Vol. 70 NO. 3 Toronto, July-Aug., 1989


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



The present contains nothing more than the past. - Henri Bergson, 1859.

There are few days that pass without some major problem surfacing in our civilization. Whether it be something of the nature of a massive oil spill in a sensitive environment; or news of hunger and disease in a third world country; or one of many happenings not in keeping with what we like to envisage as the unfolding and accepted way of life. These events invariably result in the feeling that we could happily do without them, and also that they have been brought about by other than ourselves. Once among us, these varied problems will not go away. If anything they increase in number, and for some reason intensify in their persistence.

With their increase, so also rises a tendency to blame certain people and institutions for being the cause of the problems in the first place. Then, when we read or hear what the authorities in charge have decided to do in order to counteract or control a particular problem, we often disagree with their suggested solutions. Solemnly we shake our heads, contemplating a better manner of taking care of the matter. When our view is not considered, we are apt to harp on the incompetence of those chosen to actually do the work of correction. We like to say to each other that what has been proposed as a solution is more often than not political, or that it is only a short term solution, or only in the interests of a small minority. Then, after all that, we usually shake our heads again and hope for the best in the long run.

Yet, in whatever form our criticism takes, we wonder, as a sort of secondary issue, why we do not have people of such competence that the problems are not allowed to happen in the first place. Then, almost as an afterthought, we may surmise to ourselves as to what a truly skilled man would have done in the circumstances. From that position there sometimes follows the reflection on how one such as an adept or a master might have handled the situation, and whether or not their resolution of the problem would be anything like what we ourselves had proposed; or if their approach and action would be in a different mode altogether. Then the idea might strike us that it is impossible to really judge the issue beyond the experience level that we have reached, and with that conclusion the matter is shrugged off.

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However, when we consider what an adept or a master would do if faced with one of our problems, we have to understand that their first concern would be with humanity as a whole, and not with a special or distinct part of humanity. Likewise, the problem would be viewed from their basis of universal knowledge and on their overall awareness of history - not from what we think of as history, or according to the general definition of recorded history.

The long cycles of the past may very well be connected with the present happening, and if so are therefore involved in the overall solution. Then again, it must be understood that an adept's solution would not be concerned with any solely emotional desire, but would be based on the broader and essentially philosophical need. So much of the general anxiety in past time has been due to emotional reactions; and indeed only rarely does the general concern become involved with first principles.

The adept or master would also remind us that if we are involved in a problem through concern or otherwise, that we must have had a hand in the cause of that problem. What we now see and hear relative to it is the result of that cause coming of age in the form of present effect. The cause may lie completely beyond our present recall. The event that initiated its rise to current effect could be from a long past cycle.

Many examples of how to relate action to an effect are given to us in the advice of every great teacher. Not only advice, but demonstration and example have been offered. The great teachers have told us consistently that under law we have to remove the cause if we wish to cancel out the effect. Changing the effect one way and another will do nothing to remove the cause. The effect

will just happen again when the cycle turns once more to the appropriate hour.

The great teachers also tell us that in regard to any act or thought we have to take into account our duty to the great enterprise in which we are all involved and for which we all work. That before we act, or even think out what form of action we should take in any instance it is necessary to be certain that the action will be for the benefit of all beings. We have to build-in a check which will make certain there is no personal preferment, but that the All is our only consideration. We have indeed to think and act for and as the Self of all beings.

Let us not forget that one of the reasons of present difficulties may be due entirely to some hidden kama-manasic obsession with something specially wished for ourselves or our group. The cause is hidden in many a guise, but its focus of separateness tells its true character, and although the thought form is perhaps long forgotten, its intent does not deviate. It will keep returning until the primary outlook which created it is corrected. Unless and until this is done, a thought form will still have its dialogue with us and continue to show up in effects that are presented for our consideration. Karma is the dialogue of causes come of time.

We are also advised that to cover up the old cause with a new intent may not fully constitute anew direction. Old thought forms are deeply impressed over the cycles and a temporary influence over them does not generally last for long. The curve of the new direction may swing back to the old alignment.

How, then, is it best to establish a firm new direction? Are we competent to know that it is the correct course? Again, we must remember what the great teachers have told us about tuning our heart and mind to the

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universal ideas, and about pushing away from us any other wish but that. There is need for an ardent, not a passive commitment, and the universal ideas have to be firmly held, otherwise the old impression keeps repeating and will throw us off our resolve.

There is little use saying "I will act in a universal manner" unless there is a joy in the decision and a rejoicing in being able to be a part of it. By having the joy in action, a reverence for the great ideas is established. With continuous holding on to that position we start to become the ideas, our thoughts find their centre in them and come back successively with the added power of the universal purpose.

Essentially we are advised by the great teachers that problems will cease to be problems and become opportunities when we apply the universal imperative. As we learn to serve the whole of humanity we will find an ever widening view springing up of compassion for all that lives. With it comes that permanent purpose which is the establishment of Universal Brotherhood, and in working for that alone do we find the counterbalance between cause and effect which will cancel out our present problems.

- S.E.



- Michael Gomes


For the greater part of a year, H.P.B. and Col. Olcott had played the role of psychic researchers. From their initial meeting in October, 1874, they had tested some of the most noted American mediums of the 1870s - the Eddys in Vermont, the Holmeses in Philadelphia, Mrs. Thayer in Boston, Mrs. Youngs in New York - and in 1876 they would vouch for Henry Slade. Part of this work was on behalf of a committee at the Imperial University of St. Petersburg, for whom they were charged to find a medium to send to Russia.

The model provided by the St. Petersburg group for a scientific investigation of psychic phenomena should be kept in mind when we come to the founding of the Theosophical Society. As early as January, 1875, in the Preface to People from the Other World, Olcott had called for such an inquiry where "men of scientific attainments" would "make many observations, collect many data, and inform themselves about many things of which they are necessarily ignorant" (POW, or. ed. p. vii; Charles E. Tuttle reprint, Rutland, VT 1972 p. 10). Since there was no


copyright, 1989 by Michael Gomes


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immediate move to implement his idea, the Colonel made an attempt in that direction that May, when he organized a group that would test a chosen medium under strict set procedures, but he says the medium "failed us utterly," and his "Miracle Club" was abandoned.

