso-Sea (as Fort terms it) although, I believe a more romantic term, if we must have romance, would be The Attic of The Gods - fell frogs, snails, mussels, turtles, seals, snakes. Fort raps the knuckles of those who mutter "perhaps" by the amazing statement that never has he found recorded the fall of tadpoles, and that in every instance where frogs fall they were invariably a few months old. Ap-



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parently we, on this mad planet, are doing a little juggling of our own; to match the Sargassian jump in evolution we offer this: N.Y. Times "Review of Gains Made in Science During the Year 1941." Dr. Keith R. Porter (Rockefeller) produced motherless tadpoles. He removed the nucleus or yoke from a frog's egg, just before it could unite with the male sperm. Out came a tadpole. It follows that more than genes are involved in the development of an embryo, as the experts on heredity have supposed. But what? There is no answer as yet." (Italics E. W.) .

Fort's explanation of tablets, mounds, coins, discs, etc., found in the Americas, will interest students of the occult, but, I do not think, convince them. He does not seem aware of the migration theory as outlined in The Secret Doctrine. One translation of a stone found in Newark by the Archaeologists, will ring the bell with the Theosophists; "The Chief of Emigration who reached these places (or this island) has fixed these characters forever." The fact that one (ceremonial?) mask found in Sullivan County, Missouri, in 1879, made of iron and silver, throws Fort off the deep-end into one of his "weird" strangers from the gelatinous atmosphere who required such a mask (artificial respiration) to breathe in our atmosphere. This seemingly naive explanation will not ring true to the theosophist; it simply proves that Fort was a "lone wolf". He had no second-hand theories - and even those of most theosophists must remain always a gift. However, ponder the fact that a stone with Mayan characters did fall in Mexico, date given. Fort quotes Donnelly, who is also amply quoted by Blavatsky, therefore he seems to have given the Atlantean theory much thought.

One of the most amazing instances cited by Fort is that of the little people - Elvera. Fairies. Fairy Crosses. A race of tiny beings that crucified cockroaches - crosses weigh one quarter to one ounce; some no larger than a pin-head. All found in Virginia, Bull Mountain district. Roman, St. Andrews and Maltese crosses, not all made of the same material. Pigmy flints one quarter of an inch in size, near Edinburgh, known as Arthur's Seat, in the side of a cliff. Seventeen tiny coffins in a little cave three inches to four inches long; inside miniature figures, dressed differently in style and material. Two tiers of eight coffins each; the third tier begun with one coffin. Interval of years shown between deposits. Top coffin quite recent looking. First tier decayed and wrappings moldered away, (data).

Fort thinks we are "fished for," giving case after case of teleportation and various inexplicable disappearances:


"We are like puppets in some conjurer's hands

Who, smiling, easy, nonchalantly stands

And says, admid the universal cheers,

"You see this man - and now he disappears!"

- Thomas Masson


Had poet Masson read Fort he, without doubt, would have changed the cheers to jeers. Fort credits the theory that we have strange, interplanetary visitors to our planet. Perhaps the "grimoire" has been expurgated to save the practisers of the nefarious arts from fear of competition?

The book is a ponderous collection and none could dare hope to convey in such a cursory article as this its vast amount of the queerest, rarest, strangest collection a human being took time out of life for thirty years to collect for posterity. Read it, you will not regret coming in contact with a rare individual and the strange facts of this thing we call life.

Fort questions the so-called Law of Gravitation, the Newtonian theory, Darwinism and, more especially, the


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encyclicals of the astronomers. He doubts that the planets are as distant from this earth as the latter credit them with being. The Einstein theory is handled in an unique way, the remarks on which may not mean much to the gullible, let alone those who have never even pretended about it. What could convince a gullible century smacking its lips in pretended approval of a theory which, in the same breath, they state is really only understood by about a dozen people. Some day the initiate of Einsteinism will perhaps only be known as a "knower" by certain knocks or grips - or, maybe they will prove their complete understanding by floating through the air with the greatest of ease - on space curves?

