Vol. 70 No. 1 Toronto, Mar.-Apr., 1989
The Theosophical Society is not responsible for any statement in this Magazine, unless made in an official document.
W. Q. J.
O hero of the iron age,
Upon thy grave we will not weep,
Nor yet consume away in rage
For thee and thy untimely sleep.
Our hearts a burning silence keep.
O martyr, in these iron days
One fate was sure for soul like thine:
Well you foreknew but went your ways.
The crucifixion is the sign,
The meed of all the kingly line.
We may not mourn - though such a night
Has fallen on our earthly spheres
Bereft of love and truth and light
As never since the dawn of years;
For tears give birth alone to tears.
One wreath upon thy grave we lay
(The silence of our bitter thought,
Words that would scorch their hearts of clay),
And turn to learn what thou hast taught,
To shape our lives as thine was wrought.
WILLIAM Q. JUDGE
April 13, 1851 - March 21, 1896
The foregoing poem and the following tributes are from the April 1896 issue of The Irish Theosophist. News of the death of William Q. Judge had been received in Dublin as the magazine was going to press, and in the words of the Editor, D.N. Dunlop, "...we cannot let this issue appear without a few words from one or two who knew that heart, thought by many to be 'something else.'" - Eds.
The claim of William Q. Judge upon us is impersonal and universal, for it is the claim of work, and of work only.
Not the man then, but his work. The Work was his ideal. He valued men and women only by the work and the spirit in which it was done; he held right thought to be the best work of all; he worked with anyone who was wishful or willing to do work in any real sense, whether such persons were enemies or friends.
Slowly, under the moulding touch of time and suffering, his character evolved before the eyes of the community whose estimate is the estimate of twenty years' experience and is not to be shaken. If there be little said about him as an occultist, it is because such men, in such relations, leave no visible, material traces. Of them it may be said in the language of paradox: They are known to be what they are because they are unknown; they are recognized because they are misunderstood; they are honored in the inner world because they are dishonored in the outer world; they have suffered that other men may rejoice; hatred is their portion because they have loved much; sorrow is their lot until that day when the whole world shall rejoice.
Such men, in their unrecorded deeds, wear the likeness of the rootless Root, the unevolved Evolver, in the sense that, being themselves obscure, they are the source of greatness in others. Theirs are the thoughts which spur others to great deeds. Theirs is the quietness which overcomes everything, just as water, the softest thing, overcomes all hardness. They, and they alone, come into this world of ours with one idea, one ideal, which they carry out along a hundred lines with unwavering purpose, never pausing, never resting, never changing, knowing no alteration of mind, no lesser deity than the One Self, no other service than the service of that Self hidden in humanity; childhood, youth and manhood sees them pursuing the same changeless purpose, and when the wearied body falls and dies and the firesoul frets through the frail, ethereal casing, these men, these Egos cannot rest in the grave of the ether; they know no heaven; Death itself cannot stay them; the blissful life of the spheres cannot give them pause; they return - they, the disembodied and free, turn from the free and glorious starry airs, they take again the fetters of the body, and for what? For what end? Only for this: that they may work, work, and serve the Self eternal.
It is with no feeling of sadness that I think of this withdrawal. He would not have wished for that. But with a faltering hand I try to express one of many incommunicable thoughts about the hero who has departed. Long before I met him, before even written words of his had been read, his name like an incantation stirred and summoned forth some secret spiritual impulse in my heart.
It was no surface tie which bound us to him. No one ever tried less than he to gain from men that adherence which comes from impressive manner. I hardly thought what he was while he spoke; but on departing I found my heart, wiser than my brain, had given itself away to him; an inner exultation lasting for months witnessed his power.
It was in that memorable convention in London two years ago that I first glimpsed his real greatness. As he sat there quietly, one among many, not speaking a word, I was overcome by a sense of spiritual dilation, of unconquerable will about him, and that one figure with the grey head became all the room to me.
Shall I not say the truth I think? Here was a hero out of the remote, antique, giant ages come among us, wearing but on the surface the vesture of our little day. We, too, came out of that past, but in forgetfulness; he with memory and power soon regained. To him and to one other we owe an unspeakable gratitude for faith and hope and knowledge born again. We may say now, using words of his early years: "Even in hell I lift up my eyes to those who are beyond me and do not deny them." Ah, hero, we know you would have stayed with us if it were possible; but fires have been kindled that shall not soon fade, fires that shall be bright when you again return.
I feel no sadness, knowing there are no farewells in the True: to whosoever has touched on that real being there is comradeship with all the great and wise of time. That he will again return we need not doubt. His ideals were those which are attained only by the Saviours and Deliverers of nations. When or where he may appear I know not, but I foresee the coming when our need invokes him. Light of the future aeons, I hail, I hail to thee!
"It is a cry of the soul," were the words in which he summed up the meaning and purpose of the theosophical movement when initiating us in 1888. There was nothing of the maudlin sentimentalist about him. Clear, simple and powerful are all his utterances, for the strong light of soul shone through all he did and said. One more has been added to the long list of the world's crucified saviours. It is almost like presumption to essay an appreciation in words of great souls like these. We cannot measure, weigh, or sound their depths. How inadequate, then, any attempt of the kind. We can but point to the work achieved even in these few years and realize dimly that we have entertained angels unawares; that the Great Ones of the earth have been among us and we knew them not. - F.J.D.
J. was one of several signatures used by Mrs. Julia Keightley (also well known by her pseudonym Jasper Niemand).
AE was the great Irish poet and artist, George W. Russell.
F.J.D. was Fred J. Dick, a Scottish engineer. In 1896 he was the convenor of the Theosophical Society in Europe (Ireland). He moved to the Point Loma Community in 1905, where he worked and taught until his death in 1927. Dick was the subject of an
interesting biographical article by Iverson L. Harris in The Canadian Theosophist, Vol. 48, pp. 81-82; 92-93.
The poem is unidentified. It is tempting to guess it was from AE's pen. Can any reader help? - Eds.
FROM THE PRESIDENTIAL ADDRESS
To the 113th Annual Convention of the Theosophical Society
- Radha Burnier, President
In 1889 Madame Blavatsky made an assessment of her times thus:
"Of all the past centuries our nineteenth has been the most criminal. It is criminal in its frightful selfishness, in its scepticism which grimaces at the very idea of anything beyond the material; and its idiotic indifference to all that does not pertain to the personal self, more than any of the previous centuries of ignorance, barbarism and intellectual darkness. ... For all those who see the sterility and folly of an existence blinded by materialism and ferociously indifferent to the fate of their neighbour, this is the moment to act; now is the time for them to devote all their energies, all their courage and all their efforts to a great intellectual reform. This reform can only be accomplished by Theosophists, and, let us add, by Occultism or the wisdom of the Orient."
