Vol. 72 No. 6 Toronto, Jan.-Feb., 1992
The Theosophical Society is not responsible for any statement in this Magazine, unless made in an official document.
On a bitterly cold morning in January, 1961, we took the train from Toronto to Beamsville, Ontario, where Dudley Barr had been living since retiring from business a few years earlier. Just the month previous Dudley had taken over as General Secretary of the Theosophical Society in Canada following the death of Col. Thomson; he had already served as Editor of The Canadian Theosophist since 1947. At this time he was suffering increasingly from arthritis: typing was particularly difficult for him, and he wanted to reduce his workload. Fortunately, Ruby Welbourne was able to give him efficient secretarial assistance with the heavy Gen. Sec.'s correspondence. Probably because we had no major T.S. commitments at the time, he had chosen us from the membership to assist him with the editing of the magazine.
He met us off the train and took us to his lovely home. Dudley and Ivy Barr were the product of that small segment of Canadian society: well read, socially conscientious humanitarians, serious thinkers, art lovers. Of this segment, they were of a still tinier minority who had thrown off the conventions of their day, and made Theosophy a key factor in their lives.
We chatted about the magazine, and what our role might be. Till then, Dudley was thinking of one person to replace his current assistant, but from the very beginning, we made it clear that we preferred to work together. He agreed, and thereafter whenever he saw us together, or in letters, he addressed us as "Dorited".
Soon after moving to Beamsville, a small town in the Niagara fruit belt, Dudley had arranged with a local firm to print the magazine. For the high quality of work, as well as for his convenience, this had proved to be a masterly stroke. The firm published the Beamsville Express and another local paper. The owner/ publisher/ editor, Bill Rannie, is one of those outstanding citizens who have made small town newspapers such an important part of Canadian culture.
So the next stage in our indoctrination was to meet Mr. Rannie, and to visit the print shop. The linotype machine was still the technology of the day. On it, type was set for the firm's newspapers, and various miscellaneous publications of which the C.T. must have been considered a maverick. That morning we were introduced to Cec Culley, the extremely competent linotype operator, who set type for this magazine until type-
setting technology underwent a major change through the advent of the computer. Faced with a vocabulary that included many strange words, Cec coped marvelously well. To give an example of his skill (and memory): once, he spotted and corrected a misspelled Sanskrit word that had passed unnoticed by us when preparing copy! Except for those rare times when he was away, Cec has had a part in nearly every issue we have put out in the past thirty plus years, and we have the greatest respect for his conscientious work.
In the afternoon, Dudley explained the editorial cycle to us, illustrating it with the paste-up of the Jan-Feb 1961 issue. He then discussed the makeup of the following issue, handed over a folder of accumulated copy, and bade us "get on with it."
The next two or three weeks found us working diligently at our new task. It was all the easier because Dudley was available for consultation at every point. So eventually the Mar-Apr 1961 issue went out without any major crises occurring; nevertheless, our satisfaction at having completed our first number was tinged with surprise.
Then the bombshell dropped. The Barrs decided at short notice to take a long vacation, the main purpose of which was to obtain some relief for Dudley's arthritis. The May-June issue would be entirely in our lap! At that moment, we knew exactly how a bear cub feels when abandoned by its mother. The memory of panic and perspiration in putting that issue together remains vivid. The worst moment came when the galleys came back from Rannie's, and on pasting up we discovered we were short set more than two pages. One of Dudley's maxims was that an editor's happiness depends on having a folder full of good 1,000-word articles - just one was all we needed at that point; unfortunately, we didn't have even that. We struggled through, and ever since have appreciated that ideal learning experience. Despite many and various frustrations since, no single issue has ever been as difficult as that one!
Thumbing through that issue provokes nostalgia. It included an article by Charles Hale on The Voice of the Silence; a continuation of an article on sleep and death by Iverson Harris; and one by Elouise Harrison (now Wilson) on a topic that is still of current interest to archaeologists and others: "Did Buddhists Visit Early British Columbia?" Esme Wynne-Tyson, the well-known English author, used to contribute articles to the C.T., and she was represented on this occasion with "The Return of the Goddess," an item still topical. Among the "news" was a report from Hamilton Lodge regarding the opening of their new Library room.
We were thereupon appointed Associate Editors. From then on, Dudley gave us an entirely free hand, though needless to say, we always took full advantage of the opportunity to consult with him. Indeed, for the next several years we were fortunate to be able to work closely with him, and got to know him very well: as a person, an exemplary student of Theosophy and - that rare individual - a true Theosophist.
The following year we were appointed full Editors. To date, the C.T. has completed its 72nd volume, and is only just getting ready to challenge its fourth Editor!
Since then - well, what can we say? It has been particularly gratifying to have had a hand in publishing certain items which, even in retrospect, seem important to the Theosophical Movement. For instance, our col-
umns were open to all sides in two long, sometimes bitter controversies: the correspondence which was titled "The T.S. and the E. S." and ran for a year and a half; and that which appeared for almost as long under the heading "is Theosophy a Definite Philosophy?" The latter prompted debate in other Theosophical journals, including at least two not affiliated with the Society.
If there were annual literary awards for Theosophical articles, we would certainly have nominated Liz Thacker's well researched "Mahatma Gandhi and the Theosophical Movement" the year it appeared. Among many series that have run in the C.T. over the past quarter century, those which strike us as being lastingly significant, and worthy of reprinting in book form are, in addition to the correspondence series mentioned above, Michael Gomes' The Letters of H.P. Blavatsky to Elliott Coues, and Studies in Early American Theosophical History.
A feature of the C.T. for over 27 years has been the Secret Doctrine Question and Answer series, conducted by Geoffrey Barborka. Now nearing the end of its second run, it is certainly a popular item. Over the years we have received several inquiries as to when it will be compiled and published as a book. Geoffrey was a model contributor: his copy was always on time, and seldom required more than an editorial glance.
As we think back to the early years, our thoughts dwell on writers we published who are no longer with us. In addition to our own members, they were from several countries: people like Elsie Benjamin, Fleet Berry, Nellie Dalzell, Roberto Fantechi, Mollie Griffith, Roberto Hack of Italy (thanks to translations by Rosemary Vosse of South Africa), Charles Hale, R.G. Katsunoff, Alvin Boyd Kuhn (some of whose last writings were published in the C.T.), George Cardinal Legros, Montague Machell (son of the famous artist and early Theosophist, Reginald Machell), J.M. Prentice, Ernest Wilks and W.E. "Doc" Wilks.
We have especially fond memories of the late Charles Carter and his writings. Several appeared in the 1960s, including a short story, "End and Beginning Are Dreams," set in the mud and carnage of Flanders in World War I, a scene known all too well by Charlie who bravely carried the painful effects of his experience until his death. That story was reprinted in a veterans' newspaper. Although fiction - a rare item in C.T. history - it was realistic enough to make at least one aging veteran burst unashamedly into tears at the horrible memories it evoked. One of our few regrets is not being able to reproduce Charlie's anecdotes of his early membership in the T.S. They too would have invoked tears - but rather of laughter.
