Vol. 1 - No. 2 January 2, 1922 Prince Ninepence


- A Magazine Devoted to the Promotion of Universal Brotherhood

- Special Features of this Issue:

          - The E.S.T. and its History

          - The New Psychology

          - Meditation - By Jocelyn Underhill

          - "Your Lordship"

          - The Lady of the Isles - By B.P. Wadia

          - What One Hears

           "Now in the heart the Self abides."


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Editorial Notes.

          The beginning of a New Year is a suitable time to make one more attempt - we wish, it could be the last - to set these errors right. So, then, let us again say: The Theosophical Society teaches no new religion, aims to destroy no old one, promulgates no creed of its own, FOLLOWS NO RELIGIOUS LEADER, and distinctly and emphatically IS NOT A SECT, nor ever was one. It admits worthy people of any religion to membership on condition of mutual tolerance and mutual help to discover truth."

                                                             - H.P. Blavatsky

          Though the sun has risen with the regularity and punctuality we expect from that great luminary, Dawn is a little late in coming out this month. It may be explained that a few days before the New Year, the printer had us properly set up and ready for the press, the binder and the mailing staff. Just at that moment something happened which we had not foreseen. The T.S. Section Executive was holding its last meeting for the year; feelings of Christmas were in the air - good healthy feelings they were, too - would that they could express themselves for a longer span than Christmas week! - and Senator Reid - a Queensland representative on the Council - invited his colleagues to join him in making an effort to secure greater harmony in the Sydney Lodge. The idea was approved and a committee of five, including the General Secretary and Senator Reid, was nominated. This committee forwarded an invitation to the Council of the T.S. Loyalty League to appoint delegates to meet it for frank exchange of views, while other invitations were forwarded to parties representing points of view likely to be different from those of the T.S. Loyalty League delegates.


          A prompt response was made. Five delegates were nominated by the League, and these were asked to place before the Conference - which became known later as the Conciliation Conference - a statement of what the Loyalty League stands for. In the brief time available the League Council prepared some notes for the Conference and supplied its delegates with copies, and the first thing the Conference considered when it met was this document. Though hurriedly prepared the "case" put forward by the Loyalty League proved very useful. It showed the Conference just what some of the issues were which divided opinion in the Lodge. It began by stating principles which necessarily guide - or should guide - any T.S. Lodge which desired to work harmoniously and successfully, and then recited in detail the manner in which such principles - so it was claimed - had been ignored in Sydney.

          We now append the text of the T.S. Loyalty League's "case," omitting the latter portion, which contains the complaints in detail. At this stage there is no need to further trouble about them, as in future they are not likely to recur.


          Some Notes for Section Executive. - The second and third aims of the League are regarded as very essential to the well-being of the T.S. In practice they mean:

          (a) The avoidance of any kind of partisanship for the L.C.C. or any other organization, religions or otherwise.

          (b) The prevention of the control of the Sydney Lodge by the ecclesiastics of any particular denomination. If Unitarian, or Presbyterian clergy, Roman Catholic or Anglican priests endeavored to control our affairs by gaining a majority of seats on our Executive the position would not be permitted. The League objects to this being done by representatives of the L.C.C.

          (c) The League therefore stands for the control of Lodge affairs by people who are not partisans of the L.C.C. or any other church.

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          (d) It objects to the forcing on to the Lodge the recognition of L.C.C. priestly titles and forms of address based on the assumption that the claim to them is valid. It has been made clear that no other church regards the claim as valid; why should the T.S. be made cheap? (The difficulties are stated bluntly for brevity's sake.)

          (e) In view of the fact that the T.S. has from the first been made the main recruiting ground of the L.C.C., the League regards it more than ever necessary to maintain a studied neutrality towards this, as well as other sects, in order to counteract the effects of this mistake in the past.

          The Loyalty League generally deprecates imposing the authority of so-called "leaders" on the T.S. The League acknowledges the President of the T.S. and her officers in their administrative functions under the T.S. Constitution. But it maintains that no member of the T.S. should even by implication be assumed to have confidence in or to lack confidence in, to follow or to refuse to follow Mr. --- or any other person, or to accept any statements as authoritative which he or any other person may make.

          That our T.S. membership does not include anything more than conformity to our Objects. Frequently one hears that certain views or actions are not in accordance with "brotherhood," but the T.S. Loyalty League members mostly take the view that our business is to make possible "Universal Brotherhood," and that all we do and say as Theosophists should be regarded by this rather than by any narrower and personal interpretation of our aims.

          There is no standard of belief, no adoption of personalities in our code. In practice, however, both "faith" and personality worship seem to have come into vogue, and the Loyalty League finds its necessary to resist this tendency.

          In spite of the foregoing, many things have been done here in Sydney which have caused, and are causing, intense feeling. Some of these were referred to at the League Council meeting (which formulated these Notes.)

          After reciting various incidents the Notes concluded: - In view of incidents, of which these are examples, the feeling prevails that the T.S. Lodge is being made use of methodically for L.C.C. purposes, and if members are inclined to find effective remedies which do not always make for goodwill, the irritating cause should be kept in mind. The more pronounced this sort of provocation becomes, the more likely are we to witness reprisals.


          Clauses (a), (b) and (c) were adopted by the Conference as setting out a sound and unanswerable claim, and for some twelve hours - spread over three meetings - those present sought a way of giving effect to them.    Finally it was decided to nominate a Sydney Lodge Executive for 1922, which, while representing all parties in the Lodge, should contain a majority not identified with any particular outside organization, and to circularize members and invite them to refrain from making further nominations, but rather to support this effort to promote good feeling.

          At the Conference it was discovered that the T.S. Loyalty League came into existence in the first place as a protest against the control of the Sydney Lodge by representatives of such an outside organization, and that Dawn, its magazine, was about to issue an election number.

          The Conference resolutions were adopted, and all members circularized, but unfortunately (or is it fortunately, in the light of results?) a certain section of Sydney Lodge members repudiated the Conference and all its doings, and decided on a contest. The Council of the T.S. Loyalty League met and decided to stand by the Conference, and to abstain from a party conflict. The election itself took place on the 25th of January, and resulted in the Conference nominees being voted in by big majorities in every case.

          As the following figures show, nearly 500 members voted, and as only about 350 attended the Annual Meeting, it is clear that the postal vote was widely used: -

For Senior Vice-President.

          Mr. Barnes ............... 295

          Mr. Musson .................... 185

For Secretary.

          Mr. Greig .................... 289

          Mr. I. Davidson...............189

For Book Depot Manager.

          Mr. Stemler .....................277

          Mr. Van Gelder.....................200

For Executive Committee - the first ten Members Elected.

          Mrs. Janison ......................342

          Mrs. Greig............................ 327

          Mrs. Martyn ........................283

          Mr. Chappel ........................... 282

          Mr. Harrison ........................275

          Mr. L. Ingamells.......................269

          Mr. Waldheim ......................264

          Mr. Elliott.............................250

          Mr. I. Davidson ..................243

          Mr. Musson........................236

          Mr. Greig 218, Mr. Barnes 203, Mr. Stemler I93, Miss Moss 180, Mr. Harding 179, Mr. Wilshire 168, Mr. Leigh 168, Mr. Bosch 165, Mr. Van Gelder I58, Miss Moore 152, Mr. Hanson 117.

          As will be seen many votes were given for Messrs. Greig, Barnes, and Stemler as Executive members, in

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case they were not elected as officers. Messrs. Waldheim, Elliott and Musson are new to the Executive, though all are active members in some department of Lodge work. Mr. T. W. Macro, as President, Mr. E. Eberle as Treasurer, and Mr. Houstone as Librarian were re-elected unopposed.