He also hazards the guess that astronomers see and calculate as they should see and calculate; that there is a sort of Scientific Inquisition against Heretics, that, when, say, the earth's distance from the sun is supposed to be 95,000,000 miles all the astronomers taking the position of Mars, calculate a distance of 95,000,000 miles but when the distance is `cut down" to about 92,000,000 miles all the astronomers are good little boys and accept the canonical law. This has been suspected by lesser minds than Fort's; one dares to predict that the defenders of so-called modern science may find themselves ranged on the side of the superstitious medievalists, much as this statement may seem the height of absurdity to those who in this mad-hatter era call themselves modern and progressive.

Fort's remarks on disappearing stars are worthy of pondering. Comparison with Blavatsky's footnote No. 6 to the chapter on "The Myth of the Fallen Angels" is recommended. (Ed. 1 and 2, Vol. 2, p. 485; Ed. 3, Vol. 2, p. 509; Ed. 4, Vol. 4, p. 54.)

His conception of a "shell-like revolving composition holding the stars in position, etc.," is worthy of comparison with Edward Gardner's works, "The Web of the Universe" and "The Play of Consciousness," also Blavatsky's quotations in The Secret Doctrine - "Father-Mother spins a Web . . . . "

In this age there are happenings that make the medievalists seem mere amateurs. With the Freudian world inside, the Fortean World outside and a historically unprecedented chaos, to say nothing of the little individual environments that make our heavens or hells, man seems indeed in a pitiful state.

G.K. Chesterton, that paradoxical English thinker has written, "The Ascension is accepted as a case of levitation by many who would not accept it as an Ascension." The amazing discovery the student of the strange makes one day, to his consternation, is that what he hoped was simply "projection" may be that, but with a difference. Man carefully prunes and cuts the impossible into the impossible, yet the thing remains what it is in reality - the probable. It is the way of the modern mind, especially the so-called scientific mind, to explain away the inexplicable by the fantastic. It is a further phenomena that the gullible accept the versions as explanations, but this is the way with the gullible.

Although the appearance of the individualistic scientist flying in the face of the hierarchy instead of making the demanded genuflections is rare, it does occur. Before the writer is the Toronto Globe & Mail, Saturday, April 4th, 1942. In the column "Fly Leaf" one reads:

"Sir Julian Huxley has been fired as director of the London Zoo. He says he does not know the reason, and 'Time' believes he was in disfavour on account of his general modernism, and, also because of his efforts to popularize science by talks over the B.B.C. In some high academic circles there lingers the belief that knowledge should be reserved for the specialists, and not vulgarized by



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being made comprehensible to all."

The military experts are not the only students of the technique of retreat in this changing world. We doubt that the academicians do not relish science being made "popular" - they are too fond of individual publicity for that to be the real meaning behind this statement, but we credit that they are getting to the stage where one move may mean too much. Perhaps the splitting of a little Atom isn't going to answer with a Charlie McCarthy glibness. Hasn't H.P.B. remarked on the "many contradictory statements made about the Atom - the most metaphysical object in creation,"? When one places all one's hopes on the solving of man's search simply upon secondary effects of other causes then, as H.P.B. states, they are playing at blind man's bluff. We venture to suggest that they have varied the game a little, having added the diversion of "musical chairs."

It is impossible to weigh Fort's hypothesis against those of The Secret Doctrine in an article. It is for the student to read this work of Fort's, weighing it against his studies. Fort, then taken in the sense of one mind seeking, laughing, "temporarily accepting" is refreshing and, as, Mr. Thayer's introduction says of the book "It is also a key."

What a drab existence this would be if we knew all the answers! How dull are those who believe they have the scientific viewpoint. One can see them stiffen mentally against any suggestion of the "Unknown." It is to be questioned if they are as safe as those who area on the eternal search, although for the time being they believe they have Science and all it stands for on their side. Could they but see into the private minds and heart of some of these dogmatic aristocrats - behind the ribboned spectacles, the meticulous grooming, the membership cards, perhaps their find would make them a little humble before the inexplicable, the mysterious - the Unknown!