She further described the nineteenth century as the hybrid child of medieval superstition and a profligate impostor known as "modern civilization".
The twentieth century has far surpassed the nineteenth in barbarism, criminal selfishness, materialistic blindness and indifference to all that is beyond personal self-interest. It has risen to peaks of destructive activity never before reached. The dead and wounded in the two World Wars were counted by the million, and more millions were forcibly displaced from their homes and compelled to suffer acute distress of various kinds. A series of other wars on a lesser scale have added to the century's toll of carnage. These are the decades which have also seen the merciless decimation of countless numbers of people in several parts of the world for ideological, tribal, racial or political reasons. Rarely, or perhaps never, has cruelty been practised on so large a scale towards both man and animals as in the twentieth century. Plant life, too, has been reduced dramatically and mineral resources depleted. Environmental degradation and pollution now pose hazards so grave that some scientists believe this to be a greater threat than nuclear war.
War-making has been one of the most important commercial activities of the century, bringing enormous wealth to some individuals and firms. Nations, too, if they have the required capability, are vying with one another to amass riches by the manufacture and sale of arms. Criminal psychology is at work in other kinds of business with which we have become familiar such as the traffic in drugs, and the commerce in substandard medicines and food which the poor and ignorant populations of underdeveloped countries are hoodwinked into buying. Mod-
ern civilization has systematically fostered violence and it has now spread into homes and streets. It has also let loose the forces of decadence by setting up pleasure and success as the most worthy of goals. Addiction to enjoyment, money and drugs has attained epidemic levels. Though here and there are signs of concern for the human condition and enquiry into the validity of the premises on which present-day civilization is built, the vast majority of people continue to be in the same state of idiotic indifference to the problems which face mankind and the authenticity or otherwise of the assumptions which lie behind them.
The great intellectual reform which HPB foresaw as the immediate need of her day has still to take place. The Theosophical Society has been part of a stream responsible for bringing about a certain change in the thinking of the world, but the ignorance and selfishness of modern society cannot be dissipated without sustained and strenuous effort. Such effort must come from people who have vision and are capable of bringing about a revolutionary reform in thought. The reform must be founded on a comprehensive and true insight into Nature and her purposes - purposes which are known by the perceptive mind to be an expression of the Supreme Intelligence which works in and through man and Nature.
Unless the reform in outlook is radical enough it cannot bring about a sea-change in the world's condition or relieve humanity of its travails. Petty minds effect small changes; they patch up where reconstruction is needed; they find ephemeral solutions and are satisfied. So from generation to generation, from century to century, humanity suffers and its condition deteriorates. Kali Yuga, the Dark Age, is long in duration because very few have the energy or courage to light a lamp when people around them regard the darkness as the normal state. But Theosophists must set forth with clarity and force the foundational ideas which must form the basis of restructuring in all the fields of human activity. International relations, national objectives, education, politics, social and economic ideals - in fact everything which is part of human society - can be set on a sound basis and be harmoniously interlinked in a healthy wholeness if behind them there is a clear realization of factors which are discovered only in the depths. This is the light which members must endeavour to provide. It is said that religion which is true must offer a solution to every problem. Conversely, when the quality of perception does not light up the field of human activity and lead to harmony in the world, it does not represent the Wisdom which is Theosophy.
Real culture, in contrast to pseudo-civilization, is spiritual, "It proceeds from within outwards". Unless the people composing any society find the inspiration to be noble-minded and strive to progress on the spiritual before they do on the physical or outer plane, decay is bound to continue. On the other hand, when human conduct stems from recognition of the deeper elements in life, there is the incorruptible foundation for real culture. Superficiality is the enemy of culture and civilization. Therefore, reform involves realization of the inadequacy of the prevailing modes of thought, one aspect of which is its shallowness. Superficiality is built into the
mind easily in the present day because there are distractions on every side, new forms of pleasure, a surplus of printed matter and markets full of objects. There is little encouragement to probe into deeper areas. Restlessly, the mind passes from one thing to another, touching only the surface.
One of the important facts to be observed and grasped is the relation between effects and causes. A simpleton who cannot see the cause-effect sequence between the sound produced by a radio and the transmission which is at a great distance, or a savage who cannot connect the birth of a child with the tryst kept by its parents may be scoffed at by the sophisticated "modern" man. Though such ignorance is thought of as the mark of the savage and the simpleton, the so-called civilized man is no better, for he, too, is prone to turn a blind eye to obvious cause-effect sequences.
Let us take an example, for its implications are far-reaching. The first World War was said to be a war to end all wars. Similar ideas are propagated in connection with other conflicts. The horrors and brutality inherent in fighting are often projected as means to bring benefits to people. The opponents in every war or conflict believe that justice and right are on their side. Battling for a righteous cause, however imaginary the righteousness may be, is held out as a noble enterprise. The fact is, however, that all violence and war brutalize and degrade human nature. The more wars are fought and violence becomes a way of life, the more the mind of humanity becomes inured to suffering and pain. A so-called "just" war dehumanizes the human consciousness as much as an "unjust" war, for in both the combatants steel and train themselves to be ferociously insensitive to others. Similarly, cruel experiments on animals, carried out nowadays on millions of creatures, are supposed to enhance human well-being. How can the building of violence and cruelty into the mind, and training it to be imperious to scenes of suffering, help to build a good and civilized society? Is it surprising that terrorism, mugging, battering of children and other acts of violence are increasing, since there is a refusal to see the obvious cause-effect relationship between the unpeaceful conditions of life and the brutal means and techniques modern society adopts and purveys without scruple to fulfil various ends?
The teaching of absolute non-violence is an essential aspect of Buddhism, Jainism and Hindu Yoga. Lao Tse and Krishnamurti repudiated killing as an answer to any problem. Jesus Christ spoke of not returning violence in kind, and the early Christians were pacifists. But the logic behind their teaching does not appeal to minds which are basically superficial in their approach and are accustomed to relate effects and causes only in a narrow field of material facts. In these circumstances, it is the responsibility of Theosophists to probe deeply and make clear such questions.
War and conflict cannot be ended merely by pacts and treaties. These are broken too easily and mere expediency often paves the road for them. They have their place, but they are the temporary, makeshift adjustments of minds which do not see far enough. The profound intellectual reform we have talked about should result from knowledge of fallacies in attitudes about such questions as violence and conflict and from a clear awareness of underlying causal connections. The Lord Buddha's world-view, illumined by supreme wisdom and compassion, emphasized comprehension of the causal chain and this was epitomized in the teaching of pratiya-samutpada.
