Vol. 69 No. 6 Toronto, Jan.-Feb., 1989
The Theosophical Society is not responsible for any statement in this Magazine, unless made in an official document.
STUDIES IN EARLY AMERICAN THEOSOPHICAL HISTORY
- Michael Gomes
These studies are intended as a supplement to The Dawning of the Theosophical Movement (Wheaton: Quest Books, 1987), and deal with issues which although only slightly mentioned in that book, could have more to say. It is hoped this attempt to answer some of the questions posed by the documents will encourage other students to further research.
Since two excellent collections of material are referred to, Volume I of the H.P. Blavatsky Collected Writings series (B:CW) and C. Jinarajadasa's 1951 compilation of letters, articles and extracts, H.P.B. Speaks, Volume I, it would be useful to have them in conjunction with the Dawning when reading the following articles.
1. ELBRIDGE GERRY BROWN AND THE BOSTON "SPIRITUAL SCIENTIST"
C. Jinarajadasa makes the claim in his 1925 Second Series of Letters From the Masters of the Wisdom (LMW) (reprinted T.P.H. Adyar,1973) that in addition to the well-known figures of H.P. Blavatsky and H.S. Olcott, the "nucleus" of the early Theosophical Movement was made up of "not two but three" people. "The third person was a young American, Elbridge Gerry Brown, the editor of the Spiritual Scientist, Boston." (p. 14) On the basis of this and the letters from the Master "Serapis" that he presents, a recent biography of H.P.B. has further assumed that when Brown failed his occult tests, the wisdom of the Lodge provided otherwise and William Quan Judge was rushed in to
replace this third position. It sounds very impressive until we look at the evidence.
Unfortunately, the original of the letter which states this theme the most strongly (Letter 6, LMW 2), does not exist in the Adyar E.S. files of the letters from the Masters. The copy reads, "This cause - in your country - depends entirely on the closest unity between you three - our Lodge's chosen Triad." The letter which follows it in the book, No. 7, the original of which exists, and on which Olcott put the receipt date of June 11, 1875, advises only that Brown "try" and increase the size of the Scientist from 12 to 16 pages. Mr. Jinarajadasa has written elsewhere that part of the importance of these letters is that "strict injunctions are given to Colonel Olcott by the writer Serapis that Colonel Olcott is not to show them to her [H.P.B.]" (Did Madame Blavatsky Forge The Mahatma Letters? 1934, p. 34, where a number of facsimiles are given; these letters were also exhibited in New York during the Centenary Congress of the Theosophical Society, where I saw them in 1975.) Injunctions were also given by this Master, according to the clairvoyant present at Col. Olcott's deathbed in 1907, that these letters be burnt.
Col. Olcott deals with Brown in the most casual manner in his reminiscences of this period. Old Diary Leaves (ODL) I, 72-73 mentions only that "It was in the first quarter of the year 1875, that we became interested in the Spiritual Scientist, a small but bright independent journal, published and edited in Boston, by Mr. E. Gerry Brown," and that in April, 1875, Brown "had been taken under the favour of the powers behind H.P.B." Olcott proceeds to write a few pages more on why Brown's journal was important: it served as the means of dissemination for a circular he wrote to the Spiritualists and had published in the April 29, 1875 number. Because of his briefness on Brown and other incidents with which the Serapis letters deal, Jinarajadasa believes that Olcott must have forgotten the contents of these letters when he wrote his story.
I would like to point out that in writing Old Diary Leaves, at least in Volume I dealing with the founding of the Theosophical Society in America, Olcott followed pretty closely the outline developed by Blavatsky in her Scrapbooks. The opening page of her first volume, reproduced in C. Jinarajadasa's Golden Book (1925), Mary K Neff's Personal Memoirs of H.P. Blavatsky, 1937 (rept. T.P.H. Wheaton 1967), and by Boris de Zirkoff in H.P. Blavatsky: Collected Writings, Volume I, facing p. 32, shows two cutout figures, a man and a woman, captioned "The two rising Suns of Future Theosophy," on either side of a newspaper column [undated, but from Olcott's Nov. 27, 1874, New York Daily Graphic series] announcing "The arrival of a Russian lady of distinguished birth and rare educational endowments on the 14th of
October ... was an important event in the history of the Chittenden manifestations." H.P.B. has annotated this with the heading: "The curtain is raised - H.S.O.'s acquaintance on October 14, 1874, with H.P.B. at Chittenden."
It is precisely with this meeting that Olcott also begins his six-volume history of the Movement. "Since I am telling the story of the birth and progress of the Theosophical Society, I must begin at the beginning, and tell how its two founders met." ODL I, p. 1. Even after seventeen years the impression it had created was still clear, for he writes, "I remember our first day's acquaintance as if it were yesterday" (p. 3), and proceeds to describe the autumnal splendour of that sleepy valley in Vermont where he met H.P.B., and the chain of events that led him to the Eddy homestead there.
The tone of H.P.B.'s Scrapbooks upholds Olcott's depiction of the "theosophical twins," two "chums" who "so regarded each other, so called each other" (ODL I, 6) from the beginning. Blavatsky's six volumes of clippings which deal with America (a seventh volume covers only her Russian articles from New York) are a long paean to Olcott and H.P.B., either from the press or their own comments about each other; everyone else has been edited out. Swami Dayanand comes the closest to being allowed in the same league as them. Next, Charles Sotheran gets the most attention, but in a removed way, which leads me to believe that these Scrapbooks were put together in 1878, after the publication of the first and second editions of Isis Unveiled, while H.P.B. was waiting to leave for India.
The Canadian Theosophist, May-June, 1958, reprints a contemporary account from a Hartford, Conn., paper recounting a visit to H.P.B. in November, 1978, when she phenomenally produced the lettering for the title page of Scrapbook III (now renumbered 7).
H. P.B.'s references in the Scrapbooks to Brown are few and far from flattering. At the bottom of Olcott's 1875 "Important to Spiritualists" circular promoting the cause of Brown's paper, H.P.B. has inscribed, "Several hundred dollars, out of our pockets were spent on behalf of the Editor, and he was made to pass through a minor 'diksha' [initiation]. This proving of no avail - the Theosophical Society was established. (See pages further) The man might have become a POWER, he preferred to remain an ASS. De gustibus non disputandum est." (Commonly rendered, "there is no accounting for taste.") The circular and inscriptions are transcribed in B:CW I, p. 88. Elsewhere, under a July, 1875 clipping from the Scientist, H.P.B. writes, "Six months later he became our mortal enemy." Notice here she is commenting after the event. W.Q. Judge in turn barely receives a mention.
The story of the founding and development of the early Theosophical
Movement as given in these Scrapbooks is aptly summed up by H.P.B. herself when she writes: "Col. Olcott and I began the T. Society together, have jointly borne its burdens, and will leave it together whenever we find we can do nothing more with it, and have Master's permission to do so. Bound together by the unbreakable ties of a common work - the Master's work - having mutual confidence and loyalty and one aim in view, we stand or fall together, though the Society (the T.S.) and human society as a whole crash around us." (H.P.B. to Judge Khandalavala, 21 Nov. 1889, London, in The Theosophist, August, 1932, p. 627. M. has it more succinctly in the Mahatma Letters, No. 44: "We sent her to America, brought them together - and the trial began." If both Blavatsky and Olcott minimized Brown's position during their lifetime, what actually was his contribution?
