THE CANADIAN THEOSOPHIST

Vol. 71 No. 6 Toronto, Jan.-Feb., 1991

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

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CENTENARY YEAR

1991 is Centenary year for Theosophy in Canada. This year was selected because it was in 1891 that the Toronto Theosophical Society came into existence. Toronto members will be celebrating on February 25, the date of their charter. We send our congratulations and wish them well for the future. The Centenary will be marked nationally at the Annual Meeting of the Theosophical Society in Canada in September.

It is true that a few Canadians had already joined the Society during the 1880's. But very few. They were attached to American branches and scattered. Evidently none was inclined - if able - to expand the organization nationally. Then Toronto led the way, as described elsewhere in this issue. It was the spark that was needed to light fires of enthusiasm elsewhere. Within a few years, branches were opened in Victoria (Kshanti T.S.), Montreal (Mount Royal T.S.) and Vancouver. The early 1890s saw the Theosophical Movement growing slowly, surely and strongly.

The relatively late start must be seen in the context of the Canadian situation at the time. It was not until 1885 that the railway linking west and east was completed, and for another twenty years the vast area of what are now the provinces of Alberta and Saskatchewan were still part of the North West Territories. The total population of Canada was then under five million.

99 and 101 pass unnoticed, and a good job too. But when an individual or a group reaches the century mark, the occasion is usually observed in one special way or another. That an institution stays active for a hundred years is not important in itself, although when the organization is as idealistic and therefore difficult to administer as is the Theosophical Society, it is something of an achievement. After all, not many Lodges in the world are still around to celebrate their Centennial. The Toronto T.S. has made it!

For sure there will be no bands or fireworks heralding the start of our second century in Canada. If an anniversary is one of the occasions when we can permit ourselves to look back over the year, note the changes and hopefully learn from our experience, then a centenary surely justifies a longer look, and an attempt to make a balanced judgement of the passing years. Then after the luxury of retrospection, the more important thing is to take a realistic look at where we are, and set appropriate goals for the future.


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1991 also marks the one hundredth anniversary of the death of Madame Blavatsky on May 8, 1891. That date is customarily observed as White Lotus Day by students who respect her enormous contribution to modem Theosophy. This year, White Lotus Day will have a special significance for them. Already, an active group in Los Angeles is planning an inter-organizational commemoration on the weekend of May 4-5.

All in all, we have a lot to be grateful for, this Centenary year.

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A HUNDRED YEARS OF SERVICE TO THEOSOPHY IN CANADA

Toronto Theosophical Society - Chartered February 25, 1891


In November, 1884, an event occurred that was to have an important and lasting influence on the organization of Theosophy in Canada. That month, Albert Ernest Stafford Smythe, then 23, was on his way to America from his birthplace in Northern Ireland. He took passage on the SS Wisconsin. A fellow passenger was William Quan Judge, a New York lawyer and one of the founders of the Theosophical Society. Judge was returning home following a lengthy tour during which he had visited Madame Blavatsky and Col. Olcott in France, and worked with her in Paris and Enghien, before going on to India, where he had been present at the Society's headquarters in Adyar at a crucial time in the early history of the young organization.

The eleven-day journey outward bound from Europe provided ample time and opportunity for the dozen or so passengers to get to know each other. The soft-spoken lawyer left a particularly strong impression on the young Irishman. Indeed, it was a meeting of two fine minds.

Up to this time, the Theosophical Society had made little headway in America following the departure of Col. Olcott and Mme. Blavatsky in 1878, and boasted few active branches. But this state of affairs was about to change. Mr. Judge gathered his forces and slim financial resources and set out to spread Theosophy throughout the continent. By 1886 he was ready to publish his Theosophical journal, The Path, and from then until his untimely death in 1896, the Society enjoyed a steady, even remarkable growth.

Smythe's first visit to America was relatively brief. After staying in Chicago for a few months he returned to the U.K., and spent the next two years in Scotland. He found work in Edinburgh, where his Theosophical studies began in earnest. Although he knew some of the local Theosophists he did not join the Society at that time.

In 1889 he again made his way across the Atlantic, this time with his young bride. After a short stay in Ottawa, they settled in Toronto. Work was not easy to come by in those years, but he obtained a position with a building supply company - employment which probably gave him little more than a bare living, though welcome under the circumstances.


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Inspired by The Secret Doctrine, which had been published the year before, Smythe persisted with his studies and was determined to make Theosophy wider known in his adopted country. In October, 1889, he renewed his acquaintance with Judge by correspondence, and joined the Theosophical Society, the organization for which he was to work untiringly for almost sixty years. He started from scratch: there were then no other members in Toronto.

To contact like minds in the city, he mailed Theosophical pamphlets to professional people. Those who expressed interest he met in his office. This effort was not without success: one of the respondents was Algernon Blackwood, who wrote of Smythe: "...coming into my life just at this time, he came with influence and a good deal of stimulus too." During 1890 these two and others met in private homes to study and discuss Theosophy. Interest grew.

On January 22, 1891, Smythe was in a position to write to William Q. Judge, the General Secretary of the American Section of the Theosophical Society, whose office was in New York City:

"At a meeting of Toronto Theosophists and 'enquirers' called by Mrs. E.D. Macpherson and held last evening at Mrs. Dr. Stowe's it was agreed to proceed with the organization of a Branch in this City...

"I think there is a good prospect of useful activity for a branch here, and the ten or twelve more directly interested are sure to increase their numbers soon."

Two days later Judge replied. (Yes, two days: the postal service was much different a hundred years ago!) Application forms and various administrative details, together with hints on successful Branch work were enclosed with his letter. "I think three things most important to successful Branch work - open meetings, a Branch Library, and constant distribution of literature through their town," he wrote.

On February 16, Smythe sent off the completed application for Charter of a Branch, together with the required $5.00 fee. "I am sorry we have been delayed," he wrote, "but the size of our City over which we are scattered prevents easy communication." The application bore five signatures. He reported there were eight or ten more prospective members once the Branch was organized.

The charter of the Toronto Theosophical Society is dated February 25, 1891. It is signed by H.P. Blavatsky (one of the last on which her signature appears - she died on May 8 that year); H.S. Olcott, the Society's first President; and William Q. Judge. There are probably few other active Theosophical Lodges in North America whose charter bears the signatures of the three founders.

The century-old Charter, now yellowing and stained, has hung in private homes and rented halls, as well as in the various buildings that the T.T.S. has itself owned and occupied since 1921. It has survived a serious fire. It has seen members depart to fight in three wars. It has witnessed social upheaval caused by the Great Depression. What stories it might tell!