This one example may suffice to demonstrate how little the average mind sees what lies below the outer surface. We could take other examples, but for lack of time. However, it is important to consider how the ordinary, everyday happenings, our small, personal lives, the achievements of a particular people and so forth, are related to the very source of human life and energy. The materialistic view of civilization emphasizes achievements in science, innovation, exploration and organization. There has been eagerness to extend spatial communication. But these achievements are transient and will leave only traces for archeologists and antiquarians to investigate in course of time. The highest accomplishment of truly civilized living is the ability to delve into the unexplored levels within, and experience, in ever growing measure, values and truths which are imperishable. Knowing what is at the non-temporal level means touching the true source of power. The ambitious man of the world deceives himself by putting faith in his own power and capacities, but he is soon exhausted and left with only ashes in his hands. What is the true source of energy which is ever inexhaustible and an unfailing spring of joy? The relationship between the mortal and the eternal can only be discovered by those who delve into their consciousness to ask as Sri Ramana taught: "Who am I?" "What do my actions, enjoyments, knowledge accomplish?"
Another form of limitation in the usual mode of thinking must be mentioned before we pass on to other matters. Sadly, there are some members of our Society who think that its first object is outmoded because there is enough talk about world unity, ecology, and so forth to deceive them into believing that universal brotherhood is an obsolete aim. But words cannot replace actuality. The minds of men continue to break everything into pieces - to dissect humanity into nations, tribes and classes to divide god from god and one's self from all others. The fragmentary outlook is a limited, false outlook. The specialization which is imposed by present-day expansion in knowledge and the one-sided perspectives that people are tempted to hold in a highly competitive age are a formidable deterrent to developing holistic awareness. Seeing the whole - the whole of human life, the whole of a problem, the whole of a flower, bird or person - demands a profound change within, the shift to a different dimension. This is also the meaning of an intellectual reform which leads to unveiled spiritual perception. As Theosophists we must not become conditioned by the thinking around us to believe that outer changes, however exciting they may be, or the ability to deal with immediate necessities, are the most important of our aims. The nineteenth and twentieth centuries have been dominated by the so-called modern ideas arising from scientific development. They have brought many material benefits but they have failed to usher in true well-being for man precisely because they concentrate excessively on the material immediate results and are not guided by the deeper perspectives which HPB referred to in the foregoing passage as Occultism or the wisdom of the Orient. Members of the Theosophical Society must endeavour to bring about progress on a more lasting basis and truer foundation.
The term "Universal Brotherhood' is no idle phrase... It is the only secure foundation for universal morality. If it be a dream, it is at least a noble one for mankind.
- The Mahatma Letters to A.P. Sinnett, p. 17
IMPRESSIONS OF THE 113TH CONVENTION
- Peter Lakin
The energizing calm of a prayer in Sanskrit began the 113th International Convention of the Theosophical Society at Adyar, this past Christmas. The intoned sacred syllables swept across the Adyar theatre and out into the sun and green of the Adyar estate. What is it that makes the atmosphere here so tangibly charged? Certainly the long and dramatic history of the locale, but more than that the over one thousand Theosophists who eat and sleep on the property at this time, and who so enthusiastically participate in all the events of the week between December 25 and 31.
The theme of the Convention was "Knowledge and Wisdom," and throughout the week International President Radha Burnier kept bringing us back to this important idea. "To realize a state of wisdom, one must let the mind mature through the quiet response to life in all its aspects, and unselfish interest in all living beings. Nature then reveals hitherto unseen meanings," she said. She stressed that the members should "endeavour to bring about a profound intellectual reform arising out of a holistic approach to life."
Throughout the Convention, Mrs. Burnier's remarks, formal and informal, were very practically oriented. She asked the question, "Why is it that all human beings seek happiness and peace, and yet seem to be adept at producing the opposite?" She indicated that right action was the answer, action motivated by the knowledge that we are all an integral part of this beautiful world. Even before right action, "one must learn to see and see clearly. Right vision or clear vision is the first step on the path to wisdom." Mrs. Burnier also told a surprised audience that there were some members who feel that the universal brotherhood aspect of the first object of the Theosophical Society was out of date. She very eloquently went on to reinforce the idea that the whole is affected by a change to any of its parts and that the world more than ever before needs to hear the message of universal brotherhood.
Other speakers at the Convention represented its international flavour. Dorothy Abbenhouse, the President of the T.S. in America, spoke on meditation and brought out the little known fact that H.P.B. recommended the use of creative visualization, now broadly used in so many healing therapies. John Abbenhouse, her husband, in his presentation helped the audience feel more comfortable in approaching The Secret Doctrine by using suggestions from Commander Bowen's booklet on "How to Study the S.D." Other speakers were Dr. Hugh Gray of England, Conrad Jamieson of New Zealand, Arnaldo Sisson Filho of Brazil and Paul Zwollo of Holland.
The Indian Section of the Society has the largest number of members, and its presence was strongly felt both in the large number of delegates and also in the high calibre of the talks given by several distinguished Indians. One highlight of the Convention was the opening of the new Craft Centre (Continued on page 22)
- Henry S. Olcott
In the first instalment of "Elbridge Gerry Brown and the Boston Spiritual Scientist" (C.T. Jan-Feb '89, p. 126) Theosophical historian Michael Gomes noted that Col. Olcott's first article "written expressly for" that journal appeared in the May 13, 1875 issue. Its title was "Retributive Justice". We are indebted to Mr. Gomes for providing, at our request, a photocopy of the relevant page (111) from which the following verbatim copy is taken.
Although the term Karma is not mentioned in the article, this concept is the overriding theme. It seems, then, that this must have been the very first attempt by the early Theosophists to put forward what was to become a key doctrine as the modern Theosophical philosophy unfolded. If nothing else, it supports Olcott's assertion that "The Law of Karma ... was taught me from almost the beginning of my intercourse with H.P.B. and the Masters." (Old Diary Leaves I, 237.)
Interestingly, H.P. Blavatsky apparently did not write (at least for publication) on this subject until the following year when she briefly mentioned "The Law of Compensation" in her article, "A Crisis for Spiritualism" also in Spiritual Scientist, March 23, 1876. (H.P. Blavatsky Collected Writings I, 194-203.) Yet here again the word Karma does not appear. As far as we know, its earliest employment in Theosophical literature was in Isis Unveiled (1877). - Eds.
