Vol. 1 - No. 1.    NOVEMBER 1, 1921.           Price Ninepence.



- Special Features of this Issue

          Future of the Theosophical Society, By H. P. BLAVATSKY  

          The Inner Ruler, By B. P. WADIA


          The Devil Come Back

          With the Clairvoyants

          Brothers of the Shadow

          What One Hears

Published on Alternate Months

"Now in the heart the Self abides."


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Editorial Notes

          The Theosophical Society is passing through one of what seem to be with it periodical crises. Dawn is a product of the unrest and it is hoped that, as the name suggests, the magazine will herald a new day; a day of greater hope for those who are not yet in the ranks of the Society, and of happier environment for those who are.


          Dawn is published because it is believed that we, of the Theosophical Society, suffer from ourselves, that the troubles that afflict us are those of our own making, and capable of removal by the exercise of a little common-sense, and reversion to the established aims of the Society. Originally we set out to accomplish certain things; and our organization was framed with a definite object in view. Our Society's constitution is broad and adaptable to the needs of universalism, its officers hold lightly to their positions, which confer no arbitrary powers; we bow to the inevitable requirements of the case when we seek to give the widest possible self-governing powers to our sections in different countries; and in turn, to the various Lodges which shelter under the wings of the national sections. By the careful foresight of a wise and far-seeing founder - H.S. Olcott - the foundation of universalism has been well and truly laid.


          What, then, is the cause of a discontent that is as far-reaching as is the organization itself?To find the true answer is of vital importance. Perhaps it cannot be stated in a few words; possibly it may not be for any one pen to indicate it; but it is hoped that Dawn will not merely ask the question, but discover the answer and work for the remedy.

          Our pages will be open to the expression of views which perhaps are not altogether welcome to older Theosophical magazines. Some of these have, for quite legitimate reasons possibly, to restrict contributions of a controversial nature. Dawn is compelled by no requirements of this sort; it is the

mouthpiece of a League, admission to which is confined to T.S. members. These have no personal interests to serve, no official salaried positions to maintain, and no appreciation to demand; but believe themselves to be disinterested on the one hand and capable of helping the Theosophical Society on the other, and through it the "great orphan" humanity.


          Mrs. Besant said recently: "Before entering into any movement ask yourselves is it constructive?" If it is not constructive, keep out of it. Is its motive Love? If you see hate is the motive, keep away from it. Does it tend towards Brotherhood, towards increasing a sense of responsibility? If it does, work for it; if it does not, leave it alone. This is the test which your knowledge should enable you to apply."


          Dawn intends to be entirely constructive. Its one aim, indeed, is to serve the League which controls it and to assist in bringing about harmony in the T.S. by concentrating on the interests of that body. None, of course, would know better than our President, however, that actually constructiveness is inseparable from destructiveness.


          It is God's law that nothing can be made without unmaking something else. The tree grows into a thing of grandeur and beauty, but it disturbs the earth with its roots, and its leaves destroy the existing chemical combinations of the atmosphere. The builder of the stately palace ruthlessly uproots the giants of the forest with which to construct his edifice. We cannot even form a thought without breaking some portion of the matter of the astral or mental bodies, and whenever anything is born something else dies. Mrs. Besant cannot build up a new India without partially destroying the old, and The T.S. Loyalty League can hardly expect to help the Theosophical Society without disturbing some of the reactionary elements which hinder its progress. All the same, love, not hate, is its motive, the evidence

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of which, as said, lies in the fact that no one interested in the League has anything personal to gain by helping it; more likely, indeed, misrepresentation and calumny will fall to their lot.


          When any cooperative body officially registers itself it has to define its aims, and those declared aims thereafter circumscribe its activities. It cannot do anything that is not covered by its defined aims. Thus, if a concern registers with the avowed object of growing cocoanuts on the planet Mars, its directors or managers may not use its resources to plant bananas in Fiji. If they do, the law will restrain them on application by any properly-registered member of the organization, and make them personally liable for any losses; in fact, such officials would have to replace any capital so misused.


          "When the Theosophical Society was formed, it defined its aims, and these aims, set out in language almost identical with that used in registering it later on, are elaborated and discussed by Madam Blavatsky, the co-founder of the Society, in her book, `The Key to Theosophy.' "


          In this issue will be found a reprint of one of its chapters, that entitled "The Future of the Theosophical Society," and readers are invited to note carefully every word she writes. Her spirit of universalism, that it is so important to maintain; the ever-present danger of overlooking that and getting entangled in sectarianism; the certainty that sectarianism means death to universalism and to the usefulness of the Society as a prime factor in making for human brotherhood; above everything else, the necessity for an unchallengeable neutrality.


          To-day we seem to have drifted steadily away from the "original impulses" which H.P. Blavatsky referred to; drifted so far, indeed, that even our President - who has worked so strenuously to build up the Society - seems unable to reconcile the policy of today with H.P. Blavatsky's original impulses, and H.P.B. has apparently to be put in the wrong. Referring to "The Key to Theosophy" statements, the President writes in the "Watchtower" of "The Theosophist" for June, 1921: -

          "It is inconsistent, under these circumstances, to make H.P. Blavatsky's reading of a phrase of a Tibetan teacher, addressed some centuries ago to a group of his followers, a direction to the T.S. of the twentieth century, outlining its work for one hundred years. The T.S. does not even assert the existence of the Hierarchy. How, then, can it be bound by the direction of a Buddhist Lama? The `present objects' of the Society were not laid down by H.P. Blavatsky, still less by any superhuman teacher. They have been changed several times, and were last hammered out by a small committee.


          On reading the foregoing, one might naturally expect to find some reference in "The Key to Theosophy" to a Tibetan teacher or Buddhist Lama; but there is no such reference. The book is written by H.P. Blavatsky "off her own bat," as it were. Mrs. Besant usually expresses herself with a clearness only matched by her eloquence. But on this occasion it is difficult indeed for the reader to understand just what she means; where, for instance, a Buddhist Lama comes into the picture at all; whether H.P. Blavatsky mentions him or whether he has been discovered by some later authority and made use of as a counterpoise to the - perhaps inconvenient - views of H.P. Blavatsky, as she expressed them and emphatically impressed them.


          "The present objects of the Society were not," says Mrs. Besant, "laid down by H.P. Blavatsky." Admittedly they were laid down by a very few people, of whom H.P. Blavatsky was one and Col. Olcott, the joint founder of the Society, another. To nominate a small committee to "hammer them out" would be a common-sense way of getting them defined for registration; but readers of Mrs. Besant's comment must not suppose that these objects have been changed from time to time at the fickle will of later generations. In September, 1881, a Mr. A.O. Hume, replying to criticisms in an English review, quotes the objects as they then stood (see "The Occult World" preface to fourth edition), and they read: -

          (1) To form the nucleus of a Universal Brotherhood of humanity.

          (2) To study Aryan literature, religion, and science.

          (3) To explain the importance of this enquiry.

          (4) To explore the hidden mysteries in Nature and the latent powers in man.

          The difference between this wording and that now found in our magazines forty years later is the difference between Tweedledum and Tweedledee, and the basic object then as now was, "To form the nucleus of a Universal Brotherhood of humanity." Not, be it noted, to start a new fashion in our regard for morality and sex matters; not to provide an adventist movement; not to promote a new religion or a new religious sect. The aim is, however, positive and constructive. To form a nucleus which shall be universal. No one sect can be universal, no one religion can be universal, no view of sex matters

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can be universal; these things are all opposed to universality, and therefore forbidden to the Theosophical Society. To avoid association with any set of ideas, or any movement which is sectarian, becomes for us as much a constructive duty as to establish new centers in which the ideals of universal brotherhood can be promoted and the Ancient Wisdom promulgated.


          H.P. Blavatsky cannot and should not be quoted as authoritative on this question of T.S. objects, or any other. All probably can admit that. All the same, members may perhaps be allowed to decide for themselves as to whether, when opinions clash, they will prefer to accept her views or those of others. Those of our members in the American section who have banded themselves in a "Back to Blavatsky" movement, claim no more than this. It is puerile to attempt to meet the difficulties of such members by mis-stating their platform and pretending that H.P. Blavatsky is being set up as the root of some Theosophical orthodoxy.


          The crux of the whole issue between the "Back to Blavatsky" adherents and those who in Australia have recently associated themselves with the T.S. Loyalty League, was unconsciously expressed in the clearest possible terms by Mr. Leadbeater at the 1921 Australian Convention. Everybody- should appreciate the candor with which he makes his claim, whatever may be thought of the claim itself.