Elbridge Gerry Brown (not to be confused with the "mindreader" Brown, popularly referred to in 1874) enters the saga of the Theosophists fairly early. After H.P.B.'s letters upholding Olcott's observations of the Eddy mediums in Vermont were published in the New York Daily Graphic, Brown wrote as editor of the Spiritual Scientist, congratulating her and taking the opportunity to send her a copy of the journal. His letter, pasted on page 259 of Scrapbook 3, dated from Boston, Nov. 14, 1874, is printed in B:CW I, pp. 45-46. Mme. Blavatsky, already aware of the blessings of publicity, replied immediately. The November 26 issue of the Scientist noted, "We have received a letter from Mme. Blavatsky from which we shall publish extracts next week," and kept its promise by giving a lengthy excerpt, over half a page, under the heading "Mme. Blavatsky. Her Experience - Her Opinion of American Spiritualism and American Society" (rept. in B:CW I, pp. 46-49).
The Spiritual Scientist, self-described as "A Weekly Journal Devoted to the Science, History, Philosophy and Teachings of Spiritualism," was published by the Scientist Publishing Company, 9 Bromfield Street, Boston. The twelve-page journal, in 8'/2 x 13 inch format, sold for seven cents a copy; yearly subscription, two dollars and a half. Its appearance in 1874 is indicative of the growing resurgence of interest in the subject of Spiritualism which culminated at the end of that year. Already Boston supported the venerable old Spiritualist weekly, the Banner of Light, published since 1857. Chicago in the mid-west contributed the newer (1867) and more lively Religio-Philosophical Journal (R.P.J.). The Rev. Samuel Watson added The Spiritual Magazine from Memphis, Tenn., in December, 1874.
By the time Brown wrote H.P.B. on Nov. 14, ten issues of the Scientist had been published, starting on September 10, 1874. The pages of the Scientist mirror the Spiritualists' concerns for 1874: the attention
brought to the Holmeses' seances in Philadelphia by the presence of Robert Dale Owen; Olcott's thrilling twice-weekly reports of the Vermont seances of the Eddys in the New York Daily Graphic, which ran through twenty instalments. Now with Mme. Blavatsky's forthright testimony, it seemed as if proof palpable had finally been attained for the validity of spiritualistic phenomena. But this certainty was not to last, for Robert Dale Owen's dramatic retraction of confidence and the subsequent exposure of the Holmes mediums seriously shook public faith in the movement.
Although Brown publicized Mme. Blavatsky by reprinting a sensational interview with her from the Daily Graphic, along with her Nov. 13 letter to that paper, in his Nov. 19 issue, I think Olcott is correct in saying that the Scientist did not come to the forefront of their attention till the first quarter of 1875. After H.P.B.'s letter in the Dec. 3 issue, there is only one brief reference to her until the Spring of 1875. The Jan. 21, 1875 issue, p. 235, noted that "Madame Blavatsky now in Philadelphia, is furnishing American news of Spiritualism, in Russian, for a St. Petersburg journal."
The real news was that "Philadelphia is still agitated over the 'Katie King' expose and the columns of the newspapers in that city contain arguments for and against the Holmeses, and concerning the truthfulness of several statements which have appeared," as the Jan. 28,1875 Scientist reported.
It was hoped that Olcott's new book would settle the matter, and the Feb. 18 issue quoted him reassuringly that he had "proved the mediumship of the Holmeses beyond the slightest doubt" (p. 283). Mme. Blavatsky thought otherwise, referring to the mediums as frauds in her correspondence with some of the leading spiritualists, and accusing their manager who now disavowed them, Dr. Henry Child, of being a co-conspirator. ("The Philadelphia 'Fiasco," Banner of Light, 30 Jan. 1875, rept. B:CW l, 56-72.)
She was still pursuing the subject two months later when she sent the editor of the Banner, Luther Colby, another article on Child. She asked Gen. Francis Lippitt, whom she had met during Olcott's informal investigation of the Holmeses, to tell Colby in Boston that "if he does not print it and that immediately as I have the right to claim it, I will have it printed
in the Springfield Republican or somewhere else and pay for it anything they like, but I am determined to show the public who fabricates stories, I or Child" (Blavatsky to Lippitt, March 9, 1875, Phila., H.P.B. Speaks I, 56). It proved to no avail, and by the end of the month she wrote Lippitt, "Notwithstanding my efforts, and the combined efforts of Professor Corson, Mrs. [Louisa] Andrews, Col. Olcott and many others, Colby has sent back my MSS" (Blavatsky to Lippitt, March 24, Phila., H.P.B. Speaks, I, 62).
With the Banner of Light refusing her article on Child, the same could be expected from the other main alternative, the Religio-Philosophical Journal, for Dr. Child supplied their Philadelphia column. And so, "en desespoir de cause I sent my MSS. to Mr. Gerry Brown, Editor of the 'Spiritual Scientist'," she informed Lippitt. "His is a nice paper and beginning to be quite worthy of consideration of late, for he tries evidently all he can to give it a serious direction. You will find therein some very good articles, and I mean even if he cannot publish my articles for some reasons, to protect him and find him as many subscribers as I can" (Blavatsky to Lippitt, March 24, 1875, H.P.B. Speaks I, 62).
The Spiritual Scientist published H.P.B.'s long piece on Child as "Who Fabricates?" taking up two pages of the April 1 issue, with the editor's comment that "for once in this Katie King business, we have statements plain and unvarnished." This piece was to usher in a new life for the Scientist which had covered much the same area as the two larger Spiritualist weeklies. The cover of the April 29 Scientist featured the notice headed "Important to Spiritualists" signed, "For the Committee of Seven, Brotherhood of Luxor." It was actually written by Olcott, and we are fortunate to have another version in circular form reproduced in facsimile from H.P.B.'s Scrapbook I, in H.P.B. Speaks I, facing p. 18. The intention was to create "an organ upon which we may safely count to lead us in our fight with old superstitions and mouldy creeds." Instead of undertaking "the doubtful and costly experiment of starting a new paper, the Spiritual Scientist had been selected as "the organ of this new movement." Mme. Blavatsky had asked Col. Olcott to take over the editorship, but he wanted $700 a month, and so it was left to the management of Brown.
The May 13 Scientist featured the first signed piece from Col. Olcott, "written expressly for the Spiritual Scientist." Under the title of "Retributive Justice" he asked Spiritualists to "face, with such courage as we may, the idea that it is impossible to escape punishment for our offences. We must realize that our sins can neither be bound upon the back of an animal, to be borne into the wilderness, nor laid upon the shoulders of a self-sacrificing Saviour. In short, we must understand
that the Divine Wisdom which has created Law, metes out equal and exact justice to all according to our deserts."
In the May 20 number another new contributor appeared in its pages. The noted trance speaker, Mrs. Emma Hardinge Britten, took up "The Doctrine of 'Re-incarnation'." "Excepting perhaps the infamy of what is popularly termed 'Free Love,' no other theory seems so irrelevant, and certainly none more fraught with baneful tendencies than that of which I write, namely the doctrine styled 'Re-incarnation'." Mrs. Cora Tappan, the trance medium, had recently presented the narrative of a spirit who had passed through "twelve births," and Mrs. Britten railed against the idea citing the testimony of the last twenty-seven years from the spirits to the movement. To accept this theory, she warned, meant that "every successive death is an annihilation; and instead of a long list of immortal saints and philanthropists, poets and painters, martyrs and heroes - earth's history is made up of the biographies of a few wandering sprites - who keep stretching out their histories through all time, and reproducing themselves under all manner of protean forms and circumstances."