"MAN IN EVOLUTION"

(Man in Evolution, by G. de Purucker, Theosophical University Press, Point Loma, California, $2.50; pp. 389, Index, 5 1/2 x 8 1/2)

This is a very able book. It will serve the beginner well as an introduction to the great system of thought embodied in Madame Blavatsky's book The Secret Doctrine. That is to say, it will give no false leads, no misinterpretations, and will not mislead him in the important particular of treating it as a sort of puzzle book, but as a true guide to life and ethics.

Some of the more excellent chapters would make valuable pamphlets for general circulation, being little treatises on the subjects with which they deal. Chapters vii, viii, xvi, and xx may be mentioned. Chapter vii deals with the "Evolutionary Stairway of Life." The evaluation of Huxley and Haeckel will assist the lay reader to an understanding of the debate which has not yet died in conservative academic circles. It establishes the grand fact that Man is the crown of evolution in a greater sense than even science has yet dreamed. All the animal forms spring from the original human types. "What is this common point of departure?" is a question on page 120. "It is the human stock. The human race considered as a whole is the most primitive of all the mammalian stocks on earth today, and always has been so in past time. I mean by this, that it is the primordial stock; it is the originator of the entire mammalian line, in a manner and according to laws of Nature which we shall reserve for future study."

Chapter viii gives "Proof of Man's Primitive Origin." It is a lucid popular scientific narrative, furnishing the biological facts which insist on the impossibility of man having been derived from apes or monkeys since the reverse is the fact.



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Chapter xvi, "Man's Body in Evolution," is a satisfactory study of the general thesis. "The Theosophist, a thorough-going evolutionist, or perhaps more accurately speaking emanationist, looks upon the evolution or the perfection of the physical body of man with deep and profound interest. But with an immensely greater interest, with a far more profound and wide-reaching searching of the heart, does he study the evolution of the inner evolving monad which expresses itself through its physical vehicle, the body, and which on that account furnishes the drive, the urge, the impulse, ever upwards and forwards, causing that body to change its form slowly as the ages roll by into the Ocean of the Past, becoming with every new era, with every new aeon, a more fit vehicle to express the indwelling intellectual and spiritual forces and potencies of that monad."

And again, page 257: "This body of ours, such as it is at present, though truly wonderful if we look at it from one viewpoint, from another viewpoint is a most imperfect vehicle for the self-expression of the reincarnating and reincarnated entity. It cannot express a thousandth part, nay, not even a millionth, a billionth part of what there is seeking self-expression in the inner man, the invisible human entity."

On the next page a paragraph deals neatly with a problem often posed. "This entity, when it seeks incarnation, is essentially an aggregate of forces, as said, spiritual, intellectual, physical, emotional and astral-vital. When it finds its time for assuming (or re-assuming) a physical body, it is magnetically or perhaps electrically drawn into that family, more particularly into that mother-cell, which closest presents in its own cell-sphere the lowest rate of the reincarnating being. In this respect the attraction is magnetic and the incarnating entity is thereby drawn to the cell having a corresponding vibrational rate. Thereafter the rates of vibration coincide and become one in period. In this way developing life in the fertilized cell begins."

Chapter xx, "Divinity the Source of divine character of the Universe in its All," is a splendid statement of the ultimate perfection as in its latent potentialities. We could quote many more admirable passages but it is hardly fair to do so when the book as a whole is so well knitted toegther in argument and testimony. It might well become a textbook for introductory classes.