          In making its selection the Conciliation Conference succeeded in picking out a very powerful combination, and it must be recognized that Sydney has never had a more efficient looking Executive to control its affairs. Today efficiency in all departments is vital to success. The Lodge has financial, accountancy and business needs in view of its worldly possessions. These include some L50,000 worth of property and furniture, which has to be looked after. There is hall-letting to be supervised. A unique set of cinematograph and lantern appointments to be cared for and operated. Another department has to arrange for weekly public lectures and the necessary and varied form of advertisement accessory to securing big audiences.   Again, provision has to be made for members' and Lodge activities, all on the big scale, for the membership roll exceeds 850. All these things are done by volunteers, too, a fine test of the real spirituality of the work, for the only material reward very often is criticism from those who do not understand.


          Very few, even of our members, realize the value of the services of the working officers. Mr. Greig has been Hon. Secretary for nine years, and a member of the T.S. for 21 years. In organizing and maintaining the Public Meetings of the Lodge he has proved an expert of the rarest kind. Mrs. Greig has for many years been associated with her husband in this work, and has charge, on behalf of the Executive, of all the musical arrangements. Mrs. Greig - herself a brilliant and accomplished musician - has secured for our Sunday night Lectures at the King's Hall the assistance of some of the finest instrumental and vocal artists in Australia, and our large audiences are seldom disappointed in being addressed by good lecturers and served by the highest musical talent. As can easily be imagined, it is no sinecure to adequately fill the position of Hon. Secretary for a Lodge of 850 members, and there is little or no respite, night or day, for Mr. Greig, who has seen his Lodge grow - and probably had much to do with its growth - from under 300 members to its present standard.

          Mr. Eberle has been Hon. Treasurer for the Lodge for over 12 years. The duties of this and kindred offices which he fills occupy the whole of his time. Much of the business connected with the management of the Lodge's property and the care and letting of the King's Hall is attended to by him. Mr. Eberle at one time lived in Italy. He left that country to get away from the thralldom of the priests, came to Australia, got into touch with the T.S. Sydney Lodge, and rendered a lot of help to the late General Secretary, Mr. W.G. John, in his work. When the Lodge decided to buy a site in the city and build its own Lecture Hall, it was Mr. Eberle's personal aid, combined with the thousands of pounds that he made available in the way of capital, that did so much to make the scheme practicable. When the first building was sold and the larger one developed, which resulted in the present splendid edifice becoming the headquarters of the Society in Australia, it was again the unremitting attention to detail on Mr. Eberle's part, combined with further financial assistance, that saw this enterprise through, also.

          Mr. Stemler has served in another way, but with a thoroughness and efficiency that have stamped themselves on the Lodge for all time. Mr. Stemler's work has been the organizing and building up of the Lodge Library. This now numbers about 2,000 volumes. Visitors who enter the Library for the first time cannot but be struck by its magnitude and by the splendid condition of the books. This is due to endless late nights, spread over years of labor, by a band of helpers organized and sustained in their work of love by Mr. Stemler.    Last year Mr. Stemler took over the Book Depot, as that business department was not so flourishing as it should be, and Mr. Houstone succeeded to the position of Librarian. The latter has proved an able successor, and is helped by a number of T.S. Members, who attend from day to day to the wants of borrowers. Mr. Houstone has recently compiled an up-to-date catalogue, which has entailed on him considerable work, and earned for him the warm appreciation of his fellow officers.

          Mrs. John would be hard to replace on the Lodge Executive, for she has for a score of years been one of the Lodge's most unselfish workers. As a teacher of Theosophy to the inquirer she is unexcelled.

          Mrs. Janison represents the Women's Social Committee and other departments, which may be described as the domestic side of the Lodge activities. Should a Social be required, a Convention be in view, or decorations needed, Mrs. Janison is the link which the Executive retains with a great number of our lady members, who can invariably be relied upon to do what is necessary.

          Mrs. T.H. Martyn has for a great many years been the presiding genius of this unostentatious but effective division of our membership. She also is in charge of the young people's activity, The Round Table.


          The new Executive will be presided over by a Past President, Mr. Macro, who is intimately acquainted with all the concerns of the Lodge, and has been for many years closely associated with the activities of "The League of Helpers."

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          Mr. Barnes, as Senior Vice-President, takes office for the first time. He is a good speaker and tireless worker, with the advantages of comparative youth ripened by the experience of the Great War. That reminds us that Messrs. Harrison, Houstone and Ingamells are also returned soldiers. It is surely a fortunate thing for the Sydney Lodge that it is to be served by this quartette of young men, whose love for humanity has been proven by the greatest of all sacrifices. It was largely the inspiring influence of Theosophical teaching that made volunteers of them years ago: it is the prompting of the Divine Spirit within them, fanned to flame by courage and accomplishment, which still binds them to the wheel of human service. Messrs. Burt, Mackay, Chappel and Martyn are all past presidents with ripe experience. The last-named is also one of the two Trustees who control the Lodge property. Mr. Ian Davidson is another well-known and experienced worker. No less than seven of the Executive are on the regular lecturing staff of the Lodge, and probably this number will be added to before the year is out. Altogether the Sydney Lodge should be in very good hands during 1922


          An invitation has been sent to Mrs. Besant by the Australian Section to open its next Convention, which is to be held in Melbourne at Easter. The President, if she is able to accept, will meet with a warm welcome at the hands of Australian Lodges. Her last visit was in 1908, and much water has flowed under the bridges since then. The name of the T.S. President will pass down to history as one of the big figures of the century, and it will be, to say the least, of interest to our new generation of members to see Mrs. Besant, and to hear her speak, especially to hear her speak, for few live today who can be compared with her in eloquent expression.


          The Australian General Secretary, Dr. Bean, has an excellent and practical article in January T. in A. entitled Personal Prevention of V.D. The writer expresses his first fears that easy methods of avoidance of Venereal Disease would increase vice, and the tendency to sex promiscuity, but he reasons himself out of that view into the larger and truer one that the State's duty to the individual is to ensure to him, so far as possible, a sound, healthy physical body, and to meet the tendency to sexual excess by an idealistic campaign against self-indulgence. A careful perusal of Dr. Bean's article will help to a clearer understanding of the principles underlying this difficult problem, and probably satisfy the reader that the author strikes the right note, clearing the way for practical support of the proposals mooted by the British Medical Association to establish prevention depots for both sexes.


          The very interesting article, entitled The E.S.T. and its History, which appears in this issue, is sure to attract a lot of attention. Mr. Wiedersehn - always interested in the astrological aspect of affairs by the way - takes a wide view of things. Characteristically he remembers the cyclic influence, which plays so potent a part in our affairs. H.P.B. made much of this cyclic influence always. To her, there were times and seasons just as we see them in nature. A spring and summer time of the soul she believed in, a time when it was easier for influences to pour into the world from its Elder Brothers than at others. This best forcing time she explained corresponded to the last quarter of each century. To her in her wider knowledge, apparently, each hundred years corresponded to one of our years, and presumably had its four seasons, Spring, Summer, Autumn and Winter. Just now we must be passing through this winter period, which, let us remember, precedes the spring, the bright glad day of recovery from temporary death. There is much to support Mr. Wiedersehn's conclusions, and our readers will find in them plenty of food for thought.


          In some of its departments membership of the E.S.T. requires the setting aside of a certain time every day for study and contemplation, and a most excellent habit is thus formed. One of England's greatest public men, remarkable for the wide range of his intellect and his never-failing knowledge of many subjects, explained on one occasion that for the greater part of his lifetime he had made it a habit to select the best book available on some - to him - foreign subject, and to devote a short time to its reading every morning before he dressed. While completing his toilet his mind would dwell on the subject about which he had read, and thus he became quite well-informed about it. To be well-informed is good, of course, but the training of the mind involved in this useful habit must have been an even more valuable factor in the statesman's evolution.