We also look back with regret that a number of truly dedicated and knowledgeable Canadian students of Theosophy did not think of themselves as writers, and so are not represented in the C.T. Outstanding in this category were Hannah Buchanan, George Kinman and Emory Wood (incidentally also longtime Presidents of their respective Lodges: Vancouver, Toronto and Edmonton). If not as writers, though, they certainly served the cause of Theosophy in other ways, and are fondly and gratefully remembered.
Being rather conservative by nature, we have seldom strayed from traditional formats, etc. However, once we did decide to devote a whole issue to a single theme: Reincarnation, which was somewhat successful.
But it is not easy for a small journal to undertake special issues.
On the negative side, we readily and freely admit to many errors of judgment, to say nothing of the hundreds of typos we should have caught. A relative failure was the launching in 1966 of an international essay competition on the theme of comparative religion, which although drawing over forty entries failed to produce many articles of the quality we had hoped for.
We have been lucky as far as accidents are concerned: the only serious incident was when one entire issue was destroyed by fire in a courier's truck. There have been a few - happily very few - anonymous and sometimes poison-pen letters, and these have received the usual treatment for such unworthy efforts.
The truly gratifying aspect of editing The Canadian Theosophist has been the number of friends we have made all over the world, and in every major Theosophical organization. On the other hand, we know we are considered anathema in some quarters, for publishing material considered unfriendly to certain revered heroes, or critical of Neo-Theosophy. So be it. We have not been alone in this regard: our predecessors as editors, Albert E.S. Smythe and Dudley Barr received their share of abuse.
Speaking of our predecessors in the editorial chair, we have already paid tribute to Dudley. But it was Albert Smythe, the founder of this magazine, who set his stamp on it, and established a standard of editorial fairness seldom noticed in Section journals. From the beginning he never wavered from the Blavatsky-Judge tradition; and Dudley and we have attempted to follow his lead. We never met Mr. Smythe, but his "presence" behind the editorial chair has not faded in all these years. In the entire history of the modern Theosophical Movement, we feel he deserves a special place of honour.
Various kindnesses we have received from many quarters can hardly be enumerated in a farewell piece such as this. But one especially we wish to mention: from 1983 until very recently we were the grateful users of a word processor which was made available by the Lizzie Arthur Russell Theosophical Memorial Trust. It was an enormous help, and came at the right time.
Lastly, we thank the readers of The Canadian Theosophist, without whose support the magazine couldn't be published. In addition to the members of the Theosophical Society in Canada, we are fortunate to have a number of non-member subscribers, particularly in the U.S.A. and overseas, and it is their continued loyalty that goes a long way to make this expensive operation viable. Some have faithfully renewed their annual subscriptions over a period of forty years, which fact has been most encouraging.
We step down as co-editors with no regrets, and wish Stan Treloar, our successor as much satisfaction as we have received from this job over the years. The hours spent on editing and mailing the C.T. will now be available for other work, and we hope that some of it may find expression from time to time in these pages.
So, farewell, and thanks again.
A QUESTION OF IDENTITY
As the years have passesd, and the pages of Isis Unveiled, The Secret Doctrine, and The Ocean of Theosophy have become rather tattered from each turning, a gradual conviction has settled in the mind and heart of this reader. It has been his wish to speak or write of this particular fact, outlining its essential importance. Yet, due to the nature of the matter, the decision to take the necessary action has been put off not just once, but many times.
In summing up the courage to come to terms with the issue, a listing was made of "why" or "why not" it should go out to the general reader. The result of the tallying up of the listing brought about a decision. Still, at the same time, the sage advice of Socrates in matters akin to this one was remembered. He advised that first hand knowledge is better than second hand knowledge, and perhaps it is wiser to let each discover the matter for one's self. Then, as the question came to a head, the inner observer hinted that one should not in any case fail to give praise where it is due, and that settled the matter. So pen and paper have now been taken up, and what has been a well kept secret in the inner recesses of the heart will now find a sharing with those who wish to consider it.
Perhaps I should start at the beginning by telling of the first intimations of this topic, and how it came to my attention. Indeed, up to that time there was a deep wonder and appreciation for the writings and the message of H.P.B. and William Q. Judge. Not just wonder in the ordinary sense of the knowledge and depth of the writings, but the wonder that Plato speaks of: that which he says signals in a man the birthing of philosophy.
It seemed as if the wisdom of the ages was there in their writings to be plumbed. All that I had studied before of the Hermetic, the Greek and Indian heritage was being clarified and presented in a way that made it alive as never before. As well, up to this time, Madame Blavatsky and Mr. Judge were considered by me the valid teachers of the Theosophical Movement of this cycle, and their task was the presentation of the Ancient Wisdom to the mind of the race.
Doubtlessly you have also read of the happenings in their lives. Of H.P. Blavatsky's early life in Russia, and her many journeys around the world in preparation for her work. Of Mr. Judge's boyhood in Ireland, and up to his acceptance at the Bar in New York City, and his work for the newly formed Theosophical Society. However, none of that made me ready for the moment when I had to consider a wider implication. Although perhaps in retrospect it could be seen in the mind's eye leading towards a certain approach.
You will have read in the Semi-centennial edition of Letters That Have Helped Me, by Mr. Judge, the notes which he sent to Mrs. J. Campbell Ver Planck (Jasper Niemand) to be used in an occult novel. It was to be titled In a Borrowed Body: The Journey of a Soul. You may have been surprised that the events portrayed in the story fitted like a glove into his real life. Especially how he resuscitated the dying body of the young boy in Dublin, making it an effective instrument again. How thereafter the young Judge boy had the depth and wisdom beyond his
years, and how the instrument was trained to be the excellent one of later life. Likewise, the incident in the life of H.P. Blavatsky where her body suffered a grievous wound on the battlefield in Italy during the Garibaldi liberation; how the Master revived the body, and after the incident it became the instrument for the being known as H.P.B., exhibiting a wisdom well beyond our understanding.
While reading in Raja-Yoga or Occultism H.P.B.'s articles "The Theosophical Mahatmas" and "Occultism versus the Occult Arts," a reflection of a thought compelled my attention. This was that the beings we knew as Helena Petrovna Blavatsky and William Quan Judge were but the mortal rupas or garments of two Masters of the Theosophical Movement of the cycle of 1875. The conviction hit deep that no one but a Master could have carried out the enterprise that was taken at that time, nor have written and compiled The Secret Doctrine, or have compressed it into The Ocean of Theosophy. Such a thought reverberated with strength into my mind, and seemed to join the knowledge that was already there in my heart.
Perhaps in considering the matter one has to remember the earlier hint given by H.P.B. in Isis Unveiled, Vol. I, p. 434, that we only know something when we know it by Illumination, by Reason and by Experience (based on a statement of Plotinus). So we see that the evidence needed would scarcely be that of the general intellectual approach, but might be an illumination of the heart in the first place through a devoted and reverential appreciation of the teachings. Then by deliberate acts of creative imagination balanced by reason and subjected to the experience in the walking of the path, the answer could be clarified. From all this we can see that a composite way may be found to come to terms with the matter. We reach into the inner recesses of our consciousness, and in the earnestness of our search we find conviction that sets the mind and heart at ease.