Where there is so much to praise it may seem ungracious to find fault with Dr. de Purucker's style. He still moves uneasily in the English language in spite of his great scholarship. After so much writing it might have been expected that he would have equalled Conrad or some of the other foreign linguists who have mastered our lingual medley. We no longer dwell on his hopeless effort to teach the Masters and H.P.B. and Judge, not to speak of Noah Webster, the Standard and the Oxford dictionaries how to spell karma, and it would not matter if all the docile Point Lomas did not deem it necessary to imitate the Leader and form a little misspelling faction. But Dr. de Purucker seems to think he has a mission to reconstruct the English language. It is a fairly ancient language as languages go, and its roots are of great value. There are absolute words in it which need no emphasis, adverbial or otherwise. "Fill" is one of these fine words. One cannot fill anything fuller than full. But Dr de Purucker never uses the word "fill." He infills all his voids, or supposes he does. One can only wonder why. Then he has pet words which are right once in a way, but when he repeats them till one must keep the dictionary handy in self-defence it becomes rather a bore. Ineluctable is one of his favorites. He does not permit us to escape from it. He likes words like "de-



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nigrate" which drive some people to the dictionary and others away from his books. Such words blacken his own record.

Our very common prefixes en or em and in or im have definite meanings. One carries the sense of action and the other of negation. But he mixes them up terribly. His Latin proclivities perhaps incline him to stick in an "in" when it should be "en" but here again he is hopeless and quite inconsistent. He uses imbody and encase in the same sentence and not once only. Embody is of the genius of the language, but he either does not recognize the genius or despises it.

He insists on using incomputable for incalculable. This shows lack of sense of harmony and rhythm. Here is a sentence in which he exhibits lack of appreciation of the derivation of such words. On pages 81-82 we read: "Now then, atom as well as Cosmos, physical atom as well as physical solar system, are alike formed of smaller entities. So numerous are these latter that they are wholly incomputable. Incommensurable in their number by any physical or human standards of mensuration." Here he is speaking of separate objects which are incalculable, or as he says, incomputable, in number. Then, quite unnecessarily, he adds a new sentence in which he uses words inapplicable to separate objects, because they apply only to measurements of space or area. If he said the universe was incommensurable he would be correct, but number cannot be reached by methods of mensuration. With such brilliant scholarship we cannot but regret these blemishes. If the learned doctor cannot have his Ms. properly edited by an English scholar he should obtain Fowler's Modern English Usage and rejoice in its assistance.

- A.E.S.S.


SOME RED INDIAN LORE

"Indian Tribes of the U.S.," Henry R. Schoolcraft, Author; Francis S. Drake, Ed.; Published by Lippincott Company, 1891.

"In all the Indian tribes," says a writer who has spent several years in that quarter, "the doctor, or medicine man, holds a rank second only, and at times superior to, the chiefs. The arts they employ, the magic they use, and the varied information they must necessarily acquire, can be obtained only by persons possessing natural gifts, and after severe trials by fasting and privations."

"When young men or women are approaching maturity, it is customary for them to prepare themselves for the duties of life by an ordeal of fasting, by which means they are enabled to determine their future career and ascertain whether or not they are qualified to act as doctors (for, with these tribes female operators are quite common). A young man, who had passed through the ceremony of the fast, thus related it to me:

"When my father thought I was old enough to seek my To-wah-na-was (or guardian spirit), he told me his views, and wished me to prepare myself. I thought over the matter for three days (Klone sun nika wawa kopah nika tum tum; or, three days I talked with my heart). At last, when I had concluded, I took with me my axe and my wooden bowl, and getting into my canoe, I paddled up the Whilapah River to the foot of that black looking hill which you see (pointing to a bluff hill about six miles up the river), and, having hauled up my canoe I filled my bowl with water, and went up to the top of the hill, where I built a fire. For three days and three nights I kept my fire blazing brightly, and did not sleep at all, nor did I eat. At sunrise I washed myself all over with water from my bowl, and dried



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myself by the fire. I kept awake by singing and calling to my To-wah-na-was, and by dancing and jumping over and through the fire. The third day I saw everything appear as if it was surrounded by the sea, and in that sea were the different kinds of To-wah-na-was.