          These are Mr. Leadbeater's words, officially recorded and printed in the Convention issue (May 2, 1921) of "Theosophy in Australia," on page 56, after revision by the speaker:

          "I will tell you this much, if it is of any interest to you. Your President and I work together on other planes than this; but we have always made it our custom to interchange communication on the physical plane with regard to occult matters. We find it best to do this, because we recognize there may be mistakes in transmission, so that when I get anything of importance I immediately - write or telegraph it to her in the same way. If she remembers it, she sends it to me, and so we compare our two statements. That is of no particular interest to you, except in so far as it gives you a little glimpse of the care which we take. Apparently some people think we make vague statements out of the void. As a matter of fact, we have regarded ourselves, because we have developed other powers, as eyes for the Society, and as far as we have been able, we have shared our knowledge with our brothers. But always before we do that we take every precaution to see it is right, and again and again I have modified some point because she has not seen it, and she has modified some things because I have not seen them. We give to you the residuum which we have both seen."


          In these words it is made clear to all that the policy of the Theosophical Society is a matter of the psychic vision of two people, to be decided from time to time, as this inner vision may determine. If the T.S. is to be a sect or a new religion there is no need to quarrel with this arrangement. Other religions have been started in the same way and made quite a big show in the world. The great Mormon organization had as its foundation the visions of Joseph Smith. Swedenborg, one of the most capable of modern psychics, left behind him a new sect; and who does not remember the seeings of the warrior psychic, Mahomet, whose followers now vie in numbers with those of the world's greatest religions. But why continue with examples? History is full of them.


          The Theosophical Society does not happen to be a new religion, nor does it aim at establishing one; the beginning and end of its being is to give effect to its objects, or to be more precise to its first object. To do that it must, as already claimed, preserve a neutrality which will permit not even a flirtation with side issues which suggest partisanship. It should, indeed, be the last word in neutrality.


          On the value or otherwise of psychic guidance, much can be said; but the discussion of that side of the subject can be left to another occasion. All that it is necessary to add here is that, in the opinion of Mr. Leadbeater, the Society is a body of people whose business - it is not necessarily to carry out the objects of its founders - but to follow Mr. Leadbeater, with perhaps some semblance of cooperation on the part of Mrs. Besant. Members are, indeed, followers of Mr. Leadbeater and Mrs. Besant. Some day this will get shortened into the word "Leadbeaterites" just as the followers of Mahomet are Mahometans. This is just the tendency, that H.P. Blavatsky foresaw, and against which she warns us in her prophetic article, "The Future of the Theosophical Society." The T.S. Loyalty League should serve to counteract this tendency to become mere blind followers of leaders, whether self-appointed or not. The role of letting others think for us, and of accepting the statements of some other, whether claiming seership or not, in preference to using our own eyes - outer and inner - has many attractions, especially to the indolent. It is no role for members of the Theosophical Society as such, however. Theirs is a greater if more difficult task. Theirs to lay the foundations of universalism, by patient effort and

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perfect self-control. Theirs to work undauntedly for the great ideal, whether to accomplish it they invite calumny or applause. Theirs to build a fabric over the world of men, which shall provide a common platform, a welcome meeting place for all creeds, castes, and colors. A platform whose one essential is a neutrality unknown hitherto, and not attempted elsewhere, a neutrality so genuine that it will advertise itself even to the skeptical, and be as welcome to the Jew as to the Christian, to the Mahometan as to the Hindu, to the free-thinker as to the devotee, to the socialist as to the autocrat, to the poor as to the rich, to the ignorant as to the wise, to the pariah as to the priest. Theirs, as generation follows generation, to build strength, and endurance into this structure, so that neutrality itself shall be first understood as a theory, and then practiced as a policy, a policy which alone can break down the divisions which separate the nations and compass human brotherhood.


The Future of the Theosophical Society

                                         By H. P. Blavatsky

          Enquirer: Tell me, what do you expect for Theosophy in the future?

          Theosophist: If you speak of Theosophy, I answer that, as it has existed eternally throughout the endless cycles upon cycles of the Past, so it will ever exist throughout the infinitudes of the Future, because Theosophy is synonymous with Everlasting Truth.

          Enq.: Pardon me; I meant to ask you rather about the prospects of the Theosophical Society.

          Theo.: Its future will depend almost entirely upon the degree of selflessness, earnestness, devotion, and last, but not least, on the amount of knowledge and wisdom possessed by those members, on whom it will fall to carry on the work, and to direct the Society after the death of the founders.

          Enq.: I quite see the importance of their being selfless and devoted, but I do not quite grasp how their knowledge can be as vital a factor in the question as these other qualities. Surely the literature which already exists, and to which constant additions are still being made, ought to be sufficient.

          Theo.: I do not refer to technical knowledge of the esoteric doctrine, though that is most important; I spoke rather of the great need which our successors in the guidance of the Society will have of unbiased and clear judgment. Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart. You must remember that all our members have been bred and born in some creed or religion, that all are more or less of their generation, both physically and mentally, and consequently that their judgment is but too likely to be warped and unconsciously biased by some or all of these influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognize it instantly and so avoid being led away by it, the result can only be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to molder and die.

          Enq.: But if this danger be averted?

          Theo.: Then the Society will live on into and through the twentieth century. It will gradually leaven and permeate the great mass of thinking and intelligent people with its large-minded and noble ideas of Religion, Deity, and Philanthropy. Slowly but surely it will burst asunder the iron fetters of creeds and dogmas, of social and caste prejudices; it will break down racial and national antipathies and barriers, and will open the way to the practical realization of the Brotherhood of all men. Through its teaching, through the philosophy which it has rendered accessible and intelligible to the modern mind, the West will learn to understand and appreciate the East at its true value. Further, the development of the psychic powers and faculties, the premonitory symptoms of which are already visible in America, will proceed healthily and normally. Mankind will be saved from the terrible dangers, both mental and bodily, which are inevitable when that unfolding takes place, as it threatens to do, in a hotbed of selfishness and all evil passions. Man's mental and psychic growth will proceed in harmony with his moral improvement, while his material surroundings will reflect the peace and fraternal goodwill which will reign in his mind, instead of the discord and strife which is everywhere apparent around us today.

          Enq.: A truly delightful picture! But tell me, do you really expect all this to be accomplished in one short century?

          Theo.: Scarcely. But I must tell you that during the last quarter of every hundred years an attempt is made by those Masters, of whom I have spoken, to help on the spiritual progress of Humanity in a marked and definite way. Towards the close of each century you will invariably find that an outpouring or upheaval of spirituality - or call it mysticism if

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you prefer - has taken place. Some one or more persons have appeared in the world as their agents, and a greater or less amount of occult knowledge and teaching has been given out. If you care to do so, you can trace these movements back, century by century, as far as our detailed historical records extend.

          Enq.: But how does this bear on the future of the Theosophical Society?

          Theo.: If the present attempt, in the form of our Society, succeeds better than its predecessors have done, then it will be in existence as an organized, living and healthy body when the time comes for the effort of the twentieth century. The general condition of men's minds and hearts will have been improved and purified by the spread of its teachings, and, as I have said, their prejudices and dogmatic illusions will have been, to some extent at least, removed. Not only so, but besides a large and accessible literature ready to men's hands, the next impulse will find a numerous and united body of people ready to welcome the new torch-bearer of Truth. He will find the minds of men prepared for his message, a language ready for him in which to clothe the new truths he brings, an organization awaiting his arrival, which will remove the merely mechanical, material obstacles and difficulties from his path. Think how much one, to whom such an opportunity is given, could accomplish. Measure it by comparison with what the Theosophical Society - actually - has achieved in the last fourteen years, without any of these advantages and surrounded by hosts of hindrances which would not hamper the new leader. Consider all this, and then tell me whether I am too sanguine when I say - that if the Theosophical Society survives and lives true to its mission, to its original impulses through the next hundred years - tell me, I say, if I go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now!


With the Clairvoyants.

No. I.

          ALL over the world the Theosophical Society has from time to time attracted persons of both sexes with abnormal gifts or faculties of some kind or another. These occult faculties are of the most diverse nature, but it has become a habit to refer in a general way to those possessing them as "psychics."

          We propose to make a point of interviewing several of our psychic friends, and to publish the results - with or without names. The facts we shall be able to elicit cannot fail to interest and to instruct all students of psychology.