Out of this has come a proper appreciation of our great teachers. Perhaps that is being presumptuous, for who of us can describe the magnificence of the qualities of an Adept? But, suffice it to say that the question is entirely resolved, and the inner character of those two great beings glimpsed through the study and application of what they have offered to us with all their wisdom and compassion. Let us ever remember that they are perfected men, and true witnesses to that sublime state. They really ask that we serve their humanity, all of humanity. The warmth of their effort is like the midday sun shining on this world which they serve. We in turn become more self-reliant due to their effort and are able to now comprehend what they meant by Universal Brotherhood.
Since that conviction came home, my thoughts relative to the two Masters have been ones of a simple student studying their high philosophy and finding nothing but sweet harmony in all that they have recorded for us. Do we do them honour enough by offering our complete appreciation and full hearted effort? It can be said that the wonder of their words and example have filled all things in life with joy and raised every day to being a day of purpose in the glorious enterprise.
A further thought should also be considered at this time. The second great fundamental proposition in the Proem of The Secret Doctrine is of immediate importance relative to this cycle. As a symphony brings
to its final movement the essence of all its former movements, so in the remaining years of the cycle of 1875 will the overall quality and spirit of tone be resounded. The key note will reverberate down the years of the new millennium.
That symphony in theosophical terms is the body of knowledge known as Theosophy, the Wisdom Religion. It is given to the mind of the race fully alive as the basis of the great work for the 21st century and beyond. It now gathers itself and goes forward as the essential text book of wisdom. Behind it are the companions who hold true to its teachings and who pay honour to the great ones who brought it forth from the White Lodge. It now stands as the basis for what it is to be a spiritual being in this evolving world of humanity. It stands as the abiding vision that is equal to all future possibilities, and is what the soul longs for - today, tomorrow and forever. Let us gather in the remaining years of this century such a measure of devotion to the teachings and their truths that the cycle of 2000 will usher in the consciousness of truth within each one of our race, and with it a basis in knowledge, in universal knowledge in the service of mankind.
In the beginning of this article I mentioned three of the books of the Theosophical Movement. Perhaps in considering the overall theme of the final moment for this century, and the tone of the approaching millennium, we should remember with joy the final book that was given to us by H.P.B., The Voice of the Silence. It indeed strikes the note for the cycle to come. Let us be true to that, and if we are true, what a finale to the Symphony of Unity will sound down the years to come! We remember that the truths of which the book deals are as old as time itself, and when we align fully with them we complete the circle of our Spirit-Soul.
We have all this to make a part of ourselves for now and always. The teachers will ever be there to aid us as we go forward, to help us stand upright on our feet as they have shown by example and with such sublime persistence. Let us now sound that message in our lives as the key note for the future. Please, let us ever remember that our dearest possessions have been from these great teachers, and at this crucial time we have to be aware of the magnitude of our debt to them.
Let us salute them!
H.P.B. is not infallible. H.P.B. is an old, rotten, sick, worn-out body, but it is the best I can have in this cycle. Hence follow the path I show, the Masters that are behind - and do not follow me or my PATH
- H.P. Blavatsky, The Path, VII, 162
SECRET DOCTRINE QUESTION AND ANSWER SECTION
From 1964 to 1980, Geoffrey Barborka's "Secret Doctrine Question and Answer Section" was a regular and popular feature of this magazine, and there was widespread disappointment among the readers when he was no longer able to conduct it. There have been several suggestions that the series be published in book form, and many more requests than could be filled for back issues containing early instalments. To partially respond to this interest, we shall be reprinting selections from the "Q and A Section". To make the re-issue even more useful, the material has been compiled under subject headings. The originals are identified by Volume and number at the end of each answer. - Eds.
Question. In The Secret Doctrine we read:
"The radical unity of the ultimate essence of each constituent part of compounds in Nature - from Star to mineral Atom, from the highest Dhyan Chohan to the smallest infusoria, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual, or physical worlds - this is the one fundamental law in Occult Science." (S.D. I, 120; I, 179 6 vol. ed.; I, 145 3rd ed.) What is the name of the Law here referred to?
Answer. This Law expresses the fundamental basis for existence and may be termed the Law of Essential Unity, illustrating as it does the operation of the Divine Plan, in which every entity lives its life in the field or sphere of a greater being. Furthermore, the greater being not only supplies the field or "home" but actually maintains it for the lesser beings. In regard to the opening phrase "the radical unity of the ultimate essence of each constituent part of compounds in Nature": this has reference to the essential unity; for it emphasizes the idea that all beings spring from the same Source, or what is termed in Sanskrit, Paramatman - the Supreme Spirit. Moreover, this is the underlying concept which is present in the formula expressed in the first object of The Theosophical Society, namely Universal Brotherhood.
One of the most sublime passages in The Secret Doctrine is quoted in connection with this Law, because it exemplifies so beautifully the oneness of Life and the significance of this fundamental Law. The passage is presented as an occult Catechism - in question and answer form - in which the Teacher (Gurudeva) questions the disciple (Lanoo) in regard to his understanding of the Law of Essential Unity:
"Lift thy head, O Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?"
"I sense one Flame, O Gurudeva, I see countless undetached sparks shining in it."
"Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy Brother-men?"
"It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying, 'Thy Soul and My Soul"' (S.D.I, 120; I, 179 6-vol. ed.; I, 145 3rd ed.)
- Vol. 55, No. 4
Question. In the original quotation, what is the significance of "the spiritual, intellectual, or physical worlds"?
Answer. First it should be borne in mind that the "radical unity" in its dictionary definition signifies the root or foundation, essential, inherent, fundamental, basic unity, hence originating in the same identical Source. Therefore, because the quotation expresses it: "from Star to mineral Atom, from the highest Dhyan-Chohan to the smallest infusoria," every single one has come from the same Divine Source - consequently, Universal Brotherhood IS a fact. So the concept is carried on in the quotation to the three worlds, and one of the dictionary meanings of a world is that it signifies the world of thought. Therefore the spiritual world would have reference to the Divine Source of all beings; the intellectual has reference to the understanding of the unity, and that everything springs from the Source, or emanates therefrom. As to the physical world: every manifested being or "body" is composed of "Life-Atoms" and these life-atoms pervade all the kingdoms of Nature; consequently the Source of the physical worlds constitutionally springs from the same Source.
- Vol. 56, No. 5
MORE ON UNITY
There is no contradiction whatever between the altruistic maxims of Theosophy and its injunction to kill out all desire for material things, to strive after spiritual perfection. For spiritual perfection and spiritual knowledge can only be reached on the spiritual plane; in other words, only in that state in which all sense of separateness, all selfishness, all feeling of personal interest and desire, has been merged in the wider consciousness of the unity of Mankind.
- H.P. Blavatsky Collected Writings XI, 105.
Unity always gives strength: and since Occultism in our days resembles a "Forlorn Hope," union and co-operation are indispensable. Union does indeed imply a concentration of vital and magnetic force against the hostile currents of prejudice and fanaticism.
- The Mahatma Letters to A.P. Sinnett, p. 36
Humanity is a unity, a unit in the larger Cosmic manifestation of BEING; and the individual is a unit in the unity of Humanity as a Whole. He who raises himself, raises humanity to that extent.
