Vol. 72 No. 2 Toronto, May-June, 1991


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


[[Drawing: HELENA PETROVNA BLAVATSKY August 11, 1831 - May 8, 1891]]

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In the last years of her life, H.P. Blavatsky's London residence was a hive of activity. In addition to the streams of visitors there were always a number of helpers around, both those who assisted with the literary work, and other volunteers.

The story has it that on a certain afternoon, one of the younger volunteers knocked on Madame Blavatsky's study door and on entering begged to ask her opinion on a matter that was then being discussed among a group of helpers.

"Madame," she said, "what is the most important thing necessary in the study of Theosophy?"

"Common sense, my dear."

"And Madame, what would you place second?"

"A sense of humour."

"And third, Madame?"

At this point, patience must have been wearing thin.

"Oh, just MORE common sense!" (1)


There was a woman who talked perpetually of the divine spark within her, until Madame Blavatsky stopped her with: "Yes, my dear, you have a divine spark within you. And if you are not very careful you will hear it snore!" (2)


While she was writing Isis Unveiled, at New York, she would not leave her apartment for six months at a stretch. From early morning until very late at night she would sit at her table working. It was not an uncommon thing for her to be seventeen hours out of the twenty-four at her writing. Her only exercise was to go to the dining room or bath room and back again to her table. As she was then a large eater, the fat accumulated in great masses on her body: her chin doubled and trebled; a watery formed in her limbs and hung in masses over her ankles; her arms developed great bags of adipose, which she often showed visitors and laughed at as a great joke - a bitter one as it proved in after years. When Isis was finished and we began to see ahead the certainty of our departure, she went one day with my sister and got herself weighed: she turned the scales at 245 pounds and then announced that she meant to reduce herself to the proper weight for traveling, which she fixed at 156 pounds. Her method was simple: every day, ten minutes after each meal, she had a wineglass of plain water brought her; she would hold

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one palm over it, look at it mesmerically, and then drink it off. I forget just how many weeks she continued this treatment, but finally she asked my sister to go again with her to be weighed. They brought and showed me the certificate of the shopkeeper who owned the scales, to the effect that "The weight of Madame Blavatsky this day is 156 pounds!" So she continued until long after we reached India, when the obesity reappeared and persisted, aggravated with dropsy, until her death. (3)


She was a splendid pianist, playing with a touch and expression that were simply superb. Her hands were models - ideal and actual - for a sculptor and never seen to such advantage as when flying over the keyboard to find its magical melodies. She was a pupil of Moscheles, and when in London as a young girl, with her father, played at a charity concert with Madame Clara Schumann and Madame Arabella Goddard in a piece of Schumann's for three pianos. During the time of our relationship she played scarcely at all. Once a cottage piano was bought and she played on it for a few weeks, but then it remained closed ever after until sold, and served as a double bookshelf. There were times when she was occupied by one of the Mahatmas, when her playing was indescribably grand. She would sit in the dusk sometimes, with nobody else in the room beside myself, and strike from the sweet-toned instrument improvisations that might well make one fancy he was listening to the Gandhavas, or heavenly choristers. It was the harmony of heaven. (4)


There were stormy evenings at the Lamasery, among which stands out one episode very distinctly. Walter Paris, the artist, and one of the best of fellows, had lived at Bombay some years as Government Architect, and was glad to talk with us about India. But not having our excessive reverence for the country and sympathy for the people, he would often offend H.P.B.'s sensitiveness by remarks on what I now know to be Anglo-Indian lines. One evening he was talking about an old servant of his who had committed some stupidity in harnessing or saddling a horse, and quietly remarked that he had slashed the man with his whip. Instantly, as if she had received the blow across her own face, H.P.B. sprang up, stood before him, and in a speech of about five minutes gave him such a scathing rebuke as to make him sit speechless. She stigmatized the act as one of cowardice, and made it serve as a text for a neat discourse on the treatment of the Oriental races by the Anglo-Indian ruling class. This was not a mere casual outburst adapted to the Western market; she preserved the same tone from first to last, and I

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have often heard her at Allahabad, Simla, Bombay, Madras, and elsewhere, use the same boldness of speech to the highest Anglo-Indian officials. (5)


An index was of course required, and was being prepared for The Secret Doctrine, for which many helpers were needed. Naturally I volunteered, and was given a number of page-proofs to deal with, as my share. I was quite elated, and felt that now I was really going to be of some use. I gave up hours a day to the work, and declined many otherwise most desirable (at that time they were so) engagements. For weeks I toiled at this new and somewhat uncongenial task, imagining I was acquitting myself quite creditably. I may have been; I never knew. A couple of days after I had sent the MS. up to Lansdowne Road I was there myself. H.P.B. called me into her room and, pointing to my not inconsiderable pile of MS. which lay on her desk, she flicked it contemptuously with her beautiful forefinger saying "This is not in the least what I wanted, my dear; it won't do at all." Thereupon she tore the sheets across and flung them into the waste paper basket. I nearly wept; but she took no further notice of me. Later I discovered that Indexing is an art, and that I knew nothing whatever about it. This little experience was, however, extremely good for me at that early stage. (6)


Almost the last - in fact it was the very last - incident I recollect of the Lansdowne Road days is, to me, the most touching and tragic of all my memories of H.P.B. It was the day before she left for 19 Avenue Road, Regent's Park, N.W., and as it was a lovely warm afternoon the Countess had taken her for a drive in Hyde Park, in the fashionable hour. Never shall I forget her return from that drive; Mrs. Cooper-Oakley and I were in the double drawing-room when she entered, followed by the Countess, in what seemed to be almost a passion; but it was a passion of grief. She walked up and down the room, the tears streaming down her face, ejaculating from time to time: "Not a Soul among them - not one!" It was a heart-cry of grief, a poignant illustration - and my first sight - of that "helpless pity for the men of Karmic sorrow" (of which I had only just read in The Voice of the Silence) felt by those Great Ones who through countless lives have worked for the redemption of humanity. (7)