Five Charter members are named on the parchment. In addition to Smythe and Blackwood, these are Mrs. E. Day Macpherson, and Drs. Emily Stowe and Augusta Stowe-Gullen.

After arriving in Toronto in 1890, Algernon Blackwood, later to become a successful novelist and writer of occult short stories, had worked as assistant to the editor of the Methodist Magazine, and was at this time in


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[[facsimile of Toronto T.S. charter]]


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the process of losing his small capital through unsuccessful business ventures. Mrs. MacPherson was women's editor of the Labor Advocate, a socialist weekly. Dr. Stowe was the first woman medical doctor to practice in Canada; her daughter, Dr. Augusta Stowe-Gullen, was the first woman to graduate as a doctor from a Canadian university. Both were very active in the cause of women's enfranchisement. Smythe later became an editor of one of Toronto's several daily papers. Certainly a colourful group.

At the first meeting of the Toronto Theosophical Society, Smythe was elected President - not surprising considering he had evidently shouldered all of the organizational work up to that point. At 21, Blackwood, the youngest of this group, was elected Secretary. He wrote up the Minutes of the early meetings, but it seems that most of the Branch correspondence was handled by the President.

Smythe was not merely indulging in wishful thinking when he predicted an influx of new members once the Toronto Theosophical Society was formed, although there were probably not as many as he hoped. But several new names were shortly added to the rolls, including two who would make significant contributions to the cause of Theosophy in Canada for many years to come, Sam Beckett and F.E. Titus.

Since 1891, thousands of others, more or less, have joined the Toronto branch. They have included adherents of the world's major religions; the sexes have been fairly evenly represented. Tens of thousands more have attended its lectures and classes - open meetings and no proselytizing were the order of the day from the beginning. A fine library was developed, although it suffered considerable damage in the fire of 1973. At one time Toronto's was one of the largest branches of the Theosophical Society in North America. Several Lodges have spun off from this first one in Canada, and it has been a major factor in the national Society also.

Sooner or later a Branch would have been formed in Toronto even had Albert Smythe never settled there. But the inspiration sparked in him on a small passenger-freighter in mid-Atlantic seven years earlier was of a special nature, and something of its quality influenced the character of the Toronto Theosophical Society. Through it, Theosophy had a good start in Toronto - and indeed in Canada.

-T.G.D.


Acknowledgements:

- to the Theosophical Society, Pasadena, for generously sharing archival material, including the letters quoted;

- to Peter Lakin for the picture of the T.T.S. charter.

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HISTORY OF THEOSOPHY IN CANADA

A history of Theosophy in Canada is being compiled to mark the Centenary. Any reader possessing material that might be useful to this study is asked to contact the editors. Letters and old magazines are often valuable sources.

Also, does anyone know the present whereabouts of the early Minute Books of the Toronto Theosophical Society?

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[[Photo: ALBERT E.S. SMYTHE (1861 - 1947)]]


- 1891 Founder President, Toronto Theosophical Society.

- 1896-1900 Founder and Editor of The Lamp - the first Theosophical magazine in Canada.

- 1919-1945 General Secretary, The Theosophical Society in Canada.

- 1920-1947 Editor, The Canadian Theosophist.

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THE BEAUTY OF SOPHIA

Heavenly Woman and the New Man

- William R. Laudahn


In the light of a twinkling trinity - Truth, Beauty and Goodness - we banish the gloom of ages. Hope rises from the ashes of broken hearts and shattered dreams. A New Birth takes place. To one alone with the Only One, passion's sacred fire quickly brightens the image of the Beloved, resplendent and enchanting.

Lovers of harmony and truth, yearning while surrounded by falsehood and distortion, are well pleased by the mystic Sophia. In the Biblical Apocrypha, Solomon's wisdom admires her as "more beautiful than the sun and above all the order of stars." Sophia is sovereign in the skies.

With the Christian Gnostics, "the First and Second Man loved the beauty of Sophia." In rapture for the Heavenly Woman, "the Father and the Son" filled barren space, and from "primal darkness" flashed "the innermost light..."

Two Russian mystical philosophers saw the light. Helena Blavatsky and Vladimir Solovyov * were a woman and a man united only in spirit. Solovyov saw "the beautiful woman" and talked much about her. For him, the kissing and telling never ended. Blavatsky wrote about Sophia and rimed her stellar role in Mind and Soul. The cosmic impersonality of the Higher Sophia and the worldly personality of the Lower Sophia work in tandem for the liberation of restricted souls and minds.

If mortals are "complex", how much more so is the immortal Sophia. Her opulence is beyond our normal reach, like the Unknown God whose daughter and consort she is. At the ancient altar in Athens honouring this God, Paul preached of one who is known and "not far from each one of us." There are, indeed, recognizable features of That which is so deep within that it seems to be above and beyond.

In the art of seeing, the observer joins the observed. The greatest knowledge of the Great Unknown reaches for Divine Wisdom, Sophia's sphere. Her attraction is for all time; other forms are for this point in time.

The Life Divine is all in Mind. No investigator looking for it as an object can shout "Eureka, I've found it!" The inner world is beyond all mere "things". Yet, the Void is full of ideas, mental patterns, psychic and particle activity, and archetypes. Some possibilities and probabilities may not appear in actuality. In the Ideal cosmos, but out of the "real" arena, they are and are not.

A view of sharp and radical distinctions does not hold for long. Solovyov, therefore, talked on the human and divine unity of "Godmanhood" in 1878. Later, he saw Blavatsky's The Key to Theosophy and wrote a favourable report in The Russian Review for August, 1890. Because of the Theosophical Movement, her name is generally recognized; those on the trail she blazed are

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* Vladimir Solovyov (1853-1900), Noted Russian philosopher. Not to be confused with his brother, Vsevolod Solovyov (1849-1903), author of A Modern Priestess of Isis (1896), a vicious attack against H.P. Blavatsky. - Eds.

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known as theosophists, while Solovyov's followers were called sophiologists, after the Sophia he so ardently championed.

Solovyov was well prepared to lecture on "Godmanhood" in St. Petersburg (now Leningrad). He had mastered the works of Gnostics, mystical Christians, Buddhists, and the great philosophers from Plato to Hegel. Sophia crowned this with her inspiration and intuition during Solovyov's brief but brilliant life of 47 years. He saw as inseparable God, Mind (Sophia) and Spirit. In this heightened awareness, Sophia appears as "the principle of Humanity."

In principle, men and women are gods and goddesses "in the making." Coming from the Divine Source, they return thereto in a condition spiritually bigger and better than ever. The intermediate area is the problem and the opportunity. Trials test our temper. The perfect portrait in the background is concealed or defaced by writings on the wall - or by gross graffiti.