- William Kingsland, The Art of Life, p. 18
Let me briefly remind you what these [Theosophical] principles are - universal Unity and Causation; Human Solidarity; the Law of Karma; Reincarnation. These are the four links of the golden chain which should bind humanity into one family, one universal Brotherhood.
- H. P. Blavatsky, The Key To Theosophy, 233.
Underlying the doctrines of Theosophy is one fundamental proposition, namely, "the essential Unity of all life and being." Manifestation of life is differentiation of this unity, the purpose of differentiation is evolution, and the destiny of evolution is the return of all manifestation into its source and original unity.
- William Q. Judge, The Path V, 284.
Eastern philosophy and occultism are based on the absolute unity of the Root Substance, and they recognize only one infinite and universal CAUSE. The Occultists are UNITARIANS par excellence.
- H.P. Blavatsky Collected Writings IX, 55
He who loves the Whole, attracts all the units. He who hates one unit, repels the Whole, for in every unit the Whole is contained. One creature unloved has the power to exclude me from the "Kingdom of Heaven" where I can only enter by being one with the Whole.
- Jasper Niemand, The Path, II, 333.
The first and fundamental dogma of Occultism is Universal Unity ...
- H.P. Blavatsky, The Secret Doctrine I, 58
THE THEOSOPHICAL SOCIETY IN CANADA TRIENNIAL ELECTION 1992 CALL FOR NOMINATIONS
Nominations for the office of General Secretary (President) and seven Directors of The Theosophical Society in Canada for a three-year term commencing at the 1992 Annual Meeting are now being received.
By-Law 5.A(ii) reads: "To be eligible for election, a member shall: first express his or her willingness to stand; have been a member in good standing of the Theosophical Society, Canadian Section, for at least three consecutive years prior to the election date; and have paid all dues to date before nomination."
By-Law 5.B. (iv) reads: "Not more than one member of the same family shall be a Director at any given time. Family shall mean related by blood or marriage in any degree."
Eligible and willing members should submit their names in writing - specifying for which office they are prepared to stand - to the Chairman of the Nominating Committee: Ted G. Davy, 2307 Sovereign Cres. S.W., Calgary, Alberta T3C 2M3
Closing date for receiving nominations is March 31, 1992.
- S.L. Treloar, General Secretary
The chief object of the T.S. is not so much to gratify individual aspirations as to serve our fellow men ...
- The Mahatma Letters to A.P. Sinnett, p. 8
NOTES AND COMMENTS BY THE GENERAL SECRETARY
I am pleased to welcome into the Theosophical Society in Canada the following new members.
Toronto Lodge: Mr. D. Ceel, Mr. E. Jurado-Rispa, Mrs. Karin Smith, Mr. Arnold Wild and Mrs. E. Dorothy Wild; Members-at-Large: Mr. John Anderson, of Inuvik, N.W.T., Mr. Louie Bourassa and Mrs. Pamela Bourassa, Winfield, B.C., Mrs. Bonita Hanlon of Sonningdale, Sask., and Mr. Milton Zaretsky, Hamilton, Ontario.
I regret to have to announce the death of one of our members: Mrs. Dipty Chakravarti of Sudbury, Ontario. On behalf of the members of the Theosophical Society in Canada, I extend condolences to her husband (a member), her family and friends.
There was a slight misinterpretation some months ago, where a few members had the false impression that the title "General Secretary" was going to be replaced by "President". Since this organization is a corporation in law, the title "President" applies legally to the head of the organization, and we can use any other title as well for the leader (we use both), or others (Directors, etc.) as it suits us, or has become our custom.
As far as I can see, we have every intention of continuing with the title "General Secretary", if only for our own internal use. Since there are forms that have to be sent to governments, the title "President", being legal, and what the government employees want to see, we have to use the President title in what we expose to them, as anything from the customary confuses them, as even it does occasionally amongst our members.
With having fresh in mind some explanatory letters I had to send to some members who had been thus a bit confused, I happened to spot a paragraph on titles in the August 15, 1921 issue of this exalted magazine. (I recently inherited a few old T.S. books from my grandfather- a former Vice-President of Toronto Lodge - via a late uncle. In the carton were a few old C.T.'s.) The following caught my eye immediately. You will note that the Editor of that time, Mr. A. E.S. Smythe, disagrees with the thought expressed, by the heading he imposed in large print above the Letter to the Editor. My impression is that the writer had tongue in cheek, and perhaps Mr. Smythe was indulging in the Queen Victoria syndrome.
"Editor, Canadian Theosophist: I observe from some of our magazines that titles are being assumed by certain members to distinguish their position in other bodies. Would it not be a good plan to adopt titles for our officials? The public would be impressed, and the well-known weakness for sounding appellations might be made to serve our cause by attracting outsiders. I suggest that the General Secretary be known as the Most High and Mighty; that members of the General Executive be styled His (or Her) Most Gracious and Serene; Presidents could be the Most Noble and Exalted; other officers the Right Well Approved and Excellent. Ordinary members might be addressed
- The Organ of the Theosophical Society
The Canadian Theosophist
- In Canada
- Published Bi-Monthly
- Second Class Mail Registration Number 0784
- Return Postage Guaranteed
- Subscription: $9.00 A YEAR
OFFICERS OF THE T.S. IN CANADA
- General Secretary - Stan L. Treloar, R.R. No. 3 Burk's Falls, Ont. P0A 1C0
BOARD OF DIRECTORS
- Ted G. Davy, 2307 Sovereign Crescent S.W., Calgary, Alta T3C 2M3
- Lillian K. Hooper, #19 - 11950 Lalty St., Maple Ridge, B.C. V2X 5A6
- Viola P. Law, 204 - 2455 Beach Drive, Victoria, B.C. V8R 6K2
- Catherine O'May, 44 Dunfield Ave., Apt. 1124, Toronto, Ont. M4S 2H2
- Ernest E. Pelletier, 14004 - 48 Ave, Edmonton, Alta. T6H 0G2
- Wolfgang C. Schmitt, Apt. 1003 - 2177 Burnhamthorpe Rd. West, Mississauga, Ont., L5L 5P9
- Sharon L. Taylor, 1350 Limeridge Rd. E., Unit 36, Hamilton, Ont. LBW 1L6
EDITORIAL BOARD, CANADIAN THEOSOPHIST
All letters to the Editors, articles and reports for publication should be addressed to the Editors, 2307 Sovereign Crescent S.W., Calgary, Alta. T3C 2M3.
- Editors: Mr. and Mrs. T.G. Davy
Letters intended for publication should be restricted to not more than five hundred words. The editors reserve the right to shorten any letter unless the writer states that it must be published in full or not at all.
Rannie Publications Limited, Beamsville, Ontario
as Right Trusty and Well-Beloved. I think these titles are rather neat and harmonize with prevailing tendencies. Some critical persons have regarded such titles as ridiculous and absurd, but what of that? Let those laugh who will. Those who wear their titles care nothing for the scorn of the untitled. Do you not think these titles should be adopted at once?
Nothing has been done in the past seventy years to implement that writer's suggestions, and our membership has dropped. Do you not think that we should start to pep up the general tone of our Society by adopting titles? In view of the fact that the unwashed public sees us as just another bunch of religious queers, to be its head, here or abroad, is nothing in the eyes of the general public. In this context, we could drop the General Secretary title and replace it with Lord High Impotentate, as being more apt, and addressing him to his face as "M' Lord". Some other titles are correct enough as they stand. One coming to mind is The Outer Head, descriptive and suitable and with deep occult meaning.