I found Madame Blavatsky in a little house at Norwood ... I was kept a long time kicking my heels. Presently I was admitted and found an old woman in a plain loose dark dress: a sort of old Irish peasant woman

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with an air of humour and audacious power. I was still kept waiting, for she was deep in conversation with a woman visitor. I strayed through folding doors into the next room and stood, in sheer idleness of mind, looking at a cuckoo clock. It was certainly stopped, for the weights were off and lying upon the ground, and yet, as I stood there, the cuckoo came out and cuckooed at me. I interrupted Madame Blavatsky to say, "Your clock has hooted me." "It often hoots at a stranger," she replied. "Is there a spirit in it?" I said. "I do not know," she replied. "I should have to be alone to know what is in it." ... Presently the visitor went away and Madame Blavatsky explained that she was a propagandist for women's rights who had called to find out "why men were so bad." "What explanation did you give her?" I said. "That men were born bad, but women made themselves so," and then she explained that I had been kept waiting because she had mistaken me for some man whose name resembled mine and who wanted to persuade her of the flatness of the earth. (8)


The nominal day began for Mme. Blavatsky before 7 a.m. When it really began I do not know. The body had to have its sleep, for it could not be driven too hard. But I had reason to believe that many hours of the night were spent in writing, though this never interfered with her usual hour to get to her desk. She was invisible till she called for her midday meal. I say midday, but it was a very movable meal and might be called for at any hour between twelve and four, a proceeding which naturally disconcerted a cook. Woe betide any disturber of those hours of work, for the more quiet she was, the more seriously was she engaged. Thereafter came callers, whom she might or might not see, if they had no appointment, and of these she made many. But Maycot [ the house where she lived in 1886] was a long way out of London proper, and we had to face the disappointed pilgrims! Finally at 6.30 came for Mme. Blavatsky the evening meal, which was taken in company with the rest of us. The table cleared, came tobacco and talk, especially the former, though there was plenty of the latter. I wish I had the memory and the power to relate those talks. All things under the sun and some others,

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too, were discussed. Here was a mind stored with information gathered in very extensive travels, an experience of life and experience of things of an "unseen nature," and with it all an acuteness of perception which brought out the real and the true and applied to it a touchstone which "proved the perfect mass." Of one thing Mme. Blavatsky was intolerant - cant and sham and of hypocrisy. For these she had no mercy; but for genuine effort, however mistaken, she would spare no trouble to give advice and readjustment. She was genuine in all her dealings, but I learned then and later that she at times had to remain silent in order that others might gain experience and knowledge, even if in gaining it they at times deceived themselves. I never knew her to state what was not true; but I knew she had sometimes to keep silence, because those who interrogated her had no right to the information. And in those cases, I afterwards learned that she was accused of deliberate untruth. One of her regrets comes to my mind as I write: "for then you will know that I have never, never deceived anybody, though I have often been compelled to let them deceive themselves." In all senses Mme. Blavatsky held that "There is no religion higher than Truth," and the position in which she was thus placed must have been one of the many phases of her martyrdom. (9)


Madame laughed. When we write Madame laughed, we feel as if we were saying, laughter were present! For of all clear, mirthful, rollicking laughter that we ever heard, hers is the very essence. She seems, indeed, the genius of the mood she displays at all times, so intense is her vitality. (10)


I came up to her once and said, "H.P.B., do tell me how to meditate and concentrate my mind."

She said, "Oh, stick your stamps on straight on your envelopes!"

I was surprised. What did she mean? However, I did not ask her. I thought, if she says it, there must be some reason, so every stamp I stuck on at right angles. If not straight at first I took it off and put it on again. Afterwards I found out how it meant you had to train your body, and the only way to train your body to accuracy was to do everything as accurately as you could. Obviously it did not matter how the stamp was stuck on but it mattered tremendously that I trained my fingers to do things right. (11)


When some of her bitterest foes were attacking her - men and women who previously had poured forth their confidences into her unwilling ears

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- she exclaimed to me: "God! how they must respect me!" They knew she would not make use of their confessions against them.



1. This story was told by Claude Falls Wright, one of her personal assistants in the latter years of her life. He related it on one of his visits to Toronto, and it was written down by George I. Kinman, an active member, and for many years President, of the Toronto Theosophical Society.

2. Told by poet William Butler Yeats. Quoted in Theosophical Quarterly, Vol. XIX, October 1921, 174.

3. H.S. Olcott, Old Diary Leaves I, 452-53.

4. ibid., 458-59.

5. ibid., 471.

6. Alice Leighton Cleather, HP. Blavatsky As I Knew Her, 13.

7. ibid., 19.

8. William Butler Yeats, Autobiographies, 173-74.

9. Archibald Keightley, "Reminiscences of H.P. Blavatsky" in Theosophical Quarterly, Vol. VIII, October 1910, 114.

10. (Author unknown) "A Visit to Madame Blavatsky" in Hanford Daily Times, December 2, 1878. This long article was reprinted in the Canadian Illustrated News, January 4,1879; and from this source it was reprinted in The Canadian Theosophist, Vol. XXXIX No. 2, May-June 1958,25-33. The article is quoted by Col. Olcott in Old Diary Leaves, I, 417-19 and 423-24.

11. Related by Annie Besant in a talk to Toronto members, November 2, 1926. Reported in The Canadian Theosophist, Vol. VII, No. 9, Nov. 1926, 186.

12. G.R.S. Mead, "Concerning H.P.B." in The Theosophical Review, Vol 34, 136fn.


If she had not lived and done what she did humanity would not have had the impulse and the ideas toward the good which it was her mission to give and to proclaim. And there are today scores, nay, hundreds, of devout, earnest men and women intent on purifying their own lives and sweetening the lives of others, who trace their hopes and aspirations to the wisdom-religion revived in the West through her efforts and who gratefully avow that their dearest possessions are the result of her toilsome and self-sacrificing life.