Mrs. Britten continued with the matter in the May 27 issue, giving further evidence for the most reliable authorities of the Spiritualists - "they taught universally, one mortal life and death for all; progress through the spirit spheres even for the very lowest and degraded souls." The June 10 issue saw the debut of Charles Sotheran, whose lecture "Cagliostro: Imposter or Martyr?" was specially abridged for the Scientist.
The writer, whose contribution would change the direction of the Scientist was introduced to the readers on July 1, 1875, in glowing terms. "He is a young lawyer who has been studying his profession in the office of one of the most famous of American counselors, and is one of the best educated young men in this country. He is at once an expert chemist, an excellent linguist, a student of natural philosophy, and an enlightened theoretical Occultist." His article "Rosicrucianism" was under the nom de plume of "Hiraf". We know that this was a composite piece, and that the letters HIRAF made up the initials of the five young men involved. According to a letter in the Adyar T.S. Archives to C. Jinarajadasa, May 3, 1923, from Frederick W. Hinrichs, one of the group, it was written mainly by William M. Ivins, a New York lawyer who had successfully represented Mme. Blavatsky that Spring, William E. S. Fales, and himself, based on their reading at the time, stimulated by conversation with Mme. Blavatsky.
The Hiraf article, as it appeared in the July 1 and 8 Scientist, is a grab-bag of references and ideas: the "words of Zarathustra" and the "sacred sentences of the Vedas," the philosophy of Pythagoras and
Plato permeating Gnosticism, the Cabala, Etruscan jewelry, Greek architecture, Roman astrology, Gothic and Saracen art, Medieval witchcraft, and modern Freemasonry. The ancient sages, "nilotic Rosicrucians," have bequeathed a silent testament to us in their surviving symbolism, which is presented as a puzzling relic, for Hiraf makes it clear that the originators are now "almost forgotten." The July 15 and 22 Scientist carried Mme. Blavatsky's comments, "A Few Questions to Hiraf," which she annotated in her Scrapbook as "My first Occult shot." Here she makes public for the first time the existence of the adepts.
H.P.B. writes: "The Cabala may be used and its truths imparted on a smaller scale now than in antiquity, and the existence of the mysterious Lodge, on account of its secrecy, doubted, but it does exist and has lost none of the primitive secret powers of the ancient Chaldeans. The lodges, few in number, are divided into sections and known but to the adepts; no one would be likely to find them out, unless the sages themselves found the neophyte worthy of initiation."
She qualifies her position and describes herself as "a practical follower of Eastern spiritualism." Her "only authority" lay "scattered throughout the East." "And thus is it that all we know of what we profess and live upon, comes to us from the scorned, despised Occultism of the East." She reiterated that "such a body exists, and that the location of their Brotherhoods will never be revealed to other countries until the day Humanity shall awake in a mass from its spiritual lethargy, and open its blind eyes in the dazzling light of Truth. A too premature discovery might blind them, perhaps forever" (rept. B:CW I, 107, 110, 113).
Olcott may be right in writing that H.P.B.'s reply "laid open the whole field of thought since ploughed up by the members, friends, and adversaries of the Theosophical Society," (ODL I, 103) for the correspondence column of the Scientist opened up with queries on Occultism. The September 23 Scientist carried an open letter "From H.P. Blavatsky to Her Correspondents" on the subject. The October 14 issue saw a further exposition on "The Science of Magic" from her pen, and Brown commented editorially in the same number that "Reincarnation, 'Diakka,' 'Elementaries,' and Occultism, are receiving careful study, and sound arguments on both sides of the several questions are forced upon the public attention" (p. 61).
The November 4 Scientist carried H.P.B.'s translation of "The Magical Evocation of Apollonius of Tyana," from Ch. XIII of Eliphas Levi's Dogme et Rituel. Her unsigned story "An Unsolved Mystery" in the Nov. 25 issue drew forth a positive response; according to a letter from "Endreinek Agardi of Koloswar," "The attention you are giving to the subject of Occultism meets with the hearty approbation of all initiates" (Scientist, Dec. 2, 1875, p. 147, rept. B:CW I, 161). By the end of 1875
the Spiritual Scientist became firmly committed to Hemeticism as its contents show.
What then becomes of H.P.B.'s statement that after pouring "several hundred dollars" of their money into the journal, and Brown being made to pass through a "minor diksha," - "This proving of no avail - the Theosophical Society was established"? The Scrapbooks provide an answer. In Vol. 2, p.7, next to a clipping from the June 3, 1875 Scientist, is a pencilled-in list of contributions to the journal," - 400 - 35 - 40 - 45 - 23 - 21 - 12 - 45 - 10 = 631." Another clipping from the Scientist, a week later, headed "Rock Bottom," states, "We are happy to announce that, in consequence of the receipt of a considerable sum of money this week, and the security for more, the Scientist is placed beyond the contingency of failure. Friends have raised up to us in a most unexpected and gratifying manner, and we have received the kindest words of encouragement and promise of assistance." H.P.B. has annotated this in Scrapbook 3, p. 68, "This is what Gerry Brown wrote in 1875 after receiving money from us to save his paper." The project was becoming a financial drain.
Further, the audience the reorganized Scientist was to appeal to, the best minds of the Spiritualist movement according to the Luxor circular, had taken no interest in it. Gen. Lippitt, Epes Sargent, Prof. Corson, the little group she had asked to support the venture, had become lukewarm. Epes Sargent gave Hiram Corson his impression after visiting Brown, "I was first brought into communication with the young man of the Scientist by Mme. B's sending me a check for $60 (signed by Col. Olcott) and requesting me to hand it to Mr. Brown and get his receipt. This I did. I found an amicable and I believe worthy young man in his shirt sleeves in a small printing-office, which, after something of a struggle (as I learnt), he had succeeded in establishing. He had types, but was about as well qualified to conduct a 'Spiritual Scientist' as I am to put together a steam engine. What with Mme. B.'s importunity and my personal observation of his helplessness, and having been assured that you and Mrs. Corson, and several other writers of ability were to contribute, I was persuaded." (Sargent to Corson, May 19, 1875, Boston, H.P.B. Library, B.C.)
(To be continued)
Go over the history of Spiritualism ... ever since its reappearance in this century in America - and judge for yourself whether it has done its votaries more good than harm ... I do not speak against real Spiritualism, but against the modern movement which goes under that name ...
- H.P. Blavatsky, The Key to Theosophy (1889), p. 193.
LETTER TO THE EDITORS
I think I have the answer to your search for "W.L.C." whose recollection of Charles Lazenby you quote ("And Lazenby Could Laugh" p. 117). Interesting how things work around to get answers when required!
Here it is: Will Levington Comfort, a well-known American novelist and short story writer up until the 'thirties.
Comfort was interested in mysticism, was something of a mystic himself. He lived in a suburb of Los Angeles - Highland Park - where I grew up. My twin sister, Patsy, was a volunteer helper in the local branch library, and often assisted Mr. Comfort in finding references. He, at this time, was holding weekly meetings in his lovely stone studio behind his family dwelling, and invited Pat to visit. She went, liked the atmosphere, and asked if she could bring her twin brother (me).
