Vol. 70 No. 4 Toronto, Sept.-Oct., 1989


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



[[Facsimile of cover page of original edition of The Voice of the Silence.]]

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On the heels of the 1988 centenary of the publishing of H.P. Blavatsky's The Secret Doctrine, two other books from the same pen also reach that momentous anniversary this year: The Voice of the Silence and The Key to Theosophy. It seems hardly possible that three such important works could be published in the course of only a little more than twelve months. At the same time, some of Blavatsky's best articles were filling the pages of her own magazine, Lucifer, and other journals.

These three books, together with Isis Unveiled (now 112 years old), Blavatsky's Collected Writings, plus The Mahatma Letters to A.P. Sinnett, form the basic core of modern Theosophical literature. Before any work is entitled to be classified as "Modern Theosophy" it must first be judged against these volumes.

[[Illustration: "Dedicated by 'H.P.B' To all her Pupils, that They may Learn and Teach in their turn."]]

The Key to Theosophy has a unique character. Its style is very different from anything else that Blavatsky wrote. Written as if answering questions put by an intelligent enquirer about Theosophy and the Theosophical Society, it has always been looked on as an introduction to Theosophy - "a key to unlock the door that leads to the deeper study" (p. xiii). It is that, but it is more than that. There can be few serious students of Theosophy who honestly think this book is too elementary for them. Indeed, better the grasp of Theosophical fundamentals, better the appreciation of its depth. Most agree it can be studied with profit at any time.

The author dedicated The Key to Theosophy "To all her Pupils that They may Learn and Teach in their turn." It is one of the few times in all her voluminous writings that Blavatsky publicly donned the mantle of "teacher." But she left no doubt about who would not be acceptable as pupils. Her statement in the Preface that "To the mentally lazy or obtuse, Theosophy must remain a riddle," either spurs or deters.

In an entirely different category is The Voice of the Silence. This is the title Madame Blavatsky gave to her translation of a selection from "The Book of the Golden Precepts," which she describes as "one of the works put into the hands of mystic students in the East." Some of the Precepts, she said, are pre-Buddhistic, and that they are from the same source as the Stanzas of Dzyan, on which The Secret Doctrine was based.

For the most part, The Voice has enjoyed considerable respect by all who have read it. Once, it is true, it suffered editing and changing by some who thought they knew better than its author/translator, but evidently didn't. Others have pretended to be able to tap its source, and correct it, but their qualifications are belied in their own writings. Here is a work that stands on its own. The

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inspiring original speaks more to the heart than to the intellect, and no amount of "explanation" can improve on it.

Unlike The Key, The Voice of the Silence is dedicated, simply, to "the few." In the Preface, mention is also made of its suiting "the few real mystics in the Theosophical Society." Who are the few, and how few are they? Those who outwardly claim to be among them may only imagine they are. The spiritual journey for which this little book was meant to be a guide as well as an inspiration is difficult beyond measure, and those unfit to tackle it are well advised to hold back until they are better prepared. The majority, therefore, wisely delay starting. They know that for them the Voice may not perhaps be heard within the Silence until their next or a subsequent incarnation. Humbly, they are content to read the words, but know they will not be joining the ranks of "the few" until later.

It is a strange and wonderful work, full of "Paradox and Poetry", which was the subject of a study by Bhikshu Sangarakshita a number of years ago. That after a hundred years it is not only still in print, but actually readily obtainable in at least five different editions in English alone, surely says something for its perceived value among students of Theosophy. (Strangely, although Blavatsky's other major works are all available in facsimile editions of the originals, this one is not.)

The Voice is a mystery over and above its paradoxical title. Its source, "The Book of Golden Precepts," is unknown to scholars. Yet its authenticity is not questioned. To the contrary, spiritual leaders in a number of Buddhist traditions have recognized its genuineness and intrinsic worth. For example,

the highly respected Mahayana scholar D.T. Suzuki wrote of this slim volume: "Here is the real Mahayana Buddhism."

Then again in 1927 a new edition, faithful to the original, was published at the request of the then Tashi Lama " the only true exposition in English of the Heart Doctrine of the Mahayana and its noble ideal of self-sacrifice for humanity." He wrote a sutra, "The Path of Liberation" especially for this edition, which has come to be known as the "Peking Edition" because of where it was printed. In what has been a real service to the Theosophical Movement, this edition has faithfully been kept in print all these years by the H.P.B. Library in Vernon, B.C.

In line with these endorsements, it seems very fitting that in this centenary year, the present (14th) Dalai Lama has written in a Foreword to the new Concord Grove Press edition that he believes "this book has strongly influenced many sincere seekers and aspirants to the wisdom and compassion of the Bodhisattva Path."

A hundred years is a long time in the life of any book. The Voice of the Silence and The Key to Theosophy have both successfully reached this anniversary and are far from being 19th century anomalies gathering dust on a few library shelves. That their useful existence is far from over goes without saying, and it is likely that they will still be around for at least the greater part of the next century.

- T.G.D.


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- Michael Gomes


The chance of giving verifiable confirmation of occultism had led Olcott to suggest the founding of the Theosophical Society, and he closed his Nov. 17 speech with a reference to Felt's promise "by simple chemical appliances," to make visible the creatures of the elements. "What will the Spiritualists say, when through the column of saturated vapor flit the dreadful shapes of beings whom, in their blindness, they have in a thousand cases revered and babbled to as the returning shades of their relatives and friends?" (p. 44).

He was soon to find out for Felt reneged on his promise. It was precisely on Felt's failure to display the creatures Olcott held responsible for mediumistic phenomena that the Spiritualists rebuked the Theosophists. When Hiram Corson's criticism appeared in the Jan. 8, 1876 Banner of Light, H.P.B. wrote him the same day, "For Felt, though he promised to all the Theosophists to clear the atmosphere chemically, and show the unseen monsters around us, and though he had done so before a dozen witnesses at least, who traduced him and called him a sorcerer, I do not know whether or when he will make his promise good. But Olcott is such a sanguine fanatic, so sure of the other world, so certain that if he leads a pure life he will be helped by genuine spirits, pure disembodied men and women, that he speaks of it very foolishly as if it were already demonstrated and done" (Some Unpublished Letters of H.P.B., pp. 174-75).