If I have not misconceived the plain teachings of the best Spiritualists and their familiar spirits, there will have to be a great remodeling of our theological doctrines. We will have to abandon both the Hebrew notion of the "scape-goat," and the Christian one of Original Sin and the Atonement. We must 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 out 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 of us according to our deserts. Of course, this necessitates the relinquishment of the theory that all men sinned in Adam, the outcome of which was the alternative that we could not avoid damnation except through the vicarious suffering of the only Son of God.
I think I state the case fairly. If my studies have not been fruitless, this is the attitude in which the revelations of Modern Spiritualism
place us dwellers in the flesh. I have conversed with very learned people who profess to know all about the economy of the future life, and they tell me that we are not only held to account for what evil we do to ourselves and others, directly, but also for what we indirectly cause others to do. That is to say, if a father misgoverns his son, in such a way as to make him a criminal, the greater share of responsibility for his crimes devolves upon him, the cause, the lesser upon him, the victim.
A doctrine like this would be monstrous and appalling if it were conceded that we were totally depraved by nature, for there would be no hope for escape from a terrible doom, unless we chance to gain favor by profession of belief in the saving merits of a common intercessor. This idea upon which our prevailing theological systems are based, implies several things. In the first place, that one person's sin can be expiated by another's suffering; secondly, that certain of our fellow-men, by reason of extreme influence with God, can placate his just wrath, if so moved to do; and, thirdly, that the Supreme Ruler of the Universe is a being of moods and impulses, liable to be diverted from the execution of justice by the prayers of the devout.
Spiritualism, as I understand its advocates, teaches that, so far from man having been originally evil, he has been constantly growing better and better; that some are worse than others, but none irretrievably bad; that our well-being here and the rapidity of our progress hereafter, are wholly within our own control; that we may advance more or less surely and quickly to light, wisdom and goodness, as we cultivate our own natural faculties; and that faith in ourselves, the desire to improve, and especially, the reenforcement of our Will Power are all that are necessary to place us beside the highest Sephiroths, in the highest spheres.
What a contrast between this theory of Evolution and Progression, and that of the Church, as forcibly and beautifully expressed in this familiar verse:
"Though my tears forever flow,
Though my zeal no languor know,
These for sin, cannot atone:
THOU must save, and THOU alone!"
The philosophical student, contemplating these two systems, may well be pardoned for asking, if this theory of the sole efficacy of the atonement be true, what incentive there is for personal effort towards self purification. If neither constant remorse, nor unflagging zeal in good works avail anything, of what use is either? If a man may crown a career of fearful lust, and robbery and violence with the capital crime of murder, and, by a deathbed acceptance of the sacrament and profession of faith, find peace and forgiveness, and so be as well off as the lifelong saint, why should not all who choose be lustful and violent? The belated traveler who jumps aboard as the plank is cast off, gets to the journey's end as soon as he who came first; why should not all be laggards who choose?
It may be heterodox to propound such questions, but does it not seem as if our friends, the Spiritualists, have in their creed the greater inducement to live good lives, and, doing equal justice to all here, merit the rewards of Divine justice hereafter?
No Karma is "bad" Karma. What we call evil fortune is simply nature's effort at readjustment.
- Jasper Niemand, The Path, Feb. 1888, p. 334.
NOTES AND COMMENTS BY THE GENERAL SECRETARY
I am pleased to welcome into the fellowship of the Society another new member, Miss Nora Walker, of Sherwood Park, Alberta, as a member-at-large.
I regret to announce the death of Miss Adeline Ayoub, of Vancouver Lodge. She joined the Society in New Zealand, and had been a member of the T.S. in Canada since the '60s. On behalf of the Canadian Section, I extend condolences to family and friends.
The time has come, the walrus said, to talk of many things, but the time that is coming that I will talk about is the annual reminder that dues are coming due: our fiscal year ends on June 30.
For members-at-large the dues are still $14.00, payable to the Theosophical Society in Canada, and to be sent to me. (See masthead for the address.)
Members of Lodges pay through their Lodge, which may impose an extra Lodge fee. Some members, as well as some Lodges, pay ahead of time (bless 'em); some pay when due (on or close to July 1), always a great help; and last year one Lodge settled late in December, a record, with a few members-at-large paying in December and January (via reinstatement), also a record. One Lodge has a record of always being the first to pay.
There are some hints here.
The Theosophical Society in the Philippines has undertaken a new venture by publishing a quarterly magazine called The Theosophical Digest. They have sent me a copy of the first issue, addressing it to "Mr. San Treloar". This "San" acknowledges me to be a saint. Others take note!
This Theosophical Digest contains abridged articles and essays from various other Theosophical magazines. The size is similar to the ubiquitous Readers Digest. It is well laid out, very professional.
I like the idea of abridging, as already, due to my office in the T.S. in Canada, I receive many complimentary magazines, and I do have a time problem in getting through them - of necessity many articles being hastily skimmed. The Theosophical Digest editors have gone over many more magazines than I get (nor would I want to get more).
I have not read all of the sample sent, yet, but have found some very useful information. One example of immediate use for me was the statement given in an article on vegetarian lifestyle, that the Commandment Number One of the Mosaic Law - "Thou shalt not kill" - in the original Hebrew is "lo tirtzach", which a Hebrew scholar states means any kind of killing whatsoever. I had always hoped that the original intent of this much broken commandment meant an unqualified no killing of any kind - meaning any species - and now I know, thanks to the Theosophical Digest.
For those who are interested in subscribing, the present rate is $15 U.S. funds per year for air mail. It is $10 U.S. for surface mail, which I do not recommend from experience with other magazines sent this way. There is a real danger of dying from old age before receiving "surface mail" from distant countries. Address request for a subscription to:
The Theosophical Digest
1 Ilba St. Corner P. Florentino St.
Quezon City, Philippines.
