Vol. 68 No. 2 Toronto, May-June, 1987


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


[[Photo: Helena Petrovna Blavatsky, August 11, 1831 - May 8, 1891]]


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"What counts is not the personality of H.P. Blavatsky, however startling and spectacular it may have been at times. All outer forms of manifestation have their day for a while and then vanish away. They stand as symbols of invisible realities, as witnesses of things unseen, as focal points for the interplay of inner forces, and no more. What actually counts is the message delivered, the work accomplished, the spiritual and intellectual heritage left behind, the impact of the thought upon other minds, the vortex of energy set in motion, and the flame kindled upon the enduring altar of Truth. These do not pass away when the vehicle of personality is left untenanted, and the familiar form is reduced to ashes. And as the years go by, dropping one by one into the ocean of oblivion, the message alone remains echoing from every nook and corner through the winding corridors of time."

- Boris de Zirkoff, Theosophia, Spring 1959

"There were those who were attracted to her by the magnetism of her personal influence, by her extraordinary intellect, by her conversational powers, and even by her militant unconventionality. But I was not one of these. It was her message that attracted me; it was as a teacher that I learnt to know and love her. Apart from her teachings I might have looked upon H.P.B. as an interesting and unique character, but I do not think I should have been attracted to her, had not her message spoken at once right home to my heart. It was through that message that I came to know H.P.B., not as a mere personal friend, but as something infinitely more. ...First, and above all else, she shewed us the purpose of life."

- William Kingsland, "What She Taught Us", in H.P.B.: In Memory of Helena Petrovna Blavatsky, p.158

"...if she had not lived and done what she did humanity would not have had the impulse and the ideas toward the good which it was her mission to give and to proclaim. And there are today scores, nay, hundreds, of devout, earnest men and women intent on purifying their own lives and sweetening the lives of others, who trace their hopes and aspirations to the wisdom-religion revived in the West through her efforts, and who gratefully avow that their dearest possessions are the result of her toilsome and self-sacrificing life. If they, in turn, live aright and do good, they will be but illustrating the doctrine she daily taught and hourly practised." - William Q. Judge, "The Esoteric She" New York Sun, Sept. 26, 1892

"H.P. Blavatsky made of Theosophy far more an adventure than we make it, sometimes a forlorn hope if you like, but always an adventure for courageous souls, a risking of something, a doing of something for the sake of doing and not for the thing itself, an effort for the sake of effort, an action without attachment to the fruits of action. Above all others, except perhaps Judge, she was the one who asked nothing of the Theosophical Society except that it should do what it was meant to do. She did not care much if it survived at all if it could only purchase that survival at the price of truth. The Society was always a means. We are apt today to think of

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it as an end. Perhaps it was because she recognized the SELF as the only end and all other things as no more than means to That, that she could laugh at the trifling things most of us set up as sacred ends."

- Roy Mitchell, Toronto Theosophical News, Nov. 1, 1925

"There was something in her personality, her bearing, the light and power of her eyes, which spoke of a wider and deeper life, not needing lesser miracles to testify to it, because in itself miraculous. That was the greatest thing about her, and it was always there; this sense of a bigger world, of deeper powers, of unseen might; to those in harmony with her potent genius, this came as a revelation and incentive to follow the path she pointed out. To those who could not see with her eyes, who could not raise themselves in some measure to her vision, this quality came as a challenge, an irritant, a discordant and subversive force, leading them at last to an attitude of fierce hostility and denunciation."

- Charles Johnston when he met H.P.B. for the first time in London in the Spring of 1887. H.P. Blavatsky Collected Writings, Vol. VIII, p. 393

"Personally, one of the greatest services she rendered me was placing at my service as an aid to self-knowledge her own deep insight into character ..... when anyone was really seeking that most difficult of all knowledge, self-knowledge, then she would use her rare power of insight, would warn of hidden dangers, point to concealed characteristics, unravel the tangled threads of half-understood or non-understood qualities and defects, and thus guide the student in his efforts to know himself, and to escape from the web of illusion. Over and over again, in my own case, she has led me straight to hidden motive, to concealed weakness, to covered pitfall, and any of her pupils who could bear her scrutiny and criticism without resentment might be sure of similar aid."

- Annie Besant, "As I Knew Her", ibid., pp. 72-73

"One seeing us together would have said I had her fullest confidence, yet the fact is that, despite seventeen years of intimacy in daily work, she was an enigma to me to the end. Often I would think I knew her perfectly, and presently discover that there were deeper depths in her self-hood I had not sounded. I never could find out who she was, not as Helena Petrovna, daughter of the Hahns and Dolgoroukis, whose lineage was easy to trace, but as "H.P.B.", the mysterious individuality which wrote and worked wonders." - H.S. Olcott, "'H.P.B.'s' Departure", ibid, p.168

"How profoundly H.P. Blavatsky's Message has moved the world, and how greatly it has stirred the intuition of all thinking men and women, is abundantly manifest today in the amazing approaches of the various branches of science, through the speculations of the most eminent scientific men, to her teachings, given between 1873 and 1891. Her greatest work, The Secret Doctrine, may fitly be said to be filled from cover to cover with an unending series of invaluable hints and allusions to Nature's secrets, and concerning its constitution inner and outer, and therefore also the nature and constitution of man.

"Modern chemistry, modern biology, as examples, are beginning to discover, and their foremost exponents are beginning openly to teach, secrets of Nature and philo-

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sophical deductions regarding those secrets, that would have brought about the social ostracism of any scientist of H.P. Blavatsky's day, had he dared even to voice his possible intuition of such knowledge."

- Gottfried de Purucker (in collaboration with Katherine Tingley) H.P. Blavatsky: The Mystery, pp. 36-37

"The Secret Doctrine and Isis Unveiled are H.P. Blavatsky's gifts to humanity, and to those whose vision can pierce the menacing clouds of imminent disaster it is no exaggeration to affirm that these writings are the most vital literary contribution to the modern world .... Who else in the last thousand years has had the knowledge or the courage to restate the spiritual verities which the world had believed lost forever?

"The Secret Doctrine assumes the dignity of a scripture, for in its pages eternal mysteries are clothed in ancient and modern terms .... (its) greatness lies in the pointing or focusing of the facts contained therein, for out of the mass of old material is fused a new idea - out of the ashes of dead beliefs once more rises the deathless Phoenix."

- Manly P. Hall, "H.P.B., the Russian Sphinx" in The Phoenix, p. 94.

"We will be honouring the memory of H.P.B. if we live and act in such a way here and now that the Society becomes truer than ever to the ideals of the Ancient Wisdom and to the spirit of that Wisdom. Thus, when once again there is a fresh revelation (if we believe in revelation), or a fresh spiritual impetus, there will come out of it the regeneration, the transformation, of many people all over the world."

- N. Sri Ram, The Theosophical Review, May, 1978

"The quiet of Headquarters early on Monday morning, May 11th, was remarkable. There was no hurry, nothing to show that anything unusual was to take place ... Shortly before 10 a number of Theosophists arrived, and together with those of the staff who had not the immediate direction of affairs, stood waiting in a double line in the hall and covered way ... the simple hearse started for Waterloo Station, accompanied by three members, the others finding their way to the station as they pleased, it being the repeatedly expressed wish of H.P.B. that no show or parade of any kind should be made over her body.