At the Society's meeting of March 15, the question was raised as to when it would be "likely that the promised lectures and experiments by Mr. Felt would take place." Vice-President Felt, who was present, replied "that he had not yet had time to prepare his drawings, but that as soon as he could, he would get all things in readiness," and proceeded to give some tantalizing hints on "the Exhibition of Elementary spirits, the propositions he would prove, and what had already been accomplished by him." The evening ended with a motion of thanks to Mr. Felt, and adjourned at 10:25 p.m. (Minutes of the Meeting of March 15,1876, Minute Book of the T.S., p. 28).

Some progress seems to have been made in the matter for a printed

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letter dated April 4 was sent out to members by John Storer Cobb, as Secretary to the Council, announcing that Felt had arranged to give another lecture on Wednesday, April 19, and three others on the following alternate Wednesdays. Felt's syllabus was to be: 1 st Lecture: "A Demonstration that the Universe is constructed upon strictly geometric principles: with Illustrations of the Vegetable, Chromatic, Harmonic and Astronomic Laws." 2nd Lecture: "The Application of the law to Egyptian, Greek, Roman, and Hebraic constructions (Temples, statues, etc., etc.). 3rd Lecture: "Practical experiments in electricity and Chemistry, to demonstrate the Egyptian Philosophy of Evolution, etc., etc." 4th Lecture: "Philosophical Experiments relating to their Spiritualistic Beliefs, Incantations, etc., etc." (Printed copy pasted in H.P.B.'s Scrapbook 7, p. 53).

On the evening of April 19, when the first lecture of the series was scheduled, Felt did not appear. Instead was read a "communication" from him "in which he stated that as he was required to reverse the order in which he had planned to deliver his lectures, he declined to deliver them, and in which he also offered his resignation of the position of Vice-President of the Society" (Minutes of the Meeting of April 19, 1876, T.S. Minute Book, p. 32.)

After negotiation Felt was to be paid $25 for each of the four lectures. The first was delivered on May 31, and a second on June 21. He managed to get the rest of the money in advance when Olcott authorized the Treasurer, Henry Newton, "Felt tells me he requires money to purchase apparatus for the experiments of his next lecture, and that upon my order you will advance the balance of the sum agreed to be paid to him. I, therefore, at his request and for the aforesaid ask that you let him have the money" (Olcott, quoted by Newton in the New York Herald, Dec. 5, 1895).

Neither further lectures nor elementals were delivered. H.P.B. explained to Hiram Corson, "Olcott blew a loud blast on the trumpet because he knew that Felt's experiments would come right back on his heels, and so they did" (Mar. 22, 1876, Some Unpubl. Letters, p. 181, where Felt is mistranscribed as "Phelps"). When D.D. Home raised this issue in his 1877 book Lights and Shadows of Spiritualism, Olcott

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annotated the passage, "D--d nonsense now, we were most cruelly 'sold' by Felt, who turned out a liar & cheat" (Adyar Archives).

With nothing forthcoming from Felt's Egyptian and cabalistic lessons, and the temporary defection of Charles Sotheran during the first half of 1876, removing another strong Hermetic influence, the Society relied on the familiar methods of spiritualist investigation known to most of the members. At the meeting of December 15, 1875, Mr. West, a psychometrist, and the medium Mrs. Youngs were tested. At 10:10 p.m. the session with Mrs. Youngs began. A piano supplied by the Society was made to rise and fall at the side of the medium in time to the music she played. The Minute Book notes "this experiment was varied somewhat, but the results were not so successful."

The meeting of January 5, 1876, began at Mott Memorial Hall and then shifted to the home of Henry J. Newton, 128 West 43 Street, where the medium for the evening, Mrs. Thayer, was tied in a bag by Col. Olcott. The lights were extinguished, and on relighting the gas the following were found lying on the table: "1 Calla Lily and large leaf, 2 Tube Roses and stem, 2 sprays Lily of the Valley, 3 specimens of Ferns, 1 of Fuschia, 1 Pink, 2 sprays of Acacia, 1 White Pink, 1 Tea Rose, 1 Bon Selina Rose, and 1 spray of an unknown flower. Another ring dove was also found sitting upon the head of Mrs. Thayer, and removed by Col. Olcott" (Minutes, Jan. 5, 1876 meeting).

The medium who was to be tested at the next meeting two weeks later was prevented by sickness from attending, and Emma Hardinge Britten spoke about the methods used by the London Dialectical Society in their researches into spiritualism. There, "the Society divided itself into special committees of six or eight persons each; that to each of these committees was given for investigation a particular branch of the general subject, and that at the stated meetings of the Society, the reports of the various committees were received, compared and debated" (Minutes, Jan. 19, 1876 meeting). This system was adopted by the Theosophical Society, and throughout the spring of 1876 smaller sub-committees were appointed with increasing frequency to carry out specific investigations and report the result to members.

When no medium was available, members carried out tests with each other using psychometry to describe the contents of letters. The testing for the St. Petersburg group was settled at the meeting of May 17 when the Slade committee presented its favourable report on the medium, Henry Slade. There was one dissension. Fellow T.F. Thomas, who stated his view that the whole transaction with Slade was "a fallacy and a humbug." The majority report was adopted after being debated for most of the evening. A copy of the report was to be sent to A. Aksakov in Russia, "but not as expressing the views of the Society," and

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the meeting broke up at 10:45 p.m. (Minutes, May 17, 1876 meeting).

Sotheran's departure in January caused the adoption of one of the most unpopular features of the early T.S. to Spiritualists - the Obligation of Secrecy. At the Jan. 19, 1876 meeting, the Recording Secretary presented the recommendation of the Council that the Society "adopt the principle of secrecy, in connection with its proceedings and transactions" (Minutes, Jan. 19 meeting). The following obligation was accepted at the Feb. 16 meeting: "In accepting fellowship in the Society organized under the foregoing preamble and by-laws, I hereby promise to maintain absolute secrecy respecting the proceedings of the said Society, except in so far as publication may be authorized by the Society or Council, and I hereby pledge my word of honor for the strict observance of this covenant" (Minutes, Feb. 15, 1876).