          The first interview which is appended is with Mr. H. Wiedersehn, one of the oldest T.S. members in Australia. Mr. Wiedersehn is known throughout the Commonwealth, and has helped almost all our Lodges in turn in his ever-willing and unostentatious way. He is a clairvoyant of no mean order, and even our very brief talk elicited a number of facts which are of the greatest value to students of the subject: -

          Q.: Mr. Wiedersehn, we want you to tell us something about clairvoyance. Perhaps we might begin with a personal question, and ask you what your own earlier experiences of the faculty were?

          A.: As a child, I was clairvoyant. My mother before me would occasionally see things: it was a case with her, I think, of so-called second-sight.

          Q.: With yourself, was clairvoyance occasional and accidental?

          A.: It would come over me from time to time. Its effect at first was very disagreeable, and created a feeling of terror. What I saw as a child was a form, and in later years, when I read Lytton's "Zanoni," I found his description of "The Dweller on the Threshold" exactly fitted the horror that I frequently saw.

          Q.: Then you are a believer in the reality of "The Dweller on the Threshold"?

          A.: How can I help it?    Often as a child the fear of the creature almost drove me into convulsions. I once heard Mr. Leadbeater tell a meeting that he had never seen such an object as Lytton's "Dweller," and doubted its existence. There was no room for doubt with me, however.          Subsequently one other member of the T.S. has told me of a similar experience.

          Q.: What was the next stage?

          A.: Associated with the appearance of the "Dweller" were scenes of a vast desert. This desert would respond to my own fear emotion by producing great and oppressive-looking clouds of dust and smoke.        Quite a fitting environment for that awful "Dweller."

          Q.: Did you grow out of that?

          A.: At Sunday school I was, of course, taught to pray, and when I was about five years old it oc-

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curred to me that Jesus could make me blind, so that I should not see these things. I prayed very hard indeed for blindness, and it came. After that I could feel the influence of the creature sometimes, though I did not see it.

          Q.: What happened next?

          A.: At an early stage I would have the feeling of leaving the physical body, and did so consciously, seeing as I went. This would be followed by a sort of waking up in the body with a recollection of all that I had experienced while away from it. For several years I saw what I have since learned to recognize as elementals of various descriptions - mostly like miniature humans or fragments of them. Scenery: usually a replica of physical nature, often very beautiful. With the sight came sounds which always appealed to my emotions; quite sweet songs often came from the elementals. Often, too, when I was perplexed about something or other, a panoramic scene would open before me, something like the movies. In these there was life and color and sound, and even fragrance, and these pictures always would solve my difficulty.

          Q.: Could you describe one?

          A.: Yes. When I was fifteen I was taken ill. The doctor gave my mother a serious report, and she dutifully suggested to me the need of preparation for death. I was at first delighted to think of release, and the close touch that would follow with what had become to me an inner life full of attractions; but then came the after-thought that I was an only son, and that my mother could not spare me. In the moment of my perplexity, I saw myself in a semi-tropical country, standing beside another European. Around us were a number of grass huts like bee-hives, forming what appeared to be a native village, in semi-tropical country, and many black-skinned inhabitants. I recognized myself as a grownup and mature man, about thirty years of age. He wore a moustache, which, at the time of my illness, was merely a boyish ambition with me. Clearly I was not going to die. To me that was final: the picture was the answer to my mental questioning.

          Q.: Did you ever see the native village in later life?

          A.: Yes. At the time of the vision I was in training for Lutheran mission work in Africa. I never went to Africa, but when I was about twenty I came to Australia. Some twelve years later I found myself on the Pusses River in North Queensland.       I was building for a sugar company that employed Kanakas. A sickness broke out amongst the Kanakas, and they were isolated in their native camp some distance away. One day I walked over to this camp to make some enquiries, and met the European who was in charge. As I stood beside him the whole scene of my vision of seventeen years before was there in front of me. Huts, jungle, and natives to the life.

          Q.: That experience should have been convincing. Did your pictures ever suggest past experiences rather than future?

          A.: Oh yes. As far back as I can remember - and I may say I can remember learning to walk - I seemed to live in the continuation of a past. This past was a definite memory just like the memory of the last few years of my present life. I had been a bigger boy, and also a man. I remembered a different mother and different surroundings. I knew, indeed, how I had been dressed in what I always sensed - nay, knew - was a previous life.

          Q.: How did this sense develop as you grew up?

          A.: You may imagine for yourself the difficulties that beset one who came back to earth life with but a partially broken memory. I had to learn to be cautious; to avoid being regarded as non compos mentis. I not only held my tongue, but strove to suppress both memory and sight. Occasionally, in spite of this effort, glimpses of what Schiller describes as his cruel, cruel gift, would occur to me; but I got on quite normally until I was about twenty-four. Then I read "Zanoni." That book was to me a revelation, as you may well imagine, if you have read it. I promptly got hold of Lytton's other books. At this period I was busy making a fortune on the then newly-discovered Broken Hill mining field. It rather absorbs one to get the gold fever. I spent some time in making fifty thousand pounds, and another year or two in losing it, which I did in the Melbourne land boom. Then I was free once more to think, and even to enjoy life, for, as I look back, that money stage is a nightmare. Having to set out once more, I met on a small mining field a man who had had psychic experiences somewhat similar to my own. I found myself a butt for his many questions. These set me thinking, but I had no answers to many of his enquiries. I became a voracious reader, and my friend had some rare books - translations of Hindu literature and several mystic treatises.

          Q.: Did you discover Theosophy then?

          A.: In a way, but not in name. I relaxed my restraint of the inner seeing, and having no further dread of the "Dweller," I found it possible to explore many avenues of speculation and enquiry by moving around in what I have since learned to call the astral world.

          Q.: Could you control your going and coming in the astral world?

          A.: Entirely. The will to project myself was all that was ever necessary. Of course, a few physical precautions must be taken. I have stood up and left my body, but that is not wise, as the body may fall in a heap. One just lies down and consciously moves off. It was soon after this period, about 1891, that

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I came across a copy of the "Voice of the Silence." That was my real introduction to Theosophy. I joined the T.S. a couple of years later, and thenceforward contacted the literature of the Society. The "Secret Doctrine" has been my chief study, but naturally all the books by other psychic writers have been of great interest. Much of what these record corresponds with my own experiences, though it seems to be demonstrated that psychics do not all see just the same things. Perhaps they do not see them in quite the same way.

          Q.: Can you give an illustration?

          A.: Well, a lady who sees astrally, a member of the T.S., I believe, came to me the other day in great trouble. She had been attending service at a certain church where angels are reported to take a prominent part, and are apparently seen by other psychics who attend. The trouble of my visitor was, that instead of seeing the angels, she saw the church full of ugly little elementals; in fact, she described them to me as little devils. She was very much shocked.

          Q.: How do you account for different psychics seeing different things at the same time?

          A.: An adequate answer would take a long time. Had you not better leave it to another occasion? I am simply recording a fact common to the experience of psychics. The inner world is a fairly vast one, as is this, and we only compass a scrap of it at a time with our pair of eyes.

          Q.: How do you proceed if you want to investigate some specific subject?

          A.: To investigate consecutively, one needs to be first of all capable of concentration. By concentration I mean the real thing. Few can sufficiently stop their normal thinking to see with clearness on the other planes. The first thing, then, with me, is deliberately to stop thinking; that is, to get behind that which H.P. Blavatsky describes as "the slayer of the real." This procedure does not involve going


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out of the body, as I have previously described it. One does it while retaining normal physical consciousness.

          Q.: I suppose there are other ways of doing it?

          A.: Certainly. There are methods, for instance, known to spiritualists which I would describe as entirely negative. There are also certain Hatha Yoga methods against which our literature warns us, because of their accompanying dangers. Of course, in acquiring faculties like this one must learn to walk before he can run.

          Q.: I suppose you can get about best at night when the body is asleep? Have you any difficulty in bringing back the memory of night work?

          A.: There is no difficulty about remembering everything on awakening if I pass out with full self-consciousness. If I lay down casually and go to sleep, as I often do, I should not look for any memory on awaking. Occasionally some memory would impinge itself even in that case. When one goes forth consciously at night, one experiences a sequence of events much as when awake.

          Q.: Do you meet your friends?