Some may not like the following, but bear in mind, they did it, I did not. After successful-
- The Organ of the Theosophical Society
The Canadian Theosophist
- In Canada
- Published Bi-Monthly
- Second Class Mail Registration Number 0784
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- Subscription: $9.00 A YEAR
OFFICERS OF THE T.S. IN CANADA
- General Secretary - Stan L. Treloar, R.R. No. 3 Burk's Falls, Ont. P0A 1C0
BOARD OF DIRECTORS
- Ted G. Davy, 2307 Sovereign Crescent S.W., Calgary, Alta T3C 2M3
- Lillian K. Hooper, 15153 - 98th Avenue, Apt. 120, Surrey, B.C. V3R 1W4
- Peter Lakin, 621 Euclid Avenue, Toronto, Ont. M6G 2T6
- Viola P. Law, 204 - 2455 Beach Drive, Victoria, B.C. V8R 6K2
- Simon G. Postma, 3322 - 112 C Street, Edmonton, Alter. T6J 3W8
- Sharon L. Taylor, 1350 Limeridge Rd. E., Unit 36, Hamilton, Ont. LBW 1L6
- Mollie Yorke, 1959 Beach Drive, Victoria, B.C. V8R 6J4
- Emory P. Wood (Honorary Director), 9360 - 86 St., Edmonton, Alberta T6C 3E7
EDITORIAL BOARD, CANADIAN THEOSOPHIST
All letters to the Editors, articles and reports for publication should be addressed to the Editors, 2307 Sovereign Crescent S.W., Calgary, Alta. T3C 2M3.
- Editors: Mr. and Mrs. T.G. Davy
Letters intended for publication should be restricted to not more than five hundred words. The editors reserve the right to shorten any letter unless the writer states that it must be published in full or not at all.
Rannie Publications Limited, Beamsville, Ontario
ly noting my and the Section's new address as of last May, some Sections and/or their magazine staffs have decided a few months back to improve on the correct version by adding bits of my old address.
We have problems enough with our postal system - do not give them more reasons! One offender is Adyar, I regret to say (and hope that this hint will be taken, if letter sent does not work). One other system has used a postal station in Toronto that neither the Canadian Section, nor I personally, have ever used; and most amazing of all, the Post Office has forwarded these misaddressed mailings. I cannot say if all were forwarded, as the misaddressed can be expected to vanish.
This all leads to another situation, which is probably hopeless, but will be repeated anyway. For reasons unknown, neither I nor this magazine's editors are usually notified of a member's change of address. Please do! Mostly, the changes, if ever, come to us indirectly by hearsay. Seldom do Lodge Presidents or Secretaries notify us, but perhaps they too are not notified.
We would like to keep in touch with you. I am not psychic enough yet to bring through needed address changes. - S.T
JAN-FEB ISSUE LATE DUE TO FIRE
We apologize to members and subscribers for the delay in the mailing of the Jan-Feb issue of The Canadian Theosophist.
On the Trans-Canada Highway, en route to Calgary from our printer in Ontario, the courier truck carrying our magazines caught fire. The shipment could not be salvaged, and a re-run was necessary. Hence the delay. - Eds.
For the first time in many years the Lodge was forced to cancel its regular S.D. class on a couple of Wednesdays this past Winter due to extremely cold temperatures. When the mercury dips to below -30 C, it is not thought advisable for members to venture out for an evening meeting.
Our end of month presentations, however, took place as usual, and these are always popular with members and friends.
In January, Phyllis Olin gave a very interesting paper entitled: "Atlantis: Our Lost Past".
At the end of February, Hank van Hees presented a highly thought-provoking paper on "The Gaia Hypothesis".
Both students provided much material in the way of bibliographies, diagrams and clippings to support their talks, and it was evident that much preparation and hard work had gone into these presentations.
- Doris Davy, Secretary
1989 EUROPEAN SCHOOL OF THEOSOPHY
Segovia, Spain. October 14 - 22
For the first time, the European School of Theosophy will be held in Spain, in the Monastery of St. John of the Cross, in Segovia. The rooms, mostly for two or three people (but could be used as single bedrooms), each have their own washing and toilet facilities. Excellent vegetarian meals are provided. The charge for accommodation, including all meals for the whole period, is 120 pounds sterling.
The courses of study will be conducted by a team of experienced teachers and will be based on the classical Theosophical literature. The work of the School is, as always, conducted in English, without translation.
Segovia, once a centre of Roman occupation, is especially famous for the great aqueduct that spans the town. Built without mortar to hold its massive granite stones, the aqueduct has stood for nearly 2,000 years as one of the wonders of Roman architecture. During the week, opportunities will be arranged for students to visit the historic monuments of the town.
Application forms may be obtained from the Secretary of the European School of Theosophy: Mrs. E.T. Probert, 25 Clarendon, Cyncoed Avenue, Cyncoed, Cardiff CF2 6TJ Wales, U.K.
HOME STUDY COURSE
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 The Theosophical Society in Canada, R.R. No. 3, Burk's Falls, Ont. POA 1CO.
T.S. IN CANADA TAPE LENDING LIBRARY
Audio and video cassette tapes of lectures, etc., are available on loan from the T.S. in Canada tape lending library. (This service is for residents of Canada only.) Write for list to: Doris Davy, 2307 Sovereign Cres. S.W., Calgary, Alberta. T3C 2M3.
STUDIES IN EARLY AMERICAN THEOSOPHICAL HISTORY
- Michael Gomes
1. ELBRIDGE GERRY BROWN AND THE BOSTON "SPIRITUAL SCIENTIST"
(Concluded from Vol. 69, p. 129)
H.P.B. gives July 1875 as the date when "Orders" were definitely received "from India direct to establish a philosophic-religious Society & choose a name for it - also to choose Olcott" (Scrapbook I, p. 58, facsimile reproduced in the Dawning, p. 79). There is no mention of Brown, yet it was exactly that month she must have met him for the first time, an event she is silent about. We know that she met with other local Spiritualists like Epes Sargent during her visit to Boston that summer (an event we shall hear more about in a future instalment) to join Col. Olcott who was testing the flower medium Mrs. Thayer. With a change of residence to New York, the founding of the Theosophical Society, and her growing commitment to writing a major work, the cause of the Scientist lost its urgency as a means of disseminating her ideas. Brown sent her a bound copy of the Scientist on Dec. 25, 1875, which she later presented to the British National Association of Spiritualists in October, 1877 (now in the Library of the College of Psychic Science, London), so they were still on good terms.
By the end of 1875, and throughout 1876, the Scientist began to show the influence of Charles Sotheran, who had become a dissident from the Theosophical Society. Papers by his English Brothers in the Societas Rosicruciana in Anglia appear suddenly. A paper by Frater Kenneth R.H. Mackenzie, IV', on "The Hermetic Cross of Praise, Its History and Symbolism" was published in the Dec. 30 number, followed by Frater W.R. Woodman's paper on "Symbolism" in Jan. 20,1876. The "Occult Philosophy of Henry Cornelius Agrippa" (from Mrs. Britten's copy?) ran through 27 instalments in 1876. Sotheran's own series, "Ancient Theosophy; or Spiritism in the Past," passed through nine weekly parts from April 13, 1876.