          Mr. Jinarajadasa - recently nominated as Vice-President of the T.S. by Mrs. Besant - acknowledges the honor in a circular letter to the Lodges. He strikes a sound note in saying that Theosophical propaganda "must be the principal aim of a Lodge, and the value of a Lodge to the Society must depend upon its energy for propaganda." He emphasizes the value of a good showing in all Lodge Rooms, tidiness, cleanliness, beauty, etc., as well as the value of a good atmosphere. The new Vice-President remarks that the "thought-form of a Lodge Room is radiating an influence, even when no meetings are held, and even when its doors are locked."

          After reading the Pastoral one is rather left with the impression that Mr. Jinarajadasa depicts as the

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ideal a sort of dream Lodge Room, one where members meet only occasionally, and then with folded hands and upturned eyes. Today, perhaps, there would be no harm to put in a word for the very active Lodges, where the Lodge Rooms rather resemble hives of industry. Where members meet to talk to inquirers, lend or sell to them books, answer correspondents, and do all those things which cannot be separated from the apparently common-place. When all is said it is the daily routine of duty well performed, which contains the germ of the truly spiritual for all who work without attachment. According to the Gita, it is such who are the beloved of the Lord.


          A subscriber writes to say that he read the first issue of Dawn right through from frontispiece to back cover and enjoyed every word. He proceeds to say that he thinks Dawn would prove a useful model for some of our older T.S. magazines to follow, as at present they are shockingly dull.

While inclined to sympathies with our correspondent, it may be explained that no Editor ever yet succeeded in pleasing all his readers. Any T.S. officer who values the good opinion of his fellows should be very chary about editing a T.S. magazine. Already there is a body of orthodoxy in our midst, which is to say the least "trying" to a broad-minded Editor. All the same, there has been a marked improvement in many T.S. magazines of late, and some of them have provided excellent and useful reading. Naturally the Editorial Staff of Dawn hopes to retain the good opinion of its readers, and to avoid being dull. Unvarnished truth seldom is dull!

          Mrs. Besant never quite forgets the Sydney Lodge. It seems to be the "naughty boy" of the family, who must be good-naturedly spanked every now and then on principle. One of the latest disciplinary comments from the President's pen appears in the Adyar Bulletin for October, and reads:

          "The Sydney Lodge has 800 members, too many, I think, for a single Lodge. At the present stage of evolution, one cannot expect 800 people, brought into close contact, to be all tolerant of each other's views and peculiarities. Those who come into the T.S. from the extreme Protestants cannot at once shake off their old feelings of dislike to extreme Catholics; the temperaments are different, like the Celt and the Teuton, and they cannot abide each other. The attitude is `untheosophical' certainly, but which of us is so full of Theosophy, of the Divine Wisdom, that we always let its light shine through us undimmed? "

          Whatever difficulties the Sydney Lodge has had to face in its long upward climb of 30 years, there has never been a single jar between its Protestant and Catholic members, though there are many of both divisions in its ranks. Because, however, of its mere magnitude the Sydney Lodge enjoys facilities for presenting the Ancient Wisdom to the people around it which few other Lodges enjoy. If the President's argument is sound, Belgium must be the paradise of Theosophists. There the Lodges are distinctly bijou, the whole Section managing on about 250 members. Happy Belgium!


          Our President only knows the Sydney Lodge as she sees it through the eyes of a certain class of correspondent. Less biased critics recognize, in the evolution during the last thirty years of this splendidly conducted center, an object-lesson to the whole Society. Such a Lodge shows what can be done by singleness of purpose, wise and disinterested management of its affairs, and undeviating effort to promote the objects of the T.S. without getting engulfed in its sectarian off-shoots, which have caused the break-up of so many other T.S. centers. When trouble occurred around 1906 and following years, Sydney took no notice and went on spreading the Ancient Wisdom. When the Order of the Star in the East was introduced in 1911 every care was taken to avoid forcing its doctrines on to members, though the movement was given a sympathetic reception. The E.S.T., which has caused so much trouble in many other places, has in Sydney honorably reminded itself from time to time that its function is that of the heart; distinctly not of the head. In Australia the E.S.T. has never hitherto been used politically, as it was in the United States of America. The Sydney Lodge has never made the great mistake of trying to force all its officers and members into agreement on any particular question. On the other hand. it has shown that the basis of harmony for a T.S. Lodge lies in recognizing the necessity of an open platform, free expression of views, and intelligent lower mind control of events. Sydney has probably been the training ground of more successful Theosophical workers than most other centers in the world. Certainly no department of the Society has in the whole of our history done more work for less pay than have the hard-worked officers of this Lodge. Its great slogan has always been "Give, give everything you can; ask in return as little as you can."

          We beseech you, dear President, not to be misled regarding the Sydney Lodge, a loyal, a big, and may we hope a very bright star in your Theosophical crown in this year of grace 1922.

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          At a gathering to commemorate the founding of the T.S., held in Sydney recently, the first speaker referred to "our great Society." He was followed by another who referred to "our great President Founder." The next speaker referred to "our great leaders," and the last to "our great President." In between were sundry other allusions to greatness. In our own barnyard - as it were - this grandiose form of expression may be comparatively harmless, though more or less jarring to the nerves, when applied in allopathic doses. The trouble is, that the habit once formed is apt to assert itself when our speakers are addressing people who are not members of the T.S.; then, of course, they are inviting ridicule which reflects itself on the Society.

          The term "great" may be fittingly applied to the T.S. President, Mrs. Besant, even in a public assembly, but it is quite possible that if she could be appealed to, she herself would prefer some less pretentious adjective.


          "F.T.S." writes to the Editor of the Canadian Theosophist (August 15th, 1921):

          "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 human 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 as Right Trusty and Well-Beloved. I think these titles are rather neat and harmonies 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?"

          Many of our Australian Members will see point in this correspondent's satire.


          Mr. B.P. Wadia is now devoting a couple of months to a tour of the Canadian Lodges. The event is described in the Canadian Theosophist as the most important that has befallen the movement in Canada. Mr. Wadia finishes up his tour - so we gather - with a visit to San Francisco in March.


          It is to be hoped the Australian Section will make some effort to get Mr. Wadia to slip across the Pacific from this handy port and make a tour of our Lodges. Mr. Wadia is a fine speaker with a splendid presence. His six foot something of height and deep sonorous voice are but outer evidences of a highly developed individuality. Mr. Wadia is a storehouse of the mysticism of Ancient India, a profound thinker, and a model of Physical Plane efficiency; a good type, indeed, of the practical mystic. For many years he has been like Mrs. Besant's right hand, and a most valuable ally in almost every department of her work.


          This is a fact. A lady member of the T.S. joined the T.S. Loyalty League. Her husband, who was a student of Theosophy, but not a T.S. member, accompanied his wife to a T.S. Loyalty Meeting. After the meeting he expressed himself as greatly interested in all that was said and done, and wished to join the League. It was explained to him that membership of the League was restricted to members of the T.S. Like the rich young man in the Gospel story, he went away sorrowful. Later on it leaked out that he had, for a long time, been in sympathy with T.S. thought and work, but he was also devoted to Church work. He understood that he could not join the T.S. unless he gave up his own Church and joined the "Theosophical Church." Needless to say, when the facts were properly explained to him, he found no difficulty in joining the T.S. and the T.S. Loyalty League (to which latter he gratefully made a handsome contribution) and continued his own Church work with a song in his heart.

          Have we not here one more of those amusingly sad reflections on our T.S. neutrality: - It ought to be our proudest boast that people belonging to and working for every sect in Christendom, nay, every division of all the Religions, can join up as members of the T.S. and know it! Evidently we fail to make the fact known.


          Pressure on our space has necessitated holding over till the March issue a number of important articles, among which is the second interview of the series, "With the Clairvoyants."

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The New Psychology.

          That it will pay everyone at all inclined to think to take up this fascinating study is made abundantly clear by the position it has achieved in a very few years. The New Psychology may truly be said to be in the air, and in religion, medicine, art, and everyday life we note its illuminating power. Theosophy must begin to interpret some of its terms in the light of its growing knowledge. We will hear less and less of man visible and invisible, and more and more of man conscious and subconscious.