Those that we first see are not the medicine To-wah-na-was; it takes many more days before they appear. But I was faint, and I only saw an inferior spirit, but he has made me a canoe builder and a hunter. If I could have remained longer I should have been a doctor."

These fasts are the most sacred act of the Indian's life. Like the tribes east of the Rocky Mountains the impressions received during these ceremonies remain fixed on the mind, and are never obliterated in after life. The name of the To-wah-na-was, or guardian spirit, is never mentioned to the dearest friend. And it is only by Hieroglyphic drawings of whales, lizards, porpoises, or birds that an idea can be formed of what the image of the spirit is like, or the shape in which it was presented to the mind of the seeker. (p. 78 et seq.)

Copied on board St. Louis in mid-ocean, 4 p.m., 16th June, 1896.

--

Copied from Drake's "Indian Tribes," page 270.


PASSACONNAWAY

Sachem, Sagawan, or Powah of the Pennacooks, or Nipmucks in the Valley of the Missouri.

His farewell address to his people about 1660.

"Hearken," said he, "to the words of your father. I am an old oak that has withstood the storms of man more than one hundred winters. Leaves and branches have been stripped from me by the winds and frosts; my eyes are dim, my limbs totter, I must soon fall. But when young and sturdy, when no young man of the Pennacooks could bend my bow - when my arrow would pierce a deer at a hundred yards, and I could bury my hatchet in a sapling to the eye, - no weekwam had so many furs, no pole so many scalp-locks as Passaconnaway's. Then I delighted in war. The whoop of the Pennacooks was heard on the Mohawk, - and no voice so loud as Passaconnaway's. The scalps upon the pole of my weekwam told the tale of Mohawk suffering.

The English came; they seized our lands, I sat me down at Pennacook; I made war upon them, but they fought with fire and thunder; my young men were swept down before me when no one was near them. I tried sorcery against them, but still they increased and prevailed over me and mine and I gave place to them, and retired to my beautiful island of Naticook, I that can make the dry leaf turn green and live again; I that can take the rattlesnake in my palm, as I would a worm, and without harm; I who had communion with the Great Spirit, dreaming and waking; I am powerless before the pale-faces. The oak will soon break before the whirlwind; it shivers and shakes even now; soon its trunk will be prostrate; the ant and the worm will sport upon it.

Then think, my children, of what I say. I Commune with the Great Spirit. He whispers me now. "Tell your people, peace, peace is the only hope of your race. I have given fire and thunder to the pale-faces for weapons; I have made them plentier than the leaves of the forest, and still they shall increase. These meadows they shall turn with the plough; these forests shall fall by their axes; the pale-faces shall live upon your hunting grounds and make their villages upon your fishing places."

The Great Spirit says this, and it must be so. We are few and powerless before them. We must bend before the storm. The wind blows hard. The old oak trembles. Its branches are gone.



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Its sap is frozen. It bends. It falls. Peace, peace with the white man is the command of the Great Spirit, and the wish, the last wish, of Passaconnaway.



NARRAGANSETTS

Roger Williams says, "They had many strange relations of one Wietucks, a man that wrought great miracles among them, and walked upon the water, &c. with some kind of broken resemblance to the sonne of God. They believed that Kantantowit, their chief divinity, resided far away to the southwest, in the land of soft winds, summer warmth, perennial fruit, and prolific hunting grounds. That he might reach this happy place was the Indian's highest hope. But the grossly wicked, it was believed, would forever wander in regions of coldness, barrenness and darkness.

The two great divinities among the Pequots were Kitchtan, the author of good, and Hobamocho, the author of evil. They held to a threefold nature in man, the flesh, which at death returns to the earth; the pure spirit, which at death passes at once to the state of rewards; and a semi-animal soul, which lingers for a time with the body after the pure soul has left it. (p. 273.)