There is no doubt that at one point Brown had adopted the position of the Hermeticists. An undated letter from him to Olcott survives where he enthusiastically reports that "I have been studying closely and have at last obtained the key to the Cabalah. I know what the word was at the beginning and can solve all the Bible problems mathematically and demonstrate them to be correct. I can give the correct Gnostic value of Christ, Peter, Paul, Noah, Moses, Abraham, the Garden of Eden, Tree
of Life, etc., and solve all the mysticism that lies beneath the use of these names" (Adyar Archives). Indeed, one of the more distinctive series to run through the Scientist in 1876 are the letters on "Qabalism" by Lex et Lux, and Zeus, whom H.P.B. has identified as Seth Pancoast, "Vice-Pres. of the Theos. Society at the time. Pancoast is a theistic mystic & Kabalist, a great alchemist of Philadelphia" (Scrapbook t, p. 63). Pancoast's contributions under the pen-name of Zeus are digests of the Hermetic Cabala, and deal with the contents of the Sohar (Scientist, May 4, 1876, pp. 97-98), and the Sepher Jetzera, or Book of Creation (Scientist, June 29, 1876, pp. 193-194).
During a bitter war of words between the medium D.D. Home in Europe, and Mme. Blavatsky and Col. Olcott, Brown asserts his independence and declines a piece by Olcott, advising him on July 18, 1876, to "let the matter rest," such "quarrels of correspondents don't help a paper much" (Adyar Archives). Even though Brown was inducted into the Theosophical Society a month later, references to the Theosophists become scarcer. The Jan. 11, 1877 Scientist carried a brief note that "Mme. H.P. Blavatsky is preparing a work to be called The Veil of Isis; or Skeleton Keys to Mysterious Gates." Articles on occultism are now supplied by "Buddha" and a series of Buddhism and Spiritualism was given by "Don Fulano." The 1895 collection of H.P.B.'s articles A Modern Panarion (available in a facsimile edition from the Theosophy Company, Los Angeles, 1981), contains one of these pieces from the Scientist, "What is Occultism?" by Buddha of California, with the editorial comment, "We cannot say positively that this is H.P.B.'s, but it is either written by her, or under her inspiration." Editors of subsequent editions of her collected writings have thought differently and it has not been reprinted.
By 1877 the contents of the Spiritual Scientist are wholly devoted to Spiritualism. But this failed to solve the financial problems that continued to plague the journal. On March 13,1877, Brown informed Olcott that he was still trying to put the Scientist on a secure footing, and as soon as it began to pay for itself, "I shall commence immediately to take up some of the paper that you hold" (Adyar Archives). But on June 21, 1877, the journal ceased publication, reviving briefly in February, 1878 as a monthly magazine that went through six numbers.
In the interim Brown wrote a scathing letter on his former colleagues to the Chicago Religio-Philosophical Journal, printed Dec. 15, 1877, p. 8. "Some three years ago Spiritualists commenced to be agitated over the promulgation of the doctrine that intelligent spirits, other than human, were connected in the production of the manifestations known as the phenomena of modern Spiritualism. This class of beings were denominated as Elementaries, and were credited with personating our
friends in Summerland and doing various other things too numerous to be mentioned. In short, all the evils of the movement were the result of their interference. We were told that the ancients knew all about these fellows, and under certain conditions they could be seen by the human eye. One of the first to embrace this belief was Col. Henry Olcott, who had met the founder of this new school in spiritual philosophy at the Eddy family, Chittenden, Vt. A society was soon after established in New York City, known as the Theosophical Society, of which he was elected president, and Madame H.P. Blavatsky, the founder before alluded to, was its corresponding secretary."
Brown took issue with the new developments in theosophical terminology. Mme. Blavatsky had made the differentiation between elementaries, "earth bound yet human spirits," and the elementals, "creatures of the elements," in a letter to the R.P.J. (Nov. 17, 1877, p. 1, rept. B:CW I, 265-71), to distinguish from the previous use by Eliphas Levi and the Kabalists who termed both "elementary" ("as the human elementaries are considered by the Kabalists as having irretrievably lost every chance of immortality, they therefore, after a certain period of time, become no better than the elementals who never had any soul at all"). Brown asked, "Does the President of the Theosophical Society of New York, Col. Olcott, accept this new definition, this somersault? Was it his imperfect knowledge of English that caused him to teach the existence of an intelligent spirit, NOT HUMAN, known as 'elementaries,' that gave us 'tests' relating to our friends in Summerland?"
Brown's subsequent departure from the Theosophical story is marked only by a Petition of Bankruptcy by him in August, 1878, pasted in Scrapbook 7, p. 306. Among the creditors Col. Olcott was owed $590 and H.P.B. $150. H.P.B. annotated this, "bankruptcy to end the whole without a single acknowledgement excuse or regret. Such is Elbridge Brown the Spiritualist!!" (rept. B:CW I, 404.)
Through the pages of the Spiritual Scientist, Mme. Blavatsky and Col. Olcott made an attempt to give some direction to the Spiritualist movement. As H.P.B. commented later, "we students of the Oriental philosophy count it a clear gain that Spiritualist journals on both sides of the Atlantic are beginning to discuss the subject of sub-human and earth-bound beings, even though they ridicule the idea" (R.P.J. Nov. 17, 1877, p. 1; rept. B:CW I, 265). Brown's contribution, which has not been stressed, was to suggest an organizational form. The April 15, 1875 Scientist announced that E. Gerry Brown and H. Williams had started an Association "to be known as the American Spiritual Institute." The April 22 issue gave further notice to the preliminary meetings of the group. At the opening, reported in the June 10 issue, Emma Hardinge Britten spoke on "The Teachings of Spiritual Intelligence on organiza-
tion and the duties of Spiritualists in relation to the same." The Society was described as "a new one formed by Spiritualists who do not believe in radicalism, free love and other so-called advanced theories of this sect." Notice of its activities were carried for some time at the back of the magazine, but it soon faded into oblivion.
The human vital force is the most potent of all known agencies, and health of body or mind is only possible when there is a perfect magnetic equilibrium in one's system. The "healer" heals simply by restoring that balance in his patient by the force of his benevolent desire and will. - H.P. Blavatsky, "Miscellaneous Notes." - H.P. Blavatsky Collected Writings (BCW) III, 285.
It is of supreme importance that the one who attempts to heal disease should have an absolute and implicit faith (a) in his science; (b) in himself. To project from himself the healing aura he must concentrate all his thought for the moment upon his patient, and WILL with iron determination that the disease shall depart and a healthy nervous circulation be re-established in the sufferer's system. It matters nothing what may be his religious belief, nor whether he invoke the name of Jesus, Rama, Mohammed, or Buddha; he must believe in his own power and science, and the invocation of the name of the founder of his particular sect only helps to give him the confidence requisite to ensure success...