- W.Q. Judge


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- James M. Pryse

"I came to cast a fire into the earth; and what am I to choose, if straightway it is kindled? Now, I have a lustration to be lustrated with; and how am I constrained until it be accomplished!" - Luke xii. 49.

To kindle anew the spiritual fire in the hearts of the men of this generation, who were fast falling into materialism and concerned solely with the things of earth, was the mission on which H.P. Blavatsky was sent; yet while she strove to arouse, inspire and enlighten others, her own heroic soul was enduring the ordeal of purification through the mystic lustration of fire. In times to come she will be remembered, perhaps be understood. The truly great stand far in advance of their fellows, and are appreciated fully only by the generations that come after; they are understood by but few in their own times. Near scrutiny is only for small things; that which is big has to be observed at a proportionate distance to be judged adequately. It is told that among the statues presented in competition to be placed on a temple in ancient Greece there was one that appeared rough, unfinished and angular, exciting the ridicule of the judges; but when each of the perfectly finished statues had in turn been placed aloft only to be taken down because its details were indistinguishable at so great a height, and the gleam from its polished surface only confused its outlines, the rejected one was finally elevated to the place, and all were lost in wonder at its beauty, for its rough surface kept the out lines clear, and distance softened its roughhewn curves.

If H.P. Blavatsky appeared rough, crude and even uncouth to those about her, it was only because she had been cast in a titan mould. In this age of complaisant orthodoxies, conventionalized schools of thought, of commonplaces hackneyed and inane, she seemed strangely out of place; like an oldtime prophet, boisterous as Elijah, grandiose as Isaiah, mysterious as Ezekiel, she hurled scathing Jeremiads at the puerilites and hypocrisies of the nineteenth century. She was a forerunner shouting loudly in the wilderness of beliefs. She did not belong to the present age. Her message came from the mighty past, and she delivered it not to the present but to the future. For the present was shrouded in the darkness of materialism, and in the far past was the only light by which the future could be illumined. Not from the living-dead present but from the dead past will the living future emerge. Thus ever, as the wisest of the Greeks has said, "the living are born from the dead." In thus seeking to revive the wisdom of the ancients, she was not so erratic and out of place as she seemed to the unthinking. For she proclaimed, to all those who had ears to hear, the long-forgotten truths of which humanity now has need. She bore witness of the Gnosis to an age that had become agnostic. She brought tidings of the great Lodge, which in times of old was the "good Shepherd" of mankind. In an era when the mysteries had perished, degenerating into unclean orgies even as corruption disintegrates the

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body after the spirit has fled, Jesus took the place of the mystic Hermes, announcing himself as "that good Shepherd,"and restoring for a season the arcane rites. But later his Society became only the tool of a Roman Emperor, the prop of a falling State. The church became the necropolis of the newborn spiritual hopes which this vilest of Herods had slain. Religion developed into a gigantic "trust"; superstition became an elaborately organized system, which to question was a sin, to doubt - a crime. Humanity had no more a shepherd or a fold, and felt the fang of wolves. If any imagine that men are capable of shepherding themselves, let them study the history of the past twenty centuries. If Christians dream that they are still "one flock, one Shepherd," let them waken long enough to count the number of their sects, and to discover that the wilderness in which they are wandering is not the pasture of their Lord. The Christ, should he return, would have ninety and nine to seek for every one remaining in the fold.

To call the many and to choose the few, bringing them again in the Masters' fold, was part of H.P. Blavatsky's work. Faithfully she discharged her duty, yet it was an odd flock that came together; many have gone out in the desert again, untameable, insubordinate; wolves in sheeps' clothing have often crept into the fold. For every faithful disciple she seems to have had eleven Judases turn against her. But success has already crowned her efforts, and the future will know her again, and understand. For she is one of those over whom death has no power, for she held the key of death and its mysteries. If there is any one thing of which the men of this age are constrained to admit their ignorance, it is the nature of death. The Christian's professed belief that death is but a door giving entrance to eternal bliss does little to lessen his dread to pass through that grim portal. He no longer can take comfort in thinking that the wicked unbelievers will be eternally roasted in the hereafter; for reason and a Revised Version have drawn the fires of hell, and left it as cold and empty as is a church on week days. The Spiritualists had eagerly questioned the ghosts about the secret of death; but the ghosts, though wiser than the Theologians, only knew of a summer-land and a winter-land where the Shades of the dead are neither happier nor wiser than people are on earth. And the scientists, while admitting their own ignorance, refused to receive the testimony of the ghosts, and even denied the existence of the forlorn Shades. Yet until the problem of death is solved, that of life remains incomprehensible also. The solution offered by H.P. Blavatsky was that of the ancient philosophy, and it is simple enough for even the unlearned to understand it, while every man has in his own interior nature the means to ascertain its truth. Sleep and waking are but life and death in small. It was not mere idle fancy when the old mythology made Sleep the twin brother of Death. Both teach the same lesson, and the one is no more mysterious than the other. Existence is the going outward from the Eternal Life, the divine and changeless Peace; and death is the returning inward to that centre of rest. When man sleeps, his soul passes into the Underworld of the Shades, the realm of ghosts, and thence into the world of spirit, the true home of the soul. The soul of him who is dead traverses the same regions, and takes its rest in the same abiding-place; and like the