When George Henry Felt announced at a September 7 talk in Madame Blavatsky's rooms, 46 Irving Place, New York, that not only the ancients, but he, following their methods, "could, with his chemical circle, call into sight hundreds of shadowy forms resembling the human" (reported in the Liberal Christian, Sept. 25, 1875 article, "The Cabala," p. 4), Olcott jumped at the chance of providing under test conditions independent confirmation of his new theories on spiritual phenomena, and wrote a note saying, "Would it not be a good thing to form a Society for this kind of study?" - gave it to Mr. Judge to pass over to Mme. Blavatsky, who read it and nodded her assent (ODL, I p. 118).

The "Ante and Post Natal history," as H.P.B. terms it in her Scrapbooks, surrounding the founding of the Theosophical Society is one of the best documented periods we have of the Movement. We possess a large amount of testimony from those who were present: Olcott's Old Diary Leaves, issued first serially and then edited for book form in 1895; his earlier "First Leaf of T.S. History," The Theosophist, Nov. 1890, and his Historical Retrospect, 1896; Mr. Judge contributed "The Theosophical Society," The Path, May, 1895 (rept. Echoes II, pp. 197-202), which is based on a historical sketch circulated after the founding of Judge's T.S. in America in New England Notes, Apr. 27, 1895, and "Historic Theosophical Leaves," The Path, Apr. 1894, pp. 1-3, where a facsimile from the first meeting and transcripts from the 1875 Minutes of the Society are given; Henry Newton was interviewed in the Sunday New York Herald, Nov. 10, 1895, under the title of "Theosophy's Origins Exposed," where he gave his own version of the beginning of the Society; a digest of this was printed in the London Spiritualist journal Light, Nov. 23 and 30, 1895, as "The Real Origin of the Theosophical Society" (rept. Theosophical History, July, 1986); George Henry Felt's reply to Newton was published as "Mr. Felt's Disclaimer" in the Dec. 1, 1895 Herald; Charles Sotheran had already been interviewed in the Herald, Aug. 16,1891; Emma Hardinge Britten supplied her own comments in three issues of her magazine The Two Worlds for June, 1891; and John W. Lovell, a Canadian who became one of the founders by chance, has left his "Reminiscences of Early Days of the Theosophical Society," The Canadian Theosophist, March 15, 1929.

Mme. Blavatsky's most detailed account of the mechanics of the Society, titled "The Original Programme of the Theosophical Society,"

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though written in reply to criticisms from later members, contains much information about the early Society, as well as her intentions for it. This manuscript was first published in 1924, reprinted in The Theosophist in the Blavatsky Centenary issue of Aug. 1931, and reissued as a pamphlet from T.P.H. Adyar. C. Jinarajadasa, who prepared the Ms. for publication, refers to it "as a kind of Magna Carta for Theosophists," and it certainly deserves to be taken into account by anyone trying to reconstruct the founding of the Theosophical Society. We also have the original By-Laws, Minutes of the formative meetings, the first Inaugural Address, another neglected document, and a detailed contemporary newspaper account of the meeting at which the Society was suggested.

We can chart with almost day to day accuracy the events and actors in the dawning of the Theosophical Movement. If H.P.B. followed the itinerary given in Epes Sargent's August 12, 1875 letter, she would have left Boston for New York with Col. Olcott on Saturday, August 7. Olcott's long report of his sittings with Mary Baker Thayer appeared in the N.Y. Sun of Aug. 18. It was "just after" the publication of this article that Rev. James Henry Wiggin of the N.Y. weekly The Liberal Christian, says he was invited by his friend Charles Sotheran to an informal gathering in Mme. Blavatsky's rooms at 46 Irving Place, and reported on it in the Sept. 4 issue under the caption "Rosicrucianism in New York" (Dawning, p. 84, gives the topics discussed). Olcott's Aug. 23 letter in the N.Y. Tribune of Aug. 30, uses much the same language (see Dawning, pp. 79-80).

The September 7 meeting at which Col. Olcott proposed that "a Society be formed for the study and elucidation of Occultism, the Cabala, etc." (Minute Book of the T.S., 1875, p. 1, T.S. Archives, Pasadena), was covered in detail by Rev. Wiggin. It was considered important enough to make the front page of the Liberal Christian of Sept. 25. After discussing Felt's illustrated lecture on the Cabala, he reported that "the evening was too short for Mr. Felt to complete his elucidation, and he gave way for some business in regard to the formation of a proposed Theosophical Club, to be composed of people believing in God and spirit, and desirous of throwing light upon the Cabala and kindred subjects." The same day that Felt delivered his lecture, Olcott wrote another letter to the N.Y. Tribune, published Sept.

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17, 1875, p. 3, restating that he could no longer be considered a Spiritualist.

From Wednesday September 8 on, we have the written record of the Minute Book of the Society. Since the meetings from that date of Nov. 17 are treated in the Dawning, pp. 86-89, and elsewhere (James Santucci, Theosophy and the Theosophical Society, London, T.H.C., 1985; Adlai Waterman, "The Founding of the Theosophical Society," 1975, and Olcott in ODL I, Ch. viii-ix), it only needs to be noted that six meetings were held during this period. On Sept. 8, 16 men and women gave in their names, most of whom soon lapsed or resigned, as was the case at the third meeting of Oct. 16, where Henry M. Stevens asked that his name be removed from the membership.

At the second recorded meeting on Monday evening, Sept. 13, Felt continued "the interesting description of his discoveries on the Cabala, which were illustrated by a number of colored diagrams." Following his talk, the name, "Theosophical Society" was decided on. It was also resolved that those who gave their names at this meeting, or who were proposed for membership, be added to the list of founders. The resolution must have been in effect till the end of September, for John W. Lovell who joined on Sept. 23, and whose receipt for the $5.00 initiation fee was signed by Charles Sotheran that day (facsimile reproduced by C. Jinarajadasa in "Some Documents in the History of the T.S.," The Theosophist, Nov. 1932), "became one of the founders" in this way.

The third meeting was held, not like the previous two at Mme. Blavatsky's rooms on Irving Place, but at the residence of Mr. and Mrs. Britten, 206 West 38 Street. Nineteen people were present when the meeting was called to order at 8:38 p.m. The Preamble was read out by Col. Olcott, and the By-Laws by Sotheran. After this, Charles Carleton Massey of London, who had come over to America to verify Olcott's experiments with the Eddy mediums, and who had been present at previous meetings, said a few words about his recent experiences and the position of the spiritualist movement in Britain, and then left for England on the steamer City of New York.