While it is often betrayed, we have the right environment. Solovyov said that if we consider a host of subjects participating in "the divine essence," we must admit to "a very large number of gods." Perhaps also to a larger multitude of devils! Gods and devils can change place, or so it would seem. Solovyov observed, nevertheless, that each is "a true god precisely because each is inseparable from the others."

The fabric is torn and we are tested again and again when blind natural forces and human impulses fed by thrusting Egos intrude. Solovyov, as a realist, could not overlook the fact that each "beast, insect and blade of grass" attempts to stand alone and apart. He found, therefore, that "the practical negation of other selves ... constitutes the radical evil of our nature."

The evil must be basic for it has been with us since the beginning of history. We take a hard and fast look at the soft texture and slow pace of Unity. With the rare jewel of good will - the will to real power when it appears - minds meet after clearing conflicts through the play of Good and Evil. Progress then comes out of its hiding place and the New Man makes better history.

The resulting synthesis intrigued Solovyov. He agreed with his brothers and sisters in spirit that All is divine - when "All" includes the unmanifested as well as the manifested. He wrote that "there cannot be entities having their ground of being outside of God." The enduring aspect of physical nature has "substantial being in the divine world." That world and ours "differ not in essence." Because it is so lofty, the higher plane conforms to sweet reason. We are not able to mess it up! Solovyov hinted that the real "enigma" is the area of sense perception. Our senses are the sounding board on the shifting ground of Good and Evil and all the other "pairs of opposites." All is comparatively calm beyond and below our sensual base.

In this central hot spot we have problems. What does not upset the universe bothers us. When tragedy strikes, we ask "Why?" Problems, however, "explain" themselves in time by simply vanishing, washed away, lost in the continuous circulation of the Cosmos. Do not expect too much from any phase of our action, past, present or future. If great good comes, so much the better. But, will it last? The opposites come and go. "All is in flux," as Heraclitus observed long ago. The wide flood of variety has deep appeal when it is contained; repulsion sets in when it slops over the embankment.

Pro and con, positive and negative, are opposites that stimulate the mind for better or for worse. With the rest of us, does not Sophia have a Higher and Lower nature? In


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mixed emotions we deal with the male and the female. The world's hope is in the infinite fluidity of the eternal Unity. Primeval oneness is in "the depths of nothingness," states the Kabbalah. There was a psychic dimension at the supposed "beginning" of the Endless and Boundless spiritual and mental (and physical) universe. Plentiful potentiality in what seems emptiness to our senses is the wonder of wonders.

The marvel of our awakened inner sense knows the Truth. Religious dogmas, scientific theories, philosophic concepts and theosophical doctrines only scratch the surface. Such popular views as Karma and Reincarnation, that provide hope for many, point to a greater. What is beyond and within the doctrines is Divine Unity. Blavatsky wrote somewhere that this Truth is "the only theosophical dogma."

God (Theo) and Mind (Sophia) harmoniously express the Oneness in the completeness and balance of the manifested and unmanifested universe. Cosmos will never exhaust itself. Always there will be superior and inferior forms of consciousness found in that close couple - that unity - known as "the observer and the observed."

It is natural to feel that ancient times produced more of those who saw through the thicket of doctrines. Did they behold the One more clearly than most moderns? Then (as now) God was "nearer than hands and feet." Now we assume that "He" is too remote and irrelevant. Then, communion with deity was accepted through a common identity - Man, God, and the Universe. Now, this condition, while it still exists, is almost unknown.

We can break through the barriers and know. The obstruction is not as solid as it may seem. "Glimmerings of the divine world must penetrate into our world," stated our Slavic philosopher. The individual remaining in the sphere of conflict and concern - "dark anxiety" - may commune with "the clear forces of the realm of glory and eternal beauty."

While "clear forces" are not typically intimate and personal enough for a conventional religious heaven, they are at the heart of the philosophic and theosophic universe. Movement there brings about objects and concepts for it is the home of the Archetypes. This will continue to elude scientific detection and is consequently considered null and void. In many ways, nevertheless, the Void has been shown to have explosive power. Exhibiting that power is a congress of consciousness, Man and God (as the God-Man) may establish contact. Solovyov said that this can be accomplished by "an act of intellectual intuition."

Certain souls spurn the intellect, assuming perhaps that it has little to do with the All-Inclusive! Solovyov did go slightly beyond the "mere intellect" to intuition, but the two are closely related. In the Kabbalah divine union is acquired by expansion of the act of knowledge.

An act of Will, magnified, is required to merge the seeming branches of Mind. Here is where most of us opt out. Aware of this, Confucius called upon "superior" people. Either born or made, ideal individuals still must come from the masses. Fortune smiles when they survive. Weaknesses, however, may be overcome, strengths enhanced. The world has seen human quality; then it looks the other way, and goes on as before.

Stubborn facts seldom look good. They are neutral, actually. But we are obliged to work with them. It has been argued - and challenged - that all are born equal. We repeat "all things being equal..." when they are not. The ideal world is made to hold our highest hopes.


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Solovyov was not constrained, therefore, to fit "Godmanhood" into the narrow bounds of actual men and women. In our love for humanity, we often find that we cannot abide some people - even though they are not all bad! Above the battle is the World Soul, Sophia, the principle of Mind in Man and Nature. Conscious beings, the more so the better, are "rooted in ...universal and absolute man," said the author of "Godmanhood". Some will contend that it was Solovyov "the dreamer" who assigned to "superior" souls the task of "ordering and organizing the Universe."

We have an old dream: to change our ways and stop making a mess of our private universe. But we keep putting it off. Dreamlike or nightmarish is the past and present of numberless humans in this "crazy" temporary world of Maya, cosmic illusion. The world's hope is that there is a bridge over the gulf between negative dreams and actions and a more positive reality.

Actual humanity stands - some eager, most indifferent - on this side of the arch over the chasm. Ideal humanity waits patiently and serenely on the far side, the other shore. A happy union with the Queen of Heaven (Sophia) bestriding the centre will result in the mystical yoga or union of the celestial and the mundane.

The eternal "Goddess", as the New Agers are discovering, is the vital force to bring about the spiritual union. The New Age also honours the "Now." Unity, therefore, is for the present as well as the past and future. It is metaphysical, potentially physical, and may be actualized "Now." Early Christians were told to expect the Last Days and Christ's return within the period of the "now living." As this did not come about as planned, many are still waiting. But, man-made ideas of time, in matters of this moment, are

not relevant. All old distinctions fade as new ones arise. Above and Below, Before and After are blurred in the One that is honoured as being "without a second."

Will the true Man and the true God please stand up? The God-Man will arrive when ready, willing and able. He will draw on the Source. The great event will happen when we are touched profoundly by the Beauty of Sophia.