What follows is necessary, but fortunately applies to a very few. I shall henceforth adopt the practice, also used by newspaper people, of looking first off to the end of any letter I get, and if there is no signature, the letter goes straight into the garbage unread. Which garbage gets burned in the woodstove twice a week. Most will understand the reason for the foregoing.
Our regular Wednesday evening meetings continue with the study of The Mahatma Letters to A.P. Sinnett.
The November end-of-month presentation was given by Ted. He took as his subject, "Some Early Canadian Theosophists", providing us with some interesting details on the lives and work of these early members. His talk was also illustrated with slides.
Our last meeting for 1991 was our Winter Solstice get-together. Those present contributed a reading, or poem of their own choosing, and these were interspersed with seasonal music. Afterwards, members and friends enjoyed a social time while partaking of festive "goodies".
- Doris Davy, Secretary
The summer of 1991 proved to be a busy season for the members of Edmonton T.S. The weekend of June 21-24 was made memorable by the visit of Adam and Rosemary Warcup. On the Saturday, a seminar conducted by Adam on the subject of "Evolution: A Theosophical Perspective"was held. This presentation is an abbreviation of a course originally delivered over a number of weeks at the Krotona School of Theosophy. This version, produced in two parts, was audio taped. A pot-luck supper followed, at which time discussion about a variety of subjects ensued and continued for some hours around the table. Overall, a most interesting weekend.
July found the members at the lake property of Steph Duffee's parents for a couple of evenings of "Campfire Theosophy". It was an occasion to nourish both our minds and our stomachs - that weekend happened to coincide with the peak of the Saskatoon berry season! A number of pies and good conversations later, we headed home with hopes for similar get-togethers in future.
In mid-August, Andre Clamaron hosted a gathering at his residence where once again nourishment for both body and mind was dispensed. A lovely and interesting Sunday afternoon was enjoyed by one and all.
The second week of September saw the resumption of our regular Wednesday evening meetings. The 1991-92 season marks the seventh year of our study of The Mahatma Letters to A.P. Sinnett. Once again, additional items from early volumes of The Theosophist, mentioned in the Letters, are brought into the study.
A new feature this year is the formation of a beginners' study group for the benefit of newcomers. Andre Clamaron, Gay Gering and Dolores Brisson organized monthly classes based on the video and guide, The Perennial Wisdom, and have now broadened them to include a more detailed study of The Key to Theosophy.
- Rogelle Pelletier, Secretary
LETTERS TO THE EDITORS
Thank you for reviewing In Search of the Masters (C.T. Vol. 72, No. 4, Sept-Oct 1991). While I appreciate the reviewer's intention to be unbiased, his review conveys serious misunderstandings. I am writing to correct three crucial points.
First and most important is the book's alleged identification of Master Morya as
H.P.B.'s Russian publisher Katkov. In fact, a thirty-page chapter is devoted to identifying M. as Maharaja Ranbir Singh of Kashmir, an identification reiterated throughout the rest of the text and pursued further in nine pages of the conclusion. Because he is documented at greater length than any other Master, it would seem impossible to read the whole book and confuse him with another character - especially Katkov, sketched in two pages at the beginning of the very chapter, "Master of Kashmir," devoted to Ranbir Singh.
Second, Mr. Treloar complains that an alleged concluding "statement that H. P.B.'s 'Masters' were a fraud, an invention..." is inadequately justified. But not only does the book make no such statement, it proves the Masters were not a fraud or invention. Compare his earlier correct comment that "This book is an endeavour to show that the Masters of H.P. Blavatsky were real and historical people..." The book portrays H.P.B. as a genuine spiritual teacher, educated and inspired by a succession of initiates in various traditions. Their identities are found by examining Theosophical literature for clues and then searching historical sources for corresponding characters. This approach demonstrates that she and Olcott made many accurate statements about the Masters, giving for example the true surnames, castes, and religions of M. and K.H., as well as dates and places of their meetings with the Founders. However, misleading and conflicting statements were also made to conceal these Masters' identities. The fraud and occult myth exposed in the book involve the cover story that they were Buddhists in Tibet. Much of the evidence cited is in the Mahatma Letters, which the book portrays as sources of genuine spiritual teachings of real Masters, while taking a sceptical but open-minded approach to the attendant paranormal phenomena. Exactly how they were written remains a mystery.
Third, it is only half true that the common denominator among the characters identified as Masters is anti-colonial political involvement. The voluminous historical detail Mr. Treloar finds boring and irrelevant concerns primarily their leadership in spiritual and occult traditions. For example, Jamal ad-Din, Thakar Singh and Swami Dayananda were the most influential reformers of their time in Islam, Sikhism and Hinduism respectively. My book reveals the complementarity of the spiritual and political aspects of the Masters' work, which enhances rather than reduces the historic significance of H.P.B.'s mission.
Thank you for allowing me to address these major points of misunderstanding.
- Paul Johnson
With regard to Mr. Treloar's review of Paul Johnson's absurd book on H.P.B. and the Masters of Wisdom, it is certainly common knowledge in Theosophy that H.P.B. was totally against anything political. In fact, Annie Besant had to renounce her membership in the Secular Society as well as her position there, as well as all her political activities, and membership in a socialist society before H.P.B. would accept Mrs. Besant's joining the Theosophical Society. H.P.B. was strictly against all political involvement. Her original Society was and is strictly a spiritual one.
- J. Gartside-Speight
Please accept my voice of thanks for your thirty years' labour as editors of The Cana-
dian Theosophist. Long before the organized Theosophical Societies in the U.S. upheld, in fact, even acknowledged W.Q. Judge as a co-founder of the Theosophical Society, your journal has given him his just place in the Theosophical Movement.
Now it is time to honour your loyal efforts in producing an outstanding journal, a jewel of its own kind. Your journal has endured, not by altering its size or by gymnastics with format and printing techniques, but by its pure line of thought. You kept your journal free of side issues, of psychism and all attempts to solicit the approbation of groupies in the "New Age." We in America often sought your articles as a refuge from the quasi-intellectual and divergent glamour of numerous other publication attempts in the Theosophical arena.
In the past two decades there has been growing recognition of the historical facts relating to our source teachers and teachings. In The Eclectic Theosophist we have had a broad spirited look at the good efforts of all Theosophical bodies, past and present, with emphasis on the Point Loma tradition. This eclectic spirit has been carried on by newsletters such as The High Country Newsletter, and the now expired Theosophical Network, as well as a new journal, Theosophical History. The leading journals of the T.S. have also been giving more of a historical perspective; and U.L.T. continues its "On the Lookout" section in Theosophy to keep on tap with the times.
Amidst all these vehicles for the Theosophical message, your journal has maintained its sterling quality, inspiring fairness and impartial treatment in holding to the principles laid down by the original founders.
It has been a model for others, sufficient unto itself. I wish to only express my gratitude for your thirty years of efforts for truth, and hope you may publish this tribute (long overdue) in your swan-song issue.