          A.: Well, yes; but one does not find them quite as normal as when they are awake. Some are quite unconscious of one's presence, and cannot hear when one addresses them. Others are more awake. Some, indeed, seem always quite all there in every way. I suppose it is a case of some being more capable than others of functioning consciously outside the physical body.

          Q.: I suppose you often contact invisible helpers such as are described in our books?

          A.: Yes. Our older T.S. members seem to be used on the other side.          Many, however, though they seem able to carry out directions, do not appear to be self-conscious there. A lot of good useful work is done in that way all the same. But now I must go. We can have another talk later on if you wish.



- Much matter of more than passing interest is held over for our next issue, a notable feature of which will be an article on the E.S.T. and its History. This article should be read by all E.S.T. members.


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          The fine article by Mr. B.P. Wadia, which we publish in this number under the title "The Inner Ruler," fits in well with that part of the objects of the T.S. Loyalty League which emphasizes the root basis of all religion, the inherent divinity of man.

          In the East, where the true nature of man has been better understood, it has been all ancient custom to make a fixed habit of meditating upon this great truth. The sages of the East claimed that the habit of pondering over an idea tends to arouse a capacity for thoroughly understanding it. The mere pondering over a truth that is not at once fully understood by the mind is not, however, a popular practice with us of the West.

          Today there are many of our members who know by experience that it is a good thing to form this habit of thinking long and patiently - of thinking, indeed, persistently - on a deep truth, and the practice can be heartily recommended to all who would increase mental capacity, develop the intuitional faculties, and broaden the sympathies.

          It is proposed to offer a few comments in each issue of Dawn on this subject of meditation, and to make suggestions for those of our readers who wish to follow this ancient method of self-unfoldment. Here, then, is a verse from the Prashnopanishad (iii, 3:6), which can be thought over, nay, closely pondered, until we write again; and in our next issue those readers who make an effort to understand it will be better prepared for an extension of the same idea. The verse reads: "Now in the heart the Self abides."

          The verse is brief, but to have any real understanding of it, even intellectually, it will be necessary to know all that can be known about the heart - its many functions, its nature, its relation to vitality, and so on. To be up-to-date the student should be acquainted with the remarkable experiments made by Dr. Alex. Carrel, of the Rockefeller Institute. These show the heart to be the seat of physical life, and also to be so constituted that its tissue will indefinitely preserve or retain life.

          We invite those who follow up this important subject, or who already have the knowledge, to send along in brief and summarized form, the result of their investigations, in the hope that "Dawn" will be able to give it wider circulation.

          For the benefit of those who are not accustomed to any form of meditation, it may be suggested that an effort be made to remember these few words at particular times in the day. Say on awakening, or before going to sleep, or after the bath. Habits of this sort can be made with a little persistence.


The Inner Ruler

                    By B.P. Wadia

          There is an aspect of our work as Theosophists, men and women who are presumably striving to lead the higher life, which has not been kept so steadfastly before our mental vision as it ought to have been. In the days of H.P.B. that aspect was well to the front. If we study carefully the Third Volume of The Secret Doctrine, which contains special instructions for students aspiring to the spiritual life, we shall find passages on the subject of the unfoldment of inner powers. These powers were not of a psychic nature, but of a spiritual character - the strengthening of the individuality, the handling of it in such a fashion that one can make one's own use of it; the insistence on the idea that nothing could be done unless and until the disciple himself grew strong and was able to face the difficulties of the inner, the spiritual life. If we read the experiences of people who trod the Path of Occultism or of Mysticism, we find that they had their own inner difficulties, and that they were able to surmount them just in proportion as they had developed the strength of their own individuality.

          We are so apt to expect to be spiritually fed and looked after, to receive instructions which we must follow, that often we miss the very first and most cardinal principle of the spiritual life, namely, that the Path cannot be trodden by any one of us without the inner help which comes to us from our own consciousness; that the Masters can only indicate the Path, but that we have to tread it; that They cannot help us save by pointing out what are the necessary qualifications for the Path.       We have to unfold these qualifications. The work has to be done by us. None can help us, not even the Masters; and that is a factor which we sometimes forget. We often have the idea that if we feel within us a willingness

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to be taught by Them, we will so be taught. This is not so. We have to teach ourselves. To put it in perhaps a slightly exaggerated way, the Masters do not care about teaching us; They want to use us and our capacities for Their work, but most of us are in a condition of mind which is not helpful, because we do not build up a strong individuality. A strong individuality is the first and foremost essential of the spiritual life. If we want to be disciples, we must be strong. No blaster has any use for a child who has to be led and told all the time what he shall or shall not do.

          In the teachings of the Buddha, when He was instructing a selected number of disciples, He taught them to relinquish the outer things. He said that ceremonies and rituals are fetters of progress in the spiritual life. If we apply this teaching to things on which we rely in the ordinary life of the world, we find we lean too much, not on high and holy things, but on trivialities which we regard as important. It is this which stands in the way of most of us making rapid progress, because the first is the most difficult step, here as in other matters. To attain to that inner consciousness which says: "I am going to do it. I am going to find the Master. I am going to make progress in the spiritual life, and no one in earth or heaven can stop me" - that is the first thing necessary.

          It is well to read in this connection what H.P.B. has written in the Third Volume of The Secret Doctrine (Sec. V). If we apply this teaching, we shall see that we have wasted much of our time, have relied too much on outside help, have waited for external orders, oral or written, which have not come and are not going to come. In the spiritual life definite and precise rules cannot be laid down for all. It is not possible. In the old days, when the Teacher took from ten to twelve pupils only, as in Ancient India, it was not possible; far less so now. The spirit of the age is against it. Human beings are too far evolved to receive orders and to carry them out. There are certain hints in this passage of H.P.B.'s which we should think over very carefully and apply to ourselves.

          "The first necessary qualification is an unshakable belief in one's own powers and the Deity within oneself, otherwise a man would simply develop into an irresponsible medium." (S.D., Vol. III., p. 62). The word medium is not to be taken in the ordinary spiritualistic sense, but as meaning a repository of other people's sundry thoughts, emotions and aspirations, instead of developing one's own. We make ourselves largely a storehouse, for other people's ideas and inspirations. What about our own in the light of H.P.B.'s teaching "an unshakable belief in one's own powers and the Deity within oneself"? We are often in fear and trembling when our instincts and reasonings do not harmonize with other people's instincts and reasonings. Why should they? We have each of us our own peculiar way of growth. We must quit the attitude of the child clinging to its mother's apron strings. Unless we do this, we shall not be able to apply H.P.B.'s teaching to ourselves individually. "Throughout the whole mystic literature of the ancient world we detect the same idea of spiritual Esotericism, that the personal God exists within, nowhere outside the worshipper." (S.D., Vol. III., p. 62).

          H.P.B. strongly attacked the idea of the personal God as put forward in the outer world, but she believed in the personal God within each worshipper. "That personal Deity is no vain breath or a fiction, but an immortal entity." Therein lies the strength of the entity - its immortality; "an immortal entity the Initiator of Initiates." We should ponder over this expression. We talk too lightly about Initiation, and we do so because we are ignorant of it. This thought of H.P.B.'s needs meditating on. There is something within us that is immortal, the personal God, the Initiator of Initiates. This is a radical idea and needs most careful thought. H.P.B. deliberately tells her pupils who are getting ready for the treading of the Path, the finding of the Master, the coming towards Initiation, that the Initiator is within us. But let me read a little more.

          "Like an undercurrent, rapid and clear, it runs without mixing its crystalline purity with the muddy and troubled waters of dogmatism, an enforced anthropomorphic Deity and religious intolerance. We find this idea in the tortured and barbarous phraseology of the Codex Nazaraeus, and in the superb Neoplatonic language of the Fourth Gospel of the later Religion, in the oldest Veda and in the Avesta, in the Abhidharma, in Kapila's Sankhya, and the Bhagavad-Gita. We cannot attain Adeptship and Nirvana, Bliss and the Kingdom of Heaven, unless we link ourselves indissolubly with our Rex Lux, the Lord of Splendor and of Light, our Immortal God within us. `I am verily the supreme Brahman' - has ever been the one living truth in the heart and mind of the Adepts, and it is this which helps the Mystic to become one." (S.D., Vol. III., p. 63.)