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[Solovyov quotations are taken from Russian Philosophy, Vol. III, chapter on Solovyov.]

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KROTONA WINTER PROGRAM

The Krotona Winter program commences January 14 and continues through March 8. Among the courses offered are: "Jung and the Orient" - Stephan A. Hoeller. "Theosophical Forum" - Adam Warcup, Felix Layton, Joy Mills. "The Occult World" - Adam Warcup. "Discovering Feminine Values in Our Lives" - Joy Mills. "Christianity and the Theosophical Perspective" - Sten von Krusenstierna. "Altruism: The Heart of Theosophy" - Willamay Pym.

In addition there will be a special weekend session February 22-23: "A Spiritualized Global Order" - Willis Harman and Patricia Mische.

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

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NOTES AND COMMENTS BY THE GENERAL SECRETARY

I am pleased to welcome into the fellowship of the Theosophical Society in Canada the following new members: Mrs. Sheila Couling and Mrs. Wanda Couling, of Kingston, Ontario, as members at large.

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I am also glad to welcome back Mr. Gordon Limbrick, as a demit from Australia, now with Victoria Lodge. A couple of years ago he left Canada for Australia, and perhaps missed us too much, as we missed him. Many will remember him as an excellent lecturer.

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The H.P.B. Centenary Committee, a group based in California, is putting on a two-day event next May 4 and 5,1991, in Los Angeles, California. They solicit participation (and I quote parts of their brochure here) in the form of original contributions of art, music, papers, poetry, or even a paragraph expressing appreciation of H.P.B.'s lifework. Contributions of money would also be appreciated.

Members and the public are invited to attend. To this end I give notice here, so those who would visit may make their arrangements early. I have sent a supply of brochures to our larger Lodges, which brochure also contains a registration form. Those who are interested, but who do not have access to a brochure from a Lodge, may write to me for a copy. Those who want to participate may send their work or inquiry for more information to: H. P. Blavatsky Centenary, P.O. Box 2157, Los Angeles, CA 90078, U.S.A.

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In my job as General Secretary I get many complimentary T.S. magazines from various sources. Quite a few times there are essays on, or mentioned in passing, the Moon (that green cheese object in the sky). The mention is usually in the context that our moon is the dead Globe D of the previous Chain, the Moon Chain, from which our current humanity came, having graduated out of the animal kingdom during that long past time. This presents a problem, upon which some reader may be able to throw some light, or perhaps I will be the one to shine the light.

Much earlier I made a study of the Chains, Globes, Rounds, and such, memorizing the names (and later forgetting some). I also made a point to note the planes and subplanes on which various Chains and their Globes expressed themselves. (I noted, as did writers in their texts, that every Chain system has a globe or two on the mental plane. In the previous Chain to ours, the Moon Chain, the lowest or most dense Globe, Globe D, is indicated by any and all authorities I read, to be on the physical etheric sub-planes, not on or in any of the lowest three levels of the physical plane, the gaseous, liquid or dense. Most people cannot see the etheric physical plane. Most people can see the moon in the sky, weather and phases of the moon permitting. Therefore, the moon in the sky cannot be the dead Globe D of the Moon Chain. There is a problem, which has not been completely addressed by theosophical literature, at least not that which I have been exposed to, concerning the moon, or perhaps the problem has been in misinterpretations of the term "moon"]

Too many Theosophical students are inclined to take the literal meaning in T.S. books, and I refer particularly to our beginning books, like those of H.P.B. or the Mahatma letters, whereas H.P.B. herself says (see the S.D.) that she speaks/ writes in blinds, and is obliged to do so. (See also my

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OFFICERS OF THE T.S. IN CANADA

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BOARD OF DIRECTORS

- Ted G. Davy, 2307 Sovereign Crescent S.W., Calgary, Alta T3C 2M3

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

- Viola P. Law, 204 - 2455 Beach Drive, Victoria, B.C. V8R 6K2

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- Ernest E. Pelletier, 14004 - 48 Ave, Edmonton, Alta. T6H 0G2

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

- Sharon L. Taylor, 1350 Limeridge Rd. E., Unit 36, Hamilton, Ont. LBW 1L6

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- Emory P. Wood (Honorary Director), 9360 - 86 St., Edmonton, Alberta T6C 3E7


EDITORIAL BOARD, CANADIAN THEOSOPHIST

All letters to the Editors, articles and reports for publication should be addressed to the Editors, 2307 Sovereign Crescent S.W., Calgary, Alta. T3C 2M3.

- Editors: Mr. and Mrs. T.G. Davy

Letters intended for publication should be restricted to not more than five hundred words. The editors reserve the right to shorten any letter unless the writer states that it must be published in full or not at all.

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Rannie Publications Limited, Beamsville, Ontario

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list of H.P.B.'s locks and keys, C.T. May-June, 1987.) In The Mahatma Letters to A.P. Sinnett, one of the Mahatmas makes the comment, anent the moon: "...if only you could but realize its pernicious influence." (My apologies if I do not quote verbatim, my copy of that book, like most of my library, is in storage.) There is a problem here, as I previously said, for the moon in the sky being dense physical, cannot be the original Globe D of the Moon Chain, which one could expect to exude an evil influence, if a decaying body.

Max Heindl, in Rosicrucian Cosmoconception, suggests that our moon was flung out of the earth ages ago. So also do certain mythologies. Some of the scientific community have suggested that our moon was a condensation of original material from the sun when younger that condensed in rings, as did all the planets, including the one we stand on now, and this smaller condensation, our moon, being near Earth, was captured by gravity, but was far enough away not to have been sucked into the Earth, as were many other small objects that condensed in the Earth's orbit, or near it. See The Secret Doctrine for H.P.B.'s elucidation of this aspect of the Earth's beginning, as she also explains the meaning (or one of the meanings) of the snake swallowing its own tail. (And that is a part of the S.D. where H.P.B. uses one of the keys, the astronomical key, and explains it.)

Mankind has a concrete mind, and the concrete sets by the time one gets to the late 'teens. After that, it takes a hammer and chisel to alter the mind-set and reshape it to a new idea, a new concept. In one's youth, the mind can be more easily moulded. Sometimes this is good, although the situation can be abused. There comes to mind a statement of a Pope in the last century, one


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of the Pius's: "Give me a child until he is seven, then you can have him, because I've got him."

But in spite of the "concrete mind" consider how readily we will accept a concept or notion, with virtually no consideration or examination of facts and logic of the matter. As an example, is abortion wrong? One asks one's priest, if a Catholic, gets an answer and immediately accepts it. Or the T.S. member asks the same question, reads H.P.B.'s comments on the subject, and immediately accepts it. Only the application of hammer and chisel will alter the view so suddenly accepted, and this instant acceptance happened even after mental concrete had set.