Members in effect signed two forms when joining the early Theosophical Society, the Application for Fellowship and the Obligation of Secrecy, usually upon acceptance of "initiation" into the Society where the grip and password were communicated. The Dawning, p. 91, gives a facsimile of the Pledge of Secrecy also signed by members in the Roll Book. When it was presented at the meeting of March 15 for new members or those who had not already done so to sign, Fellow W.H. Atkinson refused to add his or give the promise of secrecy, stating that "the Society had no power and no right to impose any new obligation upon existing members." Upon motion, he was unanimously requested to sign the Roll, but he still refused. Olcott, who was in the Chair, ordered that the other members who were to sign it proceed, after which Atkinson's name was again called and he again refused. Then C.E. Simmons put forward the motion that Atkinson be asked to resign and his fees be refunded to him, whereupon Atkinson expressed his willingness to do so if the Secretary would draw up a letter of resignation.

Things were beginning to heat up till Fellow de Lara moved as a substitute for Simmons' motion that Atkinson be requested to take the matter into further consideration and give his decision at the next meeting. Agreeing to this, Atkinson left the Hall. The matter was raised at the April 5 meeting, but the Secretary reported that he had received nothing further on this. A committee of two was appointed to report on the question, and at the April 19 meeting recommended that his case "be allowed to remain for the present in abeyance." And so it did, until Atkinson eventually took the Obligation of Secrecy and signed the Roll at the meeting of October 18, 1876.

Thirteen Wednesday evening meetings were held from January, 1876 to June 21, when the Society recessed for the summer (an equal number were held by the Council on the alternate Wednesdays). The

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Minutes show the transition from group investigation of psychic phenomena to the presentation of reports from small committees who now devised and carried out such tests. Lectures were few, and remarks during meetings tended to be brief. The structure of Theosophical gatherings was still being developed. Witness the following report adopted by the Council and read at the meeting of March 1:

"That on the evening of the first Wednesday of each month, shall be presented and read by a fellow of the Society, a paper upon Occultism, Theosophy, or some kindred subject; That the reading of the said paper, shall not occupy more than thirty minutes; That at the conclusion of the reading, the subject shall be open for discussion by the Society; That in this debate the remarks of each speaker shall be limited to a period of five minutes; That no one shall speak more than once upon the subject, except by the unanimous consent of the fellows present at the meeting; That the whole time occupied by the reading, and the subsequent discussion shall not exceed one hour; That at the expiration of this hour, the speaker of the evening shall have the right to sum up the subject; That this summing up shall occupy not more than fifteen minutes.

"That on the evening of the third Wednesday in each month, the correspondence of the Society be read, and followed by experiments, addresses or papers, either by Fellows of the Society, or invited guests; and that should they be by invited guests, the transactions of the ordinary business of the Society, be laid over until the next following meeting" (Minutes, March 1, 1876 meeting).

Meetings resumed on Wednesday evening October 4, when Olcott delivered an address of welcome. The lecture format and "debate" afterwards seemed now settled upon. On October 18, W.Q. Judge read a paper "upon his personal experiences in the study of Theosophy." The next meeting, November 1, Atkinson, who was now back in the fold, read a paper of his, followed by a discussion on the occult powers in man. The meeting of November 15 fell one short of the quorum of eleven members and so no business was transacted. Fellow R.P. Wilson delivered a short talk on Psychometry and the Psychometric powers of man.

Between November 15, 1876 and July 16, 1877, no meetings of the Society were held. The rooms at Mott Memorial Hall were given up at the end of 1876, and the business of the Society carried on by the Council, which met November 22, 1876; January 19, February 14, March 30, April 4, May 27, and June 15, 1877. The inconvenience of calling in enough Councillors to make a quorum was settled by reducing

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the number needed to three, which usually meant Col. Olcott, Mme. Blavatsky, and any other who happened to be visiting.

An official letter sent out by the Theosophical Society, March 30, 1877, reiterating the fact of its basis as a secret organization (in anticipation of an attack by the medium D.D. Home), gives the officers as they stood in 1877. President: H.S. Olcott; Vice-Presidents: R.B. Westbrook, Prof. Alexander Wilder; Corresponding Secretary: H.P. Blavatsky; Recording Secretary: A. Gustam; Committee of the Theosophical Society: H.J. Billing, G.L. Ditson, W.Q. Judge (Counsel), Mortimer Marble, L.M. Marquette, H.D. Monachesi, J.F. Oliver, Solon J. Vlasto, and Emma Hardinge Britten. (Printed in the Banner of Light, April 21, 1877, rept. B:CW I, 245-46; when the same letter appeared in the London Spiritualist also that April, Mrs. Britten's name was replaced by that of C.C. Massey.)

The sole meeting of the Society for 1877 was recorded July 16 in the Council Minute Book as the Society's Minute Book had been mislaid. W.Q. Judge acted as the Secretary, pro tem, and according to the report written out by him, greater executive power was transferred to the President, including the power to form branches in other countries, and suspend the annual meeting. "On motion it was resolved, that the Headquarters of the Society may be transferred by the President, to any foreign country where he may be temporarily established; and he may appoint any Fellow in good standing, to fill pro tempore, either of the executive offices, as he may find it necessary for the transaction of business." Any By-laws that conflicted with this resolution were declared suspended (Historical Retrospect, p. 4, Proceedings of the Meeting of July 16, 1877, 302 West 47 Street).