"To an outsider who did not understand the spirit that animated the assembled Theosophists and who had never regarded death as a mere change and the body as simply a garment, the absence of all mourning and the usual funeral paraphernalia must have caused some surprise. But to all of us present there seemed an appropriateness in making the last act in the drama of so unconventional a life in harmony with the rest.

"The way from the Woking Station to the Crematorium led through a length of pleasant sunlit lanes, arched over with newborn leaves, and the beauty of a glorious May morning brightened the grief which even the calmest-minded felt, for it takes many incarnations to 'kill the heart' and lose all preference for the personality. Indeed on that particular morning nature showed herself in one of her happiest moods and seemed to smile a joyous farewell to the body of one of her dearest and most wondrously endowed children."

- G.R.S. Mead, "The Cremation", in H.P.B.: In Memory of Helena Petrovna Blavatsky, p. 9


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- Annie Besant

This article was originally published in Lucifer, October 15,1891. The contemporary references apart, time has not detracted from its relevance, and many rate it among the best of all of Mrs. Besant's articles. It stands in balanced contrast to her earlier anti-Christian writings when she was a leader in the Free Thought movement, and to later publications wherein the Theosophical position is presented less pointedly. - Eds.

During the last month all the press of England seems to have turned itself into a missionary of Theosophy; In London the Daily Chronicle - the paper that among the great London dailies is the one most devoted to matters that interest the workers - opened its columns day after day from August 31st until October 1st - to a free discussion on Theosophical questions; the other London papers followed suit at a respectful distance, and the whole provincial press, from the great provincial journals to the smallest country rag, joined in the hurly-burly, until there can scarcely be a man or woman in the country, who takes the smallest interest in public affairs, but must have heard at least that Theosophy exists. Many that sat in darkness have seen the shining of a great light, and from among the curious, excited, jeering, shouting thousands have come out an earnest, joyous few, who amid this deafening hubbub have caught the thrilling whisper which is Sound and Soundlessness in one.

To many a far-off hamlet and to many a home whither no Theosophical teaching could penetrate, the loud-mouthed Press has gone, and words either of attack or of defence have struck the note which needs but to be sounded to make response in those that are ready. So are being gathered in those who will carry the work of the Society far on into the Twentieth Century; those whose Karma has brought them to the point at which open the inner senses, which see the Light that to fleshly eyes is Darkness, which hear the Sound that to fleshly ears is Silence.

In the controversy that has raged so wildly a question has arisen that demands calm consideration and careful answer: "What aspect does Theosophy bear to Christianity?" It is a question that each will inevitably answer in his own way, according to his mental position, his prejudices, and his knowledge. The answer given in the ensuing pages is in no sense official; as the editor of Lucifer, I am morally responsible for unsigned articles as well as for my own, but the Theosophical Society is in no sense responsible either for Lucifer or its editor. Lucifer and its editor exist to serve the Theosophical Society, as the body in which the Theosophical Idea is incarnated at the

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present time, but they must take the whole responsibility of the views they present to the world.

Now the Theosophical Society has no creed. It is not Christian nor Buddhist; it is not Theistic nor Atheistic; it is not Materialist nor Spiritualist. It embraces men of all creeds and of none. Does anyone recognise the Brotherhood of all men? Then to him its doors are flung widely open, and the clasp of Brotherhood is offered. None may challenge his right of entry nor bid him stand aside.

But Theosophy is a body of knowledge, clearly and distinctly formulated in part and proclaimed to the world. Members of the Society may or may not be students of this knowledge, but none the less is it the sure foundation on which the Masters have built the Society, and on which its central teaching of the Brotherhood of Man is based. Without Theosophy Universal Brotherhood may be proclaimed as an Ideal, but it cannot be demonstrated as a Fact, and therefore Theosophists are needed to give stability to the Theosophical Society.

Now by Theosophy I mean the "Wisdom Religion," or the "Secret Doctrine," and our only knowledge of the Wisdom Religion at the present time comes to us from the Messenger of its Custodians, H.P. Blavatsky. Knowing what she taught, we can recognize fragments of the same teachings in other writings, but her message remains for us the test of Theosophy everywhere. As we learn, we verify some of its more elementary portions, and so - if need be - we may increase our confidence in the Messenger. Also, it is open to every student only to accept as he verifies, and to hold his judgment in suspension as to anything that does not approve itself to his reason, or as to all that he has not yet proven. Only, none of us has any right to put forward his own views as "Theosophy," in conflict with hers, for all that we know of Theosophy comes from her. When she says "The Secret Doctrine teaches," none can say her nay; we may disagree with the teaching, but it remains "the Secret Doctrine," or Theosophy. She always encouraged independent thought and criticism, and never resented difference of opinion, but she never wavered in the distinct proclamation "The Secret Doctrine is" so-and-so.

Now she laid down certain distinct propositions as "fundamental," and anything that clashes with these is not Theosophy.

1. An Omnipresent, Eternal, Boundless, and Immutable Principle, on which all speculation is impossible, since it transcends the power of human conception, and could only be dwarfed by any human expression or similitude. It is beyond the range and reach of thought. It is the One Reality, appearing under the two aspects of Spirit and Matter in the manifested Universe.

2. The eternity of the Universe in toto, universes manifesting and disappearing in accordance with the law of periodicity.

3. The identity of the Human Spirit with the Universal Spirit, and the obligatory pilgrimage of the former round the cycle of Incarnation, passing through all elemental forms and acquiring individuality. The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. (See S.D. Vol. 1, pp. 14-17)

I might select many other points authoritatively laid down as part of the Wisdom Religion, but these will suffice for the special purpose I have in hand, namely to define the

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position of Theosophy towards Christianity. The next matter to decide is the meaning of the word "Christianity." If by Christianity nothing more is meant than the teachings of Jesus on Brotherhood, forgiveness of injuries, non-retaliation, poverty, self-sacrifice, purity of thought, equal stringency in sexual morality for man and woman - then indeed Theosophy finds nothing to quarrel with in Christianity. But it points out that this lofty and pure morality is not distinctly Christian, but is the morality constantly reproclaimed by all Initiates who come forward as Teachers at any period of the world's history. It is not the appanage of one religion, it is the glory and the foundation of all. Said the Buddha: "A man who foolishly does me wrong, I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me." "Hatred does not cease by hatred at any time; hatred ceases by love; this is an old rule." Or Lao Tse: "The good I would meet with goodness. The not good I would meet with goodness also. The faithful I would meet with faith. The not faithful I would meet with faith also. Virtue is faithful. Recompense injury with kindness." Or Manu: "By forgiveness of injuries the learned are purified." What is there in any Scripture nobler than the declaration of Kwhanyin: "Never will I seek, nor receive, private individual salvation - never enter into final peace alone; but forever, and everywhere, will I live and strive for the universal redemption of every creature throughout the world." Or, to quote the Buddha once again: "Crush out your pride. Speak evil of no one, but be thankful to him who blames thee, for he renders thee service by showing thee thy faults. Kill thine arrogance. Be kind and gentle to all; merciful to every living creature. Forgive those who harm thee, help those who need thy help, resist not thy enemies." Surely with all these, and myriads more, testimonies before it, Theosophy, the root of all that is true in exoteric religions, may well endeavor to vindicate the essential unity of religions in these matters of deep morality, and Theosophists may well echo the complaint of their great Leader, gently reproaching a Christian Society for limiting "'the Mysteries of the Divine Truth' to one single and the youngest of all religions, and Avatars to but one man." In very truth part of the mission of Theosophy in Western Europe seems to be to vindicate the teachings of Jesus against the Church that bears his name. As our Teacher wrote, in 1890:

"'He that is without sin among you, let him cast the first stone' - at the guilty. These words appear to have been said in vain, as even Christian law sneers at their practical application. 'Heathen' Theosophy alone tries to remember, in our modern day, these noble words addressed to one caught in adultery; 'And Jesus said unto her, Neither do I condemn thee; go and sin no more'; and alone, again, bows in deep reverence before the divine mercy and Buddha-like wisdom of this judgment. But then we are only infidels and 'wretched atheists'. Yet this is the key to the seeming 'contradictions' in our teachings: we accept and try to follow almost every injunction of Christ - whether the latter be historical or ideal - while feeling the greatest contempt and irritation against that which is now called Christianity, but is simply unadulterated Pharisaism."

Hitherto religions have excommunicated and ostracised each other: Theosophy comes forth as a peacemaker, saying, "Sirs, ye are brethren: why do ye wrong to each

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other?" All great temples have one and the same foundation, but this unity of moral teaching is overlaid by the differing and often repulsive superstructure of ceremony and creed.

Again if "Christianity" be the esoteric meaning of the allegorical teachings of Jesus, who spoke not to the multitude save in parables, Theosophy has no quarrel with it. But alack, Christians are the first to denounce the translation of his exoteric sayings into esoteric truths. The "Father in Heaven" is the well-known esoteric phrase for the Higher Self, but the Exoteric Christian insists on turning it into a personal Deity. "Pray to thy Father in Heaven," in the Initiate's mouth is a direction to meditate on and aspire to the Higher Self. "The Son of God" is a title assumed by all Initiates, implying the assimilation of the Ego and the Higher Self, as does the sentence, "I and my Father are one." "I am the Way" again is a common phrase, the Guru being saluted by the Chela with the words, "Thou art the Path;" or again, the disciple is told: "Thou canst not travel on the Path before thou hast become that Path itself." Christ is the title given to all triumphant Initiates who have passed the symbolical crucifixion and have become the anointed Masters of all nature. The "Kingdom of heaven" is the peaceful spiritual realm wherein dwell all who have reached the Inner Brotherhood, and it is "taken by violence," through the struggles and trials of chelaship, by those who succeed in passing through the final tests, and so in manifesting the Higher Ego, the Christ within them.

Only a very small, indeed a numerically insignificant body of Christians, would for one moment allow the correctness of this Theosophical reading of their familiar phrases; "the Church - the deadliest enemy of the ethics of Christ" - as H.P.B. called it in these pages last year, would incontinently denounce all such rendering and declare it anathema.

Now it is against Christianity as historically taught by the Christian churches that H.P.B. always set her face, and there are certain doctrines enunciated in the official documents of the churches which are in flat contradiction with the fundamental teachings of the Wisdom Religion. These may be held by members of the Theosophical Society, but they cannot be held by the Theosophist.

Let me take as an illustration the allied doctrines of vicarious atonement and salvation by faith. Ecclesiastical Christianity teaches that men's sins may be gotten rid of, and the penalties due to them remitted, by repentance and faith, the sinner being pardoned for the sake of Jesus, who has borne the punishment due to the guilt of men, and receiving the gifts of the Spirit for his sake. This doctrine is still held by the immense majority of Christian people, and is incorporated in the formularies of all the historical churches, though repudiated by the Broad Church School. But it is in direct and flagrant contradiction with "the pivotal doctrine of the Esoteric philosophy," which admits no privileges or gifts for man "save those won by his own Ego through personal effort and merit." According to one theory, the saint is made by the grace of God; according to the other, he is slowly built up by his own efforts through many incarnations.

Now this divergence of moral teaching is of the most immense importance to the progress of the race. The strenuous and long-continued efforts necessary for the solid building up of a noble character will not be undertaken and persisted in if men are taught to look without themselves instead of within themselves for the necessary strength.

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The "forgiveness of sins" is part of the creed of all the churches, but Theosophy proclaims Karma, the inviolable Law, the perfect Justice, by which every evil deed, as well as good, works out its inevitable result. Too stern a law to suit the silken-clad nerveless ethics of the Nineteenth Century; too rigid and too impartial an order to suit those whose ideas of their Deity make him resemble themselves, easily accessible to judicious flattery and to be won by gifts of abject repentance and of fulsome praise. Theosophy is of Vigour somewhat too virile for the languid platitudinarians of our time.

The doctrines of everlasting rewards and punishments - "heaven" and "hell" - are totally incompatible with Theosophy, which teaches that man returns to earth-life again and again, until he has exhausted all life's lessons and has evolved to human perfection, or has dropped out of the progressing race for this Manvantara. The periods between these recurrent incarnations are spent in rest as night follows day and is spent in physical rest - brightened by dreams, i.e., by the action of consciousness in a subjective state. This "Devachan," subjective and transient, is the only Theosophical analogy of heaven, and from it the Self comes back to the school of earth. "Hell" is an allegorical word expressive of suffering on earth, the sorrow which "dogs the heels of sin."

The Pauline teaching of the subjection of women is, again, in antithesis to the complete equality of the sexes, as taught by Theosophy. The human Self is sexless, and incarnates successively in male and female bodies during the long cycle of incarnation, gathering human experience in both alike. In one life a man, in another a woman, once more a man, and so on, life after life. Only thus can the Human Being be built up, the full stature of Humanity evolved.

Theosophists have it in charge not to whittle away the Secret Doctrine for the sake of propitiating the Christian churches that have forgotten Christ, any more than they may whittle it away for the sake of propitiating Materialistic Science. Steadily, calmly, without anger but also without fear, they must stand by the Secret Doctrine as she gave it, who carried unflinchingly through the storms of well-nigh seventeen years the torch of the Eastern Wisdom. The condition of success is perfect loyalty; let the churches climb to the Wisdom Religion, for it cannot descend to them.



Camp Indralaya

Camp Indralaya is on beautiful Orcas Island (near Seattle-Victoria). The 1987 summer program runs through July and August. For details, write Camp Indralaya, Rt.1, Box 86, Eastsound, WA 98245, U.S.A.

Pumpkin Hollow Farm

Pumpkin Hollow Farm is located not far from Albany, N.Y. The program runs from May to October. For details, write Pumpkin Hollow Farm, R.F.D. No. 1, Box 135, Craryville, N.Y. 12521, U.S.A.

Far Horizons

Far Horizons Camp is located in the High Sierras, King's Canyon National Park, California. For more information, write Far Horizons, c/o Wilma Burckes, Krotona 60, Ojai, CA 93023, U.S.A.

Ozark Camp & Educational Center

Programs June 13 -17 and September 25 - 27. For more information, write Ozark Theosophical Camp, Box R.R. 225, Sulphur Springs, AR 72768, U.S.A.