- Dara Eklund
The news has come from friends that the tour of duty of Doris and Ted Davy as Editors of The Canadian Theosophist will be completed shortly. We would like to say a few words in appreciation of their work. Their tenure will be remembered for a long time to come by those of us who have so much appreciated each issue, and come to regard the magazine as a very special bond of communication between students of Theosophy.
From the very first number which they edited, their ideal was to complement the great body of teachings of Theosophy by permitting new and up-and-coming writers, to offer within the context of the Movement their insights and findings, and so keep the ongoing life of Theosophy in Canada fresh, alive, and in the true spirit of the founders. The main work of our Teachers at the same time being held clearly in view as the vision and knowledge for now and future time.
The Canadian Theosophist has been an inspiring magazine and splendid in support of Masters' Cause since its commencement by Mr. Albert Smythe. In the period in which Ted and Doris Davy have been responsible for it there has been a full meeting of the requirements envisaged by Mr. Smythe. It stands now for "Universal Brotherhood" above all else; it embraces the three objects and the three fundamental propositions as its guiding light. Today it is read by men and women who aspire to live and give reality to
that nucleus which the founders came to establish.
Yet, editorship calls for the ability to attract good writers, and to portray the human scene as it is enhanced in Theosophy in the changing world of today. The meticulous research and depth of judgement of both editors and their cheerfulness and kindness has equaled this requirement. There have also been many articles, essays and reviews by both editors that will be taken out and read again and again by readers examining aspects of the philosophy. They will be missed indeed by all the readers whose hearts and minds they have touched over the years of their editorship.
- Samuel Elder
The Buddhism of H.P. Blavatsky, compiled and annotated by H.J. Spierenburg. Published 1991 by Point Loma Publications, P.O. Box 6507, San Diego, CA 92166, U.S.A. xiv + 335 pp. Price $12.50 U.S.
This selective compilation certainly gains from not being limited to just H.P.B.'s writings. Both The Mahatma Letters to A.P. Sinnett and Letters from the Masters of Wisdom are quoted from. The Index can truly be called copious: for 200 pages of text we are given about 120 pages of index! The notes by the compiler are often interesting when he adds to our knowledge by quoting Buddhist authorities.
However, the book has a vital flaw that prevents it from being as valuable as it might have been. Certain key concepts are so little emphasized as to enfeeble the Heart Doctrine of H.P.B.'s gurus. What is overemphasized is her reliance on Western scholars for her grasp of Buddhism. One might think, after reading this book, that if H.P.B.'s library lacked the several titles she often quoted on Buddhism, she would have little of importance to write about. If an introduction were added describing H.P.B.'s studies in Tibet with both initiated Buddhist lamas and her own adept Teachers; or if her ability to know many truths directly, by use of her occult faculties, were mentioned, a clearer view of her wisdom would have been gained.
Among the topics that deserve a section of their own, or at least more coverage in the section on the Teachings of Buddhism are Atheism, Ethics, Karma, Alaya, Soul, After Death States and Altruism.
Since the compiler does not give his criteria for his choice of quotations, no light is shed on the selection process he used. It is possible that nearly all notable quotations which link Buddhism with these ideas are in this compilation, but I doubt it. For example, in Letter 10 of The Mahatma Letters, K.H. writes:
"We deny God both as philosophers and as Buddhist ... The God of the Theologians is simply an imaginary power ... Our chief aim is to deliver humanity from this nightmare ..."
Yet this is not quoted, nor is any of the rest of this letter, nor any of Letter 22, both powerful statements of non-theism of exoteric and esoteric Buddhism. Also, in The Mahatma Letters, on page 258, H.P.B.'s personal guru, the Master M., writes of "...my Khuddaka Patha (my family bible) ..." One would hope that this beautiful Buddhist text that H.P.B.'s own Master reveres would be at least described, if not quoted from, in the notes. But this passage is also missing.
The study of the Khuddaka Patha will give one a clear view of the Buddhism of H.P.B. and her gurus.
In the part of The Key to Theosophy on Fundamental Teachings are several pages on the Buddhist view of the Soul; none of these passages are in this book.
One could also wish for more selections expressing admiration of Buddha or Buddhism. Such as when the Chief of the Brotherhood, the Maha-Chohan, remarked "... exoteric Buddhism is the surest path to lead men towards the one esoteric truth." (Letters from the Masters of Wisdom, First Series, p. 6.)
Also missing is another example of the Masters' respect for exoteric Buddhism. It is in H.P. Blavatsky Collected Writings, VIII, p. 446. Franz Hartmann had just gone through the ceremony of "taking refuge" in the Buddha, his teachings and his community, which is the doorway to the Buddhist path. Morya, H.P.B.'s teacher, writes:
"Above all, try to find yourself, and the path of knowledge will open itself before you, and this so much the easier as you have made contact with the Light-ray of the Blessed-one, whose name you have now taken as your spiritual lode-star... Receive in advance my blessings and my thanks."
In the compiler's footnotes there are a few errors. One example is his contention on page 99 that "the great mystic work called Paramartha is in fact a one page poetic tribute by Nagarjuna entitled Paramarthastava. As far as I know, no informed Mahayana Buddhist, whether modern or ancient, no Buddhist scholar, whether of the 19th or 20th century, supports this notion. Paramartha means supreme or highest. One of the names traditionally used to refer to the vast Prajnaparamita Sutra in 100,000 Lines, is the Supreme Book; thus Paramartha stands for that work which expresses the supreme truth.
There is also the pedantic pettiness found on page 91fn. The compiler is quoting a bibliographic reference, within which the correct date of 1837 was transposed into 1873. This obvious typographical error elicits from him, "Boris de Zirkoff gives wrongly 1873!" Note the exclamation mark, perhaps signifying the deep footprint this discovery will leave on the path of scholarship.
When it comes to catching a significant lapse, however, this compiler fails to do so. On page 166, when quoting The Voice of the Silence, the typos "Dhasena" and "Sannayama" are obvious to anyone who has read the Yoga Sutras or any work on Raja-Yoga. As far back as 1892 an edition of The Voice corrected "Dhasena" to Dharana. According to several editions I have consulted, including a First Edition, page 80 of The Voice of the Silence does not contain the word "Sannayama", but it does have Sannyama, which is the correct word.
In spite of this book's shortcomings one can learn much from it and I look forward to the upcoming compilation on H.P.B. and the Vedanta.
- Nicholas Weeks
The Personal Aura, by Dora van Gelder Kunz. A Quest original. Wheaton, IL: The Theosophical Publishing House, 1991. xviii + 195 pp. Price $19.95 U.S.
The major part of this work is a presentation, both visual and descriptive, of some 18 individual auras. These were seen by
Dora Kunz in the early 1930s, and painted under her direction at the time, by Juanita Donahoo. This is an easy to read book, printed on quarto size paper, and reproductions of the paintings can conveniently be studied while reading Mrs. Kunz' analyses of the colours of the auras as well as of the symbols within them. Written down about 55 years after the event, the analyses have the benefit of her lifetime of practice in this field. Her studies of the auras take into account such factors as the persons' past experiences, present emotional states, aspirations, artistic inclinations, etc.
