THE CANADIAN THEOSOPHIST

VOL. 72 NO. 1 TORONTO, MAR.-APR., 1991 Price $1.50


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



WILLIAM Q. JUDGE

A Centre of Light and Hope

In this year of the Canadian T.S. Centenary, students of Theosophy might be excused for wanting to look back to the early days. To find our roots; to glimpse a bit of the history; and most importantly to know something of our predecessors who made the Society what it is today.

Their goal, after all, was the same as ours. Unlike material things which change continuously, ideals are constant. Our common objectives over the past one hundred years make us at one with those who went before us.

After H.P. Blavatsky's death in 1891, the events of that decade had important implications for the future of the Theosophical Movement. They affect us still. And we should not overlook the fact that the individuals who labored to build a strong foundation for the Society in Canada were the same ones who were reacting to those events as they happened. Their experience is surely reflected in our group psyche. No two national Sections are exactly alike and it was they who helped form the uniquely Canadian character of this organization. Whether better or worse, it is certainly different to that found elsewhere.

In those years the Canadian way was also the American way. The early members and branches came under the jurisdiction of the American T.S., whose General Secretary, William Q. Judge, was extremely successful in popularizing Theosophy without compromising any of its high ideals. One could say then, that the Canadian character was at least partly molded by the influence of one who was not a Canadian.

Judge died on March 21,1896, aged only 45. The previous year, attempts had been made to bring him to Toronto, but a visit could not be arranged. He was then staggering under tremendous pressures, not only from an increasing work load as the T.S. expanded, but also because of damaging personal attacks from elsewhere in the Society.

The influence of William Q. Judge, however, was not the sort that depended upon personal appearances. His was no "glamourous" personality. He was one of that rare breed of leaders who persuade by example. And what an example! He lifted the American T.S. from near obscurity to a vibrant, respected organization. His dedication to


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the cause was second only to Blavatsky's. In the last ten years of his life, he founded and edited The Path magazine; he wrote, lectured, and attended to a mountain of administrative work for the T.S. This was in addition to the necessity to earn a daily living. In the preceding years his personal financial contributions represented a sizeable proportion of the American Section's income.

He was not perfect, and knew his short-comings. But he battled on, striving to persuade thinking people to take charge of their own destinies - never a popular philosophy. Those who were not intimidated by the uphill path to which he pointed had no doubt that his qualities were exceptional. One close to him said "William Q. Judge was the nearest approach to my ideal of a MAN that I have known. He was what I want to be ... W.Q.J. was splendidly human."

The inspiration lives on. Judge's writings are a precious legacy, for they contain a philosophy that continues to inspire, the more so when we know he practiced what he preached. When he wrote that each member should be "a living, breathing centre of light and hope for others," he was not just coining a pretty phrase. Nor was he pointing to himself - a more humble individual would be hard to find - though a better description of his own example could hardly be composed.

In our celebrations of a hundred years of Theosophy in Canada, we should remember our debt to Judge, who was truly the personification of the "centre of light and hope" he urged us all to be. - T.G.D.

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AN EARLY THEOSOPHICAL TALK

Continuing the Centenary theme, we reprint below what might well have been the first article by a Canadian Theosophist to be published in a Canadian journal. It appears to be a shortened version of a talk delivered at a meeting of the Nationalist Association in Toronto probably in January, or early February, 1891. The author, "E.D.M.", was Mrs. E. Day MacPherson one of the charter members of the Toronto Theosophical Society. (See "A Hundred Years of Service to Theosophy in Canada," C.T. Jan-Feb. 1991, p. 123.) The source is the Labor Advocate, of which journal Mrs. MacPherson was the Women's Editor. An attempt has been made to reproduce the style in which the article appeared, complete with sub-headings.

Very little is known about Mrs. (Mary) E. Day MacPherson, and research is continuing. She joined the Theosophical Society through the Aryan Branch, New York City, in 1887, being recommended for admittance by George W. Salter and William Q. Judge. Hers was one of nearly fifty names of American Theosophists appended to a letter dated Jan. 10, 1888, addressed to H.P. Blavatsky, entreating her not to withdraw The Secret Doctrine from publication as she was being urged to do in other quarters. (This letter was reprinted in The Path, Feb. 1888, pp. 354-355.)


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It is not clear when she moved to Canada (apparently initially to Guelph, Ontario), but she had obviously settled in Toronto not later than 1890. Some time later she returned to the U.S.A., rejoining the Aryan T.S.

Because of its unusual nature, a few notes by way of introduction to Mrs. MacPherson's talk/article seem necessary. In the late 19th century "Nationalism" did not have the connotation usually associated with it these days. It was the name given to a movement whose roots were in the emerging social conscience of the times, and especially among the followers of Edward Bellamy, whose Looking Backward postulated a Utopia attainable by the end of the 20th century. Nationalism and Theosophy both aimed at the ideal of brotherhood. Though their approaches to this ideal were different, they were not incompatible. (In this regard, see The Key to Theosophy, p. 44.) A number of early Torontonians were members both of the Theosophical Society and the Nationalist Association. - Eds.

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THEOSOPHY CONSIDERED IN RELATION TO THE GREAT SOCIAL PROBLEM

- Nationalism the Only System that Harmonizes with its Teachings - A Practical Application of the Laws of Occultism.

By E.D.M., Toronto

An application of the laws of Theosophy would solve many of the vexed problems of today. In the existing order of things discord seems to be the great king, and slavery the fixed condition of the majority of his subjects - what a change would be wrought if each one of us should listen and give heed to the world's most precious heritage - Liberty - not that favored child of ignorance, mere license - but that great transforming force of vital power, the Liberty of Justice, which only can give to the individual consciousness, full freedom of expression. It speaks in calm and tender tones those words which will yet redeem the world, "Believe ye all in the Brotherhood of man."

On investigation we find that in this Universal Brotherhood of man lies the broad basic principle of all true social reform, and that the exact knowledge which is needed to formulate its laws can be found


IN OCCULT THEOSOPHY.


The keys which most readily unlock this treasure-house of knowledge are Reincarnation and Karma, facts which Theosophy proves to us. Reincarnation teaches us that man existed in the beginning as pure spirit an actual emanation from "God," the Infinite Spirit - that this entity has passed through all forms of matter; and, as man, continues these experiences (which he knows as birth, life and death), until having gained for himself all knowledge; and re-attained to the condition of pure spirit he is absorbed into the Infinite Spirit from whence he came.

The law of Karma is the law of action and reaction - of cause and effect, and teaches that each thought, word and deed, of our present life, is a cause that produces its effect in the next Reincarnation - that, in


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short, we are the creators of our own destiny and that every portion of the lot that is ours today is the natural outcome of our former lives in other stages of our existence. From this law many of us may learn that we can snatch from the hands of black despair that blossom, born of love and resignation, which will bloom in a future existence into a glorious flower of peace and happiness.