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A Review Article

- Beth Cooil

In the introduction to Self-Transformation Through Music,* the author ably establishes the point that reading about music can never provide vital experience comparable to composing, performing, or listening to it. Likewise, the mere perusal of her text, without practising the accompanying exercises, will never achieve any real progress in the desired transformation of self.

While agreeing with the author's prerequisites for maximum benefits, still it can be stated that there is much to be gained by just reading the book. It is brim-full of ideas, has many novel approaches to familiar topics, carries some jewels of wisdom, and is altogether a valuable book to own.

There are six main divisions - The Sound, The Musician, The Instrument, The Space, The Listener and The Communication, all of which are subdivided to elaborate on the various aspects of the chief sections. In addition, there are sets of brief and relatively simple exercises which, the author states, require a certain amount of trust, both in the efficacy of the exercises and also the individual's ability to experience music in somewhat new and unorthodox ways. A tape recorder with cassette is invaluable and in some exercises essential. Peaceful surroundings, quiet breathing and stilling of the mind are all of paramount importance in this venture.

There are some assertions in this book to which musicians would take exception. For instance, the definition "Harmony is the simultaneous happenings of pitches ... a vertical stacking of tones" is, rather, usually the definition of a chord in music nomenclature. A chord constitutes a single unit of harmony. Harmony is only achieved by a succession of two or more chords in forward progression. As music is directed motion towards a goal, the chords occurring within a passage are basically either those of structure or prolongation. Therefore a true musician trains his ear to hear the skeletal outline of a harmonic utterance, thus developing structural hearing.

Later in the text: "We are learning the deeper meanings of harmony as we are willing to admit dissonance as a necessary part of the whole." But as harmony, the perpendicular, is an outgrowth of counterpoint, the horizontal - or the confluence of two or more lines (hopefully melodic and usually forming varied, staggered, rhythmic patterns) there is bound to be dissonance here and there. "Music, to create harmony, must investigate discord." - Plutarch.

Harmony is composed of both consonance and dissonance (whether we are willing to accept the fact or not!) and dissonance

(Continued on page 42)


* Self-Transformation Through Music, by Joanne Crandall. A Quest Book. Published 1986 by The Theosophical Publishing House, Wheaton, IL. 166 pp. Price $6.95 U.S.


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I welcome into the Society the following new members: Mr. Darcy D. Kuntz, Calgary Lodge; and Mr. Jeffrey Brown, Hermes Lodge, Vancouver.

I regret to announce the passing of the following members: Mr. Henry Lorimer, of Vancouver (Hermes Lodge). He celebrated his 100th birthday on December 23 /86. He joined the Society in 1919.

Miss Evelyn Webley, of Toronto Lodge, died March 27 /87. She was 93. She had been with the Society since January, 1931. I valued her friendship and help in Lodge work.

Mrs. Gladys Carlaw, of Toronto Lodge. She joined the Society on July 13 /55.

To relatives and friends of these three past members, I extend condolences on behalf of all members of The Theosophical Society in Canada.


Dues are due in June. Secretaries/ Treasurers of Lodges and Study Centres, and individual members-at-large are asked to forward same to the General Secretary, 57 Eleanor Cres., Georgetown, Ontario L7G 2T7.


The Edmonton Lodge, under the auspices of The Lizzie Arthur Russell Theosophical Memorial Trust, has invited Joy Mills to visit western Lodges and Study Centres at the end of August and early part of September; also, Rex Dutta and Jean Coulsting, both of England, towards the end of September and into October.


The Annual Meeting of the T.S. in Canada, to be held in the east this year, would have been held at this time, but the date will have to be altered to avoid conflict for those who want to make the trip east, but who also want to be present in the west to hear these visiting speakers.


Edmonton Lodge had its 75th birthday last year, but due to circumstances could not celebrate the fact then. So this year, their 76th anniversary, they are having a special event, on April 25. I have had the honour of being invited to attend, and to be the Guest Speaker. As I must write these notes before the event, for printer's deadline, I cannot comment further now as to what transpired. I extend to Edmonton Lodge congratulations on behalf of all members of the Canadian Section, and best wishes for a further successful 75 years, and yet more.


I have just received a notice from Mr. Tony Rodriguez, Regional Secretary for The Theosophical Society in Northern Ireland, inviting any Canadian member interested, to attend their thirty-ninth Annual Convention, to be held on June 7,1987 (time not given) at Gateway House, 242 Antrim Road, Belfast, Northern Ireland, BT15 2AR. I extend best wishes for the success of this Convention.


Each May we recall the passing of Mme. Blavatsky with White Lotus Day observances at our Lodges. I would use this opportunity to make some remarks for students of her greatest legacy to us, The Secret Doctrine. This is a most difficult book to study, to grasp and to understand. This is largely our fault, due to our stage of development, but something we must strive for. The difficulty is deliberate. H.P.B. said, in effect, why should knowledge be given easily? You have to work for it.


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Rannie Publications Limited, Beamsville, Ontario


There are three levels of consciousness needed to get all the meanings put into the S.D., or as H.P.B. put it, "Three Keys". These are the physical plane waking consciousness meaning; the meaning as understandable by the Soul in the upper mental plane; and the meaning from the originating source on Spiritual levels, the Nirvanic or Atmic plane, the plane of lowest direct manifestation of the Deity as expressing the aspect of Intelligent Activity. This is the true "Isis", a personification of the Deity's knowledge in this Earth scheme, and when that knowledge is revealed in some degree, we can say that the veil of Isis is being lifted. Hence the title to H.P.B.'s first major literary work.

We tend in studying the S.D. to get the first, albeit difficult, physical plane meaning, having surmounted the Sanskrit and other foreign words and the not-so-obvious blinds, used deliberately to obscure. Sometimes we use "other people's brains" by reading other authors' commentaries on the S.D. We give this first meaning undue importance by tending to regard it as the only meaning. By this process one comes upon an interpretation, then George says the passage means something else. With one-pointed idealism, so prevalent today, both tend not to acknowledge that Truth is a many faceted gem. Both interpretations are probably right, but this is not conceded, and thus the theosophical disputes begin. Instead of healthy dialogue that could reveal to each a broader interpretation, we get arguments, and arguments crystallize into dogma, and our group splits into sects. "The members ... feel ... they have reached a state of stable knowledge which is a 'good' and anything which might stir them out of their unprogressive ways will be seen as an 'evil'."

To help avoid "unprogressive ways" and

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to help students see more facets of the gem of Truth, H.P.B. herself provided a guide in the S.D., and the presenting of this, again, to students of the S.D., is my contribution to White Lotus Day observance.

H.P.B. says in the S.D. on the matter of getting and understanding that book's meanings, that it has "...three locks and seven keys, and each key has to be turned seven ways." (So be of good cheer: if you think that you have the meaning of a passage there are only forty-eight more mean- (Continued on page 45)



Hermes Library, established over 50 years ago in Hermes Lodge of Vancouver, B.C., is a growing, well-developed special library which acquires books, journals, pamphlets and cassettes on Theosophy. The Library is open to the public on Saturday afternoons and before and after public meetings.

To aid research and to support further the Theosophical Society, Hermes Library is extending its service across Canada. Books and cassettes are available for borrowing by mail to members of Hermes Library anywhere in Canada.

Membership in Hermes Library is available free to members of Vancouver T.S. Lodges. Members-at-large, members of the Society who live outside the Vancouver area (anywhere in Canada) and non-members may borrow books by purchasing a Library card for an annual fee of $10.00 ($5.00 for seniors).

