Vol. 2 - No. 8         January 1, 1923 Price Ninepence


January Issue:

          - Mrs. Besant and "Ex-Bishop" Wedgwood

"The way to final freedom is within thyself."


Resolve for 1923

Build on resolve, and not upon regret,

          The structure of thy future. Do not grope

Among the shadows of old sins, but let

          Thine own soul's light shine on the path of hope

And dissipate the darkness. Waste no tears

Upon the blotted record of lost years,

But turn the leaf, and smile, oh! smile to see

The fair white pages that remain for thee.

Prate not of thy repentance. But believe

          The spark divine dwells in thee; let it grow.

That which the upreaching spirit can achieve,

The grand and all-creative forces know;

They wilt assist and strengthen as the light

Lifts up the acorn to the oak-tree's height.

Thou hast but to resolve, and lo!

God's whole Great universe shall fortify thy soul.

                                                                        - Ella Wheeler Wilcox


Editorial Notes

          "Gabriel is always out of the particular thing we want most, but he gives us something else just as good, and the strange part is, it is just as good. We never ask for loss, disappointment, and grief, but these are the packages often handed to us . . . The years go by and there comes the earnest suspicion that all is good - even the wormwood and the gall . . . We swallow our disappointment, and the years pass, as the years do, for that is a way things have, and," says Dr. Draper, "over the evening of our dreams there steals the thought that we have been used by an unknown Power for an Unseen End."

          Dawn presents these high thoughts as they are expressed by Elbert Hubbard to its readers as we reel off another year. They will find echo everywhere, for they are true. It is true also, as the same writer tells us, that sympathy and imagination are twin sisters. The heart must go out to all men; the high, the low, the rich, the poor, the learned, the unlearned, the good, the bad, the wise and the foolish - it is necessary to be one with them all, else they can never be understood. But knowledge must go with sympathy, and clean uncompromising truth with knowledge before purity of heart can be attained. We pass on to the duties and the lessons of another year, urged by the unseen pressure of necessity, and it is well if we take with us this sense of inter-blending, inter-relation, inter-dependence, upon one another.


          These are the teachings of Theosophy, and the Theosophical Society was established to make this universal co-operation a little more practicable. Dawn has struggled to maintain its breadth and purity of design, because without a broad foundation and an atmosphere of unsullied truth both organization and the wisdom it strives to spread cannot live. If it is necessary to say hard things about persons or teachings it is not with any feeling of animus towards either particular individuals or cults, but to perform a public duty. As Arjuna was forced to fight, and encouraged by his Divine Charioteer to wage war even with blood relations whom personally he esteemed and loved, so is it with Dawn and those who control its pages; with them a great principle is at stake, and needs its champions, if need be, its martyrs, but Dawn's martyrs prefer to be active and not passive, hence any peace won in the new year is not likely to be the peace of stagnation which comes from submission to wrong.

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          In this issue, the fine premises occupied and owned by the Sydney Lodge T.S. are illustrated by a few photographs. Whether it is a good thing or a bad thing for a T.S. Lodge to own property may be arguable, but there is no doubt at all that the fine external presentation which the Theosophical Society has been able to make in this Queen City of the Southern Hemisphere has done much to attract attention to its work.

          The Sydney Lodge took birth in 1891, a day or two after the passing of H.P.B., and Col. Olcott was present at its first meeting. A vigorous propagandist policy was adopted soon after its formation, and has never been relinquished: it is indeed notable that never since 1892 has a week passed on which a lecture to and for the public has not been given by this Lodge. After experimenting with different nights in the week, that of Sunday was eventually found to be the best, and the Sunday night Theosophical lecture has for many years been one of Sydney's established popular institutions.

          Public propaganda has created a demand for a big lending and reference library, and this department of the Sydney Lodge is a very notable one. Several thousand volumes are contained in specially designed glass covered cases of gothic design carved in Australian maple. A fine shop front to the street enables the book-selling department to make a consequential showing of literature, and so the "man in the street" is reached literally.


          When the President of the T.S. visited Sydney last May she ordered members of her E.S. School either to leave the Sydney Lodge or her School. As E.S. members take a pledge of implicit obedience to Mrs. Besant, this led to a substantial reduction in the Sydney Lodge roll, but it must be admitted that the Lodge was growing abnormally large with its membership of over eight hundred.

          This separation reduced the roll by over two hundred, but today the membership exceeds six hundred and still leaves it the largest T.S. Lodge in the world. The property owned by the Lodge is not entirely free from debt, but the financial position is an eminently satisfactory one, and as things go the Lodge may perhaps be regarded as in "very comfortable circumstances," and is able to carry on with an unusually modest demand on its members for annual subscriptions.

          Fortunately, the members mainly responsible for the strong position of the Sydney Lodge are still fighting its battles, and that augurs well for the future.


          It stands to reason that special qualities and wide experience are required in those charged with looking after bricks and mortar, and unless members with the necessary experience are available, T.S. Lodges may well approach the subject of becoming possessors of their own premises with caution. Everybody knows the unhappy result which attended tile President's effort to establish a London headquarters. It is said that a sum approaching L100,000 was spent on this project, and that about two thirds of the amount was swallowed up in dead loss. But perhaps these figures are not accurate: we do not remember having seen the statement of accounts which was no doubt rendered to those members who contributed so generously to the appeals of the President. Certain it is, however, that this building scheme entered into with such ardor and expectation did not survive the disappointments and difficulties common to all such undertakings, and only proved a fathomless sink in which much of the financial resources of the Society disappeared, nobody benefiting in any way. The Sydney Lodge has long passed any danger zone of this kind, and possesses an asset which is not only a great convenience, or series of conveniences, but a source of handsome revenue as well.