The By-Laws were amended at the fourth meeting on October 30, also held at the Brittens', and progress was announced with the Preamble. Rooms at 64 Madison Avenue were decided upon, and the officers of the Society named. Elected were: President, H.S. Olcott; Vice-Presidents, Dr. Seth Pancoast and George Henry Felt; Corresponding Secretary, H.P. Blavatsky; Recording Secretary, John Storer Cobb; Treasurer, Henry J. Newton; Librarian, Charles Sotheran; Councillors, Rev. J.H. Wiggin, R.B. Westbrook, Mrs. Emma Hardinge-Britten, C.E. Simmons and Herbert D. Monachesi; Counsel to the Society, William O. Judge. I give the listing as it appears in the Minute Book of

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1875. By profession, four were lawyers, two doctors, four connected with the press (Blavatsky, Sotheran and Britten went on to found and edit their own magazines), one minister, one manufacturer and one indigent. This list correlates with the earlier group of 16 who gave in their names on Sept. 8, the earlier group showing a higher number of lawyers and doctors.

Although the By-Laws as published before the end of 1875 dated the Theosophical Society as organized on October 30, the Preamble was not completed until November. The Council held its first meeting November 4 at H.P.B. and Olcott's new residence, 433 West 34th Street, and on Wednesday evening, November 17, Olcott delivered his Inaugural Address at Mott Memorial Hall. Olcott held November 17 as the official date of the founding of the Theosophical Society, presumably from the American practice of beginning an administrative term not with the election of the President but with his Inauguration. Commenting on this date, Mme. Blavatsky has annotated it in her copy of A Guide to Theosophy, Bombay 1887, p. 51, now in the Adyar Archives. "Formally: Yet in truth it was founded 7th of Sept. 1875 at my house in 46 Irving Place, New York."

As a facsimile of the 1875 Preamble and By-Laws will appear as an appendix when this series is reprinted, only the following order of business for meetings of the Society is given from it.

I. Reading of minutes.

II. Reports and communications from officers of the Society.

III. Reports from the council.

IV. Reports from committees.

V. Nominations of fellows.

VI. Special orders.

VII. Unfinished business.

VIII. Miscellaneous business.

IX. Papers, addresses and experiments before the Society.

X. Adjournment.

The Society was to hold meetings on the first and third Wednesday of every month, except during July, August and September. Eleven members constituted a quorum to transact business, and five a quorum for the Council. Provision was made for the establishment of a library. In addition to the $5.00 initiation fee, the annual dues were $6.00 a year.

Olcott's November 17 Inaugural Address is an important and neglected document. Important and revealing, for it summed up the hopes and direction of the man who would remain President for the next 32 years. For easier reference I am using the 1975 Centenary Edition published by T.P.H. Adyar in the collection Applied Theosophy and Other Essays by the Colonel. Consider, for instance, his use of a term

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that is still unsettled in the Movement - the founders. "If the founders of the Society are true to themselves, they will set to work to study the religious question from the standpoint of the ancient peoples, gather together their wisdom, verify their alleged Theosophic discoveries ... and contribute to the common fund whatever is of common interest" (p. 33). In the Preamble it is also stated that "The founders being baffled in every attempt to get the desired knowledge in other quarters, turn their faces to the Orient, whence are derived all systems of religion and philosophy" (p. 9).

Here, the "founders" are considered all those whose names were given in during the first two meetings in September, by now some 20 people. As the majority of them were inactive by the time Col. Olcott and Mme. Blavatsky left for India in 1878, the term became identified solely with H.P.B. and H.S.O there. (Indians would have found it an easy way out of the dilemma of uncertain pronunciation of their foreign names.) This is the way it is used in the Mahatma Letters. But after H.P.B. settled in England she began to refer to W.Q. Judge in this way (perhaps as a means of building up a powerful ally who could support her in defying what she considered Olcott's arbitrary ukases in T.S. matters. An example arose in 1888 when she had Judge cable that the American Lodges supported her intervention with the Paris branch.) So when she says "three founders" we must clarify it the way she does and add "the only three who have remained as true as rock to the Cause" (Preliminary Explanation to E.S. Instruction III, 1889-90). But if we take into account John Lovell's claim, then we must say four founders, for Lovell remained an active member till the year he died, 1932. He was an influential publisher who developed a line of theosophical and occult novels during the 1890s, and he kept involved in the Movement, as in the early 1920s, when he tried to raise a fund for the writer Mabel Collins who was then almost penniless.

According to Olcott's Inaugural Address, such a "revival of a study of Theosophy" had not been attempted since the school of philosophy formed by the Neo-Platonists of Alexandria was scattered by the advent of Christianity. In definition, the Society could not be called "theurgic", nor could it be classed among the American Spiritualists; neither were the 1875 Theosophists "representatives of the school of the Stoics," and did not "resemble the atomical atheists" (p. 40). In some respects members resembled "the hermetists of the Middle Ages ... We should make ourselves familiar with the manifold powers of the human soul and test the claims for the potency of the human will. Mesmerism, Spiritualism, Od, the astral light of the ancients (now called the universal ether) and its currents - all these offer us the widest and most fascinating fields of exploration" (p. 41).

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If Olcott's work at the time for the St. Petersburg University committee is kept in mind, then the model for his emphasis on testing, experimentation and occult research becomes clear. C.C. Massey, whose chance visit from England made him one of the founding members, described Olcott's activities during the founding of the Theosophical Society. The date was October 14, 1875, and the medium to be tested was Henry Slade. The results, produced under conditions so exacting, were such that Massey could declare years later that "no mediumistic phenomenon that I have witnessed has made stronger or more lasting impression upon me than this one" (Massey, "The Possibilities of Mal-Observation in Relation to Evidence for the Phenomena of Spiritualism" S.P.R. Proceedings 4, [1887]; 80-81, where the details of this sitting are given).

The Colonel was familiar with the methodology laid down by William Crookes for testing mediums, as the records of his own experimentation shows. His copy of Crookes' 1874 Researches in the Phenomena of Spiritualism survives at Adyar, and his book People From the Other World was dedicated to Crookes and Alfred Wallace for their pioneering scientific work in this field. There also exists at Adyar a tiny notebook of H.P.B.'s where she quotes Crookes approvingly under the heading of "Truth and Accuracy." Although she incorporated this information in her 1890 article "Thoughts on the Elementals," the advice is worth repeating (especially to anyone writing Theosophical history), and I transcribe it here as it appears in H.P.B.'s handwriting:

"An eminent man of science (Mr. W. Crookes) once called my attention to the distinction necessary to be made between truth and accuracy. A person may be truthful, that is to say, may be filled with the desire both to receive truth & to teach it - but unless that person have great natural powers of observation or have been trained by scientific study of some kind to observe, note, compare & report accurately, and in detail, he will not be able to give a trustworthy, accurate & therefore true account of his experiences. His intentions may be honest, but if he have a spark of enthusiasm, he will be apt to proceed to generalizations which may be both false & dangerous."