So also with the moon as the decaying Globe D of the Moon Chain. I would suspect that these writers of essays much earlier referred to in my Comments here, had read and accepted something Leadbeater had written.

This leads us to a similar bone of contention as to whether the planet Mars and the planet Mercury are Globe C (Mars) and Globe E of our Terrene Chain. Leadbeater says they are. Blavatsky says that they are not. Since our Chain's Globes C and E are of etheric physical substance at their densest, and most of us cannot see in the etheric, then the planets Mars and Mercury, which are visible to normal sight, or by telescope, cannot be Globes C and E, and Blavatsky is right and Leadbeater and followers are wrong. Furthermore, as these Globes C and E are of etheric substance, physical objects would pass through them. We have already landed a probe or two on Mars, and bounced radar off Mercury, as mentioned in Scientific American magazine, and elsewhere.

I would paraphrase the quoted Mahatma statement about the moon by saying, "I realize its enigmatic influence" - and would like to know the explanation of the physical moon, and where is the etheric Globe D of the Moon Chain, now dead and presumed rotting.

Perhaps some learned readers of these pages would like to write to me on this subject.

- S.T.

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CALGARY LODGE

At our end-of-month special presentation in November, we viewed the videotape, "The Buddha Nature" by the Dalai Lama. This lecture was taped in July, 1981, in the open air at Olcott, headquarters of the T.S. in America. At times, birdsong provides a delightful background to the Dalai Lama's talk; less attractive is the noise of passing traffic and aircraft. Following discussion of the talk, Bela Osztian, a regular attender at our end-of-month meetings over many years, showed a short videotape of his recent visit to the Caribbean.

The program for 1990 ended with our Winter Solstice meeting, held on December 12. The Lodge reopens on January 9 with our regular Secret Doctrine study class.

Doris Davy, Secretary

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EDMONTON T.S.

On October 27, 1990, the members of the Edmonton T.S. had the privilege of hosting a visit by "The Most Reverend Pontiff, Sri Charukirti Bhattarak," religious head of Sri Digambar Jain Math in Moodbidri, Karnataka State in India. He is characterized as a Jnanayogi, a learned Siddhanta Shastri. The Digambara sect is the most conservative of


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the two sects of Jainism. Digambara means "sky-clad" as some monks even reject the wearing of clothing because they entirely shun having any personal possessions. He eats only one meal daily and allows himself one kettleful of water per day. This water is not only for consumption, but for all personal requirements.

The Pontiff's visit here followed a three-month lecture tour in the U.S., where he had presented seminars, lectures and discussions on "A World Religion for Peace." In addressing us, he also compared Jainism's system of beliefs to the other major religions of India, Hinduism and Buddhism.

He stated that Jainism is based upon the principle of Ahimsa, or non-violence, and explained how it instills in its followers the principle that one should adopt from other religions and traditions all that is good. He detailed the three "Jewels", or ornaments of Soul, which are described as right belief, right knowledge and right character.

Prior to his departure, the Pontiff was presented with a basket of fruits and nuts; also a copy of The Secret Doctrine for the Library of the Jain Research Institute. His lecture was audiotaped and may be purchased for $5.00, including postage.

Rogelle Pelletier, Secretary

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LETTER TO THE EDITORS


Theosophical History

In response to the letter by John Spaight which appeared in the Sept-Oct. 1990 issue of The Canadian Theosophist, I would like to express my appreciation for the work of Michael Gomes. I enjoy his contributions to the magazine, and I hope that his work continues to be serialized in future issues.

Several months ago, I had the pleasure of reading Forbidden Journey, a biographical account of Alexandra David-Neel's travels to Thibet. The author of this book, Barbara Foster, recommended Marion Meade's biography of Helena Blavatsky, The Woman Behind the Myth, as an example of fine historical reconstruction of another famous nineteenth-century woman. I acquired the volume from my local library, began reading it, and immediately had misgivings about the research qualifications of the author when, a few pages into the text, she wrote of a wedding in the Russian Orthodox Church being conducted according to Greek Orthodox rites! A minor detail, perhaps, but given Meade's tendency to misconstrue similar minor details in the life of Helena Blavatsky, it is an obvious mistake. Despite the author's claims to impartiality, I found her book to be an example of modern pseudo-psychological biography at its worst. Blavatsky is portrayed as a schizophrenic criminal with multiple personality disorder, hardly an unbiased judgment!

On the other hand, The Dawning of the Theosophical Movement by Michael Gomes appears to be a reliable and internally consistent account of the facts, not a poisonous distortion, and I am pleased that this work makes available documented information testifying to the importance of Blavatsky and the theosophical movement in bringing the Dharma to the West. His book is an excellent corrective to the slanderous work of the mentally inert, and I recommend depositing a copy in your local library!

- John Carter

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STUDIES IN EARLY AMERICAN THEOSOPHICAL HISTORY

- Michael Gomes


VII. H.P.B.'s AMERICAN CORRESPONDENCE (Concluded from p. 106)


9.


"Mme. Blavatsky's Intentions."

- The Sun (New York), October 18, 1878.


TO THE EDITOR OF THE SUN - Sir: You really do me too much honor. The idea that my humble and tongue-splitting name is just now being laboriously spelt out by the 800,000 readers of THE SUN at the risk of their getting the lockjaw, is alone overwhelming. Your editorial of Sunday, Oct. 13, using up a whole column to tell the public what we may perhaps do (though we have no idea of doing it), and the interesting interview of THE SUN's reporter with Dr. Tyng were respectfully read. Both, viewed together, suggest a train of thought which I crave permission to lay before you, hoping that a few rays of THE SUN may perchance penetrate my beclouded intellect. We all know that its fiery darts sometimes scorch, and yet, since it opens its columns to every bereaved one, whether in love or politics, who seeks advice from its wisdom, it will surely not refuse to enlighten a foreigner, however benighted, who only seeks for truth. I, for one, notwithstanding the SUN-strokes I have often received, still place the fullest confidence in its ability to satisfactorily settle all questions of a delicate character. And if, adding kindness to generosity, THE SUN will permit me, previously to propounding my main question, to correct a few errors in its editorial, it will have earned my eternal gratitude.

I read that "Mme. Blavatsky has long been known as an out-and-out Brahmanist." I thought THE SUN had repeatedly stated last year that I was an out-and-out Buddhist. Moreover, at a discreet, yet not a very great distance from the editorial which gives the world this new version, I find Col. Olcott's modest card, which states explicitly that, together with the Arya-Samaj in India, we are "engaged in a warfare against idolatrous Brahmanism." This would appear to conflict somewhat with the above statement.