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soul of the one who slumbers it must return to the outer life when its repose is ended. A longer rest it has, and wakens in an outer form purified and renewed, which to the soul is as a change of raiment. As all who live must die, so all who die must live again. Death and sleep are the in-going of the soul, waking and life are its out-going; and the spheres of sleep and of death are the same. It is only deep forgetfulness of the past that makes death seem a thing of terror; yet there is no need that man should thus forget. As long as a man lives almost solely in the things of the outer senses, and pays worship only to a God whom he conceives to be a being apart from himself - thus looking always outward - how can he remember that which is treasured within, in the deep recesses of his own soul? All memory is an introversion of the mental vision. To remember past events, as of the day before, the consciousness turns back upon itself, to read the records written on the brain. Mark how the man who is striving to recall some half-forgotten event closes his eyes and abstracts his senses from the things about him. Let a man cease to worship idols, and seek for the light within his own soul, and then the past becomes no more a blank, but a living record; then will he gain self-knowledge and attain that changeless Peace which is the true centre of man's being, and the only altar of the God of Life. Then, whether the body be living or dead, the conscious life of the man remains ever unbroken, continuous. That H.P. Blavatsky is one of those who live a conscious spiritual existence throughout the ages, scorning to drink of the Lethean waters of the Netherworld, her true followers are assured. They do not look upon her as one dead, knowing that she has but departed for a season, to return at some time when humanity, it is to be hoped, will be better prepared to recognize and welcome Truth's messengers.

- Universal Brotherhood, June, 1898



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 program gets underway on Friday evening, September 13, in the Lodge Rooms. It will be an open forum: "Networking and Trading Ideas, Lodge to Lodge."

On Saturday, September 14, the venue shifts to the Omega Centre, 29 Yorkville Avenue:

1:30p.m. Theosophical Society in Canada Annual Meeting.

3:00 p.m. "Lawren Harris." A presentation of slides by art historian Prof. Peter Larisey, University of Toronto.

5:00 p.m. Centennial Banquet. (At the Vegetarian Restaurant.)

7:30 p.m. "One Hundred Years of Theosophy in Canada."- Talks.

On Sunday morning, September 15, a chartered bus will take members to Kleinberg, Ontario, to visit the McMichael Art Gallery.

For further information, please write to: Toronto Theosophical Society, 109 Dupont Street, Toronto, Ontario, M5R 1V4.

- Peter Lakin


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I am pleased to welcome into the Theosophical Society in Canada the following new members: Miss Pamela Butcher, Victoria Lodge; Mr. Paul Bura, Mr. K. David Gardner and Mr. John Griffiths, Toronto Lodge.


I regret to have to announce the death of Mr. Errol Lovis, late of Toronto Lodge. He joined in 1954, and served on the Toronto Lodge Board for some years. He had been in poor health this past year or so.

Since writing these Notes, I have learned of the death on April 3,1991, of Pearl Mavor, a longtime member of Victoria Lodge.

On behalf of my fellow members, I extend condolences to the families and friends of these old members.


Dr. Hugh Schonfield, whom I first encountered as author of The Passover Plot, a theory giving his version of the Jesus myth, discovered a system of cryptology that he named the "Atbash Cipher". This cipher he found had been used to conceal certain names in the Essene, Zadokite, Nazarean and Qumran texts.

Sometime after 1982, after he had read The Holy Blood and the Holy Grail, by Baigent, Leigh and Lincoln (a book I can highly recommend) Dr. Schonfield became interested in the mysterious principle worshiped by the Knights Templar. After the Knights Templar had flourished and waxed wealthy as cathedral builders and guardians of the cathedrals' welfare and that of the surrounding populace, a French king, aided and abetted by the contemporary Church of Rome, attacked the Knights, won the battle, and with the Christian charity of the time, put the Knights they caught to torture. Under torture, some Knights revealed that they worshiped "Baphomet". As reported in The Messianic Legacy (sequel to The Holy Blood and the Holy Grail) Dr. Schonfield applied the Atbash cipher to the name "Baphomet" and got "Sophia" - Greek for Wisdom. Certainly a noble principle to worship.

Dr. Schonfield's scholarly efforts are to be praised. However, he could have saved himself some effort by looking up "Baphomet" in the appropriate book. That book was written 101 years ago and published 99 years ago. I refer to H.P. Blavatsky's Theosophical Glossary. "Baphomet" is defined therein, and she indicates that a Von Hammer traced it to the Greek, and gives the added meaning of initiation into Wisdom. The word also appears in the earlier published The Secret Doctrine on page 253, Vol. 1 (1st. ed.) giving only the goat reference.

All this is preamble to my remarks on this Centenary year marking the death of Helena P. Blavatsky on May 8,1891. I again question why the 100 year being regarded as a magic number. The system of philosophy and knowledge she left behind, which still lives on, is remarkable. Why not commemorate all the time? If we were still using the Mesopotamian numerical system based on 6, we would be celebrating on a 60 year system, meaning we could do it oftener.

The term "pathographer" was invented recently by a scholar to more correctly describe those authors who write biographies only in a poisonous manner. (Perhaps a certain past President of the United States

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and his wife would appreciate this term "pathographer".) Some writers of H.P.B. biographies are well entitled to this appellation. I will not mention their names. These pathographers like to make much of H.P.B.'s alleged ability to produce phenomena, to claim it was faked, and to quote contemporary accounts of it by her enemies. These events, the phenomena, are now long gone, incapable of proof either way, and are probably in the category of hearsay from our 1991 position of viewing the past. I, for one, never had any interest in the phenomena, nor whether she contacted Masters or Their disciples. What is important is what she left and is still here today and still living quite well, oh pathographers to the contrary - her written works.

One thing that seems to indicate the genuineness of H.P.B.'s purpose in the message left to the world is the fact that she never tried to make money on it, and did not, being for the most part as poor as the proverbial church mouse and satisfied in being unattached to material things. This contrasts sharply with others with a message for exoteric, semi-esoteric and "esoteric" systems that did and still do produce great wealth, in money, for their leaders.

In her books are an amazing wealth of information, from the Baphomet earlier referred to above, to the prediction that science would find that the gyroscope had another motion to the four already known to science in her day. This prediction was published in 1888, and science has since discovered that fifth motion. All the motions of a gyroscope are of importance to astronomers since the stars and planets are gyroscopes. An article in Scientific American magazine not too long ago dealt with the various mo-

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tions of the gyroscope, but failed to mention the fact that H.P.B. predicted all the various motions before they were all discovered by physicists.