(To be continued)


A historical sense is one which is so formed that, in seeking to estimate contemporary merits and faults, it knows how to take account also of the past.

- Goethe


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Theosophical Biographies

I read with interest your editorial "Theosophical Biographies" appearing in the Nov-Dec 1988 issue of the journal.

The biographies of many active members of the T.S. in the early period - which I reckon as 1875-1907 - are not available in circulation and probably most of them are not written at all so far. There were at least 10 to 12 strong members in India who assisted the founders in working the systems of administration for the world organization. Except that of Damodar Mavalankar, we do not have full scale biographies of any such personnel. To name a few, the following have contributed a great deal for the Movement in the period:

Mr. T. Subba Row; Mr. Tukaram Tatya; Mr. G. Subbaiah Chetty; Mr. N.D. Khandalwala; Mr. B. Rangareddy; Mr. P. Iyalo Naidu; Mr. Telang; Mr. R. Raghunatharao; Mr. Justice S. Subramania Iyer.

As time further passes it becomes impossible to collect data about the persons and the period. Added to the above, there is no authentic/ documented biography of Dr. Annie Besant for the period 1893-1933. She did work in many areas during these forty years - her Theosophical work, as well as many social and political activities connected with India - and particularly in the Indian context such biography can be of much historic value.

An appraisal of the historic events will pave a better way for understanding the evolving theosophic thought in the world and hence the need for biographies - irrespective of the slant.

- N.C. Ramanujachary

Adyar, India



The collection of quotations on Healing (from a Theosophical point of view) in the March-April C.T. is useful. Timely, too, in view of somewhat different philosophies of healing, implied to be Theosophical, that are aired now and again.

Here is another quotation you may wish to add to the compilation. It is consistent with the others, and emphasizes motive.

"The first law of the Sacred Sciences is never to use one's knowledge for one's own interest, but to work with and for others ... An Adept who is sick has no right to use his magnetic force to lessen his personal suffering as long as there is, to his knowledge, a single creature that suffers and whose physical or mental pain he can lessen, if not heal. It is so to speak the exaltation of the suffering of one's self, for the benefit of the health and happiness of others." - H.P. Blavatsky, "Misconceptions," H.P. Blavatsky Collected Writings, VIII, 81. (Translated from the French.)

- A.N. Fortas



The Travelling Library of the Toronto Theosophical Society is operating and offering books on loan by mail to Society members only in Canada. Inquiries to: Toronto Theosophical Society Travelling Library, 109 Dupont Street Toronto, Ontario M5R 1 V4


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I am pleased to welcome into the fellowship of the Society the following new members: Mr. Mahadev Chakravarty and his wife Dipty, of Sudbury, Ontario, as Members-at-large; Mrs. Doris Blacker, Beaconsfield Study Centre; Mr. Brian Houston and Mr. Raymond Lacroix, both Hermes Lodge, Vancouver.


I again remind members and Lodge officials - that dues are due - and overdue by the time this magazine is sent out. Perhaps our members were being altruistic and held off paying dues while I was busy in May with the Election, so that I would not be unduly loaded with the work of dues-processing.


The Election of Directors is now over. The ballots were counted on June 3. The seven who were elected from the nine candidates are, listed in alphabetical order:

Mr. Ted Davy

Mrs. Lillian Hooper

Mrs. Viola Law

Mr. Ernest Pelletier

Mr. Wolfgang Schmitt

Mrs. Sharon Taylor

Mrs. W. Mollie Yorke

Mr. Pelletier and Mr. Schmitt are new for this term of the Board.

I regret that there was a typographical error in the spelling of Mr. Schmitt's name on half of the ballots. There were two ballots printed on a sheet of paper, to save on the number of sheets required to be printed, which was then cut to produce two ballots. I did not notice the error until the end of May when I looked at a proof sheet in my files. It was then too late to do anything. Half of the members got the correct spelling. My apologies, Wolfgang.

The three scrutineers were Mrs. Lois Rogers, a member, and two non-members, Miss Tyyna Hyytiainen and Mr. Taisto Takala. There being only two members, Mrs. Rogers and myself, within 150 miles of here, I had to recruit non-members. This also obtains impartiality, as these two nonmember scrutineers have no interest in the results, and one does not even know what the T.S. is about. No doubt the members of Kalevala Study Centre will be able to pronounce the two non-member scrutineers' names correctly.

The ballot counting was a very clean affair. With true Finnish hospitality and custom, we four all went outside in turn to Miss Hyytiainen's sauna building for a (very) hot sauna first. Then, back to her house for the counting. The ballot-tallying was supervised, but no work done by, a boiled General Secretary.

In one ballot envelope was a money order for the Toronto Lodge, which I have passed on. There was no name on the envelope, nor the ballot, nor the money order. If the kind donor wants a donation receipt, and reads these Notes, please contact the President or Treasurer of the Toronto Theosophical Society and identify yourself.

A full report on the Election appears elsewhere in this issue.


Please note that the Annual Members' Meeting of the T.S. in Canada will be held on Saturday, September 23, 1989, tentatively at 2:00 p.m., on the premises of the Toronto Theosophical Society, 109 Dupont Street, Toronto, Ontario. The postal code, if you need to write, is M5R 1 V4. (The exact time, if

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- Lillian K. Hooper, 15153 - 98th Avenue, Apt. 120, Surrey, B.C. V3R 1W4

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- Wolfgang C. Schmitt, 50 Quebec Ave., Apt. 502, Toronto, Ont. M6P 4B4

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different, will be in the legal notice to be sent to all members in August.)

For out-of-town members who have visited the Toronto Lodge at their previous location, this new location is about 1,000 feet farther west on what is essentially the same street with a slight jog, with a street name change at the jog. There is no parking except if the gods are with you, and they won't be, so do not figure on driving and parking anywhere close by.

I look forward to meeting many of you there.