The members of this informal group were professionals, artists, automobile designers, engineers, poets, and so on. The meetings were unstructured, but Will usually had a subject for discussion. The studio was all one large room, with a big stone fireplace where there was usually a blazing fire going. (Must have been Fall or Winter, eh?) It was there I heard for the first time the magical name "Koot Hoomi". This was one of the things which opened my consciousness to Theosophical ideas.
Comfort's first big success was a novel, Routledge Rides Alone, followed by a number of adventure stories, usually with some mystic or occult hints in them. Yes, I knew him well! He began his working career as a newspaper man and with his flair for words gradually worked over to stories.
Many people found his work of value and after a while he sent out his communications in a monthly letter, which finally became a small artistic type magazine which he called The Glass Hive. I didn't realize I was living in history, and didn't keep copies of this journal.
Comfort was much interested in rearing children in natural ways. His wife, Penel (Penelope), was a marvelous cook, and I was invited there more than once. She could make anything taste good - I think it was the love she put into it!
During his newspaper days he became an alcoholic, but when he got into higher thinking he quit drinking and for some years was sweet and clean. One day I noticed a small glass of wine on his writing desk. I must have raised my eyebrows, for he said, "Oh that! You know you have never conquered a habit until it has lost its hold on you. It's no problem - not any more!"
Something in me said, "Beware!" but he was like a guru to me, and more than twice as old, so I said nothing.
Within a year I heard some bad news. "Bill" was in the Osteopathic Hospital for treatment of acute alcoholism. He died within a week of kidney complications. A sad story.
Maybe that's enough for now. Did I know "W.L.C."?
- James Whitcraft Forsyth
Thanks, Jim! No doubt The Glass Hive was the unidentified journal in which the tributes of both E.A. Lucas and W.L.C. were published. Ed Lucas's daughter, Mrs. Frances Mussallem, told us these two were great friends.
The journal was actually edited by Will Levington Comfort. He was briefly associated with the Aquarian Foundation (see "A Reader's Notes" in this issue) which published it.
A popular writer, many of Comfort's stories appeared in The Saturday Evening Post. He died in 1932 aged 54. - Eds.
NOTES AND COMMENTS BY THE GENERAL SECRETARY
I am pleased to welcome into the fellowship of the Society the following new members: Mrs. Dorothy Dorsey, Georgetown, Ontario. Mrs. Ellan Klemm, North Vancouver, B.C. Both of the above are members-at-large. Mr. John Pranger, Hermes Lodge.
I also welcome back into the fold after a few years' absence, Mr. William Cumpsty of Tiverton, Ontario, attached to Toronto Lodge.
I am particularly pleased to see Dorothy Dorsey as a member. In my address to the members at the Annual Meeting in September, 1988, I mentioned how I and another person (unknown to me at the time) simultaneously had the idea of placing an ad in the local (Georgetown) paper to form a group for the discussion and study of esotericism. The other man acted first and placed the ad, showing that action (him) produces faster results than dreaming (me). The point of my speech at the Annual Meeting was to encourage others, particularly where there is no Lodge or Study Centre, to place ads and get a group going.
The man who started the Georgetown group was Bill Cumpsty, welcomed back above. He left Georgetown, so the group shifted to my house there. He also joined the Toronto Lodge. Before he left, Mrs. Dorothy Dorsey came into the group. She is a seeker from a long time back - meaning several lifetimes back. She stayed with the group until the end, when it was just three persons - herself, Lois and myself. When Lois and I moved, the group terminated. But, from little acorns, etc.
Another person who attended the Georgetown Esoteric Group from time to time was Mrs. Suzanne Hassenein. She then moved to the Montreal area. There, she got a similar group going, which is now the Beaconsfield Study Centre of the Theosophical Society in Canada. She reported to me recently that the group is sufficiently active to have started a night shift in addition to the afternoon meetings.
Repeating what the Master D.K. often says, and I too repeat, there is a hint here. There are no Lodges or Study Groups in Saskatchewan, Manitoba or the Maritimes. There are several cities in Ontario that have enough members for a T.S. Study Centre, if not a Lodge, and other non-members in those cities could be attracted if a member would advertise.
I wish to thank all those members who have sent cards to me this past Winter Solstice season. I do not myself send cards, as my religious views differ slightly from the standard and current revision of the December 25 celebration of the Sol Invictus religion, but I do appreciate the thoughts behind the card sending.
Also greatly appreciated are the donations from those who responded to the reminder in this column in the Sep-Oct. 1988 issue. One such donor-member-card sender also extended greetings from her entire family, including the five cat members of her family. She referred to my remarks in the Sep-Oct 1987 issue about pets as family members, and went on to ask, "How about the ones that say, 'How can you have so many pets when there are so many hungry children in the world?"' As I replied to her, the first comeback to that question is very easy: just ask them how much they are doing in money and time/effort to help the world's hungry chil-
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dren. The answer in most cases would be "Nothing." If otherwise, it would probably be very little in terms of a percentage of their income and time.
It is not too hard to see the psychology motivating the presentation of such a question. Those who perceive someone to be acting in a more moral fashion than themselves resent it, taking it as showing they are displaying (and they are) their lesser morality. This is unacceptable to them so the fault is externalized, and the other person (more moral) is attacked. Thus we have the animal rights activists labeled as "Bleeding Hearts" - and this very often by the media types. There is an interesting psychological area-reason there, which I won't digress into now.
One cannot save nor help the entire world, not even the professional savers, which you may have noticed. (Recalling a recent festival just past, of One such saviour.) One can do good in one's immediate vicinity in an area of interest and area of ability, and these three criteria should be the main reasons for choosing one's "doing good" - not just the current media-hyped do-good activity.
Another reason for the choosing of one's method of doing some good are the immediate means and materials available. In meat-eating societies, such as ours, offal and entrails are not eaten by humans but made into pet food. Generally, humans do not care to eat these parts of a slaughtered animal, and unless desperate enough to overcome their aversion, there is no way that the offal material (there is a pun, there, itching) can be shipped to the areas in the Third World for the starving. Thus, grains, dried or canned foods are sent. Therefore, the children to the Human Kingdom can be administered to and helped in their evolution without interfering with charitable works to the children of the Human Kingdom.
Just after World War II, if one of my siblings did not eat all on the plate, my Grandmother would cluck about all the starving people in Europe. My pragmatic sister would counter that if she ate the food in question, then none of the starving could possibly benefit from it. I would then ask for an address "over there" to which to mail the leftovers. The ability to deliver charity is a critical item. The Animal Kingdom is already around us.
One should be able, without a "guilt trip", to give to the charities of one's choice. There is room for all charitable acts: the remark that children are hungry and pet-owners should then feel guilty, is suspect. Feeding children is necessary, but is a band-aid cure. What is needed is something that ends the causes of the problem. Something dealing with education and a correct philosophy of life. (Modesty prevents me from mentioning the T.S. here.) Donations and efforts to those ends will do much to eliminate the initiating causes of misery in any kingdom of nature.
After writing the above Notes and Comments I learned of the death on December 30 of Stan Elliott. A Past-President of Calgary Lodge, he had been a member of the Society for nearly half a century. On behalf of the members of the Canadian Section, T.S., I send my condolences to his surviving relatives.
Our regular Secret Doctrine class continues on Wednesday evenings. The end-of-month presentation on November 30 was given by Doris and Ted on "The Seven Principles." On December 14 we held our Winter Solstice Meeting when members and friends gathered to read a poem, or story of their choice, the presentations being interspersed with music appropriate to the season. A social time followed, allowing those present to mingle informally.