One can pick up any of Blavatsky's books, open the book at random, and while away an idle moment to great benefit with the great amount of interesting facts that abound, even in one sentence. One can find information like an occult trivia pursuit, or material to research further, or sometimes the answer to a problem one had been pondering.

The works of H.P.B. can be read to great advantage by only taking the literal meaning. But H.P.B. wrote mostly in blinds, was obliged to do so, and said so. What bothers me, and never fails to amaze me, is that so many students and "scholars" (perhaps self-styled) ignore the hidden and insist on the literal. For this I can almost hear her saying "Oh, Flapdoodle..." or perhaps worse, after making the great effort to reveal without revealing what could not be said directly, and the great effort of her enormous output.

She used, in writing The Secret Doctrine, locks and keys, as she called them, said so in that book, and listed them. Not openly, but not so subtly that they could not be seen by those who cared to look for and list them. I gave them out again, duly listed, in the May-June 1987 issue of this magazine. They were given to me years ago: I do not lay claim to being the scholar who collected the list. I wonder how many students have used these keys and locks, either before or after I had them printed. I have also found another book that also gives such a list, slightly different to the list I had.

One can also take a hint or brief statement given by H.P.B. and expand it beyond what she said in her books. I think that this is her

intent, not to give and say and reveal all, but to give but enough for the serious to expand for him/herself. Scholars will dispute theories given by this method as "H.P.B. only said such and such, and no more." But she has also said, in effect, "Why should I tell you everything, use your mind and figure it out for yourself." (Or perhaps it was in The Mahatma Letters.) If H.P.B. figures it out, the karma of such mental action is hers. If one figures it out for oneself, the karmic benefit accrues to where it is more needed.

In the Jan-Feb issue I pointed out a problem about the concept of the physical moon, whether it is Globe D of the Moon Chain or not. I have had three replies to date (and I thank you three), and will deal with this in a later issue.

With the application of utilizing hints given by H.P.B. in The Secret Doctrine, one can perhaps solve the riddle of where or what that "permanent island" is on this planet. One can also find the size of the Universe, by using a brief statement in the S.D., and as a further hint, a famous theory by a recent scientist who kept H.P.B.'s major work on the corner of his desk. If anyone would like to present their thoughts on these two problems I would be glad to hear from you, as I was also for those who wrote on the Moon matter. I will deal with the "permanent island" and the size of the Universe in the next issue.

- S.T.


Every living creature, of whatever description, was, is, or will become a human being in one or another Manvantara.

- H.P. Blavatsky


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I have been following the debates current in Society newsletters on the various presentations of theosophical teachings.

It seems to me that if historical continuity, internal consistency, and doctrinal elaboration are to serve as standards of measurement rather than infallible canons, then the writings of those responsible for the initial impulse must be given precedence over any other presentations. This is especially true if one accepts continuing revelations of incomplete teachings. Upon what basis does one determine the reliability of further teachings? The acid test must be in the sequential development of the original ideas, not in radical or unwarranted departures from them. Nor can one invoke the concept of an occult blind to excuse poor comprehension and presentation of ideas, as many do.

My own exposure to theosophical ideas began with the writings of Alice Bailey, but has increasingly turned to those of Gottfried de Purucker, whose clear yet profound elaborations of theosophical teachings have truly provided the psychological key to The Secret Doctrine, despite the claims of Alice Bailey to the contrary. If we accept continuing revelations for their own sake, what is to prevent theosophists from following the ideas of Elizabeth Prophet (St. Germain), Jane Roberts (Seth), Jach Purcel (Lazaris), Earlyne Chaney (Astara), or a host of others, endlessly channeling from on high? This is not to say that teachers other than Blavatsky may not prove insightful: both Rudolf Steiner and Alice Bailey have provided me with much insight through their writings, but I am much more discriminating in my studies than previously.

I am especially appalled at allegations of fundamentalism against those who seek only a critical analysis of available material. Moreover, the production values of a book may have no bearing whatsoever on its contents, i.e., poor editing, whatever that means.

- John Carter



Calgary Lodge resumed its activities for 1991 on January 9 with the Secret Doctrine study class. As usual, this continues regularly every Wednesday, with the exception of the last Wednesday of the month "special" presentation.

At the end-of-the-month presentation on January 30, we listened to an audio tape by Geoffrey Farthing on "Spiritual Development."

"The Mysteries of Mithras" was the title of Ted Davy's presentation for the end of February, his talk being accompanied by slides.

Hank van Hees gave us a very interesting talk on March 27, entitled "The Origin of Man According to The Secret Doctrine." As well as using the S.D. and a number of other theosophical writings on the subject, he also referred to a number of scientific sources, and effectively used them as a comparison. He also provided those present with diagrams showing Earth's ages, and the different species found in those periods.

On the last Wednesday of April, our special presentations for the Winter/ Spring season concluded when Doris spoke on "The Kingdoms," stressing the interaction and interdependence of all the kingdoms, and

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humanity's responsibility to those following us in the stream of evolution.

Following each of these presentations, good discussions ensued on these interesting subjects.

These end-of-the-month presentations continue to be popular and draw a number of members and friends.

Doris Davy, Secretary



Over the years, members of Edmonton T.S. have found that one of the most effective ways of "advertising" the organization has been through bookstores. Our recent effort in this direction has been the distribution of a pamphlet which incorporates such details as: a definition of Theo-Sophia; "Three Basic Teachings" of the Perennial Wisdom; The Theosophical Movement; The Early Theosophical Society; Theosophical Organizations Around the World; the affiliation of these with the T.S. in Canada and Edmonton T.S.; The Three Objects; as well as information regarding membership. Keeping the environment in mind, the pamphlets were printed on recycled paper.