Reference service and enquiries to: Hermes Lodge, Theosophical Society 2-2807 West 16th Ave. Vancouver, B.C. V6K 3C5 (Phone: 733-5684)



A Theosophical correspondence course is now available to Canadian readers. It is offered to new students of Theosophy, especially those who are unable to participate in local study groups.

Further information may be obtained by writing HOME STUDY, 57 Eleanor Crescent, Georgetown, Ont. L7G 2T7.



Our end-of-month presentations continued in January, when Ted Davy spoke on "R.M. Bucke and Cosmic Consciousness"; and on February 24 Doris Davy gave a talk on the subject "After-Death States and Near-Death Experiences".

A video tape of the lecture that John Algeo delivered at the European School of Theosophy last Fall took the place of a "live" presentation in March. The subject title was "A Road in the Pathless Land".

We were happy to welcome Darcy Kuntz as a new member to our Lodge in March. Our regular Wednesday evening meetings continue until the end of May. - Laetitia van Hees, Secretary



The Annual Meeting of the Hamilton Lodge was held March 1 at the home of Sarah Lakin. Newly elected executive members for 1987 are:

President: Sharon Taylor

Vice-President: Laura Baldwin

Treasurer: Sarah Lakin

Secretary: Richard MacPhail

Librarian: June Ormerod

Thanks to a bequest of former member

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Virginia Mepham, a small library of about 100 Theosophical books and some others has been established. It is contained in a reading room at the home of Sarah Lakin, 30 Arkell Street Hamilton.

A series of public lectures, to be held every third Sunday afternoon, is being arranged. Attendance at recent lectures has been encouraging. - Richard D. MacPhail, Secretary



The Annual General Meeting of the Vancouver Lodge was held in the Lodge Rooms on March 25, 1987. President Marian Thompson was in the Chair.

Vancouver Lodge meets each Wednesday from 12:30 to 2:30 p.m. The meetings start with devotional readings: in the early part of the year we were reading from The Yoga of the Bhagavad Gita by Sri Krishna Prem; later from Light on the Path, by Mabel Collins. From 12:45 to 2:00 p.m. we study The Secret Doctrine, and for the final half-hour, "something lighter", for example readings from The Lost Princess by George MacDonald, and Echoes of the Orient, by William Q. Judge.

In her report, Mrs. Thompson included a very interesting resume on the background of Judy Myrtle, a lifelong and beloved member, who died in January, 1986. Judy came from a Theosophical family living in Sointula, B.C. As a youngster she attended the Vancouver Lodge partaking of the childrens' activities, and joined the Lodge as an adult in 1933. Her profession as a teacher took her out of Vancouver for a number of years, but she always kept in contact with the Lodge. In later years, succeeding Mrs. Hannah Buchanan, Judy served as a member of the General Executive (later the Board of Directors) of the Canadian Section T.S. Her library was willed to Vancouver Lodge, as well as a generous financial gift.

Two new members were initiated into the Lodge in 1986. Kevin Smith and Dan Francis - two young men who add immeasurably to our meetings, and who attend with enthusiasm whenever they are able.

We enjoyed a visit from Colyn Boyce, who was originally a member of Vancouver Lodge, but now working at the English T.S. headquarters in London. Jeff Prest and Bill Raymond attended some meetings, and the latter gave us a very interesting talk on the theory of Relativity. White Lotus Day was celebrated on May 8 as usual, with many spoken and floral tributes to H.P.B. Members from Vancouver, Hermes, Orpheus and Victoria Lodges joined in a Summer Celebration at the Chatwins' on Mayne Island.

Adeline Ayoub remains in extended care, enjoying visits from members whenever possible. Edythe Fennell has returned to Vancouver from Toronto, and is a very welcome addition to our meetings - as is Loraine McKinley when she visits Vancouver.

The 1986 Annual Meeting of the Canadian Section was hosted by the local Lodges at the Unitarian Church on 49th Avenue on July 5, with 43 members and six guests attending. This was a memorable event as it marked the retirement of Ted Davy as General Secretary, and the introduction of Stan Treloar in his place. A framed plaque was presented to Ted in appreciation for his 18 years of dedicated service, the art work having been done by Margaret Donald. In presenting the plaque, Ralph Chatwin made

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special reference to the contribution of Doris Davy as Ted's special assistant.

Pearl Mussell and Marian Thompson searched through many boxes containing old records of Vancouver Lodge activities. Photocopies of relevant material were sent to Ted Davy to help him compile a History of the T.S. in Canada. His comment on receiving these was: "There's no question but that the Vancouver Lodge papers are extremely important to the history of the T.S. in Canada."

The Election of Officers saw the reelection of the same slate as last year, namely:

President: Marian Thompson

Vice-President: Pearl Mussell

Secretary-Treasurer: Anne Whalen

Corresponding Secretary: Doreen Chatwin

Mrs. Thompson finished with a hearty vote of thanks to Mrs. Anne Whalen for an efficient year as Secretary-Treasurer. - Doreen Chatwin, Corresponding Secretary



Harry Lorimer, who passed over on February 18, 1987 in his 101 st year, was a valued and much beloved member of Hermes Lodge of the Theosophical Society in Vancouver.

Harry was born in Scotland on December 23, 1886, and was educated as a stationary engineer. He married his high school sweetheart, Jess, and they were inseparable, lifelong companions, until her death from a series of strokes. They had one son, John, who predeceased his father.

Emigrating to Canada before World War I, they settled in Winnipeg. It was there that Harry joined the T.S., through the Wayfarer's Lodge. Employed as a railway bridge engineer, he built one of the longest bridges in Western Canada, over the South Saskatchewan River. Later, he was transferred to the head office of the Canadian National Engineering Department in Montreal. There, he was an active member of the Montreal Lodge.

When they moved to Vancouver in 1949, Harry and Jess joined the Hermes Lodge, and later he was made an honorary life member. He was well known in Theosophical circles all over the world. Harry was a dedicated worker in the E.S. for many years, and was a member of the St. Michael's Centre in Huizen.

Harry had a remarkable relationship with his two sisters and brother. The older sister died in November, 1986 aged 104; Isobel, 102, is still living, as is Alfred, 98.

We bid a fond farewell to our dear friend and fellow Theosophist, secure in the knowledge that we shall all one day meet again.

- Eva V. Sharp, Secretary Hermes Lodge, T.S.



Miss Evelyn Webley, member of Toronto Theosophical Society for over sixty years, passed away at age 93 on March 27.

She first met Theosophy as a young woman and attended meetings at Toronto Lodge with her mother in the days of Albert E.S. Smythe, Roy Mitchell, and Dudley Barr. Theosophy became a lifelong philosophical study for her - and even more than that, a way of life. She attended lectures, classes, and was involved in running a Lotus Circle for children for several years.

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Evelyn remained a vibrant Theosophist all her life, and in later years when heart disease slowed down her physical activities, her indomitable will sought new ways to serve, her mental and spiritual strength increased with the decrease of the physical; and by her courage and inner fortitude in the face of adversity she attracted many friends from varied philosophical and religious backgrounds. While always open to new ideas, she was unafraid to express her own deeper occult gleanings on the oneness of life, inner planes, reincarnation, karma, self-responsibility. All discussions with Evelyn had an inner fire and vitality, and Theosophy touched many people through her.