We hear that we are "packing up our trunks." I wish sincerely we were; but we are not. America, my adopted country, will have to bear

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) 1991 by Michael Gomes

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with me a little longer. And, intense as may be Col. Olcott's aversion to idolatry, whether monotheistic or polytheistic, yet I doubt whether he is fully prepared to pass the rest of his natural life in the unprofitable occupation of sitting perched upon a pillar, and - fakir or Simon Stylites like, with his gaze concentrated upon the tip of his nose - ponder on the eternal unfitness of things. The Colonel is out of town, therefore I speak but for myself, and must strongly protest against the chronic habit the papers have of constantly hitching our two names together, like a runaway team bound on a race of destruction.

I have already declared that I am neither Brahmanist nor Buddhist in the accepted or orthodox sense. But supposing I were? Surely, I might claim the same right to expect the personal advent of either Maitrea-Buddha or that of Vishnu, the Hindoo Saviour, who, at the Kalki-Avatar, descending from his eternal abode in Swarga, will come again to judge the wicked, and, catching the righteous, take them bodily with him to heaven, as Dr. Tyng has to expect the "Second Coming of Christ?" Difference of opinion with regard to names or minor details does not necessarily make of one a glorified saint and of the other a doomed demon. If your most scholarly and fashionable clergymen are allowed to believe, unmolested and secure from criticism, in the second advent of Christ in body and as he was when in life, why should not Brahmanists and Buddhists be entitled to the same privilege of belief in their respective Saviours in this free country - if this be a free country? If the antiquity of this doctrine, "as old as the Church," is quoted as any proof of its authenticity, how much stronger must be the inherent truth of the same doctrine as held by Buddhists and Brahminists, the former alone numbering over 400,000,000, and which belief, as we all know, antedates Christianity by many centuries. The sincerity of their faith is shown in the remark made in the editorial in question, when it says that it was "an up-hill work" with the missionaries to convert the heathen, "from the start and all through." I sincerely hope that it will prove the more so hereafter. Better leave the "heathen," with their horror of shedding the blood of even an insect, than to convert them to a faith which does not prevent Christian Americans from cutting daily the throats of their neighbors - including their own fathers, mothers, and wives - and employ the millions thrown on the profitless missionary work in converting the pagans of this republic to a more worthy life.

Dr. Tyng asserts "that the Lord will come visibly;" that "he may not come on earth, but he will be visible to his people." In these days of improved telescopes, we would not wonder if he were. Disagreeing with most of the ideas enunciated by the reverend gentleman during his interview with THE SUN's reporter, I yet welcome some of his thoughts most enthusiastically. I was especially delighted to learn that after the


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resurrection of the dead those of the children of Christ who are alive will be caught up into the clouds ... their bodies will change, and they will dwell in heavenly places." It was very reassuring, also, to find that "their disappearance will not affect society;" and though surprised, we heartily agree with the reverend Doctor when he expressed a hope that "there won't be many preachers left in the pulpit." Amen! Godspeed to him and all others.

Perhaps it would be asking too much were I to desire THE SUN to shed a little light upon the following question: Can it show us in what respect the expected advents of Maitrea-Buddha and Vishnu may differ in scientific and philosophical points from those of the second coming of Christ? Or, would THE SUN prefer to leave the solution of this question to spiritualistic papers?

- H.P. Blavatsky

New York, Oct. 13.

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10.


302 West 47th Street,

October 25, 1878

E.P. Mitchell, Esq.


My dear Sir: I hope that The Sun will prove just and fair in every case and will give even the Devil his due. Once that you have quoted from and commented upon the disgusting, infamously lying paragraph published against the Arya Samaj in the Pall Mall Gazette of October 9 I would humbly advise you to turn to the number of the same paper on the 11th instant and find therein an answer to the sensation or rather to the cowardly insinuation. This answer was sent in by one of our English Theosophists who, as you will see, proclaims his allegiance to the Arya Samaj publicly... The writer of the first paragraph (October 8th) is an old member of the Society of Jesus who got into our brotherhood by cunning and craft and now turns a traitor as every Jesuit is bound to be, and he who answers is a well known barrister in London, the son of a member of Parliament and highly respected in the best circles of English society.

If you want a sensation, better ask Olcott to come and see you. There's a grand conspiracy against us ... You will find Jesuits trying to pull down Arya Samaj, theosophy and all, and getting knocked on their heads for their trouble. An ex-Jesuit, pretending to have been excommunicated, gets inside our fold, betrays us, is ignominiously turned out by our Council and now swears revenge. I have his letter. But he will lose his time for nothing. The Arya Samaj is not a secret body. You may read what it is in the Nineteenth Century of September last - an article by Professor Monier Williams, who knows our Swamee Dya Saraswati personally and can tell the world - bigoted Christian as he is


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- whether the Arya Samaj is not the noblest Society in the world. At all events, remember, dear Sir, that the Theos. Soc. has spread itself over the whole globe; that we have thousands of members in America and Europe, and over one million in India who belong both to the A.S. and the Theos. Soc; that it includes the highest personages among its members - aye, some of them closely connected with Royal and Imperial families; that it is a purely religious and reformatory society having nothing to do with the politics whatever; and as such having naught to fear either from the Indian Govt. or the whole Scotland Yard. And above all know, my dear Mr. Mitchell, and bear in mind that however ridiculed, tabooed, slandered and persecuted - every true theosophist is ready to lay down his very life for the Arya Samaj and its chiefs and die a thousand deaths in its defence.

Yours respectfully and truly,

H.P. Blavatsky

----------


Notes

(9) An editorial in the Oct. 13, 1878 New York Sun, "A Mission Against Christianity," carrying a protracted consideration of the work ahead for Col. Olcott and Mme. Blavatsky in India, provoked this long letter to the editor. Adjacent to the Sun's editorial on the Theosophists was another on an upcoming conference on the Second Coming organized by the Rev. Stephen Higginson Tyng (1839-1898), to which H.P.B. makes reference. In printing her letter the Sun added an explanation of its original comment ending with the statement that in the future "we trust she will not write a letter for publication, but make any needful explanation in a private note."