Those who may, after reading our remarks, feel a call to heal the sick, should bear in mind the fact that all the curative magnetism that is forced by their will into the bodies of their patients comes out of their own systems. What they have, they can give; no more. And as the maintenance of one's own health is a prime duty, they should never attempt healing unless they have a surplus of vitality to spare, over and above what may be needed to carry themselves through their round of duties and keep their systems well up to tone. Otherwise they would soon break down and become themselves invalids. ... For the same reason, healing should not be attempted to any extent after one has passed middle life; the constitution has not then the same recuperative capacity as in youth. - H.P. Blavatsky, "The Power to Heal." BCW IV, 384-386.
If a diseased person - medium or not - attempts to heal, his force may be sufficiently robust to displace the disease, to disturb it in the present place, and cause it to shift to another, where shortly it will appear; the patient, meanwhile, thinking himself cured.
But what if the healer be morally diseased? The consequences may be infinitely more mischievous; for it is easier to cure a bodily disease than cleanse a constitution infected with moral turpitude. - H.P. Blavatsky, Isis Unveiled I, 217.
... why do prominent, or any, theosophists use medicine for cure of disease? We think all theosophists have the right to do so or not, as theosophy is not a system of diet, or that which is simply to help our bodies, but is a metaphysical and ethical system intended to bring about among men a right thought to be followed by action. There are deep questions involved in the matter, deeper than our correspondent will solve in one life. We have no objections against anyone getting cured in any way they think good, but we have decided objections to "mind-curers" or "metaphysicians" taking theosophists to task for not adopting their system and at once discarding all remedies. They argue that because they were once cured, others must go the same road ... our correspondent should know that theosophists grant to all the right to use or dispense with medicine and claim for themselves similar privileges. They do not meddle with other persons' liberty of thought, and demand the same independence for themselves ...
The acceptance of Truth and the practice of virtue cannot avert Karma waiting from other lives, but can produce good effects in lives to come ... We prefer to let (Karma) work out naturally through the material part of us and to expel it quickly if we may with even mineral remedies. - H.P. Blavatsky, "The Empty Vessel Makes the Greatest Sound." BCW X, 287-288.
According to her (H.P. Blavatsky) the healing becomes Black Magic when the operator deliberately influences the mind of the patient and by that means causes the cure. Of course it is not the very highest and blackest form of Black Magic, but it is not White Magic - since it does not leave the patient to the operation of Karma and his own will - it is a weak form of the Black variety.
My own view goes a little further and leads me to the conclusion that when persons suffer from sickness they should endeavour to cure it with physical agencies, for it is truly the working down through the body of bad Karmic causes in the mind; and when one falls back upon his higher nature for the cure of his body, he removes the operation of the Karmic causes from their proper plane, which is the physical body, and draws them back into the mind, and thus not only tends to becloud his mental plane, but also keeps in him the seed for future diseases in another life... - William Q. Judge, "On Healing." Echoes of the Orient, III, 259-60.
Nor must the beginner disdain the assistance of medicine and good medical regimen. He is still an ordinary mortal, and he requires the aid of an ordinary mortal. - Godolphin Mitford, "The Elixir of Life." Five Years of Theosophy (or. ed.), p. 23.
The disappearance of the particular form of the disease is no proof that the underlying cause of the disease is removed; it breaks out in some other form, and too often the trouble is withdrawn to inner planes, and manifests in various ways in the mind of the person who has thus held up as truth that which is false ... And when the bodily ill is thus forcibly removed, those who believe in Karma know that reaction as forcible must sooner or later set in ... Although it is true that there is a potency hidden in affirmation and denial, H.P.B. condemned it because when used in healing it is based on false philosophy, and becomes then a cause of evil. A falsely based affirmative may bring
about a result merely because it acts as a concentrator and for no other reason. - William Q. Judge, "Answers to Correspondence." Echoes of the Orient, III, 411.
But why, it will be asked, did she (Madame Blavatsky) continue to suffer, with powers at her command which could relieve suffering? Why, when she was labouring at so important a task through long hours of every day - a task that needed a mind untroubled and a sound body - why did she never stretch out a finger to amend the conditions and to banish weakness and pain that would have prostrated any ordinary person completely?
The question is a natural one, and it did not fail to occur to me, knowing as I did the healing powers she possessed, and her capacity to alleviate the pains of others. When the question was put to her, her answer was invariably the same.
"In occultism," she said, "a most solemn vow has to be taken never to use any powers acquired or conferred for the benefit of one's own personal self, for to do so would be to set foot on the steep and treacherous slope that ends in the abyss of Black Magic. I have taken that vow, and I am not one to break a pledge the sanctity of which cannot be brought within the comprehension of the profane. I would rather suffer any tortures than be untrue to my pledge. As for securing more favourable conditions for the execution of my task: - it is not with us that the end is held to justify the means, nor is it we who are permitted to do evil that good may come. And," she went on, "it is not only bodily pain and weakness and the ravishes of disease that I am to suffer with what patience I may, subduing them by my will for the sake of the work, but mental pain, ignominy, opprobrium and ridicule." - Countess Constance Wachtmeister, Reminiscences of H.P. Blavatsky and "The Secret Doctrine", or. ed., pp. 45-46.
Senzar, The Mystery of the Mystery Language, by John Algeo, London: Theosophical History Centre, 1988. 32 pp. Price $6.00 U.S. incl. postage.
"Marvel and mystery indeed," is how John Algeo sums up his study of the Mystery-language frequently mentioned by H.P. Blavatsky. She identified it as Senzar, which is unknown outside her writings, but provided few details about it - leaving it up to her readers to try to fathom the depth of the mystery.
There's the problem: where to start? Most students of Theosophy are willing to put this question aside. After all, there is no shortage of mysteries to investigate, and the hints we are given on Senzar don't take us far. But when one is both a student of Theosophy and a linguistics expert like Dr. Algeo, what could be more tempting than to dive right in and start exploring the depths? This he has done, and his parallel approach is productive and its results thought-provoking.
What he has (and hasn't) discovered is presented in this fascinating paper. Taking most if not all of Blavatsky's references to Senzar, he tries to put it in relation both to conventional languages, and to the symbolism which is part of and behind them all.
It is hardly exaggerating to suggest that all that can usefully be said about the Mystery-language, for the time being at least, is contained in this paper. So for those who are in the least interested in Blavatsky's teachings, it is a helpful reference work, as well as an idea-stimulator.