          Students will recognize their old friends, the Ego, the Sex, and the race instincts running through the following extracts: -

          "It is recognized that mind has a much wider content than that of consciousness; that human conduct is determined largely by a number of innate powerful instincts. The mind of a human baby should be thought of no longer as a blank tablet on which experience may write what it will, but rather as a network of strong threads already formed by countless generations, on which the effect of experience will be merely to make some regions more closely woven or to connect some parts with new strands. The foundations of human conduct are not reason and intelligence, but a number of pre-formed psycho-physical dispositions. These instincts may be placed in three groups - those relating to self-preservation, those relating to species preservation, those relating to the life of the herd (i.e., Ego-Sex-Herd). Intelligence and reason are but the workmen - relatively newly engaged - who on these foundations and with the materials afforded by them, and by the manifold experiences of life, build up human personalities." - From the Psychologist in Public Life, by Dr. H.B. Backenbury, London.


          The part the New Psychology is going to play in medicine may be gathered from the following: -

          "The place of psychology in medical study was discussed by Sir Frederick Mott, Consulting Physician to Charing Cross Hospital, London, at the presentation of scholarships and prizes to students of the Medical School of the institution recently. He said that if he were given the opportunity of again teaching physiology, he would, in the light of much experience, give very special attention to the influence of the mind on the body and the body on the mind. The neglect of this branch of medicine by doctors was responsible for the attraction that Christian Science and faith-healing exercised over the public. There was no mind without memory, and no memory without body. All psychic processes were subordinate to physiological processes, which in man differed in no essential way from those of animals, and in all human activities had their primal instincts common to men and animals - self-preservation, preservation of the species, and the instinct of the herd. Referring to psychoanalysis, he declared that every good doctor having at heart the interests of his patients, and realizing the immense influence of mind on body and vice versa, would learn to obtain the confidence of his patient, who would then reveal the secret worry or anxiety causing mental conflict. Speaking again of the herd instinct, Sir Frederick declared it to be closely associated with the instinct of self-preservation and propagation. The ordinary members of the herd constituted the flywheel of society, and the occasional extraordinary individuals who possessed constructive imagination and new ideas contrary to the tenets of the herd were the geniuses.

          "'Students,' concluded Sir Frederick, 'must be taught the foundations of human life in order that their knowledge may be applied to the practice of medicine.'"


          Even the Church is beginning to turn the searchlight of the New Psychology on some of its practices. In an article, "The Psychology of the Spiritual Exercises," by the Rev. Father Leslie J. Walker, S.J., in the Hibbert Journal, April, 1921, he points out that in the Spiritual Exercises of St. Ignatius we have an old way of using the new methods of Suggestion and Auto-Suggestion. "The attitude of mind required by St. Ignatitis in an exercitant, therefore, (though directed primarily toward God), is of the same type as that required in one who is to undergo therapeutic treatment by modern psychical methods." Psychotherapy is based on the principle that there is a subconscious self which can do things which we cannot do voluntarily, and seeks by means of suggestion to utilize this subconscious machinery. Substitute for the subconscious self, God, and you have the fundamental principle of the spiritual exercises.


          We have heard something like that before from the T.S. platform. Dr. Fraser has repeatedly insisted that the Kingdom ideal of Jesus was the deeps in human personality now known as the Subconscious, but we wonder when a ritualist will get up and tell the man in the street that all his trimmings and geegaws, mitres and gorgeous apparel, that put to shame Solomon in all his glory, his incense, chants, organ pipes, candles and all the rest of it that have

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crept into the religion so-called of the Nazarene, but never had a place in the upper room on the Lake side; that all these are merely devices to induce in the attendant worshipper a heightened state of receptivity of suggestion? The gorgeous ritual helps some, but let us be honest and recognize them after all for what they are, merely the paraphernalia of the property man, and these we do not need in the T.S.


          From the London papers, October 12th, etc., at a conference on Spiritual Healing at Church House, Westminster, at which the Bishop of Kensington presided, Dr. Montagu Lomax dropped a bomb. He expressed a startling belief in demoniacal possession and reincarnation. "While I believe that the ills men suffer are the consequences of their own misdeeds," he said, "I do not necessarily mean in their present existing life, but in a previous incarnation." Also, "He believed that in many cases, especially those of epilepsy, acute mania, and melancholia, the Subconscious mind of the moment was not uncontrolled, but that it was controlled by an evil and obsessing discarnate entity." The Bishop dropped his head, we read and looked pained. We do not wonder. The New Psychology does not hold with that as the psychopathology of insanity, and if Lomax had added that the obsessing entities were the "brethren of the shadow," the medical world could not stand more aghast.


          Mr. James Douglas, reviewing Sir Arthur Conan Doyle's book, The Wanderings of a Spiritualist, says in the London Sunday Express:

          "His world-famous character, Sherlock Holmes, is a master of the science of induction and deduction. Doyle could not have created Sherlock Holmes if he had not been deeply versed in the laws of evidence. In many other respects, too, Doyle is a pioneer, for he sees farther ahead than most of his contemporaries. He has established his right to be heard, and we may be wrong in refusing to hear him. There may be oceans of fraud and folly in Spiritualism, but there may be a grain of truth in it. It may be one of the great movements of the human mind, as yet in its early stage, but destined to struggle towards full and final victory.

          "After all, man is a creature of prejudice. He mocks at every new thing. He derides every fresh discovery. Wireless telegraphy and aviation were at one time scoffed at as absurdities. They are now commonplace. It may be that Spiritualism will become an ordinary fact and factor in human life. The ancient barrier between the living and the dead may be crossed. Intercourse between the two separated portions of the human race may be made possible. The mourner may cease to mourn. The continuity of personality may be proved beyond doubt. It may be possible to know as well as to believe. How can I rule out this vision of hope and joy? I certainly cannot prove that it is impossible.

          "Science has wrought so many miracles in our time that it is stupid to set a limit to its march. The earth has been explored. The stars have been analyzed. The one great unknown region is the mysterious land of the living dead. Is it not possible that the spiritual universe may be explored as successfully as the material universe? And Doyle may be one of the precursors. He may be groping and fumbling on the threshold of a miracle. His totterings and stumblings may seem comical to us, but they may be the first steps of the human infant. Reasoning thus, I grew ashamed of my cynical disdain. I opened my mind wide and sat down at the feet of Gamaliel in an attitude of respectful humility. I resolved to be critical without being contemptuous.

          "But I claim a fair hearing for Doyle. Let us investigate instead of sneering. Let us examine all the evidence, all the witnesses, all the 'cross-correspondences,' all the 'book-tests,' and all the photographs. Let us sift and clarify, weigh and measure. The progressive Press, at any rate, ought to be on the side of reverent research and honest exploration."


          Readers of Dawn will be glad to know that Dr. Fraser will resume his Sydney class in the New Psychology early this year. The textbooks selected are "The New Psychology," by Tansley, and "Psycho Analysis," by Tridon. Last year there were very many who wished to attend after the class had well started. In a progressive study this cannot be done. Opportunity is now afforded for all who wish to join up, the only stipulation being that they first join the Theosophical Society.   



          A typographical error occurred in our Editorial Notes in the November issue of this journal. Two lines were left out, thus destroying the context. The correct reading is as follows: - "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.' "


          One's-self must never give way - that is the final substance - that out of all is sure,

          Out of politics, triumphs, battles, life, what at last finally triumphs?

          When shows break up what but one's-self is sure? - Walt Whitman.


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Neutrality and Tolerance.

                    From the "Canadian Theosophist."

          Ordinarily the question of churches does not particularly concern the Theosophical student. He is neither for nor against Churches in the abstract. An ecclesia, or society, in the simple original sense, is acceptable, but now that some of our zealous members seek to impose another sacerdotal organization on a world which has been seeking means of escape from all such, members of the Theosophical Society, who thought they had discovered these means, are brought to a stand at the unexpected development.