After appearing to be progressing at the Rehabilitation Unit following his stay in hospital, our fellow member Stan Elliott suffered a cardiac arrest and passed away on December 30, a few weeks after his 85th birthday. A Theosophical service was conducted by Ted on January 2. Two of Stan's nieces from Victoria were present along with members and friends.
Stan joined the Society in 1941, and was President of the Calgary Lodge for many years. It is thanks to his efforts, sometimes working alone, that the light of Theosophy kept shining, and the Lodge is now an active one again. In bequeathing his Theosophical books to the Lodge Library, Stan has left a valuable legacy to both present and future members, and we are grateful for his thoughtfulness.
- Doris Davy, Secretary
On October 25, Edmonton Lodge welcomed Joan Sutcliffe from Toronto. That evening she gave a talk on Alice Leighton Cleather and the H.P.B. Library. She sketched Mrs. Cleather's character through readings from her books, H.P. Blavatsky: A Great Betrayal, and H.P. Blavatsky: Her Life and Work for Humanity. The following evening Joan presented a lecture entitled "Karma: Justice or Free Will." Both talks were videotaped and these tapes will be-
come part of the Lodge Lending Library.
On November 2, our regular meeting was held in the home of Stephania and Russell Duffee. The members asked B.J. Whitbread to chair this meeting in order to honour and celebrate his 95th birthday. A birthday cake was presented to "B.J." along with a gift from the Lodge: Echoes of the Orient, the Collected Writings of William Q. Judge, Vol. Ill.
Our continued study and discussion of The Mahatma Letters has been as productive and fulfilling as the special events the members have shared this Fall.
- Gay Gering
Hermes Lodge reopened on September 12, continuing our usual program, which consists of the Secret Doctrine Class, the E.S., the Wednesday afternoon and evening study groups, monthly business meetings and monthly public meetings.
Several members of Hermes Lodge attended the Annual Meeting of the T.S. in Canada on September 17 in Victoria, and enjoyed the program "Intimations" very much, as well as the socializing and the excellent dinner. It was a most enjoyable affair.
On September 24, Miss lathe Hoskins, Past General Secretary of the T.S. in England, and world-wide lecturer, met with the Secret Doctrine students of Hermes, Vancouver and Orpheus Lodges. She demonstrated in-depth knowledge of her subject and members felt that they learned a great deal from her. On the following day, a very successful public meeting was held, with over 50 people attending.
On Saturday, October 22, 12 celebrated the 100th Anniversary of the publishing of The Secret Doctrine. Hermes, Vancouver and Orpheus Lodges met together. The meeting opened with taped excerpts from "Intimations" followed by a short talk on Madame Blavatsky's life by Marian Thompson, President of Vancouver Lodge. We then listened to a tape, "Some Metaphysics of The Secret Doctrine" by Emily Sellon. Following a delicious and satisfying pot-luck luncheon, we heard another tape, "Search for the Holy Grail" by Joy Mills. All in all our celebration was very much enjoyed and quite successful with about 30 in attendance.
A short program to celebrate the festive season was held on December 14. In addition to a reading by Wayne Nelles of "The Mystical Interpretation of Christmas," and the rendering by Joseph Balint of some Hungarian Christmas songs, we listened to "Christmas and the Angelic Forces," a tape by Dora Kunz.
Most of our meetings are quite well attended, the Wednesday evening meeting proving especially popular. We have been studying Taimni's Self Culture, which brings up some fascinating sidelights, and sometimes arguments, which usually turn out to be a lot of fun.
Mr. Joseph Balint and Mr. John Pranger were admitted to membership in Hermes Lodge on October 12 and November 8 respectively. We have other prospective members, so Hermes is growing.
Our library membership is growing, and the library has been quite busy in recent months. Librarian Diana Cooper has purchased more books, cassettes and equipment. Our new Book Concern is also quite popular.
We feel we have had a very successful 1988 and, hopefully, in 1989 we shall grow in membership and greater service.
- Eva Sharp, Secretary
THE FAMOUS "TRICKLE-DOWN" THEORY Social and Spiritual
- W.R. Laudahn
Trickle-Down is as old as the hills, where the wealth of water flows or seeps down to nourish the denizens of the oceans and lowlands. We see, live, and benefit from this, often without realizing.
Trickle-Down is as old as the symbolic heavens, radiating from within outward. Sometimes we cognize the spiritual Source of all material bodies, ours included. Spirit is free from our locations and directions. So, on the ladder of Jacob's dream, as recorded in Genesis xxviii,12, "the angels ascended and descended." There is no "One Way Only."
Scripture further imparts that "to those who have shall be given" in worldly and other-worldly goods. Restricted to the physical wealth of nations and people is the idea behind what economists call "the Trickle-Down theory." It acknowledges that those on top of the economic heap must allow some of their wealth to be showered upon the lower orders, the workers of the world.
All are affected by a broader version of this theory. Heaven is rich beyond our wildest dreams. Spirit descends upon the Faithful patiently waiting. Long have they looked for blessings to rain down upon them. The more worldly live in fond expectations of a generous inheritance, winning big in the lottery, or at least receiving rich rewards for greater or lesser services rendered.
Then they - the old or new elite - will count only sunny days and moonlit nights. Travel will be in luxury, life elegant. Behind the revels, faceless helpers will speed to every command. Silently and happily they will fill festive trays for the rich and famous as cups fizz with drinks that glow.
In the slip between the cup and the lip lies the dark side of bright opportunity. Sensual splendour may be mated to spiritual squalor. Then, too, the same faces are not always favoured. Suddenly, there is room at the top. Large piles of gold, we see, never reach the sky. As the rich get richer some of their wealth slops over or flows down to eager hands starving, serving or producing. So does the famous Trickle-Down theory work in the world.
How fares the Divine Economy? Bible lovers may quote James I, 17 that "Every good and perfect gift is from above, coming down from the Father of lights..." In that vision God is Above, Man and the Devil below. Only from the perfect heaven can come many blessings to ease the burdens of life. In the state of Grace, spiritual abundance rains down mostly not in torrents but in trickles. We may absorb only so much. An elevated "in group" can obtain more, outsiders much less - if any. Too much of a good thing would be wasted. Such is a higher version of the lower Trickle-Down theory.
So goes two views of our theory. Neither is fair nor compassionate. But there is no universal Fairness Doctrine. Social and economic Trickle-Down has operated through history under all systems, capitalistic or communistic. Those drawn to the money-power and politics need bright lights that finally go
out. Worshipers in religion require creeds, doctrines and beliefs man-made for Faith. In spirituality, we see that "many are called while few are chosen."
That many are called is to be expected, for "all is in motion" says Science, Sense, and the universal Secret Doctrine. Each economy, political or divine, obeys the Law. There are wheels within wheels where some go up and some down. A descent is matched by an ascent. The Divine is directionless, but we note a metaphysical Fall into manifestation followed by a Return to the Source.
Too numerous to mention are the temporary ways and means of the Fall. The permanent Source is One with many names. Beside the popular name "God" some of them are the Beloved, Godhead, Absolute, All-in-All, even Father-Mother in the network of the universe. What we see is what we get from the One, and there are many ways to see and to perceive. Gnostic echoes from antiquity whisper that our salvation is tightly bound up with a paramount passion for Oneness with the One. The possibility for this is in the Eternal Now because the Outer is the Inner, and the Lower is the Higher in all Essence.