A year elapsed before another meeting of the Society was held. Like the July 16, 1877 meeting, this one, on August 27, 1878, was also entered in the Council Minute Book. It was resolved on motion "that in case the Headquarters of the Society shall be at any time temporarily established in a foreign country, the President may, in his discretion, admit suitable persons to active fellowship upon their application in writing, and their taking the oath required of candidates. He shall also have full power and discretion to make such rules and regulations, and do such things as he may consider necessary for the welfare of the Society, and the accomplishment of the objects it represents." All By-laws which were inconsistent with the above were declared repealed (Historical Retrospect, p. 5. Meeting of Aug. 27, 1878, 302 West 47th Street).

(To be continued)


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- Albert E.S. Smythe

After all that has been written and said about Theosophy it is strange that so little is known about the teachings regarding the after death states, and perhaps it is just as strange that so much interest is shown in what has been said about it, and so little in what is said about living, so as to give assurance of what certainly will happen after the body is laid in the grave. Life is the true key to the mystery and if we do not occupy ourselves with the laws of life, the after death states will remain problematical. We can live so as to make these states as different as day and night; we can live so as to control the result for ourselves as definitely as we can choose a profession and educate ourselves at college to practise it.

The real difficulty about knowing what the after death state will be has been the false teaching that we can be changed by a death-bed repentance, or by declaring that we believe some statement of a creed, or some teaching of a church, or submit to some rite or ceremony of a religion, and think that these things will change our nature and character. If you do not like what you think constitutes heaven while you are alive, the fact that you have died will not make you like it then. Your actual likes and dislikes will bring you to the appropriate and duly resulting state in the next stage of consciousness, and not your ignorant belief in one thing or another. Heaven is a state of satisfaction and you cannot be asked to like what you really dislike.

It does not take very much or very hard thinking to convince any man that he has likes and dislikes, and that he cannot change these by saying so. The whole secret of life and death lies in this fact. If you wish to change your likes or your dislikes you must take yourself in hand and put in a great deal of harder thinking than you have ever done yet. If you want to go to Jesus, for instance, you must learn to love Jesus, and do the things that Jesus does and live the life that he lived, or you would not be able to endure such an existence either here on earth or anywhere else. This is not to say that it is not easy for some people to learn to love Jesus and to live as he would have them live. But the average man is so far removed from this that he does not even want to talk about Jesus, or read about him. I know that if he could meet Jesus, and really come to know him, he would find it easy, unless he was a very bad man, to get interested in him and to like him. That, after all, is all that is needed. But it is more difficult than the average man or woman or priest or curate imagines.

When one says Jesus, it would be the same if one said Buddha or Krishna, or Zoroaster or Mahomet or Abdul Baha or St. John or St. Paul. These are all types of character which the average man does not take to naturally, and he must find out for himself whether he is satisfied with himself and with the life he lives and the things that he does and the world he lives in, before he can bring about any change in himself. People are usually so well satisfied with themselves that they cannot and do not (Continued on page 87)


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It is with regret that I must announce that there were no new members to welcome, from June 2 to August's end.


Again, with regret, I announce the passing of three members:

Mrs. Margaret Nicholas, of Orpheus Lodge, Vancouver, died July 12, 1989. She had been a member of the T.S. since 1917, joining when she was 18. Where, is not shown on my records. She then joined Vancouver Lodge in 1920, and the same year joined Orpheus Lodge. Her number in the Canadian Section was C13, so she was amongst the first to be recorded when this Section was formed in 1919. Hers was one of the longest memberships.

Mrs. Ida Schneider of Toronto Lodge died July 22, 1989. For a while she was a Director of that Lodge, but in recent years age had confined her to a nursing home.

Mr. Michael Zuk, a Member-at-Large in Spirit River, Alberta, died on July 13, 1989. Although no longer a member for a few years due to age, many Toronto Lodge members will remember Mrs. Theo Day. She passed away on August 10, 1989.

On behalf of the membership of the Canadian Section, I express condolences to the family and friends of these late members.


The dues are still due from more members than in past years at this time. We are obliged to use September 30 as the cut-off date for unpaids. If this happens to you, a payment will bring a quick re-instatement. We do not want to lose any members of our group.


Ideas do drift through from "the other side" and scientists, among others, pick them up. A couple of years back I thought that they were on to something with their vaguely enunciated "Superstring Theory of Everything" (everything?). I wondered then if they were receiving an idea, albeit weakly, of the seven planes of the Cosmic physical plane, but with more than seven divisions, by counting an extra for the mental plane's rupa and arupa divisions, and the physical plane's two major divisions, or as in the ten unit "Tree of Life" of the Kabbala. But I deemed it not very likely that physicists would acknowledge anything beyond the physical, and the numbers they were using back then, if memory serves (and it probably doesn't), were not right. So I abandoned the idea of mentioning the matter in these columns.

One obvious example of an idea from "the other side" was when a chemist, years ago, was trying to figure out the shape of the molecules in the benzine series. It came to him in a dream where he saw the molecule as being ring-shaped. This sort of thing is an example of tapping the "collective unconscious" of Dr. Carl Jung - a horrible and vague phrase in light of the Theosophical and occultists' explanations involving the higher planes and interactions there with others while asleep and shared ideas seeping through when awake; telepathy; the plane of intuition, etc.

Recently, I saw more mention of the superstring theory with the number ten being the favoured figure now - but they don't know how to use ten yet. It occurred to me that this may be a seeping through to the scientists' materialistic brains of the makeup of the physical ultimate atom, with its strings and bubbles of Fohat. ("Fohat


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digs holes in Space" - H.P.B.) The latest word in this "theory" is that these strings are fabulously tiny. Now, the ultimate atom, while itself is very small, has seven to the forty-ninth power of bubbles of Fohat in each one. I leave it to the reader to figure the size of that number.

I wrote notes for this column about the String Theory perhaps pointing to the ultimate atom, while cooling my heals in hospital (punsters are in for a terrible karma) in July. While typing these notes there arrived in the mail a magazine, Theosophy in New Zealand (June '89) containing a very good article by Dr. Stephen Philips discussing a possible Tree of Life basis for the Superstring Theory, and mentioning the bubbles of the ultimate atom as perhaps being the Superstrings. So now we see too that a certain adage has its basis in the collective unconscious, much as I dislike that vague expression. Rather than write something else here, being upstaged by Dr. Philips, I mention these thoughts on Superstrings anyway, as I want the idea seen, since we may have another example of the materialistic scientist getting to where the occultist has already arrived. Also, not many of you get the New Zealand Section magazine.