          This whole passage brings a great inspiration. We have to find the Immortal Being in us. He must initiate; He must bring us the light. This teaching of H.P.B. is of vital value and importance at the present moment. Without this principal, central, cardinal fact - that there is within us an immortal entity whose activities must be brought into expression - we cannot do anything in the spiritual life. We can only take the Kingdom of Heaven by violence when the Immortal God within us has been brought into activity and expression. Therefore we want to find Him. In another place H.P.B. says that

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He is the Master of Masters, and there is no Master higher than that immortal Divine Spark within us. H.P.B. insists strongly on the unfoldment of the powers of the Higher Self. Now, frankly, if we examine ourselves, many of us will find that we are too dependent on external things. These externals are very good, maybe very valuable; still they are externals. Our tendency is to get into a mistaken groove and make it more and more defined. Unless we recognize that all these truths are given to us to be applied in our own way to our own individual cases, and that in the application of them no power in heaven or earth can help us, save ourselves, we will continue in our mistakes. Therefore the reliance on the inner consciousness, the inner Self, is necessary.

          We should turn again and again to that very wonderful list of qualities in the Gita (Discourse XVI). They are meant for the person who wants to tread the spiritual Path of Illumination. The first of them is Fearlessness. Studying this in the light of what has been said before, we may ask ourselves why it is that fearlessness is put forward as the first of the great qualities necessary for the treading of the Path. We find, in studying the Gita, that the great effort of Arjuna is to become fearless. Over and over again he is told: "Therefore stand up and fight." What is this quality of fearlessness from the point of view of spiritual progress? It is something different from the ordinary fearlessness of a soldier in the army, though that is a reflection of the real spiritual Fearlessness. It has a connection with what H.P.B. says is the Entity, the personal God within. Both the teachings are the same, but given in different language. Both are spiritual teachings putting forward the same truth.

          Why is it that fear overcomes us? Because we are only beginning to develop the first quality of the spiritual life - discrimination. We find when we return from the silence of our meditation upon the Real, the Immortal Self, into the darkness of this world, we become entangled with the unreal. As long as we have not perfected that quality of discrimination, fear will permeate our life. As we discriminate between the real and the unreal we are able gradually to put the right value on things. It is because we rely on outside things that we get hold of the wrong discrimination and dispassion. We pass from form to form, not from form to life. The difference of passing from the unreal to the real is a difference in kind, not in degree. To us it is often a difference in degree only. That is not the spiritual life. We must make the difference one of kind. We must pass from form to life. That is real discrimination. The real desirelessness is the understanding of the fact that all things are real but have different values; they have different places in the universe to fill. For the spiritual life, therefore, we need the real dispassion.

          Now, what do we do? We pass from object to object and let the inner consciousness lie asleep. We think we are experiencing spiritual illumination, when we pass through various stages and contact many forms, gaining the experiences that the life without has to give. The human individual - the I in us - has two poles. This "I" is being continually affected by the lower pole. We do not contact the spiritual pole within us, but constantly attach ourselves to the material pole. External things control us, instead of our controlling them. Therefore we ought to be fearless from the spiritual point of view. We must have a place of retreat, a fortress to which we can go and consult our Headquarters Staff - the General in the fortress who is not the actual fighter, but who can direct and guide us and reveal to us the plan of the campaign. Thence comes the spiritual strength and force which enables us to go on and endure. Without that attitude we cannot "take the kingdom of heaven by violence."   We must have strength so to do, otherwise it can and will take us by violence. This is what happens constantly. There is, so to speak, a fight between the different natures of the universe. We who identify ourselves with the material, go under each time, and therefore the quality which makes men free is this quality of Fearlessness. "Greater than destiny is exertion," is a teaching that is repeated over and over again; and it is true if we identify ourselves with the spiritual pole, but not so if we identify ourselves with the material one.

          In our meditation, therefore, in our study, in our daily life, our effort should be to find and express the Inner Self within us, and not, to rely too much on outside things. Let us find our own Path, not walls in the wake of others. The child, when he grows up, finds his own way, his own work, his own colleagues, his own philosophy. We are too apt to rely on leaders, and instead of taking up some of the burden, we put on the Masters our own weight, and sometimes the Masters have to push us off. The great karma of the world is on the shoulders of the Masters; we should relieve Them of some of it, not put on Them additional burdens. We should be prepared to face our own karma.

          This brings us to the point of discipleship, the coming nearer to the Master. Discipleship is not within the range of the personality unless the personality is controlled by the ego, and the ego begins to work as personality. We may talk of Discipleship, we may play with the idea, but the real power of the Master working in and through us is not a possibility unless this is done.

          The first necessity, as H.P.B. has put it, is to find that Inner Entity, that Immortal Ruler, that Initia-

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tor of Initiates. This work is to be accomplished in definite stages - first, a clear conception of the thing to be done, then application of the doctrine of the Inner ruler continuously, not only in meditation and study, but also in daily life; in matters of judgment to act by what comes to us from within. It does not matter if we make mistakes. We have all had tumbles in the past and we can always pick ourselves up and go on. If we are wise we learn by the mistakes of other people, by their example. That is the way we can make progress. We have so much personality that we fail to see the big Truths. Therefore we must follow that inner voice of conscience; even if it is not all-wise, it is our conscience; it is the best we have, so to follow it is the best method to choose in the spiritual life.

          We rely too much on outside matters, and that is why we do not make progress. We may get book after book, find new ways of service; but these do not bring us the spiritual life. We pass from form to form, from shape to shape, but we must proceed from form to life; within ourselves we find the Ruler whom fire cannot burn, nor water drown, nor winds sweep away. He is always within - perpetual, eternal, helping and guiding, when we need help and guidance. To find that God within us - that is the first attainment. We must find ourselves living in the world of Gods, we must find the habitat of the Masters and make it our own. Theirs is a world of Life and Light and Immortality. They are not to be found elsewhere. One may find Their expressions here and there in the world, but one will not find Them. Our task is to find our Immortal Ruler, our Self, and then to go forth into the world, bringing to it the kingdom of heaven. Slavery is bad, and spiritual slavery is the worst of all slaveries.

          That is the great, the central idea of the spiritual life. Without living it we shall make no progress. We may go from form to form, and in the long course of evolution, when we come to the seventh globe in the Seventh round, we may at last find ourselves. But our idea is to hasten our evolution; to do today what ordinary humanity will do in the hereafter. Let us then give as an offering our meditation, study, daily life, to the Masters who are waiting to help us all. Awaken the sleeping Lord within you, and then the ever-watching Lords of Compassion will help you to free the world from the bondage of spiritual slavery.


What One Hears.

          That refreshing candor characterized the discussions at the Theosophical World Congress held in Paris last July.


          That the general opinion expressed by speakers was that the T.S. had failed to bring the "Ancient Wisdom" to the world.


          That Mr. Warrington well represented the sectarian element in the Society when he told the Congress that the mission of the T.S. was to "theosophise Theosophists."


          That the heat wave did much to promote good feeling at the World Congress - a lot of "side" was put off with the men's coats and other superfluous adornment.


          That Mrs. Besant declared that the road to truth must be kept open, and that it does not matter in the least, what anyone says, we must find out the truth for ourselves. She urged each individual to find the God within: "In self-realization is a realization of unity."


          That some truly welcome sentiments were voiced at Paris, and that if they represent the general opinion of Theosophists in Europe, there is less need there for the T.S. Loyalty League than in other places.


          That Mrs. Graham Pole said that H.P.B. had created an instrument by which a note could be sounded through the world, and this is the key-note of the New Age. Tolerance means nothing, unless there are conflicting opinions.


          That Col. Boggiani advocated a universal language as a means of bringing the nations together in closer unity. He suggested a modified English. (Note. The T.S. Loyalty League would like to see a trial given to the universal language of neutrality as a preliminary.)


          That a French delegate told the Congress that if the Society does not bear fruit "it will be cast into the fire." Many of us think it is pretty well scorched already with the flames of sectarianism.

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          That Mr. J. Krishnamurti said that Theosophists are the most reactionary people in the world in politics. We are called Bolshevists in religion by the Roman Catholic and Protestant Churches; why should we not be advanced in politics and social reform? We "swallow" politics without the least investigation. We are like children playing with toys.


          That Miss Dykgraaf said that it is our duty to spiritualize all persons, nations, and religions which we can reach.


          That Mr. Wadia, in summing up, said that we must first find out what Theosophy is, as stated by H.P.B. We can test it for ourselves. The first principle of Theosophy is to know - not to believe. As for that which is spiritual and that which is not, where are you going to draw the line? Everything is spiritual. In "The Secret Doctrine" three lines of evolution are given - spiritual, intellectual, and physical-psychical. It is the function of the T.S. to assist all three. Mr. Wadia stated that it is not so much our business to create new forms of spiritual and intellectual expression as to spiritualize all of those already existing.