She put the practice of compassion into her living, and when viewpoints clashed, even vehemently, compassion always held the thread. Compassion was the meeting ground, and thus she could appreciate the sincerity of others in different beliefs, and she brought some of the age-old wisdom of the east into western settings.

- Joan Sutcliffe



In the morning sunshine a drop of water rests on the petal of an awakening flower. It glows like a jewel, in some aspects sending forth the many colours of the spectrum, as a diamond might. Several things can happen to that drop of water. If a wind rises, the drop may fall gently to the earth and be absorbed thereby. There, it may join others of its kind, gathering force, perhaps going deeper and deeper to form an underground stream which may emerge as a spring many miles away, to tumble down a hillside, join a larger stream, eventually become a river to empty into a lake, then the ocean.

If the sun shines long on the drop of water while on the flower petal it may be drawn skyward, to be added to myriad other drops, to form a cloud, blown hither and yon, be added to other clouds or blown into small fragments. The large cloud masses become heavy. A change of temperature or collision, with a range of mountains brings them down to earth as rain. Sometimes, on their journey, through the atmosphere they encounter particles of dust which may be enclosed by a raindrop. Certain conditions of heat or cold then create a crystal of these particles which then fall to earth as hail, sleet or snowflakes.

A bird may drink the drop of water on the flower petal, or a bee or an animal. Again, it would join other droplets to go through the systems of such creatures, eventually reach the earth and so to the sea.

The flower itself might absorb the drop of water through its roots, use what it needed and discard the residue through the leaves whence one or other of the aforementioned processes would take place.

Whatever the process, the droplet returns to earth, to the sea; rises again and returns again; becomes one with all other drops of water, separates, becomes one. It ebbs and flows upon the shores of the ocean; rises into the atmosphere, falls to the earth, rests for a moment, moves on again - eternally.

- W.M.Y.



Lack of space necessitates holding over the Secret Doctrine Question and Answer Section. The series will resume in the next issue. - Eds.


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- Claude Hughes

The habit of confrontation, not with our neighbour, but with ourself, may lead us to rediscover that mysterious Bridge called "Mind". We may realize it as the power to receive and to reject, "an organ by affinity cognate with the rest." "The rest" meaning that the mind contacts both Atma-Buddhi and Kama for purposes of experience and absorption therein.

Ours is a prismatic world made up of impressions given to and received from Life in states of consciousness respectively higher and lower than our own - the human. The Knower descends from a higher to a lower state by imagining that he is that state. Every time we reincarnate we imagine we are our body, our mind, our "circumstances" internal and external. To "incarnate" is to recover the memory of past births in matter. Thus we suffer a kind of spiritual atavism, reincarnating under the influence of our personal Selves, thirsting for "name and form".

Not till we learn to know "matter", and not remember it, can we break this spiritual atavism. But to "know matter" we must learn the fine art of disentangling "effort" from the "results of effort". The first is the child of the ineffaceable I within us, the last to the boundless fields of Prakriti.

During the first three Rounds of this Manvantara the interpenetration of "Matter" by "Spirit" was a Universal process. It was individualized at the "mid-point of evolution" when Self-conscious Souls united their "thinking principle" with the "feeling principle" in the mindless men. Man, the thinker, contains within himself one principle, his lowest, which is on a par with the highest principle in the mindless "man" of earth. Thus the unsatisfied Intellectual desire in the reincarnating Ego, unites with the unsatisfied Psychic desire (Kama) in the "mindless".

At the lowest point of Intellectual or "spiritual" descent, and the highest point of animal (or Astral) evolution, contact and fusion take place. The lower Synthesis is absorbed by the higher Synthesis, the "God" is imprisoned in the animal, the animal is ensouled by the God: the "Two-Letter" and the "Three-Letter" Monad become one - the five pointed Star - the humanbeing. The "mindless man" is the "missing link" in Physical evolution - "missing" because absorbed in the superior consciousness of the Descending Host, in which he becomes the fourth Principle.

Yet, in this seeming complexity of the seven Principles, it is the Seeker, not his experiments or his experience which are the RULING REALITY. "That which lives and thinks in man and survives that frame, the masterpiece of evolution - is the 'Eternal Pilgrim,' the Protean differentiation in space and time of the One Absolute 'unknowable."' (S.D. II, 728.)

Yet eternal life, eternal thought, and eternal survival, might not be easygoing companions with what we commonly think of as life, thought and survival. For instance, the Buddhist concept of "Mind" as a clear stainless ocean of light, can hardly be compared to what we call "mind" in its normal usage. That cogitative rickshaw that whirls down the

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road of the rambling senses, called by us "our mind" hardly deserves the name, for it rides in stolen plumage. Truly, The Voice was pointing at this usurper of the kingdom when it declared that "The Mind is the great Slayer of the Real. Let the Disciple slay the Slayer." It is only when this lower mirror, seated in the five senses, becomes paralyzed or perfectly still and devoid of intent, that the higher may manifest. External knowledge is dependent on time, place, circumstance, etc., but there is another kind of knowing, a "user-friendly" knowledge that springs from the heart purifying all upon which it shines, that is neither dependent, acquired, nor produced.

While it may be true that "The play's the thing," it's also correct to say that the actor is such only by remaining distinct. Always there is the actor and something to act upon: perception gained by that which acts from that which is acted upon. Or to phrase it in another way: Existence is the partial or complete, voluntary or involuntary, interpenetration of the Life in one form with the Life in another form. To the extent that this is understood, we may make our kingdom porous and permeable, or impenetrable, at will.

Patanjali points the way in recommending that we learn to "hinder the modifications of the thinking principle." As these modifications subside, and the lower begins to mirror its Source, immortality and continuity of consciousness become the nexus from which all projects begin. When the lower fades as an initiator, and begins to become a mirror of the higher, it brings acts for everyone, acts of mercy and charity, thoughts shedding light where there was none.

Altruism based on Self-knowledge belongs to that Brotherhood of Effort that we seldom see, so intense is our self-centred condition in the world of effects. If the Sacred Science has absorbed us rather than us absorbing it, then we may grow eyes to recognize a Great Soul, when He comes our way, for our work will be similar - a recognition by common descent or lineage.

Even when the persona holding such a One dissolves, there is interruption and moral floundering only for those disciples who have neglected the inner life, preferring the husk and shell of events to reabsorption into their Father's House, i.e., the Teacher's Aura (which is in turn the Aura of a still higher Synthesis). It is a reabsorption by similitude upwards in expanding circles of Self-Consciousness. The Lanoo-Shravakas "have to be attuned to the Upadhyaya's mind - one with the Over-Soul - or, break away." The same holds good for that "test" known as "death". How long we remain Mediators rather than Mediums will be a function of the experience gained on those planes during earth-life.



is the propulsive factor. In traditional harmony up to circa 1885, consonance was the more frequent, stabilizing factor; whereas in later 19th century music leading up to our contemporary music, dissonance, the reflection of our own war-torn, catastrophic era, is the norm, while consonance is actually highlighted by its infrequency.