This experiment was, as Mrs. Kunz states, never intended to be "a clinical psychological inquiry." So the selection was not scientifically weighted, but it does represent age groups from a seven month baby to a nonagenarian, and is balanced female/male. Artists predominate, and there are "no murderers, no criminals, no psychotics... none are examples of greed, lust, anger, cruelty, violence or other compulsive behaviour" (p. 4).
The result is very interesting. A few of the subjects were known to Dora in later life, so she could measure how indications she noticed in a young person's aura were borne out over the years. One subject is represented first as "a youthful idealist" and then 56 years later. This single example of such a comparison is quite enlightening, and one could wish for more.
Some students of Theosophy will be disappointed that human principles are described in Neo-Theosophic terminology, although for the most part the language used is simple, presumably with the general reading public in mind.
Needless to say, a good deal of caution is called for in evaluating such a work. For one thing, it is obviously highly subjective. Also, a person's aura will vary (slightly) from day to day and, depending on the individual, is to some extent susceptible to outside influences - including, of course, the aura of the observer. Then again, the limitations of two dimension representations of multi-dimensional forms must be taken into account.
The study of auras is never likely to be systematized, the differences among individuals preclude this. In noticing a reprint of Thought Forms in this magazine in 1926, an anonymous reviewer summed up the situation in a passage that could hardly be bettered: "When nature is so varied in the moulding of the snow flakes, we can hardly expect a less varied presentation of human emotions as far as form is concerned, though the colours may more nearly represent the reality."
The Personal Aura was edited by Emily Sellon, and includes a thoughtful foreword by Renee Weber.
- Ted G. Davy
UFOs Over Canada. Personal accounts of sightings and close encounters, compiled and introduced by John Robert Colombo. Willowdale: Hounslow Press, 1991. 221 pp. Soft cover. Price $15.95.
This is a collection of approximately 60 accounts of UFO sightings and "experiences" in Canada. One is from a 1796 diary; several were written shortly before publication. The incidents occurred in cities, in rural and remote areas, in all parts of Canada, to all types of people in just about every age group. Descriptions include everything from
strange lights to serious accounts of "abductions". The variety alone makes it an interesting collection, and some of the accounts are intriguing in the possibilities they suggest.
Those who are not completely sceptical or absorbently gullible will find much in these pages to occupy their open minds. While the contributors are all Canadian, there is, of course, nothing uniquely "Canadian" about the accounts. And this is one of the fascinating things about UFOs. Modern sightings, say from the late 1940s to the present, from whatever part of the globe, have so much in common that the close similarities should caution us not to dismiss them offhand as hallucinations, and to refrain from using other put-downs. That UFOs remain a mystery after countless millions of reports is no fault of those who courageously disregard private embarrassment and public ridicule to tell their stories, often in considerable and plausible detail.
The almost 200 years covered by these accounts ("memorates", as the compiler calls them) suggest that the phenomena are continuous and ongoing. With advances in modern physics depending less on materialistic hypotheses than ever before, perhaps a new generation will be better able to deal with the mystery than at present.
The preface by John Robert Colombo covers the UFO question from many angles: public opinion (as measured through polls); sceptics' and politicians' views; the unfortunate attraction of UFOs to the credulous; the Jungian approach; cover-ups - much to think about before we even start reading the accounts. An interesting appendix gives a chronology of UFOs in Canada; and another describes what the National Research Council does in response to reports of unusual phenomena. Not much, it appears.
- Ted G. Davy
MORE ON BROTHER XII
After finishing the review of John Oliphant's Brother Twelve: The Incredible Story of Canada's False Prophet, my attention was drawn to the existence of another recent book on the same subject. It is The Devil of Decourcy Island: Brother XII, by Ron McIsaac, Don Clark and Charles Lillard. (Published 1989 by Porcepic Books, 4252 Commerce Circle, Victoria, B.C., V82 4M2. 130 pp., soft cover, price $12.95.)
There is little in this book to recommend it. The first part is largely taken up with a recycling of stories from old magazine articles - hardly reliable research material. The authors (although the book is written in the first person singular) then attempt to question the veracity of the negative aspects of the Brother XII story. But he is not to be whitewashed. It is difficult, nay impossible, to make a believable case for Edward Arthur Wilson as a genuine spiritual leader. Some of his early writings, those which paraphrased and adapted Theosophical literature, are marginally credible, and perhaps if his career as a "guru" had lasted only a year or two, he might today be remembered more positively. But since he involved himself deeply in power politics, and expressed vicious innuendos and threats in his journal, there really is no case. Discount as much of the legend and scandal as you will, in the end his own words convict him. "The Mystery Beyond the Legend," as the second part of this book is entitled, turns out not to be a mystery at all. As a self-styled messenger of the Masters of
Wisdom he was a charlatan.
This book is of interest only to those who want to have a complete file on Brother XII. John Oliphant's book, on the other hand, deserves a place in all Canadian Theosophical libraries.
A READER'S NOTES
Two hundred issues! The double century has just been reached by Viewpoint Aquarius with the December 1991 /January 1992 number.
Issue No. 1 was undated, but I am pretty sure it came out very early in 1972, so a 20th anniversary is also coming up. In that number, the founder, the late Rex Dutta, told potential readers - many of whom were flying saucer enthusiasts - that this newsletter hoped to serve those prepared to "go further". To this end, VA from the very beginning encouraged the study of H.P. Blavatsky's works, especially The Secret Doctrine and The Key to Theosophy. Rex also stressed the keynote - Oneness IS. As have been the previous 199, Issue No. 200, is faithful to the original goal. The lead article is entitled - what else? - "Oneness"; and the ongoing S.D. and Key studies are of their usual high standard. There are also reports on the "Crop Circles Mystery", and the regular Yoga/ Meditation/ Healing feature. To Jean Coulsting, the original and still serving Editor, congratulations, and thanks.
Viewpoint Aquarius is published six times a year. Subscriptions for Canadian addresses are £5.52 (surface) or £7.80 (airmail) per year. (Payment in sterling is requested.) Send to: Viewpoint Aquarius, P.O. Box 97, Camberley, Surrey GU 15 2LH, England.
A new Preface and Introduction by H.H. the Dalai Lama Tenzin Gyatso graces the 1991 edition of his book, The Opening of the Wisdom-Eye. This Quest Book, first published in 1972, was originally reviewed by Elinor Roos in C.T. Vol. 53, p. 45.
In his Introduction, the Dalai Lama looks compassionately at human nature, noting that it is so often revealed in aggressiveness rather than gentleness. But throughout is an underlying optimism that the qualities of love and affection will eventually prevail. His connection with the Theosophical Society since 1956 is also mentioned.
The Opening of the Wisdom Eye, xv + 178 pp., soft cover, is priced at $12.95 U.S.
With reference to the pending altered status of The Eclectic Theosophist, reported here in the last issue, a slight change regarding publication has been announced. The first quarterly issue of the former bimonthly will be Spring, 1992, not January as previously advised.
The announcement regarding the High Country Theosophist in these notes in the September/ October 1991 issue contained a serious error. The correct address is: 140 S. 33rdSt., Boulder, Colorado 80303, U.S.A. My apologies to those who may have written to the address given, and had their letters returned.