Like warp and woof all destinies

Are woven fast,

Linked in sympathy like the keys

Of an organ vast.

Pluck one thread and the web ye mar;

Break but one

Of a thousand keys, and the paining jar

Through all will run.


In the face then of these laws of our existence how important becomes the matter of environment, that great factor in the growth of each individual and therefor in the PROGRESS OF SOCIAL REFORM.

In the present condition of things there is at best a poor opportunity for the transmutation of evil Karma, into good Karma - an operation which should constantly occupy our utmost endeavor. The philosophy of today spurs men only by the selfish personal idea of each one becoming greater, richer, better than his neighbor and we find that if followed to its logical conclusion it will create that most monstrous of all creatures - a devil. Many schemes for a radical change have been presented but there is evinced in that of nationalism an application of the laws of Occultism that gives it a value as practical Theosophy far beyond that of any of the other schemes of even the most advanced reformers. It considers the individual in his relation to the whole, from the standpoint of Universal Brotherhood that grand key-note of Theosophy and provides in a practical manner for the adjustment of his environment to the natural and spiritual conditions resulting from past incarnations. In all other systems ignorance of the laws of Karma and Reincamation has led men to consider the matter of adjustment from a false standpoint. Except for


THE RUSH LIGHT OF HEREDITY,


flickering and uncertain as it is in the strong breath of truth giving voice to these laws of existence, we have had no notion of any causes at work in the development of the individual other than those of environment. But what a change when we make application of the laws - of karma and Re-incarnation - what before seems dim and illusory is now flooded with a light that fully illumines the pathway and dissipates those mysteries that have been the stumbling blocks in the way to success of all the other various schemes of social reform. Perhaps no better resume' of the principles of nationalism can be given than that contained in the following declarations of principles of the Canadian Nationalist Association.


DECLARATION OF PRINCIPLES.

The principle of the Brotherhood of Humanity is one of the eternal truths that govern the world's progress on lines which distinguish human nature from brute nature. The principle of competition is simply the application of the brutal law of the survival of the strongest and most cunning. Therefore, so long as competition continues to be the ruling factor in our industrial system, the highest development of the individual cannot be reached, the loftiest aims of humanity cannot be realized.

No truth can avail unless practically applied. Therefore, those who seek the welfare


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of man must endeavor to suppress the system founded on the brute principle of competition and put in its place another based on the nobler principle of association.

But in striving to apply this nobler and wiser principle to the complex conditions of modern life, we advocate no sudden or ill considered changes; we make no war upon individuals; we do not censure those who have accumulated immense fortunes simply by carrying to a logical end the false principle on which business is now based.

The combinations, trusts and syndicates of which the people at present complain, demonstrate the practicability of our basic principle of association. We merely seek to push this principle a little further and have all industries operated in the interest of all by the nation the people organized - the organic unity of the whole people.

The present industrial system proves itself wrong by the immense wrongs it produces; it proves itself absurd by the immense waste of energy and material which is admitted to be its concomitant. Against this system we raise our protest; for the abolition of the slavery it has wrought, and would perpetuate, we pledge our best efforts. - Labor Advocate, 13 February, 1891.


Notes:

Thanks to Karin Smith for tracking down the Labor Advocate in the Metro Toronto Library.

Also, thanks to Kirby Van Mater, Theosophical Society International, Pasadena, for information about Mrs. E. Day MacPherson.

An interesting account of the Nationalist movement in Toronto in the 1890's is given by Ramsay Cook in The Regenerators: Social Criticism in Late Victorian English Canada.

The verse quoted by Mrs. MacPherson is from the poem "My Soul and I" by John Greenleaf Whittier.

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THE CANADIAN THEOSOPHIST

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HELP CELEBRATE 100 YEARS OF THEOSOPHY IN CANADA!

Members from across Canada who plan to attend the T.S. in Canada 1991 Annual Meeting are cordially invited to join with members of the Toronto Theosophical Society in celebrating one hundred years of Theosophy in Canada.

The tentative program gets underway on Friday evening, September 13, when there will be an open forum in the Lodge Rooms.

On Saturday, September 14, following the Annual Meeting of members, a special presentation is planned, details of which will be announced later. Then, following a Centennial Banquet at the Vegetarian Restaurant, the venue will shift to the Omega Centre in uptown Toronto. The evening program will include illustrated talks on Toronto in the 19th century; and on early Canadian Theosophists.

The following morning, Sunday, a bus will take us to Kleinberg, Ontario, to visit the McMichael Art Gallery. The Gallery is famous for its collection of paintings by the Group of Seven artists, foremost among whom was Lawren Harris, an early Toronto Theosophist.

- Peter Lakin

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THEOSOPHY VERSUS NEO-THEOSOPHY

- Gay Gering

Recently, a book bearing the title Theosophy versus Neo-Theosophy* has been reviewed both in The Canadian Theosophist (Vol. 71, No. 4, Sept-Oct 1990), and The American Theosophist (Vol. 78, No. 6, Nov-Dec 1990). The striking contrast between these two reviews brings important questions to mind.

The first question is, by whose authority was Theosophy and the Theosophical Movement re-introduced and re-defined for the modern world? In the history of the evolution of ideas, it is usually the founder or founders of a revolutionary political, artistic or philosophical movement who define for the world the purpose and meaning of that movement.

That founders explain and define their movement once and for all time is not a right or a privilege which can be accorded by either admiring or detracting students who may come along later. The founders of a movement earn their appropriate position in the history of ideas only through their pioneering work and unique efforts for mankind. The evaluation of that movement usually takes place after the fact. However, whether its purpose is subsequently considered to be negative or positive has no bearing whatever on its original definition. Simple logic demands, therefore, that as the principal founders of the Theosophical Society, the

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* Theosophy versus Neo-Theosophy, compiled by Margaret Thomas and others. Published 1990 by Isis Books.

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Mahatmas and H.P. Blavatsky are the authorities whom history has assigned to define Theosophy and the Theosophical Movement.

The second question raised is: why does the Canadian reviewer state, "This is a new edition of a compilation of quotations illustrating the differences between the teachings promulgated by H.P. Blavatsky and her teachers and those of later writers," while the American writer suggests that "The purpose of the comparison is to hold up selected statements from the first generation writers as orthodox Theosophy and to contrast the heresy of second generation writers"?

"Orthodox" and "heresy" are words most often used in connection with systems of political or religious beliefs. However, time and again in their writings, both the Mahatmas and Blavatsky reiterated that Theosophy is not a system of political or religious beliefs. Rather is it an esoteric doctrine, embodied in a system of philosophical and metaphysical ideas. They did not promulgate these ideas as orthodox dogmas, but left them open to subsequent development and to the critical scrutiny of responsible students. Since by their original tenets, our evolutionary progress is entirely dependent upon our own mental efforts, all students must be left the masters of their own wisdom.