- S.T.



A chart is appended, to which I direct your attention, showing the results of the Election of Directors for the 1989-92 term.

The method used for our voting, as prescribed in our By-Laws, is the preferential system, whereby the member-voter puts a number from one to nine (or whatever the number of candidates) beside each name on the ballot in the order of his/her preference. In calculating the results, or score, each candidate is given a mark for each time he gets a vote in any and each of the nine positions. Then the number of votes he receives for first choice is totaled and again for second choice, and so on. This is done for all candidates, each on a separate tally sheet. This marking of the score was done by the scrutineers only. Later, I did the mathematics to find the seven highest out of nine.

The calculation method: As this is a proportional system, there is the matter of weightings to consider. A first choice vote for one (Continued on page 62)

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[[Election results chart]]

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(Continued from page 60)

candidate is of more import to him than a fifth place choice, but two fifth place choices for the same candidate would be worth more than one first choice vote. So to calculate these values or weightings, a first choice vote is assigned nine points (there were nine candidates, therefore nine places of apportionment of the voter's preference); a second place vote is assigned eight points, etc., with the fifth place given five points and eighth place getting two points and ninth place worth but one point. Each candidate is assigned a chart with nine columns on it for each of the nine places of preference. The scrutineers put a mark in the appropriate column for each time that candidate got a vote in whatever place from one to nine. Then each place or preference column is totaled. Then the number of first place votes a candidate has is multiplied by nine; the number of second place votes by eight; and so on through all nine columns. Then the total of the nine weightings is added. Thus the values of the members' preferences is given a calculable number. The highest scoring seven candidates are elected.

There were 137 ballots received out of a 243 membership, with one ballot spoiled. It seems that there always has to be one ballot spoiled, and this one was blank - no signature on the tab, no voting, no name on envelope. Only the Post Office won on that one, by 38 cents.

My thanks to all nine candidates for volunteering to serve the Society. I look forward to working with the seven persons elected.

- S. Treloar, General Secretary

(Mr. Treloar was re-elected as General Secretary by acclamation. His was the only nomination received for that office. - Eds.)



While in Edmonton in early May, Rodney Prickett of New Zealand gave a talk on "Maori Mythology and Philosophy". He is traveling around the world, informally visiting Theosophical groups along the way. Members enjoyed his informative talk as well as the discussion which followed.

The Annual Meeting of Edmonton Lodge was held on June 14. Reports were presented by the individuals responsible for various aspects of the Lodge affairs.

Laurier Auger, Recording Secretary, displayed the "Record" book. A brief description of the proceedings and discussions of each meeting is hand-written into a Minute book; photographs of special events and guest lecturers are also included therein. Laurier is providing a meticulous record of Lodge goings-on, and was commended for a job very well done.

Librarian Jocelyn Auger provided a detailed report on the activities of the Library; Treasurer Dolores Brisson presented the financial statement; and the report of the President, Ernest Pelletier, summarized Lodge happenings over the past twelve months.

Officers re-elected for the 1989-1990 term are as follows:

President - Ernest E. Pelletier

Vice-President - Stephania Duffee

Secretary - Rogelle Pelletier

Treasurer - Dolores Brisson

Director - Laurier Auger

Director - Gay Gering

Director - Maurice Mercier

Members of Edmonton Lodge wish to take this opportunity to thank the groups and individuals who have donated materials to the

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Edmonton Lodge Library over the past while. Thank you also to those who have kindly allowed us to borrow various items to photocopy. Your contributions are greatly appreciated.

Rogelle Pelletier, Secretary



Our last end-of-month paper for the 1988/89 season was given by Doris Davy on "To Sleep - Perchance to Dream". We hope to resume these popular presentations in our Fall program.

The Lodge Annual Meeting was held on May 31. The following officers were elected for the coming year:

President - Ted G. Davy

Secretary - Doris Davy

Treasurer - Phyllis Olin

Darcy Kuntz was re-appointed as Librarian. He will shortly be cataloguing the books bequeathed to the Library by the late Stan Elliott.

Yet another artist-member of Calgary Lodge has recently had a painting on public showing. An oil painting by Jean Ross, "Rainbow Valley", was included in the Seniors' Art Showcase exhibit at the Devonian Gardens.

The 75th Anniversary of the Lodge falls on July 12, 1989. As several members will be away at that time of the year, the first meeting on September 6 will be a Pot Luck Supper with a program arranged to commemorate this occasion.

Doris Davy, Secretary



At our Annual Meeting on June 26, 1989, the following members were elected to the Board of Directors for 1989-90.

President - Fiona Odgren

Vice-President - Melissa Dixon

Treasurer - Elizabeth Macintosh

Secretary - Dorita Gilmour

Librarian - Trudy Ranfft

We have been meeting regularly on Monday evenings with many fascinating presentations followed, or, more often accompanied by, discussion. Alastair Taylor led a discussion on Eknath Easwaran's "Little Lamp" talk on Training the Mind, and Dorita Gilmour explained the meaning behind the symbols of the Theosophical Society Seal. There was so much interest and discussion on Judith Fisi's talk, "The Symbology of my Paintings" that two full meetings were needed. Fiona Odgren spoke to us on the topic of "Faure's Requiem in the Light of Theosophy," illustrated with glorious musical excerpts. At our final meeting, Trudy Ranfft set us all up for the summer with her presentation on "The Myths of Eros and Psyche: The Transformation of the Human Soul through the Power of Love." Discussion was lively!

Two very rewarding meetings, with animated discussion, were based on tapes of Bill Moyer's interviews with the late Joseph Campbell. These tapes were a gift from Marian Thompson of Vancouver Lodge. We are very grateful.

To demonstrate that we are not tied to our Island fastness, our members have been venturing over the water. Dorothy Armstrong and Mollie Yorke visited Edmonton, where Dorothy gave two talks. They returned full of

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praise for the loving kindness extended to them by the members of the Edmonton Lodge. Dorita Gilmour visited the Vancouver Lodge in March; and Melissa Dixon was there in May to talk on "Spontaneity and the Creative Spirit."