Is this hard? Many think the easy way is for a Christ to Come Down - better than our Going Up, they feel. It is music to many ears that a Saviour is soon coming to save us from ourselves. We are to wait and receive "Him" with open arms and hearts. It is like a psychic phenomenon where excitement is in the air. Amazed, we watch the fantasy unfold in futility. Not new, this periodic spectacle dates at least from the Crucifixion.
What the Saviours do, in theory, is bring with them some of the Bounty from heaven. In this way, they fit into the picture framed by the Trickle-Down theory. Saviours are its special agents. The idea is that all perfection
is Above, evil Below. But, where is the above and below in infinite Eternity? Blind to this truth, the old story goes that, on special occasions, we mere mortals receive a few leftovers, bones or crumbs from the Great White Table in the sky.
Leftovers there are. But, in the Circulation of the Cosmos (as depicted by de Purucker), the Table is also replenished from Below! We must realize, though, that there are more spiritual goodies up there than down here - where the conditions are often bad, sometimes getting worse. All "things" are on our level. There is No-Thing at the summit. But, it is the Source of everything! The descent can be dirty. Look at the once-pure snow! Here we lose our innocence. Here we begin the Return with what is at hand. We must be both inclusive and selective.
"Nobody said it would be easy," is the famous understatement. That explains the popularity of waiting for crumbs from the table. Working on ourselves is mostly out of the question. One among many who went along with this prevailing attitude was the late metaphysician Rene Guenon (18861951). An Inner Search for salvation and oneness with the imminent deity is, in his view, "a travesty" of so-called authentic teaching. Guenon held that "it is impossible to reach the higher by means of the lower: the reverse is the only possible way. The higher illuminates and clarifies the nature of the lower..." R. Waterfield, Rene Guenon and the Future of the West, p. 77.)
At the same time, Guenon came out strongly against the "illusion of separateness." He accepted that there is only One and One only. As the absolute Source of the boundless Universe, the One appears manifold and is everywhere, high and low, at all times. So, why give the greater part to the
All Highest when there are no permanent parts, even in the supposedly rarified regions? To do so is the first separation.
In his search for Divine Unity and the "religion of religions," Guenon found Church Christianity too sentimental and superfluous. In his native France, the Catholics had a thriving cult devoted to "the Sacred Heart of Jesus." In disgust, he turned to metaphysical and occult groups. Instead of Theosophy, he found the Coming Christ and Divine Mother, etc., of Neo-Theosophy. His correct reaction was that this was "a false religion." Had he probed deeper he might have known a better version in the Wisdom-Religion of Plotinus and Blavatsky.
If the area around the Himalayas gave birth to the religion of religions, Plotinus provided a Platonic persuasion. Blavatsky and others called his view the "Eclectic Theosophical System." Even more universal, Isis Unveiled and The Secret Doctrine combine a stronger aroma of the exotic flavours of East and West. In all forms of the system, each part of the physical-spiritual Universe is embraced in personal and impersonal Cosmic connections. Certain investigators see Unity as only physical, others metaphysical. Here, it is at once both.
Revolving and evolving, we make the rounds in the Maya of cosmic Illusion. On that level, if it is such, the first is last and the last is first. Without waiting for someone or something, we can start from where we stand. Up and Down, it is all here now. If we know all about the Now, where is the Here? It must be abstract Consciousness. In her writings, Blavatsky honoured the "Mind-Only" school of Esoteric Buddhism. Plotinus arrived at similar conclusions. Mind-stuff is the substance of our personal minds and of the Impersonal. It is - God!
"Direct intellectual intuition" is needed, said Guenon. Spinoza praised the "intellectual love of God." Blavatsky resurrected the old theosophical practice of "direct beholding." It is all by way of the Mind, which can be both a Slayer and a Seer of the Real. True Reality is not limited to Time, unlike lesser realities which come and go as they change before our eyes.
Personalities and mentalities also are transitory, even as we hold on to them. At the Core of the Core (as de Purucker put it) of individuals and their universe, is true permanent Reality. We need not search far and low, only inwardly. We may draw on this resource in using what trickles down spiritually, and even physically.
Do we need a helping hand? A role model? The correct answer is No, but the usual, popular answer is Yes. We, then, hie ourselves to a special place to see, hear and touch a special person. Spirituality is not exclusive to a few favourites. No Elitism is here, but not many walk the extra mile.
Versions of the ideal life are highly respected, widely ignored. Hard facts stand in the way. Intensity in spirituality gains no popularity. The Imitation of Christ, a religious classic of long ago, has a few examples. Indeed, mere imitation lacks imagination. Let us find, with the Buddha, a creative Middle Way. As philosophical participants, theosophically oriented, not just spectators of the passing scene, let us try to leave some footprints on the spiritual sands of time.
Faint hearts in the Cosmic romance see vast distance between themselves and the Beloved. On the surface, they follow blind alleys, looking with blank stares or blinded with false hope. Great discoveries, then, are hard to come by. They find that, if God is not seen, many sights may be glamorous or gaudy, good enough. The majority is content with less.
The minority of mystics and gnostics of Theosophia know in their hearts that the All, as One, is not far but near to the point of intimacy. From the sands to the stars, bodily members of the Divine are not everlasting. Only their soul, as World Soul, endures. The supreme yearning is to recapture the experience of Universal Spirit. After the Rounds, Races and Reincarnating Cycles have run their course, distilling and trickling down the Spirit of each, it is time to Return. That time is always open. To us, the process enriches the Source for the next Descent. The Trickle-Down theory is balanced by a Trickle-Up that is more than a theory, it is a Fact of Life.
Mysterious Canada. Strange Sights, Extraordinary Events, and Peculiar Places. By John Robert Colombo. Published 1988 by Doubleday Canada Limited. xii + 436 pp. Price $29.95
On the whole, Canadians find it comfortable to ignore the unexplained, or treat it lightly. The media in Canada overlook or downplay stories that contain the slightest hint of the unusual. Sure, once in a while we will come across a reference to a Sasquatch sighting, or some other credulity stretching item, but it will invariably be at the back of the last section of our newspaper. By and large, we go about our daily tasks oblivious to strange events going on around us. We close our eyes to mysteries, so afraid are we of being taken in by the odd hoax.
One Canadian who keeps an open mind about mysteries is John Robert Colombo. And lucky we are that he does. His latest book, Mysterious Canada, is full of them! In this sizable compendium, he has gathered hundreds of stories from coast to coast, and takes us on a "Mystery Tour" from Newfoundland to British Columbia, then north and across the Territories. If nothing else, this collection proves what an extraordinarily interesting country Canada is.
Colombo takes a broad approach to his task. He describes "mystery" as "an occurrence - an event or an experience - that seemingly resists rational explanation and begs for a supernatural one." Fitting this description is everything from the optical illusion of Moncton's Magnetic Hill to the Ogopogo of Lake Okanagan. There is no pretence: he admits the book is about the minor, as well as the major mysteries of this country. But it is far from being a light treatment of a serious subject. Much research has gone into this work, and good writer that he is, Colombo keeps each item brief and interesting.
The tour stretches even to the North Pole, which is the subject of several separate articles. Of particular interest is one entitled "The Theosophical Pole." Here, mention is given to hints about the Pole in The Secret Doctrine. Also included are pertinent quotations from articles by Albert E.S. Smythe and Cecil Williams from early volumes of The Canadian Theosophist.