On March 6 we were pleased to welcome Ted Davy to Edmonton and to once again partake of one of his talks. On this occasion Ted spoke on "The Mysteries of Mithras." Mithraism was an unusual religion of the Hellenistic era which at its peak (approx. 200 A.D.), flourished throughout the Roman Empire. There is relatively little information regarding the worship of Mithras but Ted managed to gather a very interesting collection of data, charts and slides with which to enlighten us on this obscure subject.

Edmonton T.S.'s rare books reproduction and library enhancement program continues. Over the years numerous titles have been reprinted and, in our efforts to fill the gaps in our collections of periodicals, we have managed to gather a number of duplicates of various issues. "Trading" materials has proven a mutually beneficial way to complete various series. If this is of interest, please feel free to contact us (address on back of magazine) for further information.

Rogelle Pelletier, Secretary



Things have been quite quiet since the last report.

The Secret Doctrine class have reached the end of the two volumes and are now looking forward to renewing their reading and discussion of this work. Always it triggers new insights into the philosophy, and reveals new dimensions of thought.

Early in January we had a severe snowstorm, and before the snow had cleared up, another storm left us with almost three feet of snow, so the Lodge was closed. Then, to make matters worse, the heavy snow on the roof caused it to leak. However, between the landlord having the roof cleared and applying heat to the carpet, which was very wet, plus much work on the part of the members in moving books and shelves, etc., the Lodge rooms are now in good shape and the ceiling has been repaired.

The Wednesday members' meetings have continued every other week with the study of the Mahatma Letters. A study of The Divine Plan will begin in the near future. Diana

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Cooper has continued to obtain many interesting new books and tapes for the Library. Among them is the newly revised Reader's Guide to the Mahatma Letters.

Eva Sharp, Secretary



Vancouver Lodge Annual General Meeting was held in the Lodge Rooms at 413,207 West Hastings Street, on Wednesday, April 10, 1991, with Marian Thompson, President, in the Chair.

Her report covered 1990, during which we held 39 meetings, including the A.G. M., White Lotus Day and the Christmas Party. Inclement weather cancelled some meetings, and the Lodge was closed for July and August.

Our main focus continues to be The Secret Doctrine, but we opened classes with readings from The Light of Asia, and closed with thirty minutes of reading from Volume I of Echoes of the Orient, the Collected Writings of William Q. Judge. We also heard Joy Mills' tape on "The Four Elements" and enjoyed Anne Whelan's reading of a chapter from A New Kind of Country entitled "An Unseen Speculation". Our loyalty to The Secret Doctrine has been constant since the early 1900s, but the start of 1990 found us back in Volume 1. Every meeting brings forth interesting discussion, and food for research.

White Lotus Day, May 8, was enjoyed as always, and flowers were shared with Edythe Fennell, who is now comfortably settled in a care home, and Nina Freeman, who is in a similar situation and always with us in spirit. On July 18, members of Vancouver, Hermes, Orpheus and Victoria Lodges gathered at the Chatwins' on Mayne Island for the usual sunny summer celebration. There were 32 members present. These are memorable days.

September 22 saw us gather for the Section Annual General Meeting, which in 1990 was held in Vancouver. Stan Treloar was in the Chair, and the meeting was very well attended. It is always a delight to meet friends from across the country.

The Election of Officers saw the present slate re-elected, all being happy with their duties for another year:

President - Marian Thompson

Vice-President - Pearl Mussell

Secretary-Treasurer - Anne Whelan

Corresponding Secretary - Doreen Chatwin

Librarian - Kevin Smith

During the summer months, when the Lodge was closed, Kevin Smith, with the help of other members, did a lot of work on Library maintenance and updating. Our numbers may be small but we carry on!

Historical note: on April 20, 1991, we celebrated our 93rd year in operation as an active Lodge of the Theosophical Society. Seven years to our Centenary!

Doreen Chatwin, Corresponding Secretary


It is just because we have devoted our whole life to the research of truth... that we never accept on faith any authority upon any question whatsoever, nor, pursuing as we do, TRUTH and progress through a full and fearless enquiry ... would we advise any of our friends to do otherwise.

- H.P. Blavatsky


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


Question. Who or what becomes the Initiate (a) and the Adept (b)?

Answer. Because a different response is required for each category enumerated, each one will be considered separately, beginning with the Initiate - bearing in mind that the key to the response is provided in this statement of The Secret Doctrine: "A Dhyan-Chohan has to become one" (I, 221):

"As from the highest Archangel (Dhyan Chohan) down to the last conscious 'Builder' (the inferior class of Spiritual Entities), all such are men, having lived aeons ago, in other Manvantaras, on this or other Spheres." (S.D. I, 277; I, 320 6-vol. ed.; I, 297 3rd ed.)

(a) The initiant is a person who enters the initiation chamber and becomes an Initiate. It is the personality that achieves this status. The initiant has made the decision to mount the hierarchical Ladder of Life by direct and rapid means, instead of following the normal manner required in the Circle of Necessity. In other words, as stated in The Mahatma Letters to A.P. Sinnett: instead of permitting the "dismemberments of the principles, that as a rule take place after the physical death of average humanity" (p. 130) the Initiate remains in his "Ego throughout the whole series of births and lives." (Ibid.) When accepted by a Guru the initiant becomes a Chela, and if successful, an Initiate.

(b) For ease of describing the category, the Adept will here be equated to a Mahatma. Again, it is "the Personality - plus the Reincarnating Ego" (to describe it technically) which becomes the Mahatma. In support of this statement here is a citation from a Mahatma:

"Unless I make the same efforts as I do now, to secure for myself another such furlough from Nature's Law, Koothoomi will vanish and may become a Mr. Smith or an innocent Babu, when his leave expires. There are men who become such mighty beings, there are men among us who may become immortal during the remainder of the Rounds, and then take their appointed place among the highest Chohans, the Planetary conscious 'Ego-Spirits.'" (Op. cit., p. 130)

- Vol. 48, No. 3

Question. In reference to the above, spe-

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cifically to the answer given to Question (b) here is a comment and a question:

To say that the personality becomes the Initiate and the Mahatma (together with the Higher Ego) is doubtless true in a sense. But this hardly goes with the admonition to give up the personality - a passing flash?