          That a fine summary of the debate was given by Professor Emilie Marcault, who pointed out where the Society has failed in its intellectual mission. (Never mind, Professor. Have we not hatched a new church, restored the lesser mysteries, and staged the Krotona Ritual?)


          That the Buddha enjoined his disciples "to accept nothing whatever on faith; ... nor on the mere authority of our teachers or masters."


          That Mr. J.I. Wedgwood recently toured New Zealand, converting several T.S. officials into priests and performing mass in many T.S. Lodge Rooms. The tour is described by the official organ of the L.C.C. as a successful one, but a little bird whispers that it was prematurely curtailed for reasons not stated.


          That the volcanic eruption which is to sink the eastern half of North America is to be hurried up in view of the strong support being accorded the "Back to Blavatsky" movement in New York.


          That for ostensible reasons, prominent Theosophists no longer remind the public that they are declared Buddhists.


          That in New Zealand no application for membership in the T.S. will be considered 'after next All Saints' day, unless the applicant promises to regularly attend holy mass in the Theosophical Lodge Rooms.


          That the secret service is more than usually active.


          That a leading official of the Liberal   Catholic Church has at his disposal the conferring of the Rose Croix degree in Co-Masonry. The abuse of this power is causing a lot of comment in Masonic circles.


          That Mrs. Besant's lectures at the London Queen's Hall last August show that age has not tarnished her fine gift of expression.


          That, on the authority of our President: "Liberty of opinion is the life-breath of the Society; the fullest freedom in expressing opinions and the fullest freedom in criticizing opinions are necessary for the preservation of the growth and evolution of the (Theosophical) Society."


          That Mrs. Besant once declared: "A 'commanding personality' . . . may, in many ways, be of service to a movement; but in the T.S. the work of such a personality would be too dearly purchased if it were bought by the surrender of individual freedom of thought, and the Society would be safer if it did not number such a personality among its members."


          That "in the T.S. there is no orthodoxy, there are no popes. It is a band of students eager to learn the truth, and growing ever in knowledge thereof, and its well-being rests on the maintenance of this ideal," is a somewhat old statement of Mrs. Besant's, which should be widely circulated today.


          That Mrs. Besant recently told the English Convention "that the strength of truth in the Theosophical Society is in the diversity of opinions and not in the identity of opinions."


          That South Africa is the next country to receive the Willoughby Succession.


          That "Bishop" Irving S. Cooper is asking, "What is the matter with the American Section?"


          That the T.S. motto is to be altered to "There is no Religion higher than Credulity."


          That the General Secretary of the New Zealand Section T.S., also the head of the Liberal Catholic Church in the Dominion, is referred to as "the very reverend," and permits L.C.C. masses to be regularly performed in his T.S. Lodge Rooms in various centers.


          That clairvoyants do not always see the same things.


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The Theosophical Church.

          An official of one of the Australian T.S. Lodges had the courage to refuse the use of the Lodge Room for a service of the Liberal Catholic Church. She then wrote to Mrs. Besant, as President of the Society, and enquired if she had acted correctly. The following reply was lately received:

1 Robert Street,

          Adelphi Terrace, W.C. 2,

                    July 7, 1921.

Dear Madam, - Mrs. Besant has received your letter of April 27. Mrs. Besant desires me to say that you did quite right as regards Mr.---. Moreover, the T.S. Lodge Room should not be used at all for the services of any one special religion, and special directions to this effect have been given by Bishop Leadbeater to his own clergy.

          Sincerely yours,

                    S.H. BURDETT, Private Secretary.

          That the head of the Liberal Catholic Church has issued special directions on this matter is presumably the outcome of complaints made at the last Australian Convention. It is to be hoped that T.S. Lodge officials will now play the game, and preserve the neutrality of our various Lodges. For the Theosophical Society to ally itself (even in appearance) with any one religion, much less with any one sect of a particular religion, is to once and for all destroy it as a neutral organization designed to bring new life to all religions and to every sect. The Liberal Catholic Church has been charged with deliberately using the T.S. as a recruiting ground, and it has unblushingly insinuated itself into T.S. Lodge Rooms wherever it was permitted to do so. Any T.S. Lodge which enters into this sort of partnership severs itself from the broad principles which are the foundation of our organization. Such a Lodge approaches the world around it as a sectarian combine. Possibly it may be all the more attractive to some members because of its partnership; but it is driving a nail into the coffin of the world-wide system with its "original impulses," which H.P.B. so insisted on preserving.

          Our Society should be the fountain from which ever flows the water of life; it should keep itself so uncompromisingly neutral that every sect in Christendom, every sect in Hinduism, every follower of the Prophet, every disciple of the Buddha, may draw from it, and go away invigorated and refreshed. What unspeakable folly - or should we say wickedness - is it then to so act that people all around us are convinced that we have established a religion of our own, a Theosophical Church!

          Every T.S. Lodge that takes part in this crime against our enforced neutrality is doing its part in undermining the movement which, wisely guided through the century, should be destined to do more for human brotherhood than all the world's politicians, all its scientists, and all its priests together can possibly effect.


"She Being Dead, Yet Speaketh."

          On White Lotus Day, 1917, Mr. Leadbeater addressed the members of the Sydney Lodge. He said:

          "You are rather fortunate people, brothers. I shall be able to open with something which you certainly do not expect. As I was on my way across to you Madame Blavatsky herself gave me a message for you. Now I am quite sure you did not expect that - at least I did not.

          "I tried the best I could to get it down, but I am a little doubtful about the exact wording in some places, still . . ."


          "I greet you well, you who meet to celebrate my birthday into my present body.

          "Mine was the rough pioneer work. I bore the brunt of the storm. Yours is the smoother sailing of the entrance into port. Yet both were needed, and but for that clearing of the ground

you could not sow your seed so easily, you could not gather in your crops.

          "Now you have many lines along which you can choose your work, but none of them would have been possible unless the parent Society had first been firmly established. More than once I have had to shake and to sift its members before they were ready to follow where the Bodhisattva wished to lead them, before they had conquered all their ancient, time-honored, moss-grown prejudices, and were prepared to open their minds to comprehend the wide ocean of His all-embracing love.

          "You who live here, in the metropolis of the Southern Hemisphere, you have a grand opportunity before you. See that you take it, that your part of this new Sub-race may not disappoint Him when He comes to rouse it and to lead it. I watch you, as I watch my whole So-

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ciety. You have my earnest good-will and the Great Masters' blessing in all your lines of work. Go on and prosper, but remember that only by utter self-forgetfulness can success be attained."

          It is not our purpose to comment on this message, which may or may not be colored by the transmitting medium in the course of interpretation from the subjective. We print it because we have no doubt that H.P.B. is still living, still mentally active, and still striving to preserve the T.S. on the lines of its "original impulses." Some of the more intuitive members of the T.S. Loyalty League may be fortunate enough to catch a passing ray from her active consciousness, and be able to pass on some such stirring message of encouragement as we feel sure she will be trying to send to the League, whether she succeeds in doing so or not.


The Devil Come Back.

          Now that we have a "Theosophical Church" and a sprinkling of priests throughout our Lodges, readers who know anything of history should not be surprised that our "holy fathers" are already getting into touch with the old bogey of medievalism - the devil and his minions. Names change but the spirit persists. What is the use of being a priest unless you can make people attend your church?          Fear has always been a favorite weapon with certain types of Christian professors, and, on the whole, it has worked very well - for the priest. We propose to show how the plot is developing. Our friends in America will no doubt be particularly interested, and Australians may thank heaven that "the bad magnetic influences set going in the days of Atlantis do not exist in Australia." These are, it appears, specially designed to draw Americans away from the true faith. By the way, one shudders to think of an earlier psychic forecast of the fate of America.          American Theosophists must have seriously displeased those who hold the scales of justice and dispense rewards and punishments.

          But to return to our story. A few weeks ago a visitor from another State visited a T.S. Lodge in one of our capital cities, and offered to address a meeting of members. He had "something very important" to tell them, he declared. Being himself a good fellow, he was given his chance, though most people guessed that he had been sent as a special emissary in a special cause.