Of course, these statements refer to harmony per se. But music in general, particularly since mid-20th century, has moved in juxtaposition with science, using scientific products as mediums of expression and, like science, creating that which is totally unprecedented, requiring completely new perceptions.

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"Everyone has the gift of music, it is intrinsic to our nature" is a statement which is only valid if there is acceptance of multiple lives (reincarnation), for it cannot be denied that some individuals are tone-deaf, just as some are colour-blind. It follows then that for some, music is not the agent for self-transformation.

As Joanne Crandall was for many years a professional jazz pianist, it might be expected that she would have at least some bias in favour of the rock sound. She states that someone might say, "Our children shouldn't be listening to acid rock. It's destructive, it promotes anger and violence." Her declared reaction to this is that the anger resides in the self, not in the music, and suggests that to uncover the anger to explore it and to become one with it, is more valuable than to let it fester at an unconscious level. But why assault the eardrums and insult the intelligence by listening to this frenzied, triple forte, repetitive sound accompanied, as it often is, with lyrics frequently encouraging immorality?

The suggestion is made, with justification, that creative people, through the act of creating awaken spiritual potentialities. "But," says the author, "many truly creative people - Beethoven and van Gogh for instance, may not seem to embody these attributes." (Very recent art criticism has advanced the opinion that the Dutch artist's work is not the output of the demented, but rather the product of a truly inspired painter of nature.) But Beethoven, man and artist, cannot be dismissed lightly. Indeed, this opens up the perplexing paradox concerning two musical giants of the 19th century - Beethoven and Wagner: Beethoven, in his later years, dwelling in squalor and with the appalling loneliness of total deafness; and Wagner, living in perfumed finery. Both while composing reached the rarefied, spiritual world of tonal images but when living in the world of mundane affairs descended to much, much lower levels. According to historical data, either one was capable of cavalier treatment of benefactors, financial shiftiness and chicanery. But hold! It must be attested that the writings of both - in Wagner's case very voluminous - indicated they actually were idealists at heart.

The concept of music as a catalyst, an art of power and influence is far from being new. The early Greeks attributed to the legendary/ mythical Orpheus the ability, by his magical playing on the lyre, to charm and change nature and even living creatures. In this 20th century, where science is in ascendancy and where there exists a more pragmatical philosophy, more detailed instructions as to how to attain higher reaches of the human potential are available.

Shakespeare has expressed, with the greatest beauty, his understanding of the relationship between music and the immortal spirit:

How sweet the moonlight sleeps upon this bank!

Here will we sit, and let the sounds of music

Creep in our ears: soft stillness and the night

Become the touches of sweet harmony.

Sit, Jessica. Look how the floor of heaven

Is thick inlaid with patines of bright gold:

There's not the smallest orb which thou behold'st

But in his motion like an angel sings,

Still quiring to the young-eyed cherubims.

Such harmony is in immortal souls;

But, whilst this muddy vesture of decay

Doth grossly close it in, we cannot hear it.

- The Merchant of Venice, Act V, Sc. 1


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Breath of the Invisible: The Way of the Pipe, by John Redtail Freesoul. A Quest Book. Wheaton, IL: The Theosophical Publishing House, 1986. xi plus 217 pp. Price $6.95, U.S.

This book is written by a Cheyenne-Arapahoe Indian who after graduating from college went back among his people and was converted to an Indian spiritual point of view. John Redtail Freesoul is an artist, teacher, and professional therapist who makes use of traditional Indian medicine as a spiritual and therapeutic tool to help people overcome problems such as those associated with alcohol and drugs.

In this book he gives a general introduction to many native ceremonies and symbols. All of this basic information is covered in other books, and may seem elementary to those who have already done some reading on this subject. However, his main purpose seems to be to show how the traditional Indian approach can be used even in a modern setting to help people overcome their problems and be more harmonious. In this regard he is speaking from his own experience in working with people.

Freesoul goes into some detail on the use of the Medicine Wheel. Some may be able to use this information working on their own, but as with any type of spiritual practice, working with a leader trained in these techniques would be recommended.

The rest of the book attempts to give a picture of where native Americans are at today. This part is a very personal statement, again drawn from the author's own experiences. Therefore it cannot give a complete or general picture, but can be useful when added to statements made by others.

As an artist the author has won many

awards for his carvings of ceremonial pipes. The book has some interesting details and pictures on how ceremonial pipes are created.

- Phyllis Olin



The issue of capital punishment is once again in the news in Canada. This time, the matter will be discussed at greater length than on any previous occasion, and the pros and cons will no doubt be hotly debated.

Those who are seeking to put the question in a Theosophical perspective might wish to read William Q. Judge's excellent article, "Theosophy and Capital Punishment" which was first published in The Path, Vol. X, September, 1895. This was last reprinted in The Canadian Theosophist eight years ago. (A copy will gladly be sent on request.)

Other references to this subject that might be helpful at this time are: "Capital Punishment" by E.L. Rexford, in Theosophy (successor to The Path) Vol. XII, June, 1897; and "Anti-Capital Punishment", the report of an address by Clarence Darrow, in The Star, Vol. II, June, 1929. Darrow was the prominent American lawyer who became a celebrity as defence attorney in the famous Scopes trial.


T.S. IN CANADA TAPE LENDING LIBRARY Audio and video cassette tapes of lectures, etc., are available on free loan from the T.S. in Canada tape lending library. (This service is for residents of Canada only.) Borrowers are only required to pay return postage. Write for list to: Doris Davy, 2307 Sovereign Cres. S.W., Calgary, Alberta. T3C 2M3.


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ings to go, then two more locks with forty-nine meanings each!)

She has given hints as to the locks and the keys in the S.D., but, typically, not listed all on one page for ease of discovery. A summary of keys was done years ago, but I have not seen evidence of students being aware of this summary nor of using it. I gave it out on three occasions at Lodge meetings, but it was ignored completely, perhaps indicating accurately the interest in the S.D. of the students there. The one who first gave me this compilation said it was done in the early thirties. I give it here to aid students who may not yet have seen it. Page references are given for those sceptics who may doubt the source. You will notice ten listings. This may be an extra hint for a "key" or may indicate a "lock" - seven keys, three locks. Or is there an overlap of keys, such as perhaps, "c" and "e"? Typically, even these aids present some difficulties. "The rest is left to the student's personal intuition." (S.D. I, 318, or. ed.; I, 338 3rd ed.; II, 30, 6-vol ed.)

The list

Or Ed. 3rd Ed. 6-Vol. Ed. BCW XIV

"There are seven keys to the -- III, 178 V, 186 183

large entrance-door" (to the I, 325 I, 346 II, 37-8 --

mysteries). I, 310 I, 330 II, 23 --

II, 631n II, 668n IV, 202n --

II, 691 II, 731 IV, 262 --

"Seven keys to all Allegories" -- III, 193 V, 201 200

The keys, as H.P.B. hints, are:

a. Psychological II, 22n II, 25n III, 35n --

I, 363 I, 389 II, 78 --

b. Astronomical II, 22n II, 25n III, 35n --

I, 363 I, 389 II, 78 --

-- III, 198 V, 204 205

c. Physical or Physiological II, 22n II, 25n III, 35n --

-- III, 198 V, 204 205

d. Metaphysical II, 22n II, 25n III, 35n --

II, 377 II, 394 III, 376 --

e. Anthropological I, 363 I, 389 II, 78 --

-- III, 198 V, 204 205

f. Astrological -- III, 343 V, 335 352

g. Geometrical II, 471 II, 494 IV, 39 --

-- III, 176 V, 185 181

h. Mystical I, 374 I, 401 II, 89 --

i. Symbolical II, 533 II, 561 IV, 102 --

j. Numerical -- III, 198 V, 204 205

"Each key must be turned I, xxxviii I, 22 I, 60 --

seven times."