(10) Edward P. Mitchell, former editor-in-chief of the New York Sun, recalled in his Memoirs of an Editor (New York and London, Charles Scribner's Sons, 1924) a visit to Mme. Blavatsky as a young reporter in 1878. He included on pp. 191-92 a letter from her commenting on an editorial paragraph in the Oct. 25, 1878 Sun on the nature of the Arya Samaj. Quoting some unfavorable remarks from the London Pall Mall Gazette, the Sun asked "is it possible that Col. Olcott has been imposed on?" H.P.B.'s Scrapbook 8, p. 49, identifies the writers in the Pall Mall Gazette, Oct. 9, as C. Carter Blake, and Oct. 11, as C.C. Massey. Monier Williams' article on Indian religion appeared in the September 1878 Contemporary Review, not in the Nineteenth Century as the letter has it. The same day H.P.B. wrote to Mitchell, Col. Olcott as President of the Theosophical Society of the Arya Samaj, sent the editor of the Sun his explanation of the position of the Theosophists and the Arya


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Samaj, and it was printed in the Oct. 26 Sun. The story of the initial relation between the Theosophical Society and the Arya Samaj is given in Chap. 4, Part I, of The Dawning of the Theosophical Movement.

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SECRET DOCTRINE QUESTION AND ANSWER SECTION

From 1964 to 1980, Geoffrey Barborka's "Secret Doctrine Question and Answer Section" was a regular and popular feature of this magazine, and there was widespread disappointment among the readers when he was no longer able to conduct it. There have been several suggestions that the series be published in book form, and many more requests than could be filled for back issues containing early instalments. To partially respond to this interest, we shall be reprinting selections from the "Q and A Section". To make the re-issue even more useful, the material has been compiled under subject headings. The originals are identified by Volume and number at the end of each answer. - Eds.


14. THE ELEMENTS - PART II


Question: In reference to the Sun, what is meant by the term "the living fire of Orcus?" Answer: In this question it is strange that the Sun should be linked in thought with Orcus. Had the questioner known the meaning of Orcus the query would not have been made in this manner; because the Sun is the giver of life and vitality to the planets (in the Esoteric philosophy), whereas Orcus is associated with death, for it is one of the names used in mythology in connection with the Underworld. Moreover, there is no reference to the Sun on the page where "the living fire of Orcus" is mentioned in The Secret Doctrine. The term is used in connection with the elements, in this manner:

"The elements now known, have arrived at their state of permanency in this 4th Round and 5th Race. They have a short period of rest before they are propelled once more on their upward spiritual evolution; when the 'living fire of Orcus' will dissociate the most irresolvable and scatter them into the primordial ONE - again." (S.D. I, 543; II, 267 6 vol. ed; I, 593 3rd ed.)

Explaining the citation. There are two possible renderings for "the elements now known": (1) the elements of chemistry - now listed about 100; (2) the Tattvas, enumerated as fire, air, water, earth. The reference made to the 4th Round and the 5th Race would seem to indicate that the elements of the second category are meant. Further, the evolutionary development of these elements is considered in the next sentence. "The short period of rest" has reference to the resting period which will take place with the conclusion of the seventh root-race's evolutionary development on this globe. Following this rest the elements will be "propelled once more on their upward spiritual evolution " as they proceed on the globes of the ascending arc. The next portion of the sentence refers to a future era, to


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the close of the manvantara, when pralaya will commence. Then at this point H.P.B. dramatizes what will occur by using a mythological term to express the manner in which the dissociation of the elements will take place, namely by means of the "living fire" which in mythology is portrayed as burning in the Underworld. This fire from Orcus is potent enough to dissociate the elements when Pralaya sets in, although the rocky crust remains as a sphere.

- Vol. 49, No. 6


Question: Please explain the ninth sloka of Stanza II in The Secret Doctrine which reads: "Mother-water, the great sea wept. She arose, she disappeared in the Moon, which had lifted her, which had given her birth."

Answer: Obviously the language of the sloka is symbolical, and it may be interpreted in more than one way. The Secret Doctrine gives the following explanatory paragraph: 'The Moon is far older than the Earth; ... it is the latter which owes its being to the former, however astronomy and geology may explain the fact. Hence, the tides and the attraction to the Moon, as shown by the liquid portion of the Globe ever striving to raise itself towards its parent. This is the meaning of the sentence that 'the Mother-Water arose and disappeared in the Moon, which had lifted her, which had given her birth'." (II, 64; III, 75 6-vol. ed; II, 68 3rd ed.)

Here is another interpretation of the disappearance of the Water. In sloka 7 two types of waters are mentioned: "Pure Waters and Turbid Waters." The turbid waters would apply to the waters pertaining to the former cycle of evolution - the Third Round condition of water - Apastattva; the pure waters relate to the present cycle. The Dhyanis assisted in dispersing the turbid waters when they declared: "Let us dry them" - signifying the turbid waters.

As the Water Element-Principle lessened, the Earth Element-Principle became more and more predominant, because the Prithivi-Tattva (the Earth Element-Principle) is the dominant Element-Principle during the Fourth Round, especially on Globe D (our Earth); whereas the Water Element-Principle was predominant during the Third Round.

Question: Is Mother-Sea equivalent to the Waters of Genesis?

Answer: The Waters in Genesis are represented in this manner: "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters." (ch. 1, verse 2) And in verse 6: "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." And The Secret Doctrine explains:

"'Waters' and 'water' stand as the symbol for Akasa, the 'primordial Ocean of Space,' on which Narayana, the self-born Spirit, moves; reclining on that which is its progeny." (I, 458 fn; II, 177 6-vol. ed; I, 494 3rd ed.)

In further explanation of the Creation story and the Waters:

"At the beginning of every 'dawn' of 'Creation,' eternal Light - which is darkness - assumes the aspect of so-called Chaos: chaos to the human intellect; the eternal Root to the superhuman or spiritual sense ... In this Chaos are formed the 'Waters,' Mother Isis, Aditi, etc. They are the 'Waters of Life,' in which primordial germs are created


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- or rather reawakened - by the primordial Light. It is Purushottama, or the Divine Spirit, which in its capacity of Narayana, the Mover on the Waters of Space, fructifies and infuses the Breath of life into that germ which becomes the 'Golden Mundane Egg.'" (V, 233)

"The Water of Life - the 'Deep' of Mother Nature - is viewed in its terrestrial aspect in anthropomorphic religions. Behold, how holy it has become by theological magic! It is held sacred and is deified now as of old in - almost every religion." (V, 233)

Continuing about the "Waters of Life":

"... the whole visible Universe was built by Water, say the Kabalists who know the difference between the two waters - the 'Waters of Life' and those of Salvation - so confused together in dogmatic religions ... Moses and Thales were right in saying that only earth and water can bring forth a living Soul, water being on this plane the principle of all things ... The secret meaning of this is that water and earth stand in the Mosaic Books for the prima materia and the creative (feminine) Principle on our plane." (S.D. V, 234)

- Vol. 56, No. 2

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[An alternative reference for the above quotations from S.D. 6-vol. ed. V, 233, 234, is H. P. Blavatsky Collected Writings, X IV, 241-243.]