When Colombo's geographical sweep reaches Toronto, he gives the Theosophical Society a section to itself. Considering the nature of this book, and in view of the Theosophical Society's third object, it is no surprise to find several references to well-known Canadian Theosophists in addition to Smythe and Williams. Most are long dead, but their names still live: Algernon Blackwood, Lawren Harris, Fred Housser, Katherine Maltwood, to name but a few. I was particularly touched to note that the book is dedicated to Alex Watt, who lit the flame of
Theosophy in Kitchener, Ontario, and helped keep it alight until his tragic death in 1961. He was "a man of power," writes Colombo.
Among the most fascinating items are those describing mysteries from the Native Canadian tradition, and there are many examples. The index contains over sixty references to UFOs. Such are expected, but between the covers are many surprises. Mysterious Canada lives up to its title in more ways than one.
Colombo "the Master Gatherer" is now also Colombo "the Marshaller of Mysteries." It will be the biggest mystery of all if a successor to Mysterious Canada is not already taking shape in his word processor.
- Ted G. Davy
Algernon Blackwood: A Bio-Bibliography, by Mike Ashley. New York/ London: Greenwood Press, 1987. xx + 349 pp
Algernon Blackwood was a charter member of the Toronto Theosophical Society in 1891. Although he lived but briefly in Canada, and it was not a happy period of his life, his experiences in this country evidently did him no lasting harm and likely strengthened his character. Some of his stories, especially those set in the outdoors undoubtedly owe much to the time he spent in the Northern Ontario wilderness.
Besides being a good writer, Mike Ashley is a superb bibliographer. Although such compilations are seldom ever complete to the last reprint, he has collected an amazing number of references. I was astonished to see the quantity of Blackwood's writing over and above that which was published in his books and the many collections of his short stories, since these alone require lots of bookshelf space. In his later years, Blackwood adapted himself brilliantly to the broadcasting media, and the bibliography also lists his radio and TV performances.
Ashley has written an excellent short life of Algernon Blackwood, and it is to be hoped he will eventually expand it to a full-scale biography. Although he was a rather reticent person, Blackwood's life was certainly not dull, as his own Episodes Before Thirty testify. The relatively brief sketch in this book makes this reader call for more.
- Ted G. Davy
A READER'S NOTES
The new and expanded second edition of the excellent The Canadian Encyclopedia contains entries written by some of our members. One brand new item has as its subject the notorious Brother XII, a.k.a. Edward Wilson. It is signed by John Oliphant, who certainly knows as much about this strange individual and the movement he started - the Aquarian Foundation - than any other person. A number of T.S. members, including some Canadians, became followers of Brother XII. The Foundation was based on an island off Nanaimo, B.C.
I for one am looking forward to reading John's full length history / biography of Brother XII and the Foundation, which will be published shortly.
Victor Endersby died in Napa, California, on November 8,1988, just a few weeks short of his 97th birthday.
Born in what he described as "a small cow-town" in Montana, his cattle-ranching
family moved across the Canadian border in 1895 and settled in an area which is now the southern region of the Province of Alberta, but which was then part of the North West Territories.
A major influence in the life of the young Victor was a colourful individual who lived just a few miles from the Endersbys. This was John "Kootenai" Brown, an early Canadian Theosophist who was to become the first Superintendent of the nearby Waterton Lakes National Park. He allowed the boy to borrow books from what eighty years later the man remembered was a "remarkable library". Victor's uncle, Ted Endersby, was also a member of the Theosophical Society at that time.
Victor Endersby pursued a successful career in engineering. His crowning achievement was as Chief Engineer for the eastern half of the San Francisco Bay Bridge. As an expert in road and bridge construction, he eventually settled into engineering research.
From an early age, he was a deeply serious student of Theosophy, and active in its cause. In 1950 he launched his own journal, Theosophical Notes, which he wrote and published privately until 1978. At this stage he was independent of Theosophical organizations, though generally respected by all, and his journal helped forge links with others of like mind in several countries; he especially enjoyed the friendship and support of several prominent Canadian Theosophists in the 1950s and 1960s. Among his other publications worthy of note is The Hall of Magic Mirrors (1969), a defence of Madame Blavatsky.
SECRET DOCTRINE QUESTION AND ANSWER SECTION
From 1964 to 1980, Geoffrey Barborka's "Secret Doctrine Question and Answer Section" was a regular and popular feature of this magazine, and there was widespread disappointment among the readers when he was no longer able to conduct it. There have been several suggestions that the series be published in book form, and many more requests than could be filled for back issues containing early instalments. To partially respond to this interest, we shall be reprinting selections from the "Q and A Section." To make the re-issue even more useful, the material has been compiled under subject headings. The originals are identified by Volume and number at the end of each answer. - Eds.
10. FOHAT - PART II
Question. Can you give me a reference in The Secret Doctrine regarding the activity of atoms on our Earth or on other planets?
Answer. There is indeed a very remarkable passage, telling about the activity of atoms and the life-force associated with this activity.
"Now that the conditions and laws ruling our solar system are fully developed; and that the atmosphere of our earth, as of every other globe, has become, so to say, a crucible of its own, Occult Science teaches that there is a perpetual exchange taking place in space of molecules, or of atoms
rather, correlating, and thus changing their combining equivalents on every planet. Some men of Science, and those among the greatest physicists and chemists, begin to suspect this fact, which has been known for ages to the Occultists. The spectroscope only shows the probable similarity (on external evidence) of terrestrial and sidereal substance; it is unable to go any farther, or to show whether atoms gravitate towards one another in the same way and under the same conditions as they are supposed to do on our planet, physically and chemically. The scale of temperature, from the highest degree to the lowest that can be conceived of, may be imagined to be one and the same in and for the whole Universe; nevertheless, its properties, other than those of dissociation and re-association, differ on every planet; and thus atoms enter into new forms of existence, undreamt of, and incognizable to physical Science. The essence of Cometary matter, for instance, is totally different from any of the chemical or physical characteristics with which the greatest chemists and physicists of the earth are acquainted. And even that matter, during rapid passage through our atmosphere, undergoes a certain change in its nature. Thus not alone the elements of our planets, but even those of all its sisters in the Solar System, differ as widely from each other in their combinations, as from the Cosmic elements beyond our Solar limits. Therefore, they cannot be taken as a standard for comparison with the same in other worlds." (S.D. I, 142; I, 198-9 6-vol. ed.: I, 166 3rd ed.)
Question. Is Fohat associated with the activity of the atoms?
Answer. Just as the atoms belonging to, or functioning in, a specific world, such as our Earth, have their specific combination, which is different from the other planets in the solar system, in like manner Fohat has its specific quality for each world. To quote The Secret Doctrine:
"Each world has its Fohat, who is omnipresent in his own sphere of action. But there are as many Fohats as there are worlds, each varying in power and degree of manifestations. The individual Fohats make one Universal, Collective Fohat - the aspect-Entity of the one absolute Non-Entity, which is absolute Be-Ness, 'SAT'. 'Millions and billions of worlds are produced at every Manvantara' it is said (in a Commentary). Therefore there must be many Fohats, whom we consider as conscious and intelligent Forces. This, no doubt, to the disgust of scientific minds. Nevertheless the Occultists, who have good reasons for it, consider all the forces of Nature as veritable, though supersensuous, states of Matter; and as possible objects of perception to Beings endowed with the requisite senses." (S.D. I, 143; I, 199 6-vol. ed.; I, 167 3rd ed.)