          A T.S. member who attended the meeting sends us the substance of this "very important" message. "The Brothers of the Shadow" have made a determined effort in America to break up the Theosophical Society. They have succeeded to a certain extent, and very sorrowfully and reluctantly, Mrs. Besant has been obliged to close up a certain section in America (The E.S.T., Ed.). All the trouble came from amongst the members themselves, not from outside sources. That is how the "Brothers of the Shadow" will work - try to wreck it from within. It is a comparatively easy matter for them to try to break it up in America, because there are certain centers in America which have a bad magnetic influence, being due to certain causes set going in the days of Atlantis, America having been portion of Atlantis. These bad magnetic influences do not exist in Australia, our country, having been part of Lemuria. Now the `slogan' of the people who are being used to wreck the T.S. from inside is `Back to H.P.B.!' T.S. members in Australia must beware! They must be very careful of any movement amongst Theosophists in Australia which uses the `slogan' `Back to H.P.B.'!"

          Our correspondent adds: "Since that address, a question has arisen in my mind, to which I have been almost afraid to give utterance. It is this: Have the `Brothers of the Shadow' used people whose `slogan' is `Back to H.P.B.,' or have they used a certain swarthy gentleman who came from England to Australia a few years ago, and left behind him as a record of his sojourn here a new church, which has caused dissension and strife in the Theosophical Society? The devil can appear as an angel of light and deceive, if possible, the very elect. Who, amongst the members of the Theosophical Society, are the ones that are being deceived?"

          Our editorial staff would like to add another question or two. No one who knows the gentleman who addressed the members of the capital city referred to will believe he made all this stuff up himself; he makes no claim, moreover, to clairvoyant vision, and would probably admit with candor that he had never seen a "Brother of the Shadow," so far as he knew. On what, then, did he base these uncharitable statements? Shall we venture to answer this question for him, and to inform our readers that a certain high official of the Liberal Catholic Church started the story - or is it gossip or slander? Our friend merely does what he conceives to be his duty, and goes about spreading this gospel of hate, full of credulous faith in its originator.

          Is any body of people in the world more credulous in some respects than Theosophists? One can quite understand H.P.B. when recognizing this trait - and for the moment let us hope forgetting many happier qualities - protesting, "Oh! my Theosophists; what a pack of fools you are!"


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Our Organization

                    By the Honorary Organizer.

          The Loyalty League has a wonderful career before it. Its affirmation of absolute loyalty to the established objects of the T.S. has reassured all Theosophists who, knowing the deplorable state into which the Society has fallen, were in fear of losing many of our best members.

          Even in its brief period of life, the League has clearly demonstrated the fact that a separatist movement is not necessary, and the League today is in itself a proof of the old truth that "all regeneration must come from within."

          The response to the League's appeal has been immediate and whole-hearted, and the Council is now inundated by requests for information and applications for membership from all parts of the Society.

          In order to maintain our rapidly achieved reputation for efficiency and progress, it is now necessary that our organization be extended and our staff enlarged.

          We need helpers for Dawn to assist in its distribution and to obtain new subscribers by introducing it to their friends. We urgently need the assistance of members who can use a typewriter, particularly those who own machines.

          I need a clerical staff in Sydney, and correspondents in every part of Australasia in particular, and the world in general. Many members have expressed a desire to help, and I now invite you to write to me, and to state clearly the nature of the work you are prepared to do.

          Do not be afraid we will not value your help. Never mind if you can only spare us a little time. Let us know about it. If you cannot help us personally, perhaps you can assist us financially? Remember, even the smallest amount will be welcomed, and we are always in need of funds.

          The demand for literature and information is not confined to our part of. the world. Other sections of the Society have their troubles also, and are looking to us for co-operation.

          We have purposely made the organization of the League democratic in order that you may help in its management.

          Now it is up to you to justify our decision by coming forward and helping to the best of your ability.

          No matter what you can do, we can find opportunities for you to do it.

          So make yourself known, and sit down and write me an offer of help. We will do the rest!

          Dawn wants news. Plenty of news items from all parts of the world; news items, that is, which are likely to interest members of the T.S.

          Then this magazine will be glad to provide a column to answer questions sent to it by correspondents. Its editorial staff includes hoary-headed Theosophists who have been taking things in for years; they will gladly, if called upon, give something out. There is no mystery cabinet in the editorial sanctum of Dawn. It desires to hear truth, and to speak truth, and to deal frankly with all matters of interest to members of the T.S. Loyalty League.

          Regular and frequent general meetings are to be features of the work of the Sydney branch of the League. The result of the opening meetings held in the Highland Society's Hall, Sydney, was extremely gratifying, both as regards attendances, enthusiasm and practical support.

          The principal speakers at the initial meeting included Dr. Fraser, and Messrs. Martyn, E.J. Harrison, Barnes and L. Ingamells. In a series of eloquent and convincing speeches the following subjects were touched on: "The Aims of the T.S.," "Its Condition Today," "Reason and Credulity in the T.S.," "The Basis of Prestige and Dignity," and "The Aims of the Loyalty League."

          Mr. T.H. Martyn was invited to address the second general meeting on the "Future of the Theosophical Society." A notable lecture was the result, the substance of which the Editor hopes to give readers in a future issue.

          T.S. members have freely availed themselves of the invitation to join the League, and the numbers coming in in Sydney alone has far exceeded the Council's most sanguine expectations. We wish to thank those members who have combined so generously to place the magazine on a sound financial basis.

          The artistic and finely drawn two-color cover of Dawn is the work of Mr. A. Waldheim, an artist member of the League. Like all work done for this organization, it was a labor of love, and will add much to the general attractiveness of. the magazine.

          A number of copies of this, our first issue, are being posted gratis to people whose names and addresses happen to be available or are given to us for the purpose. If those receiving this copy wish to get those which follow, they are urged to send in their names as subscribers promptly, accompanied by money-order or postal-note. The rate of subscription is: -

          For the year:                                                   s.       d.

          Post free to any part of Australia                   3        9

          Outside Australia                                            4      3

          Single copies posted anywhere                      0 9

          All money should be made payable to one of the officers, whose names will be found on page 2. All communications should be addressed c/o Box 1489, G.P.O., Sydney, N.S.W., Australia.


--- 18

Brothers of the Shadow.

          According to a correspondent the Brothers of the Shadow - said to be in Australia - have been identified, and this by their "red caps." It will be remembered that in the Theosophical Glossary, H.P. Blavatsky explains that "Brothers of the Shadow" is a name given by the occultists to sorcerers, and especially to the Tibetan Dugpas, of whom there are many in the Bhon sect of the Red Caps. Our correspondent states that of late little red caps have been worn by prominent officials at. L.C.C. and Co-Masonic functions in Sydney, and that one of the wearers left the country suddenly and mysteriously last month.

          [Editor's Note: - We hesitate to associate the wearers of red caps at church functions with Brothers of the Shadow. The former might be Cardinals or anything else. As the subject has interest, we may mention that H.P.B. makes reference to "Brothers of the Shadow" in the following, extract from "Isis Unveiled." Vol. 1, page 319.]

          "This class of spirits are called the `terrestrial' or `earthly elementary,' in contradistinction to the other classes, as we have shown in the introductory chapter. In the East they are called the `Brothers of the Shadow.' Cunning, low, vindictive, and seeking to retaliate their sufferings on humanity, they become, until final annihilation, vampires, ghouls and prominent actors. These are the leading `stars' on the great `materialization,' which phenomena they perform with the help of the more intelligent of the genuine born `elemental creatures' which hover around and welcome them with delight in their own spheres. Henry Kunrath, the great German kabalist, has on a plate of his rare work, Amphitheatri Sapientiae Aeternae, representations of the four classes of these human `elementary spirits.' Once past the threshold of the sanctuary of initiation, once that the adept has lifted the 'Veil of Isis,' the mysterious and jealous goddess, he has nothing to fear; but till then he is in constant danger."


"Sacerdotal Pretensions."

          "The Canadian Theosophist," commenting on the proceedings at the last Australian Convention, has the following:

          "`Theosophy in Australia' for May is largely occupied with the report of the convention, and contains President Martyn's retiring address and the reply of Bishop C.W. Leadbeater.

          "Mr. Martyn asked `for a wider, a truer tolerance than we enjoy to-day; for the encouragement of the expression - not the suppression - of what is in the minds of our members. . . . In Australia there is a seething unhappiness which threatens disruption. Nor are things right in other centers. I beseech you not to be misled by an artificial silence, for the silence is artificial. We can refuse to heed the warning, or we can pause and enquire by candid exchange of views whether or not we are failing before the inroads of sectarianism against which Madam Blavatsky so earnestly warned us. . . .'