Effective immediately, all correspondence to the Editor of The Canadian Theosophist, including articles and subscriptions, should be addressed to: Mr. S. Treloar, Theosophical Society in Canada, RR#3, Burk's Falls, Ontario P0A 1C0
INTERNATIONAL CONFERENCE ON THEOSOPHICAL HISTORY
An International Conference on Theosophical History will be held in San Diego, California, June 12-14, 1992. The actual location will be the Point Loma Nazarene College, which stands on the grounds of the famous Point Loma Theosophical Community, founded in 1897.
For information on registration, accommodation, meals, etc., write: Dr. James A. Santucci, Department of Religious Studies, California State University, Fullerton, Fullerton, CA 92634-9480 U.S.A.
The duty of the historian consists in distinguishing the true from the false, the certain from the uncertain, and the doubtful from that which must be rejected.
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.
T.S. IN CANADA TAPE LENDING LIBRARY Audio and video cassette tapes of lectures, etc., are available on loan from the T.S. in Canada tape lending library. (This service is for residents of Canada only.) Write for list to: Doris Davy, 2307 Sovereign Cres. S.W., Calgary, Alberta. T3C 2M3.
THE CANADIAN THEOSOPHIST, VOL. 72
"Algernon Blackwood's Brief 'Episode' in the T.S." ........73
"An Early Theosophical Talk" ....................2
Anastasis (poem) ..................................101
Annual Meeting ................................11, 107
Annual Report .......................................109
Armstrong, Dorothy .............................8, 79
Barborka, Geoffrey A. .......41, 57, 87, 116, 128
Barr, Dudley W. .......................................55
Besant, Annie ..........................................31
Brief "Episode" in T.S. .......................... 73
Blavatsky, Centenary Edition of The Voice of the Silence .............45
Blavatsky Anecdotes ............................ 26
Collected Letters of ..............................21
H.P.B. (poem) ......................................43
"Helena Petrovna Blavatsky. ...............32
Portrait ................................................. 25
"What She Taught Us" .........................62
Esoteric She ........................................93
Getting Acquainted with The Secret Doctrine.......70
H.P. Blavatsky: The Mystery ................70
Impertinent ......................................... 118
In Memory of Helena Petrovna Blavatsky .....46
The Voice of the Silence ................45, 46
La Voix du Silence ............................... 93
The Way to the Mysteries ..................118
Brother XII .....................................102, 139
Burnier, Radha ..................................15, 15,16
Calgary Lodge ...................38, 60, 112, 133
Carter, John ............................................. 38
"Celebrating the Centenary" ..................114
Chatwin, Doreen ................................ 40, 61
Cleather, Alice Leighton ..........................28
Cooper, John ........................................... 21
Danish Affair, The ..............................11, 15
Davy, Doris ................38, 60, 112, 125, 133
Davy, Ted G. .......1, 22, 45, 46, 49, 69, 70, 73, 93, 102, 117, 125, 137,
138, 139, 140
Edmonton T.S............................ 39, 61, 133
Eklund, Dara, .............................134
Elder, S......................................... 125, 135
Fountains (poem) ....................................82
Freeman, Michael, and the H.P.B. Library .............. 85
Gartside-Speight, J. .............................. 134
Gering, Gay .........................................6, 90
Harris, Lawren .........................................49
Hassanein, Suzanne .............................112
Helena Petrovna Blavatsky...................... 32
Hermes Lodge ...................................39, 84
"How Raven Lost His Bill "........................ 79
Hughes, Claude ...............................80
"The Infamous Brother Twelve" .............102
Initiate; Adept ..................................... 41, 57
International Conference on Theosophical History ........ 119, 141
Johnson, Paul .......................................133
The Eclectic Theosophist ...........117, 140
High Country Theosophist ............ 93, 140
Theosophy in Australia ........................ 22
Viewpoint Aquarius ........................... 140
Judge, William Q. ................................1, 1,31
Justice, What is .......................................80
Keightley, Archibald .................................29
Kingsland, William ...................................62
Krotona Programs ...................... 22, 58, 119
Lakin, Peter .................................5, 34, 114
Laudahn, William R. ................................65
Theosophical Philosophy "................... 49
MacPherson, E. Day .................................3
Mead, G.R.S............................................ 30
Mullis, W.M.............................................. 43
Mussallem, Frances ................................82
Nidanas, The ........................................... 87
Notes and Comments ...........11, 35, 59, 83, 107, 131
Chakravarti, Dipti ...............................131
Fennell, Edythe ..................................107
Freeman, Michael ................................85
Lovis, Errol........................................... 35
Mavor, Pearl ........................................35
Starkey, Percy .....................................11
Wood, Emory Pope ....................107, 112
Olcott, Henry S. .................................26, 27
"On the Three Objects" ............................ 55
Pelletier, Ernest E. ...................................45
Pelletier, Rogelle ........................ 39, 61, 94, 113, 133
Plummer, L. Gordon ................................98
Presidential Address ................................16
Pryse, James M.......................................32
Purucker, G. de .......................................97
"A Question of Identity" ......................... 125
"Raven and the Whale" .............................8
Reader's Notes ..........................22, 46, 70, 93, 117, 140
Blavatsky, H.P. Collected Writings, Vol. XV..........45
Brother Twelve: The Incredible Story of Canada's
False Prophet ...............102
Buddhism of H.P. Blavatsky, The ...... 136
Devil of Decourcy Island, The: Brother XII............... 139
In Honour of Dr. Annie Besant .............69
In Search of the Masters ......................91
Perennial Wisdom, The: Fundamental Teachings of H.P.
Personal Aura, The ........................... 137
Recovering the Soul ............................. 67
UFOs Over Canada .......................... 138
School of the Wisdom, The...................... 94
Secret Doctrine Question and Answer Section .....41, 57, 87, 116, 128
Sharp, Eva......................................... 39, 84
Smythe, Albert E.S. ...............................101
Sutcliffe, Joan ..........................................85
Theosophical Society: Three Objects of .......55
"Theosophy Considered in Relation to the Great Social Problem"....... 3 Theosophy in Canada Centenary........................ 5, 34, 114
"Theosophy versus Neo-Theosophy" ........6
"Theosophy's Esoteric Pantheism" ..........65
Thirty Years! ............................................94
Treloar, S. ...............11, 35, 59, 83, 91, 107, 109, 111, 131
Triennial Election 1992 ..................111, 130
"Understanding Theosophy" ....................98
Unity ..................................................... 128
Vancouver Lodge ....................................40
van Hees, Laetitia .................................... 67
Weeks, Nicholas ................................... 136
"What Is Justice ....................................... 80
"What She Taught Us"............................. 62
White Lotus Centenary in Western Canada ........... 61
"Winter Solstice" ...................................... 97
Wright, Claude Falls ................................26
Yeats, William Butler .......................... 26, 28
CALGARY LODGE: President, Ms. Phyllis Olin, 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/Treasurer, Ms. Dolores A. Brissom, South Side Edmonton Post Office Box 4804, Edmonton, Alta. T6E 2A0.
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, Mr. Peter Lakin, Secretary, Miss Catherine O'May; 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)
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 463-7908 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. Enquiries c/o "Bird Sanctuary," R.R. No. 2, Cobble Hill, B.C. V0R 1L0
BLAVATSKY INSTITUTE PUBLICATIONS
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