A project of importance to us in Victoria is the ongoing publication of our quarterly Pathways. The brain child and long time dream of our President, Fiona Odgren, Pathways is in its fourth year and has met with a gratifyingly enthusiastic reception both at home and abroad. Pathways is a labour of love for all our members. Not only do we need an editor and editorial committee, writers, illustrators, word processor operators and proof readers, but also fund raisers. This is where we all get into the act, whether assisting at our annual and highly successful garage sale, making and selling delicious marmalade as Mollie Yorke does, or putting on travelogues as do Mary and Alastair Taylor. Our garage sale, held in May this year, was a happy social event as well as a powerful fund-raiser, and depended on the time, hard work and organizing abilities of many members. The money we make, together with generous donations which are gratefully received, enables us to distribute Pathways widely, and entirely free of charge.

- Eunice Ball, Secretary



Hermes Lodge re-opened after the Christmas break on January 4, 1989, when the study of Taimni's Self Culture was resumed at the Wednesday evening study group. The class continues with video and audio tapes every other Wednesday.

The Monday afternoon sessions continue with the study of The Secret Doctrine; and the Mahatma Letters are the subject of the Wednesday afternoon meetings. Executive meetings have been moved to Wednesday afternoons this year and will follow the study session, as this was felt to be easier for members than holding the meetings on a different day.

On February 26 we held a public meeting when a video, "Jung and Buddhism" by Stephan Hoeller was shown. This aroused quite a lot of interest. On Sunday, March 19, Wayne Nelles gave a talk on "Theosophical Principles and the Future of World Religions" to an audience of about 25 who showed much interest by asking a lot of questions.

The Library continues to be open every Saturday from two to four, and on other occasions before and after public meetings. Our Librarian, Diana Cooper, has been very busy with the Library, and reports that we now have a standing order for new publications from the London T.P.H. We have also obtained a large number of cassettes from Wheaton, or on loan from the T.S. in Canada.

Because of steadily rising costs we have discussed moving to another location, but after investigating rental costs, we decided to stay put for the duration of our lease.

We have three new applications for membership, and hope to take the prospective members into the Lodge within the next few weeks.

Eva Sharp, Secretary



The Calgary Lodge report on page 39 in the May-June issue was inadvertently untitled. - Eds.


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What is night to those who are unenlightened is as day to his gaze. - Bhagavad Gita

Theosophy, above all things else, seeks to cultivate the normal in nature and man, to stimulate the natural development of all powers, to produce normal human beings in every walk of life. Normal growth and development is always slow and unspectacular. But we are not satisfied with the slow and orderly processes of nature; we believe rather in the fast methods instituted by modern civilization - in forcing, pushing, cramming - in doing everything in our power, in fact, to bring about quick results. And thus it is that, in every department of life, we find that abnormality is the rule.

Whenever one hears the word clairvoyance, he looks invariably for some abnormal person as the possessor of it - a medium, a psychic, a lunatic - one who is, in one way or another, wholly or partly unbalanced. Yet it is clear that, were it not that all men possess clairvoyant powers in some measure, it would not be possible to communicate with each other.

Clairvoyance, to the minds of many, means the ability to see forms or visions on the invisible planes of nature. It has nothing to do, so far as such people are concerned, with knowledge, wisdom, or "clear-seeing," which is the real meaning of the term. It connotes simply the power to see visions, without any understanding of what one sees. Such, in the view of the ancients, is not clear-seeing, or true clairvoyance. It is mere phenomenalism - an abnormal development of the psychic nature of man, which is not only un-spiritual, but definitely dangerous, and has always been warned against by all true teachers.

To see a principle at work on the visible plane is far more spiritual than to see a vision on the invisible plane. The former vision is noetic and implies understanding, while the latter is psychic and material, however sublimated that material may be. The man who "sees" principles is dealing with spirit; the beholder of psychic visions is dealing with matter.

Normal Clairvoyance, says H.P. Blavatsky, will be the common heritage of all mankind in some future period of evolution.

"... as the faculties of humanity are multiplied - so will the characteristics of matter be multiplied also... Matter has extension, colour, motion (molecular motion), taste, and smell, corresponding to the existing senses of man, and by the time that it fully develops the next characteristic - let us call it for the moment PERMEABILITY - this will correspond to the next sense of man - let us call it "NORMAL CLAIRVOYANCE."

- The Secret Doctrine I, 251-2.

But evolution, Theosophically considered, begins at the top and the change in man must therefore precede the change in matter. Before gross matter becomes permeable, man must have developed in himself the power to see through it. This can only be done by learning first to see through false ideas, personal opinions, propaganda, and the like. It is these finer forms of matter, and not gross material, that are the real obstacles to clear-seeing at our stage, and until

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they become permeable to our gaze, no amount of the lower order of clairvoyance will be of any avail.

There is an almost universal tendency in our day to begin at the wrong end of everything that we undertake. So, we substitute the abnormal for the normal. Hatha Yoga, for example, or bodily perfection, is chosen as a goal instead of Raja Yoga, spiritual and mental perfection. We seek to change outer forms and circumstances in our efforts toward realizing happiness, instead of changing our attitude towards them. Thus it is with our desire for true soul development or clairvoyance: we find it far more inviting to attempt to see visions on the psychic planes than to make an effort to understand what we see here and now on this plane.

Theosophy is in the world to re-state for man's benefit the great universal principles of life. These, if studied and applied, call forth and develop the higher spiritual parts of his nature, awakening to life and activity his inherent power to see, to understand, to know. Such is the only true process of normal development, for it is natural, like that of the plant and flower - from within outwards.

The beginning of the cultivation of normal clairvoyance is in the effort to see the working of Law in every thing and in every circumstance. One must learn to look for the occult behind the seemingly insignificant occurrences of life. The Occultist, it is said, never acts until he sees some karmic indication, some sign or tokens that point the way. Nor is an avalanche of help, or obstruction, the only thing that constitutes for him a sign. The failure of a motor to start when, by all logic it should start; the absence of some person from his usual place at an inopportune time; the utter inability to lay one's hands upon a desired document, when he thinks he knows exactly where it is; lack of financial means just at a time one desires most to buy some coveted object - all such occurrences, insignificant though they seem, might have a meaning. It might be that they are signals from the soul, and they are always taken into account by the Occultist.

Do we, in moments of decision, take into consideration these finer workings of the Law? Are we always ready and willing to forsake a personal plan if karmic indications suggest it to be unwise? Or are we so materialistic in our thinking, so dense and unclairvoyant that nothing short of a cataclysm can cause us to stop and take notice?