          Perhaps the Lodge was destined for great ends. The thought is suggested by the fact that it possesses great facilities for great work. Out of the tempestuous struggle of the last few years, struggle to re-establish the unchallengeable neutrality which must characterize the Theosophical Society if it is to succeed as a world movement, and not degenerate into a sect, the Sydney Lodge has emerged as a self-contained, self-supporting, and independent centre, pledged to the true work of the Society.

          True it is attached to the Australian Section and through that to Adyar, but in spite of the narrowing influences at work, the Constitution of the Society still remains, and that at any rate is broad and tolerant and does not permit any interference with the autonomy of individual Lodges. Why, then, should not the Sydney Lodge become a rallying centre for the forces which at the moment are scattered and unorganized in different parts of the world?


          A great many T.S. members are not in favor of Neo-Theosophy, they want the real thing, the Theosophy of H.P. Blavatsky, the original impulses of the Society's Founders: neutrality and universalism, as the only possible basis for our "Nucleus of Universal Brotherhood." They object to being made the catspaw of psychics and psychism of doubtful authenticity; of seeing the Society made the playground for experiment; or exploited by ambitious or power and worship-seeking personalities. Such members still hope for the day to dawn when the

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Theosophical Society shall be a synonym for friendliness to all creatures; looked up to and esteemed by all races, trusted by professors of all religions and all shades of thought, having for all its noble message, the Ancient Wisdom, and for its method and practice a restraint of the personality, and a self-forgetfulness which is essential to its work. In other words, a Cause, itself the burying place rather than the nursery of personal greatness.


          Incidentally, this ideal of selflessness has had much to do with the success of the Sydney Lodge; it would be phenomenally successful if it became the ideal - as The Voice of the Silence sought to make it - of the Society as a whole.

          The Sydney people seem to have avoided the grotesque tendency to exaggerate the personality and importance of their local "leaders," probably because the local officers themselves have discouraged it. Sydney has never lacked a substantial number of useful members, each with some valuable asset in the way of experience, and all willing to pool their "talents" and to co-operate for the common good. It is so today; and the question presses itself: "Is not this the sort of nucleus required in the reform movement of today?"

          If sympathizers living in other parts of the world find themselves unorganized and helpless, why not join up with the Sydney Lodge. This would mean co-operation, or at any rate provide the opportunity for co-operation. Little is to be expected if the reformers of our movement drop from the ranks in despair, as, alas! so many of the best of our members have done in the past. Once outside the Society the opportunity for helping it by reforming it ceases; true reform must come from within our ranks.

          Reform does not mean revolution, there is no call necessarily for deposing or changing officials, nor even for interfering with any who have become the holders of vested interests or privileges of some kind or another. The insistent demand for neutrality, truth, cleanness, and separation from all sectarian tendencies can become sufficiently important to influence the policy of those who hold the offices. That seems to be a sound foundation for reform.

          Now that Dawn is letting in fresh air to our overheated Lodge Rooms, and encouraging the free expression of hitherto suppressed viewpoints, things cannot go on as they were before. The robust criticism of the last few months has already greatly modified the intentions of those who were "running" the Society, and will in time leaven the whole mass. The great body of our T.S. membership is clean living, idealistic, and truth loving. These noble qualities have been cleverly worked upon, it is true, but sooner or later they will bring those who possess them through the mirage of blind faith and weak "obedience" into the light.

          Hundreds of T.S. and E.S. members have worked their way through the fog, and others will do so. Then increasing numbers will look upon H.P.B.'s vision splendid of world co-operation and be dissatisfied with being made parties to the promoting of just one more sect.


          Since the foregoing was written, Dawn has received a letter from the Vice-President of the Sydney Lodge, which it inserts in another column. Evidently the thoughts expressed in these notes are not confined to Dawn's Editorial Staff, and we most heartily call attention to the Vice-President's invitation to members at a distance to join forces with the Sydney Lodge.


The American T. S. Convention "Thrilled."

          We cull the following from The Messenger, the official organ of the American Section T.S.:

Bishop Leadbeater Cleared

          A bit of thrilling news came by cable from Australia as the Convention was in session - that the police investigation, brought about in Sydney by the antagonists of Bishop Leadbeater, resulted in his exoneration. Cable news is necessarily abbreviated and details are lacking, but it seems that after his enemies had done their worst and the Department of Justice had made a prolonged investigation, the Minister of Justice finds that there are no grounds for the base slanders. For sixteen years the assailants of C.W.L. have slandered him in season and out, while he has gone calmly on with his work.

          Now, for the first time, the matter has come before a regularly constituted legal tribunal, and the result is that he is acquitted. It is to be hoped that his defamers will now have the good sense to subside.

          The "thrill" referred to owed its origin to a cablegram dispatched from Sydney by one, Dr. Lindberg, so it is stated in another column of The Messenger. Dr. Lindberg, it appears, is a "Liberal Catholic Church" priest. The message itself is not quoted, but it is described as "bearing the good news that Bishop C.W. Leadbeater had been officially cleared in the courts."

          This