          Every man who has ever belonged to a Church knows that his membership gained for him the more or less camouflaged hostility or, at the mildest, the competition of every other church. Did the gentle reader, for instance, ever hear of any church recommending an outsider to join another church? No; never. It is always - "Join our church."

          The Theosophical Society has been neutral among the churches. It has favored none and rejected none. Now an attempt is being made to secure favored treatment for a new church which has been repudiated by what it asserts is its mother Church. Membership in this new church at once excites active hostility in the Anglican, Roman, Greek, Old Catholic, and other Episcopal Communions. To take sides in such a dispute is to violate every principle of neutrality which The Theosophical Society has observed hitherto, and regarded as essential.

          Its position would be the same if the Presbyterian, Congregational, Baptist, or any other Church sought recognition as Theosophical bodies. They are all Theosophical more or less, but they all have the same creedal defect which renders them antagonistic to each other. In 1785 John Wesley told his brothers: "I firmly believe that I am a scriptural episkopos as much as any man in England or in Europe; for the uninterrupted succession I know to be a fable, which no man ever did or can prove." Dr. Headlam, Regius Professor of Divinity at Oxford, endorses this view, and declares the notion has no justification.

          These are mild statements compared with what Madam Blavatsky and other competent occultists have said about the dogma of the apostolic succession. We all have a right to our opinions, however extreme, in such matters. The expression of extreme views is not necessary, except when forced by indiscreet advocacy of contrary opinions. We must exhibit that tolerance for the opinion of others that we desire for our own, but it is a corollary of this that we must not thrust our opinions on others who disagree with us.       It must needs be that evil shall come, says the Scripture, but woe unto him by whom it cometh. If we have evil, or what we honestly conceive to be evil thrust upon us, there is no doubt, if the cause of truth is to survive, the evil must be resisted.

          Should the Theosophical Society single out for endorsation one church more than another, its usefulness would be clearly nullified. As Mrs. Besant has said, we have had enough trouble convincing the world that we are not Buddhists, to fall into the error of making it necessary to convince it that we are not Churchmen.


The E.S.T. and Its History.

                    By H. Wiedersehn

          As everybody knows, there is behind the Theosophical Society an Eastern School of Theosophy, or as it is almost always referred to, the E.S.T.

          The history of this school is little known today except by very old members. In the eighties of last century, after H.P.B. came to London, she accepted a few of those immediately around her as candidates for more personal occult instruction than she could give out generally, and this group became known as the Esoteric Section of the T.S.

          When anyone seeks to hasten evolution by making a special effort to develop faculties that are only latent, it stands to reason that great risks are taken. The health of the body is endangered; and the balance of the mind, the emotional nature, and the physical nervous system are liable to be disturbed. Every occultist must make himself; that is, he alone must put forward the effort, practice patiently and persistently to effect improvement, and build up capacity and character. None other can do this for him. It is however essential that some older

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and experienced occultist shall supervise the training so that the candidate may be directed as to the best methods to adopt and be warned when the danger line is approached.

          These first efforts resulted in many failures. The opportunity was great, also the risk. When H.P.B. passed over in 1891, the Esoteric Section was still very small in number. Two of its most prominent pupils were Mrs. Besant and Mr. W.Q. Judge. Mrs. Besant was under the impression that H.P.B. intended her to lead the school, and Mr. Judge believed that he had been nominated for the same position the difficulty was met by cooperation and a joint headship followed.

          In practice Mr. Judge largely controlled the school in America, and Mrs. Besant in other parts of the world. In 1894 grave differences arose between these leaders, and resulted in a split, which entirely separated the followers of Mr. Judge throughout the T.S. from those of Mrs. Besant. Mr. Judge died very soon after, and a Mrs. Tingley took over his E.S. and T.S. following.

          In 1898 the school as originally constituted was closed, and all papers called in. The end of each century has an important bearing on any school of this nature. As H.P.B. explained, the last quarter of each century is the period most favorable to spiritual help being given to the world by the Masters. At its close the more intimate association of the Great Ones has to cease and the work commenced by them must be carried on by pupils themselves.

          It was this inner change that was indicated by the formal closing up of the original school in 1898. During the year following (1899) many of those who had been in the Esoteric Section were re-admitted into the "Eastern School of Theosophy," thereafter referred to generally as the E.S.T. This E.S.T. was a new school formed by Mrs. Besant, in which she occupied the position of Outer Head, she being the link between the Masters and the pupils scattered about the world.

          For some years Mrs. Besant gave close personal attention to this work: she organized the school, appointing Corresponding Secretaries to represent her in the various T.S. Sections, and visited most of them in turn. Col. Olcott was President of the T.S., so that Mrs. Besant was free to carry on this department. Her work endeared Mrs. Besant to members of her school, who were well able to appreciate the sacrifices she made for it.

          In 1907 Col. Olcott died, and Mrs. Besant was voted to the presidency of the T.S. It was recognized at the time that the neutrality of the T.S. might be endangered if Mrs. Besant took this office, and it is generally understood that Col. Olcott, who attached very great importance to the maintenance of T.S. neutrality, was strongly in favor of a successor not so definitely associated with another organization. One of the outstanding difficulties lay in the fact that the constitution of the T.S. is democratic, while that of the E.S.T. is essentially autocratic.

          When the selection of Mrs. Besant for the T.S. presidency was made, a number of influential members left the T.S., but things settled down until 1911. The Order of the Star in the East was formed then, and many thought in such a manner as to trespass on the neutrality of the T.S. Mrs. Besant, however, incorporated the Star movement with her Eastern School of Theosophy, and friction seems to have been for the most part confined to India. There it proved very serious indeed, and many good workers dropped out.

          From about this time on, the conduct of the E.S.T. was to a great extent handed over to the various Corresponding Secretaries, the time of Mrs. Besant being almost fully occupied with political work for India. The School had become a very numerous body; in fact a large proportion of those who joined the T.S. entered it. It had ceased to be an occult school in the old sense in 1898, and since then has become more and more esoteric in actual practice. In H.P.B.'s original Esoteric Section strict rules of a disciplinary nature were insisted upon, but the later school has been adapted to meet the limitations of human nature.

          The pupils of H.P.B., as well as those who had the privilege of entering her Esoteric Section, even after it was taken over by her successors, and up to 1898, when it was closed, could continue their inner progress till it brought them to the portals of initiation; those who have come in later have the opportunity of learning the first steps which will enable them to take advantage of further opportunity in a future incarnation.

          Today the E.S.T. is under the regime of the various Corresponding Secretaries. As a school solely conducted by Mrs. Besant it seems to have completed its work and changes of a marked nature are taking place. The American division is in a state of suspended animation, no meetings of members being permitted. The Australian division has been taken over by Mr. Leadbeater. Presumably the E.S.T. will serve as a kind of Kindergarten for future aspirants, and it may well help them in their personal training. Care must at all costs be taken to avoid participation in the affairs of the Theosophical Society, or even this form of usefulness will be denied to it. It would appear that the suspension of the School in America was made necessary by its political proclivities there, and to use it politically must be a great temptation in some cases.

          During the last quarter of this century some of those who have seriously trained themselves in the late E.S.T. will appear again in the flesh ready to take advantage of the next wave. That, too, will be a great time for the T.S. if it lives through in the form intended by its inner and outer founders.


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Our Open Column.

          While desirous of opening the columns of Dawn to the expression of all shades of opinion, the Editorial Staff does not hold itself responsible for any expression of opinion, whether in the form of articles or correspondence appearing over the names of contributors.


A Voice from America.

                    Krotona, Hollywood, Cal., U.S.A.


Dear Editor,

          The remarks of "Bishop" Leadbeater at last Australian Convention concerning the relations between the T.S. and the L.C.C., although particular, had such an obviously general application that I am strongly impelled to ask for the courtesy of sufficient space in your pages to describe my own experiences in this connection in both the English and American Sections.