Answer. The opportunity now provided to add to the response referred to is welcomed. This may be done by reference to certain passages in The Mahatma Letters to A.P. Sinnett, for they aid in clarifying the complex problem involved in considering the "personality" of a Mahatma or an Adept. (For it was stated: "for ease of describing the category, the Adept will here be equated to a Mahatma.") Here is the first citation:

"If you would go on with your occult studies and literary work - then learn to be loyal to the Idea, rather than to my poor self. When something is to be done never think whether I wish it, before acting: I wish everything that can, in great or small degree, push on this agitation. But I am far from being perfect hence infallible in all I do; tho' it is not quite as you imagine having now discovered. For you know - or think you know, of one K.H. - and can know but of one, whereas there are two distinct personages answering to that name in him you know. The riddle is only apparent and easy to solve, were you only to know what a real Mahatma is." (pp. 323-4)

The next citation is somewhat lengthy but it is given in full in order to demonstrate that the personality - or what is referred to in the citation as the outer man - is definitely involved in the category of a Mahatma's existence, although subordinated by the inner man (i.e. the Reincarnating Ego). Particular attention should be given to the four categories, designated by the letters (a) to (d):

"... you should be posted on certain facts - and very important facts - connected with adeptship. Bear in mind then, the following points.

"(1) An adept - the highest as the lowest - is one only during the exercise of his occult powers. (Underscoring in original.)

(2) Whenever these powers are needed, the sovereign will unlocks the door to the inner man (the adept) who can emerge and act freely but on condition that his jailor - the outer man will be either completely or partially paralyzed - as the case may require; viz: either (a) mentally and physically; (b) mentally - but not physically; (c) physically but not entirely mentally; (d) neither - but with an akasic film interposed between the outer and the inner man.

"(3) The smallest exercise of occult powers then, as you will now see, requires an effort. We may compare it to the inner muscular effort of an athlete preparing to use his physical strength. As no athlete is likely to be always amusing himself at swelling his veins in anticipation of having to lift a weight, so no adept can be supposed to keep his will in constant tension and the inner man in full function, when there is no immediate necessity for it. When the inner man rests the adept becomes an ordinary man, limited to his physical senses and the function of his physical brain. Habit sharpens the intuitions of the latter, yet is unable to

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make them supersensuous. The inner adept is ever ready, ever on the alert, and that suffices for our purposes. At moments of rest then, his faculties are at rest also. When I sit at my meals, or when I am dressing, reading or otherwise occupied I am not thinking even of those near me ...

"From the aforesaid, you may well infer, that an adept is an ordinary mortal at all the moments of his daily life but those - when the inner man is acting." (pp. 180-1)

With regard to the concluding comment in the question: "the admonition to give up the personality." The admonitions given in devotional books should be regarded as allegorical adhortations, which need not be taken literally - just as in the Bible when Paul says: "I die daily" (I Cor. xv, 31). Thus it is written: "The Mind is the great Slayer of the Real. Let the Disciple slay the Slayer." (The Voice of the Silence, p. 1) Then, too, "Give up thy life, if thou wouldst live." (Op. cit., p. 5) But a footnote is added: "Give up the life of physical personality if you would live in spirit." (p. 75)

While from one point of view the personality may be regarded as "a passing flash," from another point of view the personality is not lost; in fact it is likened to a pearl on the Sutratman "the luminous thread of immortal impersonal monadship" (S.D. II, 513). For the remembrance of every "personality" or the recollection of the total number of lives on earth will be reviewed at the end of the obligatory pilgrimage (or the seven-Round cycle):

"Yes, the 'full' remembrance of our lives (collective lives) will return back at the end of all the seven Rounds, at the threshold of the long, long Nirvana that awaits us ..." (The Mahatma Letters, p. 171)

- Vol. 48, No. 4



What muse is worthy to proclaim thy name?

One who gave all she had in life, for those,

Who never knew the lofty soul who came,

To leave instructions vital, vast; which glow

With righteous vigor, and, as years roll on,

Strike imprint deep in all who read and know.

The great eternal law provides always,

That as we sow, we reap. In aught we do,

Our own, alone, comes back to us in days

That now are quite unknown, not yet in view.

All those who failed to heed what she had brought -

Who scorned and jeered; who mocked and hurt; betrayed

That great undaunted heart, that purpose, fraught

For others good; - the saddest Karma made.

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Yet, had once it lain within her power

To stem the tide of law, that's fixed and just,

Her foes would never face the fearful hour

When they must meet their fate, for breach of trust.

Her message, wide and deep as space itself:

If not expressed in perfect phrase: complete;

Does full provide a mine of greater wealth

Than all that lies within earth's womb, replete

With treasures yet unknown, of gems and gold: -

What need has soul immortal, of such toys?

Which but invite - appeal to grosser mould -

The appetite that lust excites and cloys.

She tried to show to humankind that they,

Were all, both great and small, a complete whole -

But, orphaned, helpless; and without that ray

Of knowledge, where to search and reach the goal;

She proved that good to one was good to all -

That hurt and harm must bring their like return;

In isolation from the dreadful pall

O'er brothers suffering, they could not learn.

To learn, we all must mingle with the woe

That greets us when we venture on the Path.

For then we glimpse the law: can meet the foe

Who sows confusion: and fear not his wrath.

Her's was the fate all martyrs gladly meet:

She paid the price: was stoned, defamed and cursed.

Her work lives on, for IT IS TRUTH: 'twill greet

In years to come, all who have earned it, first.

- W.M.W.


(W.M.W. was William Mullis, a Hamilton newspaperman. This poem was originally published in The Canadian Theosophist, Vol. VII, No. 9, Nov. 1926, p. 193 - Eds.)