Contemporary re-expressions of the esoteric doctrine were encouraged by the founders; however, these re-interpretations must also be open to further development


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and critical scrutiny by responsible students. This dispassionate spirit of intellectual inquiry is promoted by the Canadian reviewer who states that the revelations of such comparisons are "up to the individual student to decide . . . based on common sense if no other inner authority. Whether this or that person wrote it is irrelevant. One must be one's own authority or study time is wasted." However, the American review concludes that "the presentation is biased and ill-willed."

If the founders' definition of Theosophy is the recognized standard, then all later re-expressions of the esoteric doctrine must be open to the student to measure against the original standard - without recourse to, or fear of accusations of orthodoxy or heresy. The American reviewer appears to brand those students who recognize the original standard and scrutinize later writers on this basis, as religious fundamentalists - whom he condemns as the "Theosophical equivalent to Christian, Jewish and Moslem fundamentalism." Certainly this condemnation must leave the status of dispassionate intellectual inquiry in doubt.

To borrow a couple of this writer's own words, this seems like a rather "simple-minded" and "argumentative" interpretation of a common intellectual exercise, which should hopefully lead the student to a better understanding of both systems of thought. As he himself suggests, "Theosophical fundamentalism should be" - it actually IS - "a contradiction in terms." Surely this fundamentalism does not exist just because the American reviewer says that it does. The seven characteristics of religious fundamentalism which he lists in the review are neither applicable to the original non-sectarian spirit of Theosophy; nor do they apply to this simple, straightforward book which endeavors to compare and contrast Theosophy with later Neo-Theosophy. The author has made a strong condemnation and the burden of proof which falls on his shoulders has not been satisfied with his list.

The Canadian review states that "the comparative method used by Margaret Thomas is a useful tool for undecided students. Also for those who have made up their minds." The American writer, on the other hand, believes that "the approach is intellectually simplistic. The booklet is poorly edited." Also that it contains "frequent disapproving footnotes" as to Neo-Theosophy. However, "compare and contrast," a commonly used intellectual tool, does not help to evaluate two systems of thought, but rather points out the relationship which exists between them. It simply describes the degree to which the two things being compared are similar or dissimilar.

We cannot help knowing the orange better through the same experience of seeing, smelling, touching and tasting the apple. In this sense, the editorial footnotes in the booklet are not disapproving, but they do strongly emphasize the differences which exist between Theosophy and Neo-Theosophy. Dissimilarity does not prove the worthiness of either thing, and the esoteric doctrine demands that such evaluation must be made by individual students, who ought not be condemned if they state a preference for either apples or oranges - Theosophy or Neo-Theosophy.

There appears to be only one point of agreement in both reviews. It is that disagreement does exist between these two sets of teachings. The Canadian reviewer writes, "Many of the contradictions revealed


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by the comparative passages are startling to say the least. Although many believe the contrary, serious differences do exist." And the American author agrees that "There are differences between first- and second-generation Theosophy."

It is our evaluation of these agreed-upon differences which raises the final question. If students scrutinizing these two different systems of thought conclude that, "startling contradictions" actually amount to two systems that are diametrically opposed in many of their basic tenets, they must wonder what impact this has on the Theosophical Movement.

This dichotomy calls to mind a picture created by William Blake in his short poem about a rose. In full bloom, the rose is perfect and beautiful to the appreciative onlooker, even while it is being destroyed from the inside out by an unseen worm which is eating away at its very heart. Gardeners neither condemn the worm for fulfilling the role assigned to it by nature; nor do they bemoan the fact that in nature's plan the rose may become the proper food for a worm. Nevertheless, if a gardener does not act appropriately, then according to its nature the worm will simply continue to eat until nothing of the rose is left. Appropriate action must be motivated by recognition and acknowledgment that the worm and the rose are not the same things, and they cannot co-exist, for the life of one must destroy the life of the other.

Concerned Theosophists are not unlike these gardeners. The real issue before them is not whether they approve or disapprove of Neo-Theosophy, but rather can they recognize and acknowledge the real spirit behind the veil of its ideas. In the history of the evolution of ideas, and in the impartial intellectual arena, does Neo-Theosophy have the right to call itself Theosophy at all? If "Neo-Theosophy" is a misnomer, then perhaps the correct term should be "Pseudo-Theosophy". Hopefully, readers will consider that this suggestion is not motivated by any malicious or unbrotherly intentions, but rather by a sincere interest in accuracy and fairness.

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RAVEN AND THE WHALE

All over the world, similar mythological tales have been told. Details and names vary, as does the local color, but through them runs a continuous thread of themes and symbols with inner meanings.

Folk tales, legends, hero stories and tradition - historical or even religious - form a treasure of lore worthy of a searcher's investigation for inner truths. Paradoxical as many of them are, besides providing bright entertainment for young and old, these myths awaken the mind with wonder and stimulate thinking on different levels than the usual. Questioning, questing, bring understanding in the more subtle realms of our being.

The pages of H.P. Blavatsky's Isis Unveiled and The Secret Doctrine teem with references to the ancient truths hidden in allegories awaiting the light of mind to reveal knowledge.


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Of late, Joseph Campbell, by use of popular media has stirred more enthusiasm for the value of mythology. He writes, "Mythology teaches you about your own life ... The story is in your mind . . . It gives you perspective on what is happening to you."

Here is an old story similar to those told in many parts of North West America by the Indian elders.

Gather around the fire under the stars. Sit comfortably and listen with a free and easy mind to another adventure of Raven.


On a certain day, Raven flew out over the Ocean, and looking down he saw a great whale feeding near the surface of the sea. Always curious and usually hungry, Raven thought, "Ah! I must meet this whale and see if there is food for me too!"

He folded back his wings and dove straight down into the sea in front of the whale. Its large open mouth was drawing in water and fish - and in went Raven too! Down he was rushed right into the belly of the whale. It was dark and cold and wet, but Raven wisely made the best of things. He found some fish to eat, then rested a little.

Next he took out his fire-sticks from under his wing, and with a bit of fat from the whale's insides he soon had a cheerful warm fire going. He looked about and found more fish to eat, with a mouthful of whale, too. But he could not find a way to get out - certainly not by the way he had come in, for everything there was greasy and slippery, and all sloped the wrong way.

So Raven ate, then slept, and then made a plan. He smothered the fire into a great smoke which made the huge whale cough and sneeze. Raven found it rough and unsettling, so he gave up his idea of being coughed up.

Soon he realized the whale was getting weaker with so much sneezing, and no food coming in while his insides were being nibbled - no wonder he was ill.

"Soon he'll die," thought Raven. "I must make a way to save myself." Clearly and loudly he sang out his desire: "Dear Whale, swim - swim south-east, and there will be a sandy beach for you to rest upon. Go, dear Whale - swim!"