Hole-in-the-sky, or Bug-on-a-ka-sing, was chief of the upper Mississippi branch of the Objibwa tribe. "The war song of this chief was addressed to his guardian spirit seen through a hole in the sky.

-

Ki-che-Ba-be-se-gun-dib-a (Big Curly Head), was chief of the lower and more hardy bands who followed close upon the retreating footsteps of the Sioux on the Mississippi. This chief is aptly spoken of as the vanguard and bulwark of his tribe. His is a name that will long be cherished in the memory of the Objibwas. In the words of one of their principal men, "He was a father to our fathers, who looked on him as a parent; his lightest wish was quickly obeyed; his lodge was ever hung with meat; and the traders vied with one another who should treat him best; his hand was open, and when he had plenty our fathers wanted not."

-

Said the prophet of the Wabash in 1811. "Throw away your fire-stick, and use the old method of making fire; put on skins for clothing, as our fathers did, if you would escape the anger of the Great Spirit. (p. 308.)

----

Smoking the pipe. "He then sits down, and the whole company declare their approbation and thanks by uttering the word ho, with an emphatic prolongation of the last letter." If a chief is anxious to know the disposition of his people towards him, or if he wishes to settle any differences between them, he announces his intention of opening his medicine bag and smoking in his sacred stem; and no man who entertains a grudge against any of the party thus assembled can smoke with the sacred stem, as that ceremony dissipates all differences and is never violated. No one can avoid attendance on these occasions, but a person may attend and be excused from assisting at the ceremonies by acknowledging that he has not undergone the necessary purification. (p. 336.)


Cannassatego, a respected Sachem, in 1744, expresses this view to the Commissioners of Pennsylvania, Virginia, and Maryland. "Our wise forefathers established union and amity between the Five Nations. This has made us formidable. This has given us great weight and authority with our neighboring nations. We are a powerful confederacy, and by observing the same methods our wise forefathers have taken, you will acquire fresh strength and power. Therefore I counsel you,



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whatever befalls you, never to fall out with one another."

See also Coldan in 1747, who wrote regarding the Mohawk Government. The Five Nations, observes Coldan in 1747 (as their name indicates), consists of so many tribes or nations, joined together by a league or confederacy, like the united provinces, and without any superiority the one over the other. This union has continued so long that the Christians know nothing of the origin of it. The people in it are known by the English as under the names of Mohawk, Oneydoes, Onandagos, Cayugos, and Sennekos.

Each of these nations is again divided into three tribes or families, who distinguish themselves by three different arms or insignias, - the tortoise, the bear, and the wolf; and the Sachem, or old man of these families, puts this ensign or mark of these families to every public paper when he signs it.

Each of these nations is an absolute republic by itself, and every castle in each nation makes an independent republic and is governed in all public affairs by its own Sachem or old man. The authority of these rulers, is gained by, and consists wholly in the opinion the rest of the nation have of their wisdom and integrity. They never execute their resolutions by force upon any of their people. Honor and esteem are their principal rewards, as shame and being despised their punishments. They have certain customs which they observe in their public transactions with other nations, and in their private affairs among themselves, which it is scandalous for anyone amongst them not to observe, and these always draw after them either public or private resentment whenever they are broke. Their leaders and captains in like manner obtain their authority by the general opinion of their courage and conduct, and lose it by a failure in these virtues. These great men, both Sachems and captains, are generally poorer than the common people, for they affect to give away and distribute all the presents or plunders they get in their treaties or in wars, so as to leave nothing to themselves. There is not a man in the magistracy of the Five Nations who has gained his office otherwise than by merit; there is not the least salary or any sort of profit annexed to any office to tempt the covetous and sordid, but, on the contrary, every unworthy action is invariably attended with the forfeiture of their commission; for their authority is only the esteem of the people, and ceases the moment that esteem is lost. Here we see the natural origin of all power and authority among a free people, and whatever artificial power or sovereignty any man may have acquired by the laws and constitutions of a country, his real power will be either much greater or less in proportion to the esteem the people have for him. The Five Nations think themselves superior to the rest of mankind, and call themselves Onguehonwe - that is, men superior to all others. (p. 384.)