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When Rex Dutta came to Canada in 1987 with Jean Coulsting on a lecture tour, he brought with him his personal copy of a first edition Voice of the Silence which he left with me on the understanding that the Edmonton Theosophical Society would eventually do a reprint of it. His specific instructions were that it must be reprinted as exact to the original as possible. It took some time to make the necessary arrangements and gather the required materials, but we have managed to do so in time to produce it as our contribution to commemorate the 100th anniversary of H.P. Blavatsky's passing in May, 1891.

The cover fabric closely resembles the original in colour (blue) and, to a certain extent, texture. A stamping plate was special-ordered and manufactured, and is identical to the cover stamp which appears on the original The Voice of the Silence. The sheet on the inside cover was also special-ordered and colour-matched to the original (green on one side, white on the other). A slightly off-white linen bond (24 lb.) paper was used for printing. The volume is comprised of 7 signatures of 16 pages each (all hand folded); is hand sewn; and is cut and bound to exact size.

Because it is a Centenary Edition, it is limited to 100 copies. Each book will be individually numbered.

Price is $20.00 U.S., or $23.00 Canadian, depending on the currency of choice for payment.

To order, please write to: Edmonton

Theosophical Society, P.O. Box 4804, Edmonton, Alberta, Canada, T6E 5G6.

- Ernest E. Pelletier



H.P. Blavatsky Collected Writings, Volume XV. Cumulative Index. Wheaton, IL: The Theosophical Publishing House, 1991. xiii + 633 pp. Price $27.95 U.S.

What might have seemed a dream to students of Theosophy twenty years ago is a present reality. They now have access to a cumulative, comprehensive Index for the numbered volumes of the H.P. Blavatsky Collected Writings.

From Aanru and Aaron ... to Zung and Zuruaster, and - how many? - probably 60 or 70 thousand entries in between, it is certainly no dream. What an impressive volume! To say that it is a most valuable tool for the student and researcher is merely to state the obvious.

The Index complements and completes the Collected Writings, and in a unique way compliments the main compiler of that series, Boris de Zirkoff. While the enormity of his task was obvious from the beginning, the Index puts it into a perspective that doubles our admiration and gratitude to him. But at this time, thanks are especially due to his successor, and Index Editor, Dara Eklund, and all her helpers. Their work was also enormous, and was of course a labour of love. They can take satisfaction in the fact that the finished product compares favourably with any similar index published this century, and is superior to most.

To those relatively unfamiliar with the

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writings of H.P. Blavatsky, the Index will reveal the breadth of her genius. In away probably not realized during her lifetime, nor for many years afterwards, her miscellaneous articles, etc., are a valuable supplement to her principal books, and the new Index makes it that much easier to combine studies of the myriad subjects with which she dealt.

If this Index was but a dream twenty years ago, we can surely be optimistic that long before the next twenty pass, it will be combined as a single index with those of The Secret Doctrine, Isis Unveiled, The Key to Theosophy and From the Caves and Jungles of Hindostan, if not the yet to be published Collected Letters. Also, that for those who want it, it will be available on computer diskette.

Volume XV of the Collected Writings is a fitting commemoration of the 1991 Blavatsky Centenary.

- Ted G. Davy



New publications marking the hundredth anniversary of the death of H.P. Blavatsky will be of interest across the Theosophical world.

An impressive facsimile reproduction of the original edition of The Voice of the Silence has been produced by the Edmonton Theosophical Society. Great care was taken to ensure that size, binding and appearance are as close as possible to the first edition, which appeared in London in 1889. Although Madame Blavatsky's principal works, The Secret Doctrine and Isis Unveiled have long been available in facsimile editions, as far as is known, this is the first time The Voice has been so reproduced. This is a limited edition, of only 100 copies.

The Edmonton T.S. publishing arm has also made an attractive booklet of a 14-page article by Archibald Keightley, "Reminiscences of H. P. Blavatsky." (A quotation from this paper appears elsewhere in this issue.) The article originally appeared in Theosophical Quarterly, October, 1910. Keightley, a medical doctor, worked closely with Madame Blavatsky during the period in which she was writing the S.D., and remained a staunch supporter of her and her work for the rest of his life. Biographical notes in H.P. Blavatsky Collected Writings, Vol. IX, show him to be a true Theosophist - which was how H.P.B. described him - as well as a student of Theosophy.

Following H.P. Blavatsky's death on May 8, 1891, a number of her students and coworkers contributed memorial articles to Lucifer magazine. These were subsequently collected and published under the title In Memory of Helena Petrovna Blavatsky, by Some of Her Pupils. A facsimile edition of this book has been issued by The Theosophical Publishing House Ltd., 12 Bury Place, London WC1A 2LE, England. Price (for overseas customers) is 18.50 pounds sterling.

- T.G.D.



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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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.



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



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.



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

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

- The Voice of the Silence (Peking Edition)

- Works by Alice Leighton Cleather:

H.P. Blavatsky - A Great Betrayal

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

H.P. Blavatsky - As I Knew Her

- Works by Alice Leighton Cleather and Basil Crump:

Buddhism - The Science of Life

The Pseudo-Occultism of Mrs. A. Baily.

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

- Write for price list.


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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



2307 Sovereign Crescent S.W., Calgary, Alberta T3C 2M3

- Modern Theosophy, by Claude Falls Wright. Cloth $1.75

- The Exile of the Soul, by Roy Mitchell - a key to the understanding of occult psychology. Cloth $2.75

- Theosophic Study, by Roy Mitchell, a book of practical guidance in methods of study. Paper $1.00

- Course in Public Speaking, by Roy Mitchell. Especially written for Theosophical students. $3.00

- The Use of the Secret Doctrine, by Roy Mitchell. 10c

- Theosophy, An Attitude Toward Life, by Dudley Barr. 50c

- The Wisdom of Confucius, by Iverson L. Harris. 25c

Postage extra on all titles