He kept repeating his song for what seemed a long time before he felt a soft thud and heard a scraping sound. He knew the whale had reached land. All was still and quiet.


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Illustration here

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"Now," said Raven, "I must get out!" He put his fire sticks under his wing, sat up


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straight, closed his eyes, and sang: "People, people, hungry people, come to this beach and find this whale! Come, come. Bring strong men with cutting tools to get good food for all of you!"

Again and again he sang his desire. People came. He felt the carcass shake a little. He heard voices.

"I'd wish you'd make a hole near here," he thought hard, and soon a bit of sky became visible. Raven knew he could escape. He uttered loud, scary noises while he sent his message. "Run, people! Run away!" And the frightened people ran. They saw only a dark shadow as Raven flew out of the whale and up the beach.

There he washed himself of the greasy mess and fire stains. Then, with slow dignity he walked back to where the people were again chopping up whale meat. They politely invited Raven to join the feast.

AND YOU MAY BE SURE HE DID!


Some of the Indians relate a different ending to the story. One has Raven return to the whale and scaring everyone away, then eating the whole whale himself. Another has Raven showing the people how to use fire sticks as a drill, and how to render oil from whale blubber. No matter what the ending, the main theme of an adventure under the sea, or inside a deep cave, is a common one in many myths.

The Indian story-teller awakens interest and intuition, but seldom gives even hints as to inner meanings. Such are left to be solved and digested in the privacy of a quiet mind.

As to Theosophists who search for some hidden truths in myths, we can find a few suggestions to share. However, one must never say of an allegory or symbol that it means such and such a thing, and none other. That is not the path of truth-seeking, for it leads to confined limitations. One merely humbly refers to a few possibilities, encouraging others to search inwardly.

Myths take place in our own being, and the characters are aspects of ourselves. Raven, let us say, could be MIND (manas), with its various levels and abilities of action. (Is your mind eager for new experiences - food? And does it ever trick you?"

Raven is called the Trickster and Fire-Bringer. (Mind lights up with self-consciousness, called fire. Mind often influences and uses the energy of Kama - Desire, which sometimes takes us into regrettable situations.)

Whale, of course, could be the world of matter, a physical or psychic level, which Raven, Mind, likes to eat (experiences) but he gets ensnared. In leaving the environment of Whale and Sea, Raven can again fly free and clean himself. We do too in sleep, in freeing ourselves from earthy limitations and emotions; and in brotherly service.

No doubt you'll be able to think of other interpretations. One becomes aware of the activities of mind, and that will help us to control it.

Would you like to hear more Raven stories? There are many.

Caw, caw, caw!

- D.A.


References

Marius Barbeau, Haida Myths; Tsimsyan Myths.

H. P. Blavatsky, Isis Unveiled; The Secret Doctrine.

Joseph Campbell, Power of Myth; Hero of a Thousand Faces.

Viola Garfield and Linn Forrest, The Wolf and the Raven.

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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 two members-at-large:

Mr. George Cook, of Wetaskiwin, Alberta; and Mrs. Mary Green of Kingston, Ontario.

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I regret to announce that Mr. Percy Starkey of Duncan, B.C., died in December, 1990, after a long illness. On behalf of our members I extend condolences to his family and friends.

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The Annual Meeting of Members of The Theosophical Society in Canada will be held on Saturday, September 14, 1991, in the afternoon (time not set yet) at the Toronto Theosophical Society, 109 Dupont Street, Toronto, Ontario.

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In this column, Sept-Oct 1990 issue, I reported on and voiced my objections to the Danish Section takeover affair. I now have some more information, facts and figures.

To recapitulate a bit, in 1989 or there-abouts, the Danish Section wished to create a trust to hold their assets free of Adyar. Alice Bailey's works were studied here and there, which a small minority objected to. Adyar got wind of this, and using some undemocratic parts of the International Rules, ousted the then General Secretary of the Danish Section, Mr. Hardy Bennis, and placed in his stead, a Presidential Representative, Mr. Uffe Vilstrup. Adyar wished to have the Danish Section's assets in their control, so a court suit ensued, since the majority of the Danish members were opposed to the appointment of a new leader - appointed from afar - and thought that their assets were theirs.

To look at this from a psychological angle for a moment, we see that a few members (numbers will be given shortly), not liking what was being done by the majority - from studying Bailey books to safe-guarding the national Society's assets - "went snitching to 'mama'" and "mama" agreed with them.

In a letter to me from the International President, objecting that I dared to object and to state that I thought this action by Adyar, as well as certain sections of the Rules, were undemocratic, Mrs. Radha Burnier states that the action was democratic, and was passed by all present at the General Council meeting of December, 1989, and that I should have read the Minutes of that meeting. I did read those Minutes, as soon as I received them in January, 1990.

Let us now look at the figures and see for ourselves who is or is not democratic. In the Denmark seizure affair, 11 Danish members sided with Adyar, and there were 524 against; the "fors" staying with the "seized and under Presidential Representative direction," and the "againsts" leaving to form a new and independent organization, "Den Teosofiske Fond" (The Theosophical Foundation), led by the former General Secretary, Hardy Bennis. If we add, as a kindly gesture to increase the votes "for", the votes cast at the General Council Meeting (which retroactively approved the action taken against Denmark the previous August), we add 38 votes (most of these being proxies). So, 11 Danish votes plus 38 Adyar meeting votes gives 49 votes for and 524 against Adyar's action.

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Here you have the reason for my saying, along with Herr Bennis, that this was un-democratic interference with a Section. Mrs. Burnier says that the action taken was democratic. It appears that she and I use different dictionaries for the meaning of this word.

In the court judgment, from a transcript I have, which I admit is difficult to read, being translated for the most part, but not entirely, it appears that Adyar lost. The International President's Annual Report for 1990 states that this court decision is being appealed. This interference in a National Section's affairs is becoming a bad habit, having been indulged before: a few years ago in Jugoslavia, in Greece (1985), and to a certain degree in Ireland, although Ireland was a borderline case, so I won't flog that one.

One of the objectionable sections of the Rules, No. 36, states that ". . . all Diplomas (Certificates) of membership derive their authority from the President, acting as Executive Officer of the General Council of the Society, and may be cancelled by the same authority." Thus the President can oust any member from office or membership. This could be abused to remove anyone opposing the views of the incumbent President on how she or he wants the Society run, including the so-called autonomous National Sections and Lodges.

This Rule and at least two others are subject to arbitrary abuse, and so have been opposed and objected to by Canadian General Secretaries in these pages going back long before my time, and probably before I was born. They have never been amended, so I see no point in wasting ink and postage by proposing their amendment, as a letter from Mrs. Burnier to our Editors


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suggested I should, if I found parts of the Rules offensive.