Clairvoyance means subtle-seeing, and it is on this plane of everyday life that the subtle-sighted must exercise their power, if it is to be of practical value. In the reading of sacred scriptures, for example, the man of normal clairvoyance argues not with words, but sees the meaning and intent of the teacher. In dealing with men, he sees souls behind the human forms and thus can feel the nature of their needs. In every smallest choice, he is always able to see some sign, some subtle karmic pointer, of the course that he should take. And thus he lives a life that is full and rich with meaning.

- Theosophy, August, 1947



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 1C0.


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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.


Question. In The Secret Doctrine reference is made to the transmigration of life-atoms. What is the significance of life-atoms and their transmigration?

Answer. The subject of life-atoms is introduced in this manner:

"Now the Occultists, who trace every atom in the universe, whether an aggregate or single, to One Unity, or Universal Life; who do not recognize that anything in Nature can be inorganic; who know of no such thing as dead matter - the Occultists are consistent with their doctrine of Spirit and Soul when speaking of memory in every atom, of will and sensation... We know and speak of 'life-atoms' - and of 'sleeping-atoms' - because we regard these two forms of energy - the kinetic and the potential - as produced by one and the same force or the ONE LIFE, and regard the latter as the source and mover of all." (S.D. II, 672 or. ed., IV, 241-2, 6-vol. ed., II, 709-10, 3rd ed.)

In many more places in the volumes, instead of "life-atoms" the term used is simply "Lives", as for instance:

"(our bodies are) ... built by ... and composed of countless myriads of Lives." (S.D. I, 225 or. ed., I, 2712, 6-vol. ed., I, 245-6, 3rd ed.)

And again:

"Occultism - which discerns a life in every atom and molecule, whether in a mineral or human body, in air, fire or water - affirms that our whole body is built of such lives, the smallest bacteria under the microscope being to them in comparative size like an elephant to the tiniest infusoria." (ibid. fn.)

Turning now to a consideration of the subject of transmigration in connection with life-atoms. The subject was first presented in an article dealing with the ancient Egyptian practice of mummification, and that the transmigration process would be associated with the life-atoms for a period of three thousand years. It was stated in the article: "...for 3000 years at least the 'mummy,' notwithstanding all the chemical preparations, goes on throwing off, to the last, invisible atoms which from the hour of death, re-entering the various vortices of being, go indeed 'through every

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variety of organized life forms.' But it is not the soul, the fifth, least of all the sixth principle, but the life atoms of the jiva, the second principle. At the end of 3000 years, sometimes more, and sometimes less, after endless transmigrations all these atoms are once more drawn together, and are made to form the new outer clothing or the body of the same monad (the real soul) which had already been clothed with (them) two or three thousands of years before. Even in the worst case, that of the annihilation of the conscious personal principle, the monad or individual soul is ever the same as are also the atoms of the lower principles which, regenerated and renewed in this ever-flowing river of being, are magnetically drawn together owing to their affinity, and are once more reincarnated together." (H.P. Blavatsky Collected Writings, Vol. IV 559.)

Question. Why was the figure of three thousand years used?

Answer. This was the period between incarnations on earth, as stated by the ancient Egyptians. However, H.P. Blavatsky asserted that the time-period between incarnations on earth is dependent upon how a person lives his life from day to day. And further in regard to the transmigration of life-atoms:

"Occultism teaches that - (a) the life-atoms of our (Prana) life-principle, are never entirely lost when a man dies. That the atoms best impregnated with the life-principle (an independent, eternal, conscious factor) are partially transmitted from father to son by heredity, and partially are drawn once more together and become the animating principle of the new body in every new incarnation of the Monads. Because (b), as the individual Soul is ever the same, so are the atoms of the lower principles (body, its astral, or life double, etc.), drawn as they are by affinity and Karmic law always to the same individuality in a series of various bodies, etc.)" (S.D. II, 671-2 or. ed.; IV, 241 6-vol. ed.; II, 709 3rd ed.)

In sentence (b): "individual Soul" here signifies technically the Reincarnating Ego - Higher Manas plus the radiance of the Monad (Atma-Buddhi); speaking generally, the Imperishable Triad, referred to near the close of the sentence as "the same individuality." The "lower principles" means the Lower Quaternary: "body," Sthula-sarira; "its astral, or life double," Linga-sarira; the "etc.," stands for: (1) the Life-principle, Prana, mentioned in sentence (a); (2) the Desire-principle, Kama; (3) the Personality, Kama-Manas.

In connection with sentence (a):

"The 'Jiva,' or life principle which animates man, beast, plant or even a mineral, certainly is 'a form of force indestructible,' since this force is the one life, or Anima Mundi, the universal living soul, and that the various modes in which the various objective things appear to us in nature in their atomic aggregations, such as minerals, plants, animals, &c., are all the different forms or states in which this force manifests itself. Were it to become, we will not say absent, for this is impossible, since it is omnipresent, but for one single instant inactive, say in a stone,

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particles of the latter would lose instantly their cohesive property and disintegrate as suddenly - though the force would still remain in each of its particles, but in a dormant state." (H.P. Blavatsky Collected Writings, V, 112-13)

To be sure, the parents transmit certain life-atoms to their child which act as a nucleus for the re-grouping process before and after the birth of the child. But these transmitted life-atoms become subservient to the dominant re-grouped Jivanus (life-atoms), which are the individual's own, and are drawn to the person with as much force as iron filings are drawn to a magnet. They are re-collected from all the Kingdoms of Nature -from the Elemental, Mineral, Plant, Animal, and even Human Kingdom - into which the life-atoms dispersed when the death of the Sthula-sarira (the physical vehicle) released them.

The life-atoms follow their inherent spontaneity of traveling to their own appropriate Kingdoms. Thus they transmigrate from one Kingdom to another and continue their cyclic activities.

This teaching is unquestionably the basis for the mistaken ideas attaching to the doctrine of Transmigration as well as to the Pythagorean doctrine of Metempsychosis. It is the life-atoms that transmigrate into the lower kingdoms of Nature - never the soul of man into bodies of animals.

Since it was stated that life-atoms pertaining to the "lower principles" were drawn by affinity to the same individuality, therefore by analogy it would seem that life-atoms affiliated with the three higher principles would also be drawn to their respective higher principles of the same individuality. These concepts stress the importance and significance of the teaching concerning the life-atoms.