          "Bishop" Leadbeater's assertion that the "Liberal Catholic Church has not been thrust upon this society," is entirely at variance with my experience. In both these Sections, but especially in the American, there is good evidence that deliberate and temporarily successful attempts were made to herd the T.S. into the open arms of the L.C.C.

          During the war period I resided in London, but as I lectured all over England there was ample opportunity to hear numerous predictions of danger to the T.S. from the O.C.C. These predictions, however, I laughed at, for I held (and still hold) that there was a legitimate place in the world for such an organization as the O.C.C. Moreover, I then considered the T.S. to be strong enough in its principles and its leaders to withstand any attempt at sectarian domination. My eyes were opened, however, when, at a Conference of the London Federation, T.S., a barefaced attempt was made to commit the Conference to the O.C.C. during the heat of a debate.

          To the surprise of both my friends and enemies, I spoke in favor of a suitable form of ritual and ceremonial for the T.S., though, like the other leading speakers, I kept entirely to principle. My notion of honor harmonized with the declaration of H.P.B., in the "Key to Theosophy" (Orig. Ed.), that ". . . no officer of the Society, in his capacity as an officer, has the right to preach his own sectarian views to members assembled, except when the meeting consists of his co-religionists."

          The hall was crowded to suffocation and discussion was hot, though perfectly good-tempered. Indignation was displayed, however, when a sectarian element was introduced by the Rev. Scott Moncrieff. The burden of this gentleman's remarks was to the effect that "Mr. Gillespie asks for a means by which the truths of Theosophy can be conveyed to seekers through soul-inspiring ceremonial, and here, ready made to our hand, is the O.C.C. Let us adopt and establish it to provide ritual and ceremonial for the T.S."

          This unwarranted intrusion of a sectarian issue aroused my dormant perceptions and apprehensions, and in every direction I could see the tentacles of the church reaching out to catch unwary F.T.S. Lodge rooms were being used for church services, baptisms, etc. The Sectional organ was practically closed to anything but praise of the church, and while at assemblies of F.T.S., flattering references to the church were permitted, criticisms were diplomatically discouraged.

          After more than one change, the church room was finally located as close to Headquarters as possible, whence gaily-caparisoned clerics flitted frequently to and fro in the full gaze of the public.

          This cursory description, of course, cannot reproduce the atmosphere, nor the foolishly provocative attitude of the church members and officials; but it may suffice to enable "Bishop" Leadbeater to realize that Sydney is not the only place that objects to the church being "thrust upon this Society."

          I will now turn my attention to America, where I found conditions to be much worse. At Krotona, L.C.C. notice boards were fixed to the wall beside T.S. notice boards; L.C.C. activities were listed on T.S. programmes and appeared to be T.S. activities; Krotona Temple was regularly used for Mass until the completion of The Oratory by the much loved Chas. Hampton.

          It was hoped that The Oratory would be a permanent home for the church at Krotona, and the fact was blazoned forth by signboards all over the estate, pointing the way to what visitors called the "Theosophical Church."

          Regular services were held in the lodge rooms, in the face of many protests, church furniture was installed, and in one at least the walls were decorated with paintings to which many objected.

          The then Head of the church arrived, and a propaganda tour was arranged, which concluded with his celebration of High Mass in the Assembly Room of the New York Convention.

          At this same Convention a high church dignitary announced to the effect that the T.S. "was done for," and it now devolved upon the church to take hold

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and carry out the work of which the T.S. had proved incapable.

          Another L.C.C. dignitary in a letter, enjoined a devoted F.T.S. to work for the building up of a strong church interest at Krotona. Yet another told of heaving been informed that the priesthood was a quicker way to initiation than the E.S.

          The programme of the North West T.S. Conference announced High Mass as one of the chief items, and much time was allotted to the consideration of the church in its various aspects.

          The following list will indicate how far the effort to build up a strong church interest had succeeded about mid-summer 1919: -

          Acting for National President: The Very Rev. Robert Walton, Vicar-General, L.C.C.

          Vice-President American Section: (Bishop) Irving Cooper, L.C.C.

          Member of Amer. Sec. Board of Trustees: The Very Rev. Robert Walton, Vicar-General, L.C.C.

          National Treasurer: Rev. H.H. Shutts, L.C.C. (resigned later).

          National Lecturer : Bishop Irving Cooper, L.C.C.

          National Publicity Director: Rev. Ray Wardall, L.C.C.

          Editor of the "Messenger" (Sec. Mag.): Mrs. May Rogers, L.C.C.

          Priest in Charge of L.C.C., Krotona: The Very Rev. Robert Walton, Vicar-General, L.C.C.

          Trustee of Krotona Institute: The Very Rev. Robert Walton, Vicar-General, L.C.C.     

          General Manager, Krotona Institute: The Very Rev. Robert Walton, Vicar-General, L.C.C.

          Head, Bureau of Social Reconstruction, Krotona: The Very Rev. Robert Walton, Vicar-General, L.C.C.

          The points above-mentioned are but a few out of the hundreds which impelled us to present to 1919 Convention a petition asking that church clergy be barred from office in the Section. This petition was circulated over the U.S. during the summer recess, and yet it returned inside a fortnight or so with 799 signatures!

          The only other point that I wish to touch on now is "Bishop" Leadbeater's jibe, in which he suggested that our first object should be amended by the addition of the words "with the exception of the Liberal Catholic Church, which we hate."

          I am quite ready to believe, with Mr. Martyn, that the Head of the church in Australia is not aware of what takes place outside his own immediate circle. But he cannot be ignorant of the fact that from its inception the O.C.C.-L.C.C. has never even attempted to stand alone. It has always been a parasite on the T.S., in the hope, no doubt, that parasitic succession might prove to be the analogue of apostolic succession.

          Other sects, animated by a sense of decency and honor and good manners, have refrained from intruding their unwelcome presence. The L.C.C., on the contrary, in the full knowledge that it was contravening the principles of the T.S., and with an obstinacy equaled only by its ill manners, has persisted in its attempt to force itself on the T.S. The L.C.C. is the only sect attempting such encroachment. Consequently it is the only sect meeting with resistance.

          The L.C.C. is an intruder which has tried to secure control in three Sections of the T.S. The T.S. has tried polite hints, reasonable objections, strong remonstrance, and has finally been compelled to issue a warning that further intrusion will result in forcible ejection.

          Such conduct on the part of the L.C.C. can arouse naught but contempt. To hate the L.C.C. would be to confer on it a dignity it has never yet deserved. Thanking you in anticipation,

          I remain,

                    Yours fraternally,

                              HUGH R. GILLESPIE, F.T.S.

          (Note: We understand the Oratory at Krotona, referred to in the above letter, has now been removed. - Ed.)


          The sun, the moon, the stars, the seas, the hills, the plains,

          Are not these, O soul, the vision of Him who reigns?

          Is not the vision He though He be not that which He seems?

          Dreams are true while they last, and do we not live in dreams?

          Earth, these solid stars, this weight of body and limb,

          Are they not sign and symbol of thy division from Him?

          Speak to Him thou, for He hears, and spirit with spirit can meet.

          Closer is He than breathing and nearer than hands or feet.

                                                                                            - Alfred Noyes.


Cole's Book Arcade

346 George Street

is the Sydney Depot for "DAWN"

Single Copies, Price Ninepence


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"Your Lordship!"

          The Liberal Catholic Church in Sydney publishes a miniature periodical entitled The St. Albans L.C.C. Monthly Paper. In the Easter, 1921, number we read, over the signature of L.W. Burt, who is a priest of the church:

          "Our members will welcome the glad tidings of the sailing by the s.s. Morea of the Presiding Bishop, the Rt. Rev. J.I. Wedgwood, Ph.D. We look forward with pleasurable anticipation to the date of his arrival, when we shall offer to his Lordship a hearty welcome and sincere congratulations."