Mrs. Burnier contends in reports and in a letter to me and to our Editors that the Society must follow a certain general line and concept - not specified - "so as not to be out of character with the T.S." Who decides what this "character" is? She, obviously. But by seeing what she has done, it is obvious that the study of Alice Bailey's works (but perhaps permitting a casual glance at them) is anathema and must be put down. This has been used in the Denmark affair, and in the Greece interference. Although a bone of contention, or a bone in the throat, of many of our Canadian members, the works of Bailey are a system of philosophy, and as such are a legitimate area of study according to the Society's Objects, the second one to be precise, and these objects, which are the basis of our raison d'etre, do not specify how much or how little emphasis in one study direction our members or groups are obliged to indulge in. Yet such emphasis as interpreted by the will of one person has been imposed on many. Our much touted "Freedom of Thought" statement seen in various T.S. magazines hold for our members only so long as the incumbent in Adyar does not find out, if differing from her or his choice.

Many years ago a situation arose where a member in the U.S. did not like the actions that were taken by the National (U.S.) Society. The member "snitched to mama," who was then Annie Besant. Mrs. Besant's reply is worth quoting here:

"...the matter is one for the National Society to decide...

"To come down to the bedrock principle on which my answer to the petition is based.

"A National Society, or Section is autonomous, and no appeal lies to the General Council." (Adyar - S.T.)

". . . I find nothing in the Constitution which permits an appeal to the General Council by a dissident minority within a National Society, and the by-laws of the T.S. in America cannot give to the General Council a power of interference with an autonomous National Society, the freedom of which is guaranteed by the Constitution. And this is surely reasonable." (Would that Mrs. Besant's successor today would see this is reasonable. - S.T.) "What can the General Secretaries of the various National Societies know of the circumstances and troubles of a National Society comparable to the knowledge of its own members?..."

(I butt in here to ask you to compare this last sentence of Annie Besant's to a similar statement I made in my Sept-Oct 1990 Comments. I received a copy of these extracts from Mrs. Besant's statement in December, from our Editors, for which I am grateful. They were first printed in The Canadian Theosophist in the May, 1921 issue. - S.T.) Now to continue Mrs. Besant's remarks:

". . . Apart from this, are the General Secretaries" (who form the Board of the General Council at Adyar - S.T.) "to decide a cause on hearing only one side, taking its presentations of facts as necessarily accurate? A minority... in a democratically governed Society has only the alternatives of converting itself into a majority, or, if it finds the majority intolerable, of seceding. It


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cannot call on an outside body" (the Council at Adyar - S.T.) "to override the decision of the majority in its internal arrangements."

Would that our current President be so broad-minded. Annie Besant had greatness and upheld democratic principles.

Going back to the last two sentences in this Besant quotation, now let us see how the voting went in Denmark at a special meeting held in August, 1989, when this affair reached a head (concerning the formation of a trust to keep funds independent, etc.) Of 260 members present at the meeting, 256 voted against Adyar's wishes, and 4 for. Or to look at the figures of this voting as reported in the transcript of the Danish court's decision, 250 voted against Adyar, and there were 10 pro Adyar. Ignoring the slight discrepancy, how was democracy applied? Adyar, expressing the will of the President (the head of any organization must accept all responsibility, be it glory or blame), cut off the dissenters and is left with an "official" Danish Section (Presidential Agency) of 11 members in 1989. In a conversation I had the day before writing these Notes, I hear that they have now lost two of these 11. The separated and independent Danish group, Den Teosofiske Fond, currently has between 650 and 700 members. These figures were supplied to me yesterday, so are reasonably current.

In her letter to me, and in the one to the Editors published in this issue, the International President places some emphasis on my earlier remark, "Adyar needs its member Sections for the 15% of dues collected," and states that they do not need this 15% particularly, having other sources. After seeing how blithely and easily she can shed 600 Danish members, I can believe that she feels no want for 15% of their dues. But if Mrs. Burnier says Adyar does not need the dues percentage, or, in a word, "money", then why so much concern and expenditure in the courts to get hold of the former Danish Section's assets? This loss of membership is not a good thing for the Society, and in particular the means of that loss. The membership of the Society worldwide is down, and certainly not what it could and should be.

In my remarks about Adyar needing the 15%, I implied what is actually a textbook example of Durkheim's "Structural Functionalism" theory of sociology. It is apt here, but I cannot now give a lesson in sociology for those who are unfamiliar with it. Not approving of Bailey, which is a right, but imposing this on others, which is not a right, is but another example of attempting to control thoughts and beliefs of members, as many a religion does.

In a time of reducing membership from several causes, some internal, one should remember the warning of H.P.B. in her address to the American Section, wherein she said that every such organization in the past failed because it degenerated into a sect, became dogmatic in its views, etc. The quote is not exact, but the idea repeated is. This is quoted often by the very people who are insisting on certain views only, and cannot see that they are not only part of the problem, but if influential in the Society, they are the problem. H.P.B. went on to say that the Society must grow, which means that it will change its views, including its "official" views. If it does not, death ensues, as H.P.B. has stated. Another has stated that orthodoxy and dogma are crystallization, and an organ-


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ization that crystallizes in its beliefs dies. An organization that denies new revelation is crystallizing. Too many in the T.S. are in the position of new revelation-denying, but they deny that they do this, as they go back into the beloved old books. This is a psychologically predictable event, but I cannot enlarge here or now.

My remarks have found disfavor, predictably, in quarters that are used to flattery and adulation. My concern is the welfare of the Society in a day and age when democracy is the ideal and being sought after in the political and social areas. A bulletin from the new Danish "Fond" makes the same remark. Thinking people who are not subject to any oath to obey are not likely to favor an organization where a capricious will can be imposed (or attempted) from afar and will thus see the merits of not being a member of such a group. "The Theosophical Society has presented that they are the exclusive source of access to the Path, and have exclusive access to the Masters, but this is not so." I can recall two who made the previously quoted statement, slightly adapted by me. Who were they?

Lest I be wrongly accused again of not reading (what I indeed had read) to formulate the above Notes and Comments, I append here my sources:

- Minutes of General Council meeting, Adyar, December, 1989.

- Dr. Annie Besant, in The Canadian Theosophist, May, 1921.

- Two bulletins from Den Teosofiske Fond.

- Transcript from Law Court of Frederiksberg, Denmark, judgment.

- Two letters from Mrs. R. Burnier.

- Telephone conversation with Herr Hardy Bennis.

- S.T.

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LETTER TO THE EDITORS


The Danish Affair

It is with much regret that we find in your magazine (Sept-Oct 1990, pp. 84-85) a statement about the Theosophical Society in Denmark, presenting a wrong picture of what happened there.