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HOME STUDY COURSE

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

Further information may be obtained by writing The Theosophical Society in Canada, R.R. No. 3, Burk's Falls, Ont. P0A 1C0.

---------------


TAPE LENDING LIBRARY

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

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A READER'S NOTES

Children's Booklist, "Over 350 classic and current books reflecting many cultures and traditions, chosen for their contribution to the child's inner development." This service to parents and teachers has just been published as a 32-page booklet by Theosophical University Press, P.O. Bin C Pasadena, CA 91109, U.S.A. (Price $2.00 U.S., plus postage.)

The list was compiled by The Children's Committee of the Theosophical Society, Pasadena. It is subdivided into several classifications: Picture Books for Younger Children; Fiction for Older Children; Myths and Tales; World Religions; Poetry; Science and Nature; General Nonfiction; Suggestions for Individual Biographies; Resource Books for Adults.

- T.G.D.

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CHANGING YOUR ADDRESS?

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

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"THE SLEEPING SPHERES"

Now available: "The Sleeping Spheres" by Jasper Niemand, with notes by Willem B. Roos. Price $2.00 including postage. Available from: The Canadian Theosophist, 2307 Sovereign Cres. S.W., Calgary, Alberta, Canada T3C 2M3

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INDEX

THE CANADIAN THEOSOPHIST. VOL. 71


Adventures of Abraham and Joseph .... 19

Annual Meeting ....................... 13, 59, 107

Annual Report..................................... 108


Barborka, Geoffrey A...... 16, 42, 117, 139

Beaconsfield Study Centre ................... 14

Beauty of Sophia, The........................ 127

Birth (poem).......................................... 97

Blavatsky, Helena Petrovna...... 25, 34, 87

American Corresp. of ........ 77, 101, 135

Centenary, May 1991................ 87, 131

Voyage with....................................... 34

Burnier, Radha........................................ 8

Buxey, Dinshaw J. ................................ 14


Calgary Lodge .......... 14, 38, 60, 110, 133

Carter, John ........................................ 134

Centenary Year................................... 121

Chatwin, Doreen ................................... 38

Classical Age, The Inspiration of .......... 49


Davy, Doris ........ 14, 25, 38, 60, 38, 92, 110, 133

Davy, Ted G. .... 18, 44, 45, 90, 93, 112, 119, 122, 141


Edmonton T.S....................... 61, 110, 133

Elder, S..................................... 15, 40, 49

Elements, The............................. 117, 139

"Endexoteric" Interpretations........... 40, 70

Endexoteric-Restoration of Balance ........ 88

Esoteric Physiology......................... 16, 42


Felt, George Henry ............................... 64


Gering, Gay .................................... 40, 91

Gomes, Michael .... 2, 27, 63, 77, 101, 135

H.P.B.'s American Correspondence ..........77, 101, 135


Hanson, Virginia ................................... 93

Hassanein, Suzanne....................... 14, 39

Hermes Lodge ........................ 38, 86, 111

"H-Factor": An Experiment in Allegory....... 55

Hughes, Claude .................................... 88

Hundred Years of Service, A.............. 122


Inspiration of the Classical Age, The.... 49


Jaqua, Mark ........................................ 41

Journals mentioned:

Pathways........................................... 45

Sunrise .............................................. 45

Theosophical History ...................... 112

Theosophist, The............................... 93

Judge, William Quan (portrait) ................ 1


Karma, Justice and Freewill.......... 73, 113

Krotona Programs......................... 70, 130


Laudahn, William R....................... 19, 127

Letters ............................... 14, 15, 85, 134


Mahatma Letters Trust.......................... 33


Notes and Comments ...... 11, 35, 59, 83, 107, 131

Obituaries:

Berry, Fleetwood B............................ 11

Bruder, Max....................................... 35

Campbell, Gaile................................. 83

Griffiths, John ....................................11

Lind, Naemi .....................................107

Mitchell, Jocelyn Taylor..................... 35

Stone, Phoebe .................................. 83

Yorke, Winnifred Mollie ..................... 35

Zuk, David .........................................83

Occult Brotherhood, The Primary Purpose of the .........57

Olcott, Henry S:

and the American Press...................... 2

On Coming Into Being .......................... 39


Pelletier, Ernest E................................. 41

Pelletier, Rogelle................... 61, 110, 133

Phan Chon Ton .................................... 41

Pistis Sophia, The................................. 18

Plummer, L. Gordon ............................. 98

Presidential Address ............................... 8

Primary Purposes of the Occult Brotherhood, The ....... 57


Ramsay, Ron ...................................... 112

Reader's Notes, A........... 45, 93, 112, 141

Reminiscences of Original American Theosophists..... 30

Reviews:

Children's Booklist............................ 141

Intimations (audio tape)..................... 92

Jung and the Lost Gospels ............... 44

Jungian Synchronicity: Astrological Signs and Ages..... 69

Karma: Rhythmic Return to Harmony ....119

Perennial Wisdom, The (video)......... 91

Pistis Sophia (trans.) .........................18

Theosophy versus Neo-Theosophy ..... 90


Secret Doctrine Question and Answer Section .... 16, 42, 117, 139

Sharp, Eva.............................. 38, 86, 111

Smythe, Albert E.S. (portrait) ............. 126

Sophia, The Beauty of ........................ 127

Spaight, John........................................ 85

Stevens, Reg. M............................. 42,55

Studies in Early American Theosophical History ..... 2, 27, 63, 77, 101, 135 Subba Row Medal Award ..................... 93

Sutcliffe, Joan ............................... 73, 113


Theosophical Biographies..................... 14

Theosophical History ..................... 85, 134

Treloar, S. ..... 11, 35, 42, 59, 70, 83, 107, 108, 131

Toronto Theosophical Society ..... 87, 122


Universal Brotherhood ..........................15


Vancouver Lodge.................................. 38

van Hees, Laetitia ................................. 69

Victoria Lodge..................................... 112

Voyage with Madame Blavatsky .......... 34


Weaver, Sheila M. ................................ 97

Weeks, Nicholas ...................................57

Westbrook, R.B..................................... 30

Wiggins, James Henry ......................... 64

Wood, Emory P. ............................. 35, 61

World Tree, The.................................... 98


"You Do Not Know Me" ........................ 25


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BRANCH DIRECTORY


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. Lance Mcraine; 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, 923 Foul Bay Road, Victoria, B.C. V8S 4H9; Secretary, Mr. Ron Ramsay

ATMA VIDYA LODGE: Secretary, Mrs. H. Tidberry. Enquiries c/o "Bird Sanctuary," R.R. No. 2, Cobble Hill, B.C. V0R 1L0

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