Although Leadbeater is mentioned by Dr. Philips in connection with the depiction of the ultimate atom, I should prefer to credit one Mr. Babbitt who first produced a picture of that atom (and which picture was borrowed for use in Babbitt's book, Principles of Light and Colour put out in the 1860s. If any of you gentle readers know anything about Babbitt and/or his book, and where I could beg, borrow (or steal) a copy, I would be pleased to hear from you. As to the Superstring Theory of Everything, do not hold your breath. Our scientist

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friends, materialists for the most part, have - they admit - a long way to go before they work this one out to completion. Much work to do before it all seeps through from the higher - from "the raincloud of knowable things," as Patanjali puts it.


I would remind our generous readers who may wish to help towards the expense of publishing this magazine and the running of the Canadian Section: income tax receipts valid for 1989 will be issued for donations received up to December 31. Please send donations c/o The General Secretary, R.R. No. 3, Burk's Falls, Ontario, POA 1 CO.

- S.T.



Calgary Lodge resumed its activities on September 6 after the summer break. This first meeting of the new season marked a special occasion. The Lodge Charter is dated July 12, 1914, so that this year we celebrate our 75th anniversary. As the summer months were not convenient for all members to get together, it was decided to observe the anniversary on our first meeting date in September.

Members of Calgary Lodge, and the Lotus Lodge of the Canadian Federation, together with invited friends, partook of a pot luck supper, for which a variety of delicious dishes had been contributed. Fresh fruit, together with a special cake, provided a lovely dessert.

Doris Davy conveyed the greetings of the General Secretary, Stan Treloar, to the Lodge and its members on this occasion, and then read a short history of the Lodge from its Charter date to the present. A discussion followed, with some thoughts as to what the next 25 years might hold for the Lodge and for those still actively carrying on the work in the year 2014.

- Doris Davy, Secretary



The Annual Meeting of the Hermes Lodge was held on June 26, with 17 members present. Diana Cooper presented a beautifully prepared Library report. She said that the Theosophical study is a way of individual search and its consequent impersonal service. It is a matter, therefore, for the inner man, and not for mass appeal. It offers no reward or promises for the personality. It cannot be measured by the numbers touched by the Wisdom. Our role is to help in establishing a nucleus of the Universal Brotherhood of Humanity by offering to the public a contact with the Theosophical Society.

Our big project this year was the preparation and publication of a presentation folder for new members. This was the brainchild of Gladys Cooper, and the members are most enthusiastic about it. The folder contains an annotated bibliography of suggested readings for new students, information about Theosophical libraries - and just about everything else a new member might have need of, including a copy of the Lodge Bylaws.

Marjorie Toren gave the Program Committee report and an outline of what she has in mind for the next session, which sounds quite exciting.

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Greetings were read from the Felix Layton Centre in Krotona; Brian Fleming of the Glasgow Theosophical Society; Dr. C.V. Agarwal, General Secretary of the Indian Section; and Canadian Joan Morris, Secretary of the Varanasi Centre in India, who is now 93 years of age.

The officers elected for the coming year are:

President - Larry Gray

Vice-President - Lance Mcraine

Treasurer - Diana Cooper

Secretary - Eva Sharp

Librarian - Diana Cooper

Assisted by Marjorie Toren

Gladys Cooper was appointed in charge of the New Books Concern.

On August 10 we were invited to "Maynecliffe", home of Ralph and Doreen Chatwin on Mayne Island. There, we met with the Victoria and other Vancouver members for a most memorable day.

- Eva Sharp, Secretary



Mrs. Margaret Nicholas (nee Priestly), an active member of Orpheus Lodge for more than seventy years, died in Vancouver on July 12, 1989, following a short illness. Margaret had celebrated her 90th birthday in June.

Born in England, Margaret came into contact with Theosophy in the early part of the century in Victoria, B.C. While still a teenager, she and her family attended a lecture by L.W. Rogers, a national lecturer of the American Section of the Theosophical Society, and were so impressed that they joined the Victoria Lodge.

Soon thereafter, the Lodge arranged to have Mr. Wm. Clark, of the Orpheus Lodge in Vancouver, lecture in Victoria. This he did, and on his second visit he stayed with the Priestly family.

At this time, Margaret made a decision to move to Vancouver to continue her Theosophical studies at Orpheus Lodge. She was then about eighteen years old, and becoming deeply interested in Theosophical ideas. The Priestly family also moved to Vancouver, where both Margaret and her mother became life-members of the Lodge.

Toward mid-life, Margaret married an Englishman, A.L. Nicholas, who had worked with the Credit Union movement in Britain, and who brought the movement to British Columbia. Until her husband's death, Margaret also worked in this field.

Throughout her adult life, Margaret Nicholas was a practising Theosophist, with a dedication to, and a clear conception of, Theosophical ideals. She was a supportive member of Orpheus Lodge until her death, until which time she was also the oldest living member of the Canadian Section in terms of membership.

- Lillian Hooper, Orpheus Lodge



The death of Rex Dutta in England on August 1 closed the chapter on a significant contribution to the modern Theosophical Movement.

A dedicated student of Theosophy, he was among the few who also paid serious attention to Flying Saucers. He wrote three important books on this subject, the only ones in the genre that attempt to show the

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relationship of UFO phenomena to Theosophical teachings.

In 1972, with the help of like-minded colleagues, he founded Viewpoint Aquarius, a journal that dealt in depth with Theosophy, Flying Saucers, Yoga, Meditation and Healing. In all, 187 issues were published up until July of this year. Sadly, but perhaps wisely, his co-workers have decided not to continue this unique publication.

Two lecture-visits to Canada made Rex well known to Theosophists in this country. In 1972 he made a cross-country tour of the larger centres; and in 1987 made more new friends here on a similar tour in Western Canada.