-

"Nationality with Indian tribes is dated from the period of their assuming to build a separate council fire."

The Oneidas were the Tribe of the Light of the Council Fire and Council Stone.

The origin of the Iroquois the traditions ascribe to a place in the vicinity of Oswego, and from whence they dispersed over New York.

Cannassatego, a venerable chief, speaking of the times of old, used the following words:

"When our good Owayneo raised Akanishiogeny out of the waters, he said to his brethren, `How fine a country is this. I will make red men, the best of men, to enjoy it. Then with handfulls of red seeds, like the eggs of flies, did he strew the fertile fields of



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Onondaga. Little worms came out of the seeds and penetrated the earth, when the Spirit who had never yet seen the light entered into and united with them. Maneto watered the earth with his rain, the sun warmed it; the worms with the spirits in them grew, putting forth little arms and legs and moved the light earth that covered them. After nine moons they came forth perfect boys and girls.

Owayneo covered them with his mantle of warm purple cloud, and nourished them with milk from his finger ends. Nine summers did he nurse them, and nine summers more did he instruct them how to live. In the meantime he made for their use trees, plants, and animals of various kinds. Akanishiogeny was covered with woods and filled with creatures. Then he assembled his children together and said, "Ye are five nations, for ye sprung each from a different handful of the seed I sowed, but ye are all brothers; and I made you all.

I have nursed and brought you up.

Mohawks, I have made you bold and valiant; and see,

I give you corn for your food.

Oneidas, I have made you patient of pain and hunger; the nuts and the fruits of the trees are yours.

Senecas, I have made you industrious and active; beans do I give you for nourishment.

Cayugas, I have made you strong, friendly and generous; ground nuts and every root shall refresh you.

Onondagas, I have made you wise, just and eloquent; squashes and grapes have I given you to eat and tobacco to smoke in council.

The beasts, birds, and fishes I have given to you all in common. As I have loved and taken care of you, so do you love and take care of one another. Communicate freely to each other the good things I have given you, and learn to emulate each other's virtues. I have made you the best people in the world, and I give you the best country. You will defend it from the invasions of other nations, from the children of other gods, and keep possession of it for yourselves, while the sun and moon give light and the waters run in the rivers. This you shall do if you observe my words.

Spirits, I am now about to leave you. The bodies I have given you will in time grow old and wear out, so that you will be weary of them; or from various accidents they may become unfit for your habitation, and you will leave them. I cannot remain here always to give you new ones. I have great affairs to mind in distant places, and I cannot again so long attend to the nursing of children.

I have enabled you, therefore, among yourselves to produce new bodies to supply the place of old ones, that everyone of you, when he parts with his old habitation, may in due time find a new one, and never wander longer than he chooses under the earth, deprived of the light of the sun.

Nourish and instruct your children, as I have nourished and instructed you. Be just to all men, and kind to strangers that come among you; so shall ye be happy, and be loved by all, and I myself will sometimes visit and assist you. (p. 390.)

--

It has been found that the Indians of the U.S. believe in the duality of the Soul. This ancient doctrine is plainly announced as existing among the Algonkins, in connection, and as a reason for, the universal custom of the deposit of food with the dead, and that of leaving an opening in the grave covering, which is very general. (p. 43.)

-

We should do great injustice to the Indian character not to mention by far the most prominent of their beliefs, so far as they govern his daily practices, - the doctrine of Manitoes, or Manit-



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ology. All the tribes have some equivalent to this. The word Manito, when not used with a prefix or accent, does not mean the Deity or Great Spirit. It is confined to a spiritual or mysterious power. The doctrine that a man may possess such a power is well established in the belief of all the tribes. All their priests and prophets assert the possession of it, but the possession is not believed by even the blindest zealot or impostor to be supreme or equal to that of the Great Merciful Spirit or demiurgic deity. A man may fast to obtain this power. The initial fast at the age of puberty, which every Indian undergoes, is for light to be individually advertised and become aware of this personal Manitoe. When revealed in dreams this purpose is accomplished and he adopts that revelation, which is generally some bird, or animal, as his personal or guardian Manitoe. He trusts it in war and in peace, and there is no exigency in life, in or from which he believes it cannot extricate him.