Not only is man thus weaving the pattern which is moulding his present life on earth as well as his future existence, but he is likewise stamping indelible traits into the fabric of his being. This fabric is composed of the life-atoms forming his sevenfold constitution. For it is these life-atoms which will be regrouped in order to form the future new body when he will be reborn in his next incarnation. Of course, the life-atoms will be impressed with the traits and characteristics which the individual has stamped upon them by means of his daily activities and thoughtlife.

- Vol. 57, No. 1



The Compte de Saint Germain: Last Scion of the House of Rakoczy. By Jean Overton Fuller. London and The Hague: East West Publications, 1988. xiii + 335 pp. Price 14.95 pounds sterling.

The Compte de Saint Germain was already a legend in his own lifetime. In the two centuries following his death, the legend has not only persisted but has been lavishly embellished. How much of what has been told of his life is fiction, or exaggerated, we each must decide for ourselves. A more important question is, how much of his life and work, which is certainly of interest to Theosophists, remains unknown?

Even the bare facts show this "last scion of the House of Rakoczy" to be an unusually brilliant individual. At last these facts are accessible in the form of an excellent new biography by Jean Overton Fuller. This more than compensates for the one written by Isabel Cooper-Oakley, and published earlier this century - which until now has been the only accessible source of information on Saint Germain for the English reader.

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Although undoubtedly honestly conceived, Mrs. Cooper-Oakley's book cannot be completely relied upon. The new volume is therefore doubly welcomed.

The popular picture of Saint Germain is that of an influential court figure, moving with ease in royal circles throughout 18th century Europe. He is also a musician - a composer of no mean artistry; a chemist with expertise in manufacturing dyes; a linguist having command of most of the languages of Europe. Such a picture is at least in reasonable accord with the evidence. Beyond this, he appears a person of considerable mystery; one who is seen in two different cities at the same time; one who seems never to physically age; and who possesses exceptionally marvelous psychic powers.

Superimposed on this picture is a reasonable suspicion that behind the mask of this mysterious, illustrious personage, is an adept with a mission to alter the course of European history, and to steer the national rulers away from wars and corruption. There is likely some truth to all this. In Isis Unveiled H.P. Blavatsky wrote intriguingly of "The Saint Germains and Cagliostros of this century, having learned bitter lessons from the vilification and persecution of the past, pursue different tactics nowadays" (II, 403). And perhaps K.H. was referring to this aspect of Saint Germain's career with his succinct comment, "Failure, dead failure!" (M.L. 3rd ed., p. 276).

Col. Olcott identified Saint Germain as a living Master, "a Hungarian by birth"; and others later elaborated on this character. But the whole truth is undoubtedly well-hidden, and further speculation is hardly likely to be fruitful: if the adept fraternity does occasionally work among the centres of worldly influence - as for example the court of Louis XV in the 18th century - it is reasonable to suppose that it is as little likely to publicize its activities as it is to reveal the secrets of the powers possessed by its members. (Whatever may be advertised or hinted to the contrary.)

Miss Fuller only explores the speculative areas of her subject at the very end of her study, and like a good, disciplined biographer, throughout the main part of her book she stays within the limits imposed by her file of factual material. But it is a fat file, and she is able to cover the history of the Rakoczy dynasty, as well as the fascinating story of its last representative, in surprising detail.

It is indeed the factual part of the story that makes the Saint Germain character believable as a representative of an adept fraternity: the honesty, patience, apparent lack of selfish motive and no desire for personal gain, and many other qualities that were seldom if ever exhibited by his regal peers, are a better indication of his spiritual stature than any tale of his ability to materialize valuable gems at will, etc. The reality, too, bears little relation to Bulwer Lytton's eponymous Zanoni, a character said to have been inspired by Saint Germain.

"Definitive" is an over-employed term where histories and biographies are concerned, but this is one occasion where its use is justified. Failing the discovery of unsuspected documentary evidence, this is certainly the definitive biography of the (still) mysterious Compte de Saint Germain.

- Ted G. Davy



The Krotona Fall Program commences September 23 and continues through November 18.

Among the courses offered will be: "Key Ideas in Indian Thought" and "From

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Buddha to Tantrayana: The Story of Indian Buddhism" - John Cooper. "The Myths of Our Lives" - Joy Mills.

In addition, Joy Mills will continue her "Studies in The Secret Doctrine series, and with Felix Layton will present "Meditation Techniques and Practices". A study circle focusing on N. Sri Ram's Life's Deeper Aspects will be conducted by Nancy Elsinger.

Prof. Geddes MacGregor will present the opening lecture, "Christian Mysticism: The Varieties of Its Traditions and Its Schools". Other weekend presentations include "Besant and Krishnamurti: Complementary Differences" - Janet Spring; "Spiritual Ideals at Work: A Social Transformation Workshop" - Jean Gullo and Diana Dunningham-Chapotin; "Gaia Consciousness: Transforming our Relationship to the Earth" - Ralph Metzner; "Imagination and the Healing Revolution" - Michael Grosso.

Further information from the Director, Krotona Institute School of Theosophy, 46 Krotona Hill, Ojai, CA 93023, U.S.A.



There is a man, wise and strong, very authoritative, in my life! He seems to know all about me, my goal in life, my strengths and shortcomings.

Strange thing: though he uses my voice on the rare occasions when he seems to find it necessary to take a hand, to offer guidance, I am the one who has to exercise my will to effect the needed improvements!

All this seems in accord with what we are taught in Theosophy: that there is a higher, wiser, inner Self which has lived through countless reincarnations; and that you and I, as personalities, are the current expression

of that eternal inner Self with which we must one day integrate as one.

Our Master Teachers tell us we must Try! and Try! and Try again! Dedicated students all agree that as we continue on this path, signs appear along the way, adding day by day to their conviction that Theosophy is Truth!

- To Felaz



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.



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

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

- The Voice of the Silence (Peking Edition)

- Works by Alice Leighton Cleather:

H.P. Blavatsky - A Great Betrayal

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

H.P. Blavatsky - As I Knew Her

- Works by Alice Leighton Cleather and Basil Crump:

Buddhism - The Science of Life

The Pseudo-Occultism of Mrs. A. Baily.

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

- Write for price list.


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

CALGARY LODGE: President, Mr. 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: Secretary, Mr. Fred Wilkes, 3679 Ste. Famille, No. 22, Montreal, P.Q. H2X 2L5

TORONTO LODGE: President, Mrs. Barbara Treloar, Secretary, Mr. John Huston; 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, 1604 6055 Nelson Ave., B.C. V5H 4L4.

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. Dorita Gilmour

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



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