Rex Dutta had served as Chairman of the Mahatma Letters Trust since the death of Christmas Humphreys six years earlier. During his tenure in this office, he arranged for the Letters (which are housed in the British Museum in London) to be photographed in colour, thus making possible their detailed study by students all over the world.

"Oneness is." That simple phrase appeared frequently in Rex Dutta's writings, and was spoken by him with the pronounced conviction of its absolute rightness. He would be happy to know his friends remembered him by these two words rather than by any recollection of his personality. So, farewell, Rex. Oneness is.

- Ted G. Davy


Death comes to our spiritual selves ever as a deliverer and friend.

- The Key to Theosophy


ALL OF US MUST DIE (Continued from page 82)

see any need to try to change themselves. That is why "religion" has no appeal for them, no effect upon them. When Jesus says, "How hardly shall they that have riches enter into the kingdom of heaven," he meant just this, that they were so well satisfied with themselves and with the state of being rich and with the conditions by which they became and remained rich that they could not possibly see any need for change, and as the heaven world is an altogether different state of things they could not possibly be at home in it or be satisfied with its conditions.

It is just as difficult for a poor man who wishes he was rich like the rich man to understand this, as for the rich man himself. One must desire the character or state that places one in heaven, if we desire to be there. When men begin to think about themselves they begin to find out several things. They soon know that they are not as pleased with themselves and things in general as they would like to be. That is the beginning of the change which is called "conversion" by some people, but metanoia by Jesus and Paul, nothing so hard to understand as "conversion", but just "change of mind." If the Church taught that conversion was simply change of mind we would get along with it better.

When a man finds out that he wants to change his mind, whether he be a prodigal eating husks with the swine, or a drunkard, or a criminal, or a society lizard, or a fashionable beauty, or a hard-headed business man, or a hypocrite of any of the numerous classes of such people, he must make up his mind that he is really in earnest and then, bring his "hope", which

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is his imagination, to bear on the problem, as to what he wants to make of himself or what he would like to become. We are all becoming something or other all the time. We must take ourselves in hand and direct the process of becoming.

We soon find that we have two minds, one set on ourselves, the other with little interest in ourselves but much interested in the not-self and the other selves. The mind interested in ourselves is narrow and selfish and suspicious and deceitful and full of mean streaks, and the other mind is the opposite of this in everything. Ths is the effect of a polarity which is universal in nature, a magnet having north and south or positive and negative polarity, just as our minds have. Having discovered this, and that it is natural and not the result of the devil or anything of that sort, a man begins to take a reasonable view of it, and if he follows the Buddhist teaching he tries to keep in the Middle Path, and if he follows Jesus he will read what it says in the gospels of Matthew, Mark and Luke, if he can find a literal translation of the Greek, which says "If any man would come after me, let him deny himself and take up his cross and follow me, for whosoever would save his soul shall lose it, and whosoever shall lose his soul for my sake shall save it."

This may seem hard to understand at first, for we have been taught so long that we should try to save our souls, the word psyche in Greek being translated "life" instead of "soul" as it ought to be, the psyche or soul being the lower selfish mind we have mentioned. To lose this lower mind is to change it, to transform it into the higher mind that sets its desires on the things that are eternal, that is, on those things that do not perish, that we must leave behind us in death, those that belong to earth, and that must finally pass out of existence and disappear. Shakespeare tell us that:

Like the baseless fabric of this vision,

The cloud-capp'd towers, the gorgeous palaces,

The solemn temples, the great globe itself,

Yea, all which it inherit, shall dissolve,

And, like this insubstantial pageant faded,

leave not a rack behind: We are such stuff

As dreams are made on, and our little life

Is rounded with a sleep.

This is truth as well as poetry, and we have to make choice between the insubstantial pageant and the "things which are not seen which are eternal," as St. Paul affirms. The soul or psyche is a vehicle of consciousness which has to do with the things of this world, the things of the flesh and the temptations of time, and it only lasts long enough to hold the body together until its earth term is ended. The nous or higher mind, called the manas in Sanscrit, is in its higher aspects the enduring or immortal part of man, and is the part that incarnates and links one incarnation with another, which the soul or psyche cannot do, as it perishes in what is variously called kama loka, the place of desire, the "summerland" of some experiences, the purgatory of some churches. It is only associated with the things of earth and time and cannot understand any higher consciousness, any more than a child can understand the differential calculus.

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The higher mind or nous or higher manas passes almost immediately into the heaven-world or devachan, as it has no relation to the lower world except as it has overshadowed the lower soul, and only the aspirations and struggles upwards of that lower self can be embodied in the higher consciousness or be identified with it. Of the two thieves on the cross that one which aspired to be with the Christ was promised that he would be with him in paradise; the other, the lower type or self, had to endure death.

In another of the parables of the Kingdom, Jesus tells of the unprofitable servant, Matthew xxiv. 50-51, and that "the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth." The Greek word for hypocrite carries the sense of one who plays a part, an actor, not a real person, and so the shadow man is cut off from the real man in death, the lower self from the higher or incarnating ego.

It has been usual in modern Theosophical literature to refer to the lower mind as manifested in ordinary consciousness, as the personality (persona, a mask); and the higher persistent mind, the reincarnating Self, as the individuality, but the important thing is to know that we have two minds, one interested in the material and temporary state of things, the other concerned with the impersonal and immaterial. Between incarnations the reincarnating Self goes to Heaven or Devachan, the lower self or personality goes to its own place.

This is a very brief and partial view of the teaching of Theosophy as expounded by Madame Blavatsky at considerable length in The Key to Theosophy, chapters six, seven, eight, nine and ten. In the tenth chapter there is a remarkable explanation of the parable in which Jesus sought to teach the relation of the vine to its branches. "I am the true vine, and my Father is the Husbandman. Every branch in me that beareth not fruit he taketh away... As the branch cannot bear fruit of itself except it abide in the vine; no more can ye, except ye abide in me. I am the Vine - ye are the branches. If a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned." Those who have studied botany and understand how the life of the tree is withdrawn from the branches in winter and hidden in the tree, to return in spring and re-animate the branches and put forth new leaves in spring, in a new incarnation as it were, should have no difficulty in understanding the parable. Every incarnation is a branch of the One Life, and union with that One Life and its Unity of Consciousness is the Mystery of the Ages. That is what is meant by being one with Christ Jesus, not the man of two thousand years ago, but the Principle of the Universal Christ, by whatever name it is known among the nations of the earth.