          "Bishop Leadbeater, in reply, said: `I happen to know that certain power does go along with the consecration of a bishop, but I value that power, not because it brings empty titles, but because it enables me to do more good than I could in any other way. . . . If by withholding the title they meant to imply that the orders of the Liberal Catholic Church are not equal to those of the Roman or Anglican Churches, then I think I must protest against it, because I know that the orders of that Church are in every way the equal to those others.'

          "This is a frank declaration of sacerdotal authority - which, if recognized by the Theosophical Society, would at once put it out of court with all the Free Churches and other religions bodies. Madam Blavatsky and other leading Theosophists ridiculed the sacerdotal pretensions, but the Theosophical Society as such has no opinion on the matter, being a strictly neutral body committed only to the principle of brotherhood."


          "The bane of man for ages has been a reliance on `authority.' It is true that sometimes the impression has been conveyed by individuals that the final arbiters in matters of belief are the Masters; but at no time has any Master given out such an idea. We are engaged in trying to develop a truer appreciation of the Light of Life, which is hidden in every man, and hold the final `authority' to be the man Himself," - "Theosophy."

          Members of the T.S. wishing to cooperate with the T.S. Loyalty League are invited to write to the Hon. Organizer, P.O. Box. 1489, Sydney, with any suggestions and news likely to be of general interest. Dawn would particularly like to know what T.S. Lodges continue to permit the use of Lodge Rooms for L.C.C. services.

          A little publicity may help the officers of such Lodges to see the error of their ways.


--- 19

The Objects of the Theosophical Society..

          The impression seems widespread that the objects of the T.S. have been frequently changed, but actually the only alteration since 1881 is a variation of the wording, which was made in 1905, when the Society was formally registered. 

          We append the original 188I form as quoted by Mr. A.O. Hume in "The Occult World," and also the wording adopted for registration purposes in 1905, and retained since:- [[Instead of columns, one follows the other here. - dig. ed.]]

The 1881 version - [The present-day version]

          1. To form the nucleus of a Universal Brotherhood of Humanity.

          [To form a nucleus of the Universal Brotherhood of Humanity without distinction of race, creed, sex, caste, or color]

          2. To study Aryan literature, religion and science.

          3. To vindicate the importance of this enquiry

          [To encourage the study of comparative religion, philosophy and science.]

          4. To explain the hidden mysteries of Nature and the latent powers in man.

          [To investigate the unexplained law of nature and the powers latent in man.]


Nota Bene.

          Because the chief object of the Theosophical Society is to form a nucleus of the Universal Brotherhood of humanity, it is necessary to adopt a form of neutrality which is adapted to universalism. If this first object were to form a Brotherhood merely, the conditions would be quite different. Many of our officers and members have more or less confused ideas on this subject, and think of our First Object on common Brotherhood lines.

          Universal Brotherhood means that its component parts differ in every possible detail in the most extreme manner, and this circumstance makes necessary a form of neutrality which no organization has ever yet attempted to put into practice.

          Dawn will try to impress this fact on the consciousness of our members all over the world. It means that our Society must be so neutral that it can provide a meeting ground for the most violently differing types of people. Such contrasts, for instance, as Czarists and Leninites, Sein Feiners and Orangemen, Hindus and Mohammedans, Socialists and Individualists, Christians and Jews, Protestants and Catholics, Republicans and Imperialists, Democrats and Autocrats, Materialists and Spiritualists, the Black, the Yellow, and the White Daces, and all those other "sorts and conditions of men that make up humanity.

          The exercise of such a form of neutrality as is required would not lead to stagnation because a great and glorious work has been given to this nucleus to perform. That work is in brief to study the Ancient Aryan Wisdom and to make it known to the world. We must specialize in:

                    The attitude of neutrals.

                    The privileges of students.

                    The duties of publicists.

          If the Theosophical Society honestly applies itself to these aims, every country will benefit, all sorts of evils will be minimized, and its members cannot fail to become spiritualized by the practical love for humanity which finds expression in their faith and their work.


[[Below is the inside front cover in all the first two volumes:]]

The T. S. Loyalty League

          What It Is and What It Stands For

          Foreword - The T.S. Loyalty League had its birth in Sydney, Australia, August, 1921, and between one hundred and two hundred members of the Sydney Lodge attached themselves to it within a few days of the adoption of its platform.

          The Theosophical Society appeals to those who join it because of its international ideals; because it aims at making Universal Brotherhood possible; because it seeks to plant itself in every corner of the world and form amongst all sorts and conditions of people centers which represent its objects; because no other existing organization offers any real promise of universality; because supreme and confident faith in the inherent Divinity of man and the Fatherhood of God inspires service to such a cause.

          The Founders of the Society realized that to enable it to succeed a new habit of studied neutrality towards all other organizations must be formed in its ranks. They realized clearly that the one rock on which the Society as a Universal movement was most likely to be wrecked was the tendency towards sectarianism inherent in those who joined. Madam Blavatsky left on record her fears on this head in "The Key to Theosophy," and the last chapter in that book on "The Future of the Theosophical Society" is a very telling introduction to the T.S. Loyalty League.

          Though intended in the first instance to help the work of the Sydney Lodge, many enquiries have come in from places at a distance, and the League may well become a rallying ground for members of the Theosophical Society in other parts of the world, who still regard its first object as of paramount importance.

          If, indeed, wide co-operation at the present time makes possible greater interchange of fraternal interest; if it should provide a bond of sympathy and mutual regard all through the world, it may help the Society to achieve where hitherto it has failed; for we sadly lack a mutual knowledge of one another, and our various sections lose something of the wider spirit by comparative isolation. With a view to meeting this need, the T.S. Loyalty League provides an Hon. Organizer, hoping with his cooperation to keep in touch with sympathizers in other parts of the world.

          The League is not a separatist movement, but an expression of the desire of all true Theosophists to preserve individual liberty and to prevent any member from enforcing the acceptance of his or her personal opinions on the Society as a whole.

          The League adopts the broadest principles of democracy, believing these to be necessary to Universalism. It has no President, and its policy is guided by a Council elected by its members annually.

          There are no fees of any kind, but voluntary donations will, at all times, be gratefully received.

          The Headquarters of the League are in Sydney, and members of the T.S. resident elsewhere who desire to form branches are invited to communicate - with the Honorary Organizer or Honorary Secretary.


          1. Loyalty to the established Objects of the Theosophical Society.

          2. Loyalty to the maintenance of an absolutely non-sectarian platform, and resistance to any action or movement likely to endanger the neutrality of the Society even in appearance.

          3. Loyalty to the good name of the Society, and the investigation of the bonafides of individuals or institutions claiming recognition from it.

          The League proposes to encourage greater attention to methods for establishing and maintaining a nucleus of the Universal Brotherhood of Humanity; to the study of the early literature of the Society, and of modern science.

          It is believed that it is important to encourage in our members faith in their own inherent Divinity so emphasized in the writings of the Founders: and to seek in that the Laws of right thinking, right feeling, and right conduct.

          It is believed that the present condition of the Society calls for organization on the part of those of its members who have been attracted to it by its splendid universality, its avoidance of sectarian restrictions, and its encouragement of all shades of thought and opinion.

          It is believed that all these great principles have, during late years, become endangered.

          Membership of the League is restricted to those F.T.S. who are prepared to subscribe IN WRITING to its Objects, and whose applications are accepted by the council of the League.


          Hon. Secretary: Mr. J. E. Greig. 

          Hon. Organizer: Mr. L. Ingamells

          Hon. Treasurer: Mr. E. Eberle


          Postal Address: Box 1489, G.P.O., Sydney, New South Wales, Australia.


[[Back cover - member and subscription forms]]

The T.S. Loyalty League


          I have read the Objects of the T.S. Loyalty League, as printed on page 2, and, being in full accord with them, I hereby apply to become a member: - 

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(Tear Oft Here)


The Editor, "DAWN,"

          Box 1439, G.P.O., Sydney, N.S.W.,

                    or The Hon. Secretary, T.S. Loyalty League

          Please enroll me as a subscriber to "DAWN." I enclose ----------- being subscription for one year of six issues, post free, and ---------- as a donation to the League.

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          "DAWN" is published on alternate months.

          Annual subscription, postage paid, Australia, 3/9; outside Australia, 4/3; single copy 9d.