The problems in the former Danish Section were brought to my attention by the Acting Chairman of the European Federation, Mrs. Barbro Melander, through the Chairman of the European Federation, Mr. Curt Berg, who was then in Adyar. The matter was thoroughly discussed by the General Council of the Society on 25 December 1989, at which thirty-eight members of the Council were present in person or proxy. Among those present were the two above-mentioned officials of the European Federation, who were fully cognizant of the different aspects of the problem in Denmark. The Council, after considering all the relevant factors, unanimously ratified the action taken by the President on the advice of the international Executive Committee, withdrawing the Charter of the Danish Section and appointing a Presidential Representative. The minutes of the meeting were circulated to all the members of the Council and have been confirmed without any dissent. The Council consists of the elected representatives of all the Sections and its views and decisions cannot be dismissed as undemocratic.

Adyar does not need for its survival the 15% of dues sent by the Sections. Many Sections are unable to send the dues because of laws in their respective areas prohibiting the export of money. They enjoy the same status and receive the same appreciation as those who do. The income from


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dues is less than 20% of the total income of the International Society. It maintains itself through the generosity, affection and devotion that the vast majority of members and Sections feel towards Adyar.

Freedom of thought and autonomy of Lodges and Sections does not imply that every unit of the T.S. can pursue whatever aims it chooses, carry on any activity it pleases and with impunity violate the rules. If this were accepted, there would not be one world-wide Theosophical Society and universal brotherhood, but a number of fragments, each with its own objectives and character.

If in the view of the General Secretary of the Canadian Section the Rules of the International Society are undemocratic and therefore improper, he is free to propose amendments for consideration and voting by the General Council. If such amendments are not accepted by the required majority of voters, they would be democratically rejected. This would be the proper course and not making allegations and insinuations.

From the common sense point of view one would presume that the officials of the European Federation and the European Sections are much better acquainted with the situation in Denmark than those in far-away countries. Opinions based only on the incorrect information provided by the former General Secretary of the Danish Section are inevitably one-sided and for a balanced view it is necessary to hear what others who are responsible and involved have to say. The detailed minutes of the General Council summarize other views in regard to this matter.

- Radha Burnier

President, The Theosophical Society


(The General Secretary's response is

included in his Notes & Comments. - Eds.)

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FROM THE PRESIDENTIAL ADDRESS

To the 115th Annual Convention of the Theosophical Society

- Radha Burnier, President


Momentous changes have taken place in the relationship of the nations of the world during the past year. The hostility between the two great military powers of the East and West has thawed. Their rivalry and struggle for global domination are at a more subdued level. Disarmament negotiations have resulted in an unexpectedly large reduction of weaponry on either side. Western Europe, for long regarded as the main theatre of war, may now hope not to be the stage on which a deadly spectacle will be enacted.

The breath of freedom is passing through all of eastern Europe, stifled for decades in the suffocating ideology of the totalitarian regimes which controlled the people of this vast area. At last they have found the opportunity to regain their intellectual integrity and follow their spiritual aspirations. A real hunger for new ways of thinking and a more satisfying philosophy is evident, as the process of democratization widens the area of independence of these oppressed populations.


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Equally significant were the happenings in Africa, offering visions of hope to millions of black people. The South African government now recognizes the impossibility of maintaining the system of apartheid. It has officially abandoned its previous methods of dealing with weak neighbors. After decades of struggle, Namibia and Angola have become independent and the foreign forces stationed in Angola have departed. These events could see the beginning of a new era of racial harmony in Africa if wisdom prevails. But selfishness and separativeness are rampant on this continent as elsewhere. Changing some well-known words slightly we may say that the white dove of peace has yet no room to rest her weary feet. Out of the embers of detente and the new liberalism the spectre of war has re-emerged in the Middle East, threatening to drive hopes of peace far from this unhappy earth.

We live in an age of transition with contrary currents pulling strongly in opposite directions. On the one hand, thoughtful people are exploring ways to bring about global and continental cooperation and union, while on the other violent tendencies work to break up efforts at unity. Germany, splintered into two for several decades, like several other countries, has been united. Only a short time ago this change seemed impossible and neighbors feared the prospect of German reunification. Yet it has happened. The countries of Western Europe are moving closer together in preparation for an economic union which might lay the foundation of a future political federation. Such a federation could even include the countries of eastern Europe later on.

As against this brighter trend in the direction of greater cooperation, we see ethnic loyalties and long-standing racial animosities driving groups which are not even economically viable on their own to separatism. The urge to secession exists everywhere - in India, Sri Lanka, Canada and elsewhere. Centripetal and centrifugal forces are pulling at the mind of a bewildered humanity.

Another curious phenomenon we notice is the confusion of people who are becoming independent. While they were controlled they did not have to think and choose. Being liberated they are at a loss. They know what they wish to reject, but it is not so easy to be clear about which way to follow to ensure a happy future. Many conflicting views are being aired about the best course to take for economic, political and social restructuring, and also to find the right philosophical and religious perspectives.

Once more circumstances show that the world cannot become happier, more stable or peaceful merely by arranging and organizing outer circumstances. Lasting peace does not come through patching up. Treaties of friendship are broken as easily as they are made. Loyalties shift and politically engineered friendships are ephemeral. History proves that the methods so far adopted to bring peace are totally ineffective and nothing more has ever been achieved than temporary truces or a realignment of mutually suspicious groups. People refuse to realize that no amount of restructuring at the external level can bring about a different world. There is an obdurate unwillingness to see that in the present state of technology it is suicidal to be disunited. Humanity in general has refused to confront the fact that conditions of war or peace arise in the mind, and therefore serious attention must be given to what happens within oneself. Otherwise,


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we are only playing with effects, leaving the source of our ills untouched.

In this unfortunate motherland of sages and spiritual teachers, India, a tragedy is being enacted. In the name of religion, communal riots and insane murder of innocent people are taking place. Hatred is being fanned to suit the interests of a few power-hungry men.

Religion stands for the sanctity of all life. Murder and violence are most irreligious acts. Labeling barbarism of the worst kind with the name of religion, is a form of heresy. It is a denial of the truth of religion and a sin against God.

It is the duty of all righteous men and women, of all people of good will, especially Theosophists, to uphold the sanctity of all places where that Nameless Power which gives life to all is venerated. The awakening of respect for all religions in the hearts of people is the real foundation stone for erecting a temple of the spirit, consecrated to the One Divine Power, be he called Rama, Siva or Allah. For as the Upanishads have asserted, truth is one though men give it different names.

What can give direction to the confusion of humanity, not only with regard to one particular aspect of life - politics, economics, religion or whatever - but a total view which will put everything in its right place? Such a holistic point of view, which comprehends man's needs at all levels and recognizes the spiritual dimension in him as the most important, is Theosophy in the deep sense of the term. This is the only sure basis for establishing peace in the world, harmony among all people and a way of life which will not be degraded by the temptation of short-sighted, opportunistic activities.