- The Canadian Theosophist, November, 1938


He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and buried deep in the "sepulchre" of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him.

- Lucifer, November, 1887


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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. What is the significance of the Fiery Lives?

Answer. "Fiery Lives" is a term used in The Secret Doctrine to express the function of the Life-Atoms; especially in connection with the process of maintaining the functioning of the human physical body. The subject is presented in a footnote, hence its importance is apt to be overlooked. The subject is introduced in this manner:

"We are taught that every physiological change, in addition to pathological phenomena; diseases - nay, life itself - or rather the objective phenomena of life, produced by certain conditions and changes in the tissues of the body which allow and force life to act in that body; that all this is due to those unseen CREATORS and DESTROYERS that are called in such a loose and general way, microbes."

(Footnote). "It might be supposed that their 'fiery lives' and the microbes of science are identical. This is not true. The 'fiery lives' are the seventh and highest sub-division of the plane of matter, and correspond in the individual with the One Life of the Universe, though only on that plane. The microbes of science are the first and lowest sub-division on the second plane - that of material prana (or life). The physical body of man undergoes a complete change of structure every seven years, and its destruction and preservation are due to the alternate function of the fiery lives as 'destroyers' and 'builders'. They are 'builders' by sacrificing themselves in the form of vitality to restrain the destructive influence of the microbes, and, by supplying the microbes with what is necessary, they compel them under that restraint to build up the material body and its cells.

"They are 'destroyers' also when that restraint is removed and the microbes, unsupplied with vital constructive energy, are left to run riot as destructive agents." (S.D. I, 2623; I, 306 6-vol. ed.; I, 283-4 3rd ed.)

Thus the activities of the Fiery Lives has been described; and one of the results of such increased activities of the Fiery Lives is

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regarded as cancer. Still further significance and importance is what is presented in the next portion of the description continuing the activities of the Fiery Lives.

"Thus, during the first half of a man's life (the first five periods of seven years each) the 'fiery lives' are indirectly engaged in the process of building up man's material body; life is on the ascending scale, and the force is used in construction and increase. After this period is passed the age of retrogression commences, and, the work of the 'fiery lives' exhausting their strength, the work of destruction and decrease also commences." (lbid).

After reference is made to what happens on the cosmic level, The Secret Doctrine explains what takes place when the microbes are predominant.

"An analogy between cosmic events in the descent of spirit into matter for the first half of a manvantara (planetary as human), and its ascent at the expense of matter in the second half, may be here traded. These considerations have to do solely with the plane of matter, but the restraining influence of the 'fiery lives' on the lowest subdivision of the second plane - the microbes - is confirmed by the fact ... that the cells of the organs, when they do not find sufficient oxygen for themselves, adapt themselves to that condition and form ferments, which, by absorbing oxygen from substances coming in contact with them, ruin the latter. Thus the process is commenced by one cell robbing its neighbor of the source of its vitality when the supply is insufficient; and the ruin so commenced steadily progresses." (S.D. I, 263; I, 306-7 6-vol. ed.; I, 284 3rd ed.).

Question. Are the Fiery Lives equivalent in meaning to the Life-Atoms?

Answer. Yes indeed. Here is the explanation in regard to Life-Atoms.

"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; IV, 241-2 6-vol. ed.; II, 709-10 3rd ed.)

- Vol. 60, No. 4



The Theosophical Book Association for the Blind, Inc., is reprinting Geoffrey Barborka's "Secret Doctrine Question and Answer Section" in Braille.

Dennis Gottschalk, the Director of the Association, has announced that the first Braille volume will consist of subject headings 1 through 4 (The Secret Doctrine, Reincarnation, The Monad, and The Rays);

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Volume II continues with 5 and 6 (Evolution, The Human Principles); and a projected third volume will contain subject headings 7 through 10 (Archetypes/ Prototypes, The After-Death States, The Astral Light, Fohat).

Each volume averages some 80 pages in Braille. Dennis hopes to have the first volume printed by the year-end, and says the second is partially transcribed.

The address of The Theosophical Book Association for the Blind, Inc., is Krotona 54, Ojai, California 93023, U.S.A.



The Human and Divine Universe, Platonic, Neo-Platonic and Theosophic Insight into the Nature of Reality. Various authors. Published by Point Loma Publications, Inc., P.O. Box 6507, San Diego, CA 92106, U.S.A. 116 pp. Soft cover. Price $6.75 U.S.

Editors of Theosophical publications can never complain of a shortage of Good Ideas. It is getting them written and published that is the source of most editorial frustrations. But here is a collection of essays that must have sprung from a Good Idea, and happily ended up worthy of it.

If the descriptive subtitle seems ambitious, well, the three philosophies are really not that far apart when stripped to their essentials. This is evident from the title, taken from the lead essay by William R. Laudahn, several of whose articles have appeared in the C.T. The phrase, The Human and Divine Universe covers the vast field of thought in which Plato and all his true successors have persevered.

Laudahn took his cue from The True Intellectual System of the Universe by Ralph Cudworth (1617-1685), one of the Neoplatonists known as the Cambridge Platonists. The essay is in two parts: "The True Theosophical System of the Universe" and "Fullness of the Seeming Void."

The other contemporary writer represented in this collection is Kathleen Raine. She takes the reader "Through the Ancient Orphic Mysteries: A Symbolic Journey" using Thomas Taylor's Orphic Hymns to light the way. She certainly knows her Taylor - no wonder, considering she coauthored (with George Mills Harper) the excellent Thomas Taylor the Platonist (1969) for which I for one have long been indebted.