          Later on, when the time came to "speed the parting guest," we find the same mode of address used. This time it is an echo from Melbourne, which reads:

          "The Melbourne Church has had the stimulus of a visit from the Presiding Bishop - only too short. His Lordship's time was well filled....His Lordship expressed himself as very pleased at the good work done in the Melbourne Church. "

          It is said that this new departure was inaugurated by one bishop addressing another as "your Lordship" at a church meeting, so presumably the rank and file feel they are merely living up to orders in continuing the practice.

          Dawn calls attention to this innovation at this early stage, because prevention is better than cure, and there will be a lot to cure by-and-bye when the T.S. as such becomes involved - as it soon must be. If the L.C. Church magazines and Church people - who may have no saving sense of humor - call their leaders "Lordships," experience proves that the same form of address will be expected from T.S. magazines, at T.S. gatherings, and at public meetings held under T.S. auspices. Is the T.S., as such, prepared to follow a lead of this nature? Apparently any citizen of a free country like Australia can refer to another as "His Lordship" just as anyone can announce himself as "Sir so-and-so" without penalty. All the same, public opinion quickly distinguishes the real from the unreal in such matters, and in regard to bishops generally there is established custom which may not easily be gainsaid.

          Some English bishops are members of the House of Lords. These are without question "Lordships," but if any dictionary of ceremonious forms of address be referred to it will be seen that in the case of Scottish and Colonial bishops the use of the terms "Lord Bishop" and "My Lord" is incorrect.

          No directions, it is true, are given regarding L.C.C. bishops, but then they still have to satisfy the authorities that even their "Orders" are in order. At present, in spite of all denials, these are not yet recognized as valid outside L.C.C. Church membership.

          We suggest, in all friendliness to the contributors to "St. Alban's Monthly Paper," that they quietly drop the "His Lordship" and say no more about it. The omission never will be missed!



No. 2.

                    By Jocelyn Underhill

          In our last issue the verse from the Upanishads, "Now in the Heart the Self Abides," was suggested as a useful line of thought. We invited students to send in any useful matter about the heart, its functions, etc., and intended giving our readers this month the benefit of an account of some very interesting experiments, which have been contributed, but we have also received, over the signature of Jocelyn Underhill - who has been a welcome contributor to "T.S." and other magazines for many years - a most suggestive article on meditation, which is apparently built up on our text, "Now in the Heart the Self Abides." This we insert instead of the notes on the heart, which will follow in the next number. In the text above referred to students will notice that the word Self is spelt with a capital. In some of the English translations from Sanscrit writings, the plan has been adopted of using the capital when the Higher Self was indicated in the original; in this case it is the Higher Self, the Egoic consciousness that abides in the heart, not the lower self.

          To every soul there comes intense periods of spiritual loneliness and isolation. These are periods of spiritual growth, yet the actual results are only realized after the period has passed. In this great sense of isolation we are divorced from the outer world and all its distractions - for the time being. We are permitted, if so we wish, to find ourselves alone with God. Many of those who have made much progress in the mystical Life of the Soul have sought and cultivated isolation from the world; others, less favorably placed, have learnt to withdraw from the busy affairs of life and remain utterly alone while great tides of the world's affairs ebb and flow about them. All this that they might

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speak to God as did Moses in the loneliness of the Moab hills "as a man speaks to his friend." It is where we allow ourselves no such leisure that the experience is forced upon us, and the sense of spiritual isolation submerges all else. The Ego has taken command; it is only in the lower mind, the lower vehicles, that this isolation is felt.

          In all such periods there is the shadow of a great rock in a weary land, a sure refuge in the GOD WITHIN. "None ever yet placed his trust in God and was confounded." The place of refuge, the rock casting the shadow, is definitely within. Never must it be sought without or elsewhere. The smell of incense, the ceremonial of the altar (whether it be the burnt offering, the bloody sacrifice or the wheaten wafer), the sonorous roll of hymns will only add to the distraction, or at best narcotize the soul into hypnotic slumber, whence arousal is difficult and the resulting isolation - when it comes, as it must - more strongly felt. Even the priest, with all the help that his ritual and his daily practice can give, finds the necessity to enter into Retreat from time to time. This because he, perhaps more than others, fails to draw upon the hidden strength that is within. It is the age-old plaint of endeavoring to save others when himself he cannot save. After all else fails there is the Inner God, Who manifests in the silence of the subdued heart and quiet mind.

          It must not be thought that help cannot come from without. It does -but is it not an ever-lessening force and help? Does it not require to be increased in quantity and to be sought for, at ever-lessening intervals? Hence the necessity for daily communion and such daily practices on the part of many. It is akin to spiritual drugging. Such help sought without will lead one to the lesser gods, to the Communion of Saints, possibly, but never to the realization of God. "Those who worship the gods go to the gods," undoubtedly, to the gods that are in the wider sense as mortal as themselves.          Those who worship God go to God. It is a question as to which way the consciousness is turned - if it be outward - then indeed will we find the Gods, if it be within we will assuredly find GOD. Outer ceremonies, outer meditation, will bring us to the presence of these lesser deities, with the reward of knowing them face to face, will bring us to a heaven which, however splendid, comes to an end; the inner meditation will take each individual direct to the Presence of the ETERNAL: so have the Upanishads taught us since the dawn of time.

          Thus it is that for ages struggling Humanity has been endeavoring to escape from the thralldom of professional priest-craft. Each new religion has, in turn, been a protest and a cry against the formalism, the dogma and the wearisome ritual of the age in which it appeared: witness Ammon-Ra, the Lord Buddha, the Lord Christ. And each in turn has been stolen by the selfsame set of priests, who accommodate themselves to the new order of things, and twist and turn the words of each successive teacher to their own sacerdotal usage. Were it not so one pure and undefiled religion would have outlasted Time. Today as never before the eternal freedom of the Human Spirit is being stressed; as never before are the forces of priest-craft fighting that it may not be free. The spirit of Ignatius Loyola is to the front again, working with seven-fold energy, under every possible disguise. Never were the innocent and the ignorant so likely to fall to the wiles of this spirit. But all such efforts must fail, will fail. In the heart abides the Eternal Self, whose unsearchable riches are a storehouse whence cometh limitless aid. The pathway to liberation is within each one of us, and not without. Even the great Masters of Wisdom and of Compassion are as human as ourselves, save that They have trodden this inner road, and know where we surmise. Their message has ever been to make search within. Their last messenger - H.P. Blavatsky - has shown again the Ancient Narrow Way, and all the little efforts to darken her counsels, to thwart her work (under, however, Torquemadan a sense of righteousness) and to belittle her knowledge and her vision must fail. "Now, in the heart the Self abides" and only those who pass through the great tribulation of the inner experiences can know the Self as one.          This is the Way of Meditation; the way to the garden where grow the white lilies of eternal peace in all their glory, the ancient way of salvation, the razor-edged Path to Liberation, the portal to the Nirvana of changeless Peace. "In peace there comes the ending of all sorrows, for the soul of inspiration speedily enfolds him whose heart is full of Peace."


What One Hears.

          That the Paris-drawn horoscope foretelling radical changes in the T.S. and deaths of prominent members between September 10 and November 22nd, 1921, has not been borne out. True, Mr. Jinarajadasa has been appointed Vice-President and Mr., Krishnamurti a Councilor, but these can hardly be described as "radical changes. "

          That what our American brothers wanted to express in the Back to Blavatsky movement was "Back to Universal Brotherhood," and all that universality

--- 17

implies, particularly a rigid neutrality which has been ignored of late years.


          That in its right place the "Liberal Catholic" or any other "Church" may well serve the purpose of an emotional or even spiritual tonic, but as part of the Theosophical Society it is in the wrong place.