- Vol. 55, No.3
THE CANADIAN THEOSOPHIST, VOL. 69
After-Death States, The ..........................18
And Lazenby Could Laugh ...................106
Animals, Whitman on.............................. 94
Annual Meeting .................... 34, 59, 107, 118
Annual Report ....................................... 109
Astral Light, The ................................44, 56
Auger, Laurier.................................. 13, 118
Ball, Eunice............................................. 86
Barborka, Geoffrey............ 16, 44, 56, 87, 140
Barr, Dudley W. ........................................2
Beaconsfield Study Centre .......13, 111, 133
Besant, Annie .......................................113
Blavatsky, Helena Petrovna............. 25, 114
Blavatsky the Writer ................................ 25
H.P. Blavatsky and the Secret Doctrine ........... 91
Canadian Encyclopedia, The ............139
Comment sont nes l'univers et l'homme ............... 21
Key to Theosophy, The....................... 91
Solovyoff's Fraud ................................. 43
Theosophical Texts Series .................. 91
Brown, Elbridge Gerry ..........................121
Bruce, Muriel......................................... 118
Burnier, Radha..................................... 3, 51
Calgary Lodge ..................... 38, 61, 111, 133
Chatwin, Doreen .....................................63
Comfort, Will Levington (W.L.C.) ...117, 130
Cosgrove, P.D. .....................................101
Dark Light Behind the Altar ..................... 39
Davy, Doris ....................... 6, 38, 61, 111, 133
Davy, Ted ........ 15, 20, 21, 65, 68, 92, 97, 99, 113, 138, 139
Dissemination of Theosophy ................... 10
Dutta, Rex............................................... 49
Edmonton Lodge ........................13, 84, 133
Elbridge Gerry Brown and the Boston "Spiritual Scientist....... 121
Elder, S.............................................. 19, 89
Famous "Trickle- Down" Theory, The ...............135 Fohat................................................ 87, 140
Forsyth, James Whitcraft............... 112, 130
Gering, Gay ..........................................133
Golden Stairs, The.................................. 25
Gomes, Michael .................................... 121
Great Pan is Alive ................................... 80
Hamilton Lodge ....................................... 85
Hassanein, Suzanne ............................... 13
Henderson, Douglas ...............................37
Hermes Lodge ............................13, 85, 134
Hooper, Lillian ......................................... 62
Human Knowledge .................................. 89
Impressions of the Annual Meeting ......118
Interview with Radha Burnier.................. 51
Theosophical Research Journal .......... 12
Viewpoint Aquarius .............................. 22
Judge, William Quan (portrait) ..................1
Judge, W.Q............................................... 2
Keightley, Archibald ...........................29, 33
Keightley, Bertram .............................32, 33
Know Thyself ..........................................73
Krotona Programs .............................. 71, 98
Laudahn, William R..................... 39, 80, 135
Lazenby, Charles A. ..............27, 33, 99, 101
Lemieux, Pat......................................... 111
Limbrick, Gordon ....................................73
Lucas, E.A. ...........................................117
Mead, George R.S.................................. 30
Members-at-large Not Second Class Members ..............65
Montreal Study Centre ............................ 62
"Mr. Greatheart.......................................... 2
Neufeldt, Ronald .....................................68
Notes and Comments ..............11, 35, 59, 83, 107, 131
Elliott, Stanley S................................133
Endersby, Victor A. ...........................139
Lazier, Katherine M.............................35
Legros, George Cardinal ..................... 43
Leonard, Harry ..................................107
Matsell, Doris ......................................35
Olcott, Henry S. ...............................27, 116
Olin, Wilf .................................................63
Oliphant, John ....................................... 139
Orpheus Lodge .......................................62
Orthodox Science Examined ..................49
Pelletier, Ernest ......................................66
Pelletier, Rogelle................................ 66, 84
Playle, Ruth Eve .....................................64
Presidential Address .................................3
Reader's Notes, A.................. 21, 43, 91, 139
Reincarnation Explored ............................. 6
Algernon Blackwood: A Bio-Bibliography ................. 139
Annie Besant and Progressive Messianism ...........113
Blavatsky and Her Teachers .............115
Dawning of the Theosophical Movement, The ..................20
Echoes of the Orient, Vol. III ............... 68
Esoteric Teachings ......................... 15, 22
Mysterious Canada ...........................138
New Testament Commentaries of H.P.Blavatsky ................. 92
Reincarnation Explored .........................6
Sacred Word and Sacred Text ............ 68
Theosophia in Neo-Platonic and Christian Literature .............92
Yankee Beacon of Buddhist Light .....116
Secret Doctrine Centenary ................46, 61
Secret Doctrine Question and Answer Section ......16, 44, 56, 87, 140
Secret Teachings .................................... 15
Sharp, Eva.................................. 13, 85, 134
Student Survey Summary Report ........... 95
Studies in Early American Theosophical History ..... 121
Taylor, Sharon ........................................85
Teaching, Teacher and the Taught ......112
Tennyson, Alfred ..................................... 33
Theosophical Biographies ....................... 97
Theosophical Centres, Tour of ...............66
Theosophical History Conference .........119
Theosophical History, Studies in Early American .........121
Theosophy, The Dissemination of ..........10
Three Early Theosophists in Review ....113
Toronto Lodge .........................38, 59, 63, 64
Treloar, Barbara ...................................... 38
Treloar, Stan.................. 11, 34, 35, 59, 83, 107, 109, 131
Triennial Election 1989.........................111
Tulip, Allan ..............................................37
Vancouver Lodge .................................... 63
Victoria Lodge .................................. 86, 107
Wachtmeister, Constance....................... 29
Whitman, Walt ........................................94
Wilkes, Fred ............................................ 62
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. Ted G. Davy, Secretary, Mrs. Doris Davy, 2307 Sovereign Cres. S.W. Calgary, Alta. T3C 2M3
DHARMA STUDY CENTRE: Secretary, Mrs. Diane Mottus, Box 145 Glendon, Alta., T0A 1P0
EDMONTON LODGE: President, Mr. Ernest E. Pelletier; Secretary, Mrs. Rogelle Pelletier, South Side Edmonton Post Office Box 4804, Edmonton, Alta. T6E 2A0. (Phone 434-9326).
HAMILTON LODGE: President, Sharon L. Taylor; Secretary, Laura Baldwin, 304 Emerson St., Hamilton, Ont. L8S 2Y7
MONTREAL STUDY CENTRE: Leader, Mrs. Phoebe Stone; Secretary, Mr. Fred Wilkes, 3679 Ste. Famille, No. 22, Montreal, P.Q. H2X 2L5
TORONTO LODGE: President, Mrs. Barbara Treloar, Secretary, Mr. Wilf Olin. Lodge Rooms: 109 Dupont St., Toronto, Ont. M5R 1V4 (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, Mr. Eric Hooper, Sec. Treas. Mrs. Lillian Hooper. (Phone 589-4902 or 731-7491.)
VICTORIA LODGE: President, Mrs. Fiona Odgren; Secretary, Mrs. Eunice Ball. (Phone 592-7935).
ATMA VIDYA LODGE: Secretary, Mrs. H. Tidberry. Enquiries c/o General Secretary.
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