Students of Theosophy are in debt to John Algeo for this interesting study, to the Theosphical History Centre for publishing it, and the Blavatsky Trust for helping make the publication possible. - Ted G. Davy
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 III
Question. Since there are different Fohatic currents or forces, then would it depend upon which Fohatic current that the atom would be swept into that would govern its manifestation?
Answer. It would depend upon both the Fohatic current as well as the planetary atmosphere - quoting The Secret Doctrine again:
"Enshrined in their virgin, pristine state within the bosom of the Eternal Mother, every atom born beyond the threshold of her realm is doomed to incessant differentiation. 'The Mother sleeps, yet is ever breathing.' And every breath sends out into the plane of manifestation her Protean products, which, carried on by the wave of the efflux, are scattered by Fohat, and driven toward and beyond this or another planetary atmosphere. Once caught by the latter, the atom is lost; its pristine purity is gone for ever, unless Fate dissociates it by leading it to 'a current of EFFLUX' (an occult term meaning quite a different process from that which the ordinary term implies); when it may be carried once more to the borderland where it had perished, and taking its flight, not into Space above but into Space within, it will be brought under a state of differential equilibrium and happily re-absorbed." (S.D. I, 143; I, 199 6-vol. ed.; I, 167 3rd ed.)
Question. What is the significance of "Mother" in the passage just quoted?
Answer. In response to a somewhat similar question asked in "Transactions of the Blavatsky Lodge," as to why the Eternal parent Space, is spoken of as feminine, H.P. Blavatsky responded:
"The first emanation becomes the immaculate Mother from whom proceed all the gods, or the anthropomorphized creative forces. We have to adopt the masculine or the feminine gender, for we cannot use the neuter it. From IT, strictly speaking, nothing can proceed, neither a radiation nor an emanation. ... At the first flutter of differentiation, the Subjective proceeds to emanate, or fall, like a shadow into the objective, and becomes what was called the Mother Goddess, from whom proceeds the Logos, the Son and Father God at the
same time, both unmanifested, one the Potentiality, the other the Potency. But the former must not be confounded with the manifested Logos, also called the 'Son' in all cosmogonies." (H.P. Blavatsky Collected Writings, X, 302-3)
"At the time of the primordial radiation, or when the Second Logos emanates, it is Father-Mother potentially, but when the Third or manifested Logos appears, it becomes the Virgin-Mother. The 'Father and the Son' are one in all the world Theogonies." (H.P. Blavatsky Collected Writings, X, 358-9)
- Vol. 55, No. 3
Question. "Fohat is the key in Occultism which opens and unriddles the multi-form symbols and respective allegories in the so-called mythology of every nation." (S.D. I, 673; II, 398 6 vol. ed.; I, 736, 3rd ed.) Please explain.
Answer. What H.P.B. intends to convey in this passage is this: the stories told about gods and goddesses represent the action and reaction of cosmic forces, which in turn are the activities of Fohat. Notice this statement, which also gives a definition of Fohat, applicable to the present question as well as the previous one.
"Fohat: a term used to represent the active (male) potency of the Sakti (female reproductive power) in nature. The essence of cosmic electricity. An occult Tibetan term for Daiviprakriti, primordial light; and in the universe of manifestation the ever-present electrical energy and ceaseless destructive and formative power. Esoterically, it is the same, Fohat being the universal propelling Vital Force, at once the propeller and the resultant." (Theos. Gloss. 120-1).
Referring specifically to mythologies:
"Fohat, shown in his true character, proves how deeply versed were all those prehistoric nations in every science of nature, now called physical and chemical branches of natural philosophy. In India, Fohat is the scientific aspect of both Vishnu and Indra, the latter older and more important in the Rig-Veda than his sectarian successor; while in Egypt Fohat was known as Tum issued of Nut, or Osiris in his character of a primordial god, creator of heaven and of beings." (S.D. I, 673; II, 398 6 vol. ed.; I, 736 3rd ed.)
- Vol. 49, No. 6
A READER'S NOTES
If you have had a paranormal experience, and are willing to share it, author/ anthologizer John Robert Colombo would like to hear from you.
Altered state of consciousness - UFO or strange light sighting - sensed the presence of a ghost, etc.? These are the sort of experiences he is exploring.
All he asks is that you send him a detailed, typewritten description of the experience. He promises to respond immediately and, if suitable, make arrangements to publish the account under a real or an assumed name in a future book.
The address is: John Robert Colombo, 42 Dell Park Avenue, Toronto, Ontario M6B 2T6
It's a bit late in the year to be mentioning almanacs, but then the Aquarian Almanac can be referred to at any time with profit.
The layout of the 1989 edition follows the usual pattern: daily astronomical/ astrological data, important anniversaries, and pertinent quotations from the writings of all traditions. The weekly themes are culled from the pages of Hermes magazine. Calendars for current and following month at bottom of the right hand pages.
The 1989 Aquarian Almanac comes in two sizes: handy pocket and for the desk, $4.50 and $7.50 U.S. respectively. Hermes, now in its fifteenth year, is published monthly for an annual subscription of $12.00 U.S. From: Concord Grove Press, P.O. Box 959, Santa Barbara, CA 93102 U.S.A.
113TH CONVENTION (Continued from page 8) of the Memorial School by Dr. P.C. Alexander, the Governor of Tamil Nadu, the State in which Adyar is located. He outlined the marked influence that the Theosophical Society has had on India over the last century, underlining the fact that it was Theosophists who were the first to give a positive and truthful picture of Indian culture and philosophy to the west. It was good to hear this from an outsider to the Society: it particularly made us foreigners aware that Theosophy is a household word in India, and that the Society continues to leave its mark.
Adyar is a centre of real vitality and it is impossible to leave this international centre without feeling inseparably linked to the global workings of the Theosophical Movement.
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
"THE SLEEPING SPHERES"
Now available: "The Sleeping Spheres", by Jasper Niemand, with notes by Willem B. Roos. Price $2.00 including postage. Available from: The Canadian Theosophist, 2307 Sovereign Cres. S.W., Calgary, Alberta, Canada T3C 2M3
REPRINTS OF OLD THEOSOPHICAL LITERATURE
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: Toronto Theosophical Society, Travelling Library, 109 Dupont Street, Toronto, Ontario M5R 1V4
THE H.P.B. LIBRARY
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.
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.
BLAVATSKY INSTITUTE PUBLICATIONS
2307 Sovereign Crescent S.W., Calgary, Alberta 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
Postage extra on all titles