          That the Rev. Spurgeon Medhurst (late Baptist Missionary in China) recently spoke on the subject of T.S. neutrality in a manner which delighted some T.S. Loyalty League people who were present. Mr. Medhurst rose to the ideal of real universality. Let us hope he got an idea or two from Dawn, and that he will continue the good work.


          That a leader in the international T.S. movement describes the present struggle as not between the L.C.C. and puritanical forms of religion, but as the old, old feud of priestcraft and the Protestantism which decries every dependence, including the dependence on priest and priestcraft.


          That both the Buddha and the Christ were great Protestants; both strongly protesting against the usurpation of authority by the priesthood of their day.


          That "The one ray of light in the situation seems to be Krishnamurti. He is sincere, open-minded, and young, and there is a chance that at some time in the future he may be a liberating force in the Society. In fact, he seems to me the only hope for regeneration by relatively peaceful methods." - From an American Correspondent, 17/8/21


          That while as individuals, probably most T.S. Loyalty League members accept the existence of Masters, they are quite in accord with the member who at the Annual Meeting of the Sydney Lodge recently, stood up and protested against certain opening remarks of the, chairman, which implied that membership involved such belief.


          That to the uninitiated, and to people not educated up - or is it down? - to the glory of them by closer acquaintance, the illustrations of Co-Masonic and other ceremonial dress which The Theosophist has a weakness for, look comical.


          That the Sydney Lodge Executive, as constituted for 1922, numbers twenty. Of these twelve or fourteen are advocates of strict neutrality in the conduct of the Lodge, and an open platform for representatives of all shades of opinion.


          That Mrs. Besant thus eloquently welcomed the return to India last December of her two wards: We do not ask for them that they shall tread an easy path, and bask in life's outer sunshine. We hope to see them wage a gallant battle against evil, tread the path of service, know the Great Ones and do Their work in the lower worlds, loyal, honorable gentlemen, citizens of their Motherland, and of the mighty Federation of Free Nations into which she has entered and is taking her rightful place. Not ease, but strenuous endeavor; not acquiescence in but resistance of evil, and champions of Light, Love, Beauty and of political and social justice. Thus we may cry, with full assurance of response:

          From the unreal, lead them to the Real.

          From darkness, lead them into Light.

          From death, lead them to Immortality.


          That it has come as a shod, to the community to hear that no less than 10 percent of the population of Melbourne, and all great cities, are syphilitic, and that according to Professor Meredith Atkinson, the sum of fifty million pounds sterling per annum is Australia's venereal disease bill.


          That it is becoming more and more evident that to a certain emotional type of member, T.S. neutrality, and the reasoning and logic which support its necessity, is empty of all meaning. All the same, this class for the most part is big-hearted, and may be led to understand universal brotherhood and its requirements as a wider application of brotherliness, which they all sympathize with.


The Lady of the Isles

                              By B.P. Wadia.

          My Brethren, - As the ferryboat slowly drifted away from Copenhagen in the direction of Malmo, I stood looking at the capital of your wonderful Denmark. There it was - listening to the lap-lap of her busy waters and singing her song of pride and prosperity and praise. It seemed to reproduce the joyous farewell of a few friends, who, bidding good-bye, had uttered in sure words of silence - "Come again: you will come again."

          As I brooded over the enchantment that distance was enhancing every minute, I fancied that I heard the similar cordial greetings of the Lady of the Isles - She who made Denmark what it is today. Energy,

--- 18

Co-operation. Beauty, Joy-that is what She labored with in giving birth to Denmark; and Her characteristics are incarnated in Her children. The little country of Denmark, is great in prosperity. The small nation is big in its achievements.         Her energy is manifest in her sons and daughters, who cooperate in the sphere of their business and trade as nowhere else in the world. Energy and the spirit of cooperation has brought them the beauty of green fields, luxurious pastures, and rosy health; the freshness of life, which is the heritage of all who work on and with Mother Earth, has brought them not only contentment, but has set the blood of joy circulating in their veins.

          What can Theosophy do for you?

          The question reminded me of the request that I should write a few words to the first number of a Danish Theosophical Magazine. It is difficult to formulate the complete answer in short. The members of the Theosophical Society everywhere have the special mission of spiritualizing the active world of today. Trade and Commerce, Craft and Industry are the natural instruments of life-expression for the people of this age. It becomes the duty of our members to seriously endeavor at transforming its ugly sides and make them spiritually beautiful. In your country of Denmark you have a better chance of achievement in this direction than elsewhere. The darkness of ignorance does not surround you - your people are not only literate, they are educated, and a large majority have a fine culture. The terrors of poverty do not haunt your nation - your peasants and farmers by their work and their insight have made for themselves a paradise. The petty sordidness of political strife is fortunately not rampant, and your representatives have a fine chance to legislate wisely for the spiritual upliftment of the race.

          The work of the T.S. is to hold forth spiritual ideals; the work of our members is to live Theosophy and embody those ideals. Our members should transform themselves into Theosophists and go to legislatures and cooperative societies, to school-rooms and lecture halls, to reform associations and to art-promoters, to all churches and to all places of worship, by work or word, and there give the Wisdom which they have learnt in the T.S. Do not wait expectant for people to come to you - go to them. The true Servant is marked by a certain humility - he waits on others. This spirit of true service should take us to all organizations, to kindred societies, and to all denominations of Christianity. Teach your people the true Sacramental Life. They have fortunately broken the fetters of formal ritualism and left behind them the superstitions of churchian beliefs. They are ready to live spiritually by the power of knowledge. Teach them how all deeds, all acts, all work can become truly sacramental. They are not in need of priests who deal in symbolic sacraments; they want the knowledge which will enable them to show forth the glory of God in their daily labors. They do not want the dim lights of the Church, for they have worshipped the Power behind Nature under the Canopy of Heaven. They do not want the mechanical glitter of gold and purple of the priest and the deacon, for their eyes have feasted on the natural green of grass and the blue of the heavenly arches. Teach them how they are Gods, how the One Actor acts through them.

          They are the tillers of the field; let them become the Knowers of the Field. Towards that end teach them the lesson of the True Knower of the Field. When He, the Great Knower, came to India some 5,000 years ago He said:

          "This body is called the Field; that which knoweth it is called the Knower of the Field by the Sages. Understand Me as the Knower of the Field in all Fields. Wisdom as to the Field, and the Knower of the Field, that in My Opinion is the Wisdom.... As the one sun illuminates the whole earth, so the Lord of the Field illumineth the whole Field. They who by the eye of Wisdom perceive this difference between the Field and Knower of the Field, and the liberation of beings from Matter, they go to the Supreme." - (Bhagavad Gita - Discourse 13.)

          The Lady of Denmark with Her four racing steeds must have been a great Knower of the Field. Right energy was her outstanding virtue. In one day Her furrows brought Her the promised gift of the Gods - the Field of Denmark. She harnessed Cooperation in Her service, so that those who live by Her powers themselves cooperate and they are not the wealthy few, but the laboring all. The steed of Beauty made Her Field green with prosperity and plenty; the milk of human kindness flows profusely in Her Kingdom. The steed of Joy has put the smile of happiness on the lips of Her children and sprightliness in their limbs.

          As I thought of the Lady of the Isles, master of Her steeds, an embodiment of Prosperity, I found myself wondering if she was not Luxmi, who blessed India once and waits to bless that land again.

          Danish Theosophists - you who love the Land of the Masters, work for your Lady of Prosperity in Your own country, and as you serve her pray that She might whisper a word to Her Indian Sister to inspire us to do with our earth what you have done with yours. Teach us how to be the right tillers of the field, and in return we will teach you how to be the Knowers of the Field. You in your prosperity, we in our poverty, we both are hands and feet and eyes and ears of the Great Knower: you work by success, we by failure; but has He not said:

          "Whatsoever creature is born, immobile or mobile, know then, that it is from the union between the Field and the Knower of the Field."

                    Sincerely yours,

                                                             B.P. WADIA


--- 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


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