Another apt choice was the early Theosophist Alexander Wilder's brilliant article, "The Spectator of the Mysteries," which first appeared in The Platonist in 1881. Here is another link with Taylor, as Wilder was one of his most ardent supporters in the late 19th century.

Other contributors are G.R.S. Mead and Taylor himself. It is a pity the latter's "Platonic Philosopher's Creed" is not presented whole and without superfluous comment. Also, I would have preferred a different selection from Mead's Orpheus, but these quibbles aside, the Good Idea is praiseworthy.

Praise, too, for a type size that isn't a strain on the eyes.


The Voice of the Silence, rendered by H.P. Blavatsky. Centenary Edition, 1989. Concord Grove Press, 1407 Chapala St., Santa Barbara, CA 93101, U.S.A. 226 pp. Price $14.77 U.S.

As might be guessed from the number of its pages, this edition is much more than just a reprint of The Voice of the Silence. In

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addition to the text, the other contents are either complementary or, in various ways honour this work as a unique spiritual guide. It also has the distinction of a brief but appreciative Foreword appropriately titled "The Bodhisattva Path" by the present Dalai Lama; and includes the familiar "Path of Liberation" dedication made for the 1927 Peking Edition by the then Panchen (Tashi) Lama.

Other material contained in this edition are: The Stanzas of Dzyan (from The Secret Doctrine); the Maha Chohan's Letter; a compilation of quotations from the writings of Blavatsky and others on how The Voice of the Silence was composed; the Proceedings of a Meeting of the Santa Barbara United Lodge of Theosophists, attended by the Dalai Lama (this was in 1984); and articles by H.P. Blavatsky, Raghavan Iyer and B.P. Wadia.

- Ted. G. Davy



Michael Gomes, whose Studies in Early American Theosophical History is being published serially in this magazine, has received a prestigious award. It is the 1989 Herman Ausubel Memorial Prize for achievement in History at Columbia University.

In addition to several articles on Theosophical history that have appeared in this and other Theosophical journals, Mr. Gomes is also the author of The Dawning of the Theosophical Movement. (Reviewed C.T., Mar-Apr 1988.)

I know all readers who appreciate his meticulous research and informed notes will want to join me in congratulating Michael for this outstanding achievement.

Publishers' catalogs aren't usually publications that would win prizes for graphic excellence, but the 1989-90 catalog of the Theosophical University Press deserves full praise for its pleasing format. The front cover is a reproduction of Reginald Machell's magnificent painting entitled "The Path," a 14" x 17" full-colour print of which is offered this year by the T.U.P. for $8.95 U.S. (The address is P.O. Bin C, Pasadena, CA 91109, U.S.A.)

Machell was a personal student of H.P. Blavatsky in London. He was an artist of considerable merit, and had exhibited in the Royal Academy before moving to the Point Loma Theosophical community in California. There, some of his best artistic work was executed. In California Utopia: Point Loma, historian Emmett Greenwalt wrote: "His well-known work, 'The Path,' shows a symbolism, detail, and close portrayal of nature that breathe of the Pre-Raphaelite school. The soul is represented by a knight in armor whose path is beset by maidens, kings and dragons, all of whom might well have stepped from Tennyson's conception of the Arthurian legend."

Incidentally, the original of "The Path" now hangs in the administration building at the international headquarters of the Theosophical Society, Pasadena, which manages the Theosophical University Press.

Apart from its visual excellence, the new T.U.P. catalog is noteworthy for its generous listing of books by other Theosophical publishers. This can also be said for the latest Point Loma Publications Inc. catalog, the only other 1989 publisher's list I have seen.


The Beginnings of Theosophy in France by Joscelyn Godwin is the latest publica-

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tion of the Theosophical History Centre, 50 Gloucester Place, London W1 H 3HJ, England. (38 pp., $6.00 U.S. includes postage.)

The early T.S. in France was somewhat different in character to elsewhere. This was due partly to the background mix of "occult" interests in that country in the 19th century, and of course inevitably to the personalities involved. Dr. Godwin brings all this out, utilizing extensive reference materials few of which are generally available in English. He warns that some of these may later be proved false, and modestly notes that his study "is merely an offering to those who may one day make better sense of the story."

Until then, this is certainly a commendable introduction to a chapter of Theosophical history that has been little explored so far.


In addition to its new edition of The Voice of the Silence, mentioned elsewhere in this issue, Concord Grove Press continues to put out a veritable stream of booklets containing valuable reprints. Among recent releases are:

Aquarian Age Series: 1. Emperor Julian's Oration on the Sun (translated by Thomas Taylor); 2. Other Worlds, by H.H. Price.

Global Renaissance Series: 1. Oration on the Dignity of Man, by Pico Della Mirandola (translated by Elizabeth Forbes); 2. Philosophy and Medicine, by Bernard Phillips.

Universal Education Series: 2. Early Indian Monasteries, by B.C. Law; 3. Chang Tzu's The Way of Heaven (translated by Burton Watson).

Sacred Chants Series: 1. Adi Shankaracharya, Hymn to Dakshinamurti, rendered by Raghavan Iyer.

Each of the above is priced at $3.75 U.S. From: Concord Grove Press, 1407 Chapala Street, Santa Barbara, CA 93101, U.S.A.

- T.G.D.



Bliss Carman meets Charles Lazenby

Charles Lazenby, the early Canadian Theosophist whose life was remembered in articles in the Nov-Dec issue, and in Margaret Nicholas' letter in the May-June issue, impressed all who met him.

A few months before Lazenby's death in 1928, the eminent Canadian poet Bliss Carman recorded their first meeting:

"Lazenby was in [Toronto]. I heard he was to be at Katherine Hale's on a Sunday afternoon, and made an effort to see him ... Of course I was delighted, he is a magnificent old lion with a glorious voice, and we got along beautifully." - Letters of Bliss Carman, ed. H. Pearson Gundy, McGill-Queen's University Press, 1981, p. 359.



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


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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 1V4



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 1 CO.



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

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

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

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

- Idyll of the White Lotus



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.



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