-------

The present-day world faces enormous problems - proliferation of arms, environmental hazards, population growth and so on. The existence of these external threats to civilization is being recognized more and more. There is also some realization of the urgent need to meet the challenges satisfactorily. But very few see that the external challenges are only a reflection of the internal condition of the human being. None of mankind's grave problems can be resolved piecemeal in our present-day world where all the nations and peoples are interlocked together by the advance of technology.

Man believes that society is different from himself, but if he does not observe and understand himself and bring about a change within, he will never be able to build a good society.

------

Theosophists must work to remove all divisive ideologies and forms of bigotry. People must be guided to assume full responsibility for their actions and thoughts, for otherwise they may do irreparable damage to the well-being of future generations, and of the very earth. Universal brotherhood without distinctions is a radical change from the state of mind deluded by a sense of difference and division to one in which there is no division but an overflowing understanding and compassion, which spring from the experience of unity. The Theosophical Society must point to the profound religious quality of a mind which is free of differentiation. It must employ all the philosophical perspectives necessary to create a spirit of altruism and universality, and help people to have faith in unselfish


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living, and realize that it is the most potent means to felicity.

The three objects of the Theosophical Society are all means to regeneration. The second object does not call on members to make an academic study of religions, philosophies and science which is impossible for the average person. It goads us to seek truth by any one or all these means and realize how sacred, marvelous and indivisible life is. Even a little glimpse of its real nature has a dynamic and beneficent effect on the consciousness and behavior of those who see.

The third object of the Society refers to the way which all must follow. Progress can never be achieved at the outer level of science or the inner religious level without understanding and co-operating with the immutable laws of Nature. It is open to every human being to unfold the magnificent powers of consciousness that are within himself and march rapidly towards the divine destiny that awaits him. Progress on the path to perfection is not a matter of favor; there are no unmerited rewards. It is the right of all those who are wise enough to obey the timeless laws of Nature, particularly the law of harmony.

Our approach to Theosophy must lead to the flowering of the human consciousness into wisdom. Theosophy must not be reduced into a system of knowledge which is merely at the intellectual level. Theosophical study must open the mind to the underlying purpose, beauty and significance of life and thereby bring about regeneration. The test of a person's theosophical understanding is his life, whether he is growing in harmony, kindness and wisdom.

-------

I visited Moscow and Leningrad at the invitation of the association 'Peace through Culture' and the Soviet Writers Union. Some details of this visit have already appeared in The Theosophist. The highlights were a public programme in Moscow on H.P. Blavatsky and also an exhibition about her, both of which were arranged in the spacious premises of the Soviet Writers Union. There was an enthusiastic response to both these events and through television and other media of information a very large number of people throughout the Soviet Union came to know about the Theosophical Society and Madame Blavatsky who is now appreciated as a great Russian. There were also well-attended meetings in Leningrad, with an eager audience asking for answers to their many questions. During this stay in Russia, discussions with my hosts resulted in an agreement that 1991 will be celebrated as International HPB Year. They propose to start 'Friends of HPB' groups in the USSR which may later on become lodges of the Theosophical Society. From Adyar, a gift of 5,000 copies of Helena Roerich's Russian translation of The Secret Doctrine will be sent for distribution in libraries and learned institutions and sale. There is also a proposal to put a plaque on the house where H PB was born in the Ukraine after obtaining permission from the authorities. As a consequence of my visit, the President of the association 'Peace through Culture', Mr. V. Sidorov, a well-known writer, and the Secretary, Mr. A. Veselitsky, came to Adyar with an interpreter. Further discussions about publication of theosophical books in Russian and collaborative work to resuscitate the Society in the USSR took place. These guests are also likely to participate in the International


--- 20


Convention at the end of next year as there will be special emphasis on that occasion on the life and work of HPB.

------

This year the Indian Section is commemorating the centenary of its constitution. It has rightly decided not to waste resources on mere frivolities and to adopt measures to intensify the study of Theosophy and spread it more widely.

-------

Several letters addressed to the General Secretary of Greece have been returned by the postal department. It has been difficult to find out the reason. Problems arose in Greece because the Section decided to receive as a donation an apartment in Athens accepting conditions which were inconsistent with the Society's character. In Denmark also the problems have not ended, and the court case is continuing. At a certain stage the court took the view that the Danish Section is independent of the international Society. We hope that on appeal the matter will be reconsidered.

------

During the year several dedicated workers passed away. I can name only a few. Miss Joan Morris came from Canada and gave unstinting service to the Indian Section for a number of years, serving as its Assistant General Secretary for some time. She was an example of devotion and self-sacrifice. Mr. C.R.N. Swamy, who was International Treasurer for several years under the Presidency of Mr. John Coats, will be remembered for his fine understanding of Theosophy, as much as for his dedication. He was General Secretary of the Burmese

Section at one time and later on the editor of TPH publications at Adyar. Mrs. Seetha Neelakantan was the competent Librarian of the Adyar Library and Research Centre during a few decades. Her lectures were appreciated in many parts of the world. Her service to the TS included a period at the American Section headquarters where she setup the Oriental Section of the Library. Mr. Charles Baiden was a strong pillar of the Society in Ghana and his loss is keenly felt not only in that country but in the whole of West Africa. Naturally, every year the Society has to bear the departure of such stalwarts and raise from its ranks others to take their place and serve the theosophical cause with equal dedication and staunchness.

The Adyar Library and Research Centre has been going on well despite there being no full-time Librarian. The publications brought out this year were a literary work, Udararaghava edited by Prof. Venkatachari of Toronto University and the Kaushitaka Brahmana Upanishad edited by Dr. E.R. Sreekrishna Sarma. A descriptive catalogue of the Tamil manuscripts in the Library is almost ready for release.

-----

We are surrounded by darkness in many forms: violence, sensuality and corruption. Too many people accept unrighteousness as an inevitable element in society and adapt themselves into the pattern of the world without reflection or a conscious choice. They come to believe that selfishness is in one's best interests, oblivious of the fact that if all people were to believe entirely in selfishness as the way to well-being, humanity would be engulfed by horrors of every sort. What saves human society to a certain ex-


--- 21


tent is the faith in goodness and the natural acts of sacrifice and service that can still be found among people, although it is being constantly eroded.

Faith in the power of truth, in goodness, in unselfish living is essential for the progress of humanity. It is much more important than belief in creeds. It implies loyalty to one's own true nature, to the immaculate Spirit within that is the means of salvation for each individual and all of humanity.

Let the Buddha-nature, the Christ-spirit, the Siva-tattva of each one here rise and reveal itself. Let it heal the world by its Compassion and Wisdom, and let there be peace for all beings.