"The seven keys open the mysteries, past and future of the seven great root races as of the seven Kalpas." (I, 325 or. ed.; I, 356 3rd ed.; II, 37-38 6-vol. ed.)

I, 323 or. ed.; I, 343 3rd. ed.; II, 35 6-vol. ed., hints all keys are not yet available. And just when we thought that they were. As I said, studying the S.D. is not easy.

- S.T.



"The Dissemination of Theosophy" is the title of a conference to be held in the Loews Summit Hotel, New York City, August 8-9, 1987. Presentations will cover the history, current status and the development of new methods of dissemination.

Sponsor for the conference is Theosophical Sparks, a magazine dedicated to the furtherance of the Theosophical Movement. There is a registration fee of $15.00.

For complete information, contact: Theosophical Sparks, P.O. Box 6849 - F.D.R. Station New York, N.Y. 10150-1907 U.S.A.



If you are a subscriber or a member-at-large and are planning to change your address, please send us a change of address card as soon as possible. If you are a member of a Lodge, please advise your Lodge Secretary so that the information may be passed to us. Second class mail is not re-addressed by the post office. - Eds.



There are three truths which are absolute, and which cannot be lost, yet remain silent for lack of speech.

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

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

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

These truths, which are as great as is life itself, are as simple as the simplest mind of man. Feed the hungry with them.

- Idyll of the White Lotus


Meditate on things you want to know... Seek all knowledge within yourself, do not go without. You understand what is meant by this; not that books should be neglected, but that information obtained from them should be drawn within, sifted, tested there. Study all things in this light and the most physical will at the same time lead to the most spiritual knowledge.

- Fragments I - Cave.


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Edmonton Lodge is pleased to announce its program to produce a number of rare Theosophical books and journals in a quality reprint format.

Some of the titles already available are:

An Introduction to the Study of the Kabalah, by William Wynn Wescott (1926).

The Bhagavat Geeta. (1849 Trilingual edition in Sanskrit, English and Canarese. English translation by Charles Wilkins.)

Dawn, An Independent Australian Theosophical Journal (1921-1924).

Psychic Notes, A Record of Spiritual and Occult Research. A Journal published in India January to April, 1882. (Mentioned in The Letters of H.P. Blavatsky to A.P. Sinnett. )

Theosophical Notes. Written and published by Victor Endersby from 1950 to 1978. Ten large volumes.

All the above are in good quality bindings. Write for complete list to: Edmonton Lodge, Theosophical Society P.O. Box 4804

Edmonton, AB Canada T6E 2A0


Toronto Theosophical Society Traveling Library

The Traveling Library of the Toronto Theosophical Society is operating and offing books on loan by mail to Society members only in Canada. Inquires to: Mrs. B. Treloar, Apt. 288, 2095 Roche Ct., Mississauga, Ontario L5K 2C8



c/o M. Freeman, Site No. 19, Comp. No. 2, R.R. 1, Vernon, B.C. V1T 6L4

Comprehensive literature of the Theosophical Movement lent by mail. Catalog on request. The library also publishes the following:

- The Voice of the Silence (Peking Edition)

- Works by Alice Leighton Cleather:

H.P. Blavatsky - A Great Betrayal

H.P. Blavatsky - Her Life and Work for Humanity

H.P. Blavatsky - As I Knew Her

- Works by Alice Leighton Cleather and Basil Crump:

Buddhism - The Science of Life

The Pseudo-Occultism of Mrs. A. Baily.

- Nine "H.P.B. Pamphlets", including early articles from Lucifer.

- Write for price list.


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BEACONSFIELD STUDY CENTRE: Secretary, Mrs. Suzanne Hassanein, 81 Heritage Rd., Beaconsfield, P.Q., H9W 3V2. (Phone 695-2618 or 697-8198).

CALGARY LODGE: President, Mr. Hank van Hees; Secretary, Mrs. Laetitia van Hees, No. 705 - 4935 Dalton Drive N.W., Calgary, Alta. T3A 2E5 (Phone 286-1271).

DHARMA STUDY CENTRE: Secretary, Mrs. Diane Mottus, Box 145 Glendon, Alta., T0A 1P0

EDMONTON LODGE: President, Mr. Ernest E. Pelletier; Sec.-Treas., Mr. Simon Postma, South Side Edmonton Post Office Box 4804, Edmonton, Alta. T6E 2A0. (Phone 434-9326).

HAMILTON LODGE: President, Sharon L. Taylor; Secretary, Mr. Richard D. MacPhail, 200 Hunter St. West, Apt. 18 Hamilton, Ont L8P 1R6 MONTREAL LODGE: President, Mrs. Phoebe Stone; Secretary, Mr. Fred Wilkes, 3679 Ste. Famille, No.22, Montreal, P.Q. H2X 2L5

TORONTO LODGE: President, Mr. David Zuk; Secretary, Miss Ruth Playle. (Phone 922-5571)

VANCOUVER LODGE: President, Mrs. Marian Thompson; Sec.-Treas. Mrs. Anne Whalen, Lodge Rooms, Room 413, Dominion Building, 207 West Hastings St., Vancouver, V6B 1H7.

HERMES LODGE, VANCOUVER: President, Mr. Larry Gray; Secretary, Mrs. Eva V. Sharp. Lodge Rooms: 2 - 2807 West 16th Ave., Vancouver, B.C. V6K 3C5. (Phone 733-5684 or 266-7340.)

KALEVALA STUDY CENTRE, VANCOUVER: Secretary; Mrs. Hellin Savolainen, 2282 Gravely St., Vancouver, B.C. V5L 3C2.

ORPHEUS LODGE, VANCOUVER: President, Mrs. Lillian Hooper. (Phone 987-8633 or 731-7491.)

PRINCE GEORGE STUDY CENTRE: Secretary, Mrs. Dag Westgaard, 2084 McBride Cres., Prince George, B.C. V2M 1Z4

VICTORIA LODGE: President, Mrs. Fiona Odgren; Secretary, Mrs. Mollie Yorke. (Phone 592-9838).

ATMA VIDYA LODGE: Secretary, Mrs. H. Tidberry. Enquiries c/o General Secretary.



2307 Sovereign Crescent S.W., Calgary, Aberta T3C 2M3

- Modern Theosophy, by Claude Falls Wright Cloth $1.75

- The Exile of the Soul, by Roy Mitchell - a key to the understanding of occult psychology. Cloth $2.75

- Theosophic Study, by Roy Mitchell, a book of practical guidance in methods of study. Paper $1.00

- Course in Public Speaking, by Roy Mitchell. Especially written for Theosophical students. $3.00

- The Use of the Secret Doctrine, by Roy Mitchell. 10c

- Theosophy, An Attitude Toward Life, by Dudley Barr. 50c

- The Wisdom of Confucius, by Iverson L. Harris. 25c

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