It would seem that the superior will of the individual, as a spiritually possessed person, himself determines the form of his future life.


The heavens and the earth appear to contribute, in the imagination of the Indian, a symbolic volume, which even a child can read.

Their general tone of conversation is more elevated in point of thought than among any analogous class of people in civilized life. The diction is simple and pure, etc. (p. 49. )




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THE WAR

The War has entered a more active phase as far as the United Nations are concerned. People in general should now be beginning to have a more comprehensive view of the military operations as a whole. What is happening in one corner of the world of what may be regarded as of a disastrous nature should be balanced with what is going on elsewhere of a more favorable character. All through the winter nothing happened so unpleasant to the United Nations as what happened to the Germans in Russia.

We shall hear more of this presently, but those who took the trouble to read Mr. Stalin's May Day address to the Russian people will understand why the world is making up its mind to end the War this year. We have only space for a paragraph. "As for the international relations of our country," said Mr. Stalin, "they have grown as never before during the last period. Freedom-loving peoples have joined together against German imperialism. They look to the Soviet Union, to the heroic struggle that the people of our country are waging for its liberty and independence, which calls forth applause from all progressive humanity. All freedom-loving peoples look on the Soviet Union as a free nation of the world attacked by fascists. Among these freedom-loving nations first place is held by Great Britain and the United States, with whom we are linked by ties of friendship and solidarity and who give our country ever greater war assistance against the German fascist aggressor." He added later that "There are no more old wives' tales about the invincibility of German troops, which were bandied about so freely in the early days of the war and which concealed the fear of the Germans." The battles the Russian soldiers have won have convinced them that the invincibility stories were fairy



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tales invented by the propagandists.

President Roosevelt spoke with almost equal assurance on April 28. He spoke of the determination of the American government to seek out the enemy wherever he was to be found and to defeat him. The situation in France he described over the air as the result of the work of traitors, although this did not appear in the printed, record. The admission of the scheming Laval to chief power in the Vichy government was the signal for all the Allies to prepare for further desertion of the Allied cause by France. This was signallized by the assault on Madagascar by a strong British force which reduced the fort at the north end of the island in 48 hours.

As against this the Japanese practically overran Burma, and followed the Burma road into China where they met stiff resistance. A naval attack near New Guinea was met by Allied forces and Japanese losses were reported to be heavy as we write, but the final result of the engagement has not transpired. After a remarkable defence the fort of Corregidor in Manilla Bay fell to the Japanese with 11,500 men, a "Shining example of fortitude and patriotic heroism" as President Roosevelt remarked. As against this may be instanced the island of Malta after 2000 air attacks still holding out. But Malta was supplied with arms and food and Corregidor had neither.

The Royal Air Force has been attacking German cities of military importance and destroying their arms and ammunition factories. Lubeck, Rostock, Stuttgard and other points in Germany and occupied France have been reduced to ruins. The Germans cry aloud at this savagery, but without reference to London, Coventry, Manchester, and dozens of other British cities in which they set the example of indiscriminate bombing. Premier Churchill has given basis for the view that when the German air force has been sufficiently disabled an attack in force will be made on the European continent. The Germans are eager to know where. Madagascar is an exhibit of the style in which such operations may be expected to be carried out. The United States will participate in whatever may be planned. Too much stress need not be laid upon what the Japanese are doing in the Pacific. They will not have all their own way. But the real field on which the issue will be settled is Russia and there the fate of Germany is destined to be decided.

A.E.S.S.



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