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THE COLLECTED LETTERS OF H.P. BLAVATSKY

Through the kindness of those who are carrying on the work of Boris de Zirkoff, I have been engaged by the Theosophical Publishing House at Wheaton to prepare a critical edition of The Collected Letters of H.P. Blavatsky. This edition will probably need to be published in three volumes, and is based on the monumental work of Mr. de Zirkoff, who spent over 50 years of his life collecting and preserving the writings of H.P. Blavatsky.

When published, these letters will provide a fascinating and invaluable insight into Blavatsky's life and teachings, and will become source volumes for future students of the history of the Theosophical Movement.

The following are some of the editorial principles that will be followed in preparing the letters for publication:

1. All letters written by H.P.B. will be included. These will include letters whose authenticity is doubtful, as will be indicated in the editorial apparatus.

2. The letters will be as accurate as possible. There will be no attempt to correct grammatical errors or spelling mistakes. Where corrections are essential they will be included within square brackets following the word or sentence that needs clarification.

3. Wherever possible the letters will be checked against the originals. In all cases the source of the letters used by the Editor will be given.

4. The letters will be in chronological order, in so far as that is possible.

5. Sufficient editorial apparatus will be included in order to allow the general reader to follow the meaning of the letters. There will also be sufficient information to allow the student to research further.

As so much of the life of Madame Blavatsky is controversial, it has been agreed that the Editor is solely responsible for what is contained in the volumes under preparation, including both letters and editorial material.

Readers of this journal who may know of rare letters by Madame Blavatsky are requested to advise the undersigned enclosing, if possible, a copy of the letter or letters referred to.

- John Cooper, P.O. Box 532, Bega, NSW Australia 2550

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


S.D. Q & A HELD OVER

Lack of space necessitates holding over the Secret Doctrine Question and Answer Section. The series will resume in the next issue. - Eds.


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A READER'S NOTES

Theosophy in Australia, December 1990, contains an interesting report on a course offered last year by the Department of Religious Studies at the University of Sydney. The course, "The Gnostic Tradition", was partially funded by the T.S. in Australia. John Cooper, presently busy as the compiler of The Letters of H.P. Blavatsky - see notice elsewhere in this issue - was the principal lecturer. John visited Calgary and Edmonton in 1989, and is fondly remembered by the members here.

His course gave what the title promised - in full. It covered an enormously wide field of study. Space allows but a few selections from the course outline: starting with an overview of Western religions and cultures the lectures proceeded through the Ancient Mysteries, Greek Philosophy, Gnosticism, the Kabbalah, mystical Christianity, Sufism, Freemasonry, Spiritualism and much more. Towards the end, the life and teachings of Madame Blavatsky were presented, followed with an overview of the later movements such as the Golden Dawn, and the influence of Carl Jung. Finally, the question, "is there an esoteric tradition in the West?" was re-examined. Stupendous undertaking! But if anyone could do it, John could!

------

I understand that only a few copies remain of the second run of the Edmonton T.S.'s facsimile reprint of The Irish Theosophist in five volumes. This remarkable journal, published from 1892-1897, is full of first-class writing by members of the Dublin Lodge, including AE (George W. Russell), D.N. Dunlop, Annie and Fred Dick, James M. Pryse, and others.

-------

Because of other commitments, it is most unlikely this set will be reprinted in the foreseeable future. "He who will not while he may, when he will he will have nay" - verb sap.

- T.G.D.

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KROTONA SPRING PROGRAM

The Krotona Winter program commences March 25 and continues through May 17. Among the courses offered are:

"The Way, The Truth, and the Life" and "A New Continent of Thought - Adam Warcup. "Living the Wisdom"- Jean and Joe Gullo. "A Bridge to Silence: The Zen of Music" - Joanne Crandall. "Stories That Shape Our Lives" - Joy Mills.

In addition there will be several special weekend events as follows. "Your Personal Paradigm Shift" - Ben and Carol Ward. "The Mysteries: Ancient and Modern" - John Algeo. "H.P. Blavatsky: Her Life and Teachings" - Adam Warcup. "Exploring the Role of Women in the Religions" - Catherine Wessinger. "Religion as Transformation" - Ravi Ravindra.

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

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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.

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OFFICIAL NOTICE MEMBERSHIP DUES

Lodges and members-at-large are reminded that membership dues are payable before June 30, 1991. The individual fee is $14.00.

If a "family membership" is desired, only an additional $5.00 is required for each other member in the same household where only one magazine is sent.

Please note:

Members attached to Lodges should pay through their Lodge. (Some Lodges charge a fee per member and this is payable in addition to the Section dues shown above).

Members at large should send their cheques or money orders payable to: The Theosophical Society in Canada, R.R. #3, Burk's Falls, Ontario. P0A 1C0

This is the only notice of dues, no individual invoicing is done.

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TORONTO THEOSOPHICAL SOCIETY TRAVELING LIBRARY

The TRAVELING 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 TRAVELING Library, 109 Dupont Street Toronto, Ontario M5R 1V4

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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 notice 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. For second class mail the postal authorities return only the label from your magazine envelope marked "Moved". We have to pay return postage on this item and we also lose one magazine. - Eds.

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THE H.P.B. LIBRARY

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

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

- The Voice of the Silence (Peking Edition) Works by Alice Leighton Cleather:

- H.P. Blavatsky - A Great Betrayal

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

- H.P. Blavatsky - As I Knew Her

Works by Alice Leighton Cleather and Basil Crump:

- Buddhism - The Science of Life

- The Pseudo-Occultism of Mrs. A. Bailey. Nine "H.P.B. Pamphlets", including early articles from Lucifer.

Write for price list.

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BRANCH DIRECTORY


- Calgary Lodge: President, Mr. Ted G. Davy, Secretary, Mrs. Doris Davy, 2307 Sovereign Cres. S.W. Calgary, Alta. T3C 2M3 (Phone 242-6905).

- Dharma Study Centre: Secretary, Mrs. Diane Mottus, Box 145, Glendon, Alta. T0A 1P0.

- Edmonton Theosophical Society: President, Mr. Ernest E. Pelletier; Secretary, Mrs. Rogelle Pelletier, Box 4804, Edmonton, Alta. T6E 5G6.

- 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 Theosophical Soceity: 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 (Phone 734-5287).

- 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) - Kalevala Study Center, Vancouver: Secretary, Mrs. Hellin Savolainen, 1604 - 6055 Nelson Ave., Burnaby, B.C. V5H 414

- Orpheus Lodge, Vancouver: President, Mr. Eric Hooper, Sec. Treas., Mrs. Lillian Hooper. (Phone 420-0150 or 731-7491).

- Victoria Lodge: President, Mrs. Fiona Odgren; 923 Foul Bay Road, Victoria, B.C. V8S 4H9. (Phone 592-4256) Secretary, Mr. Ron Ramsay.

- Atma Vidya Lodge: Secretary, Mrs. H. Tidberry, c/o "Bird Sanctuary" R.R. No. 2, Cobble Hill, B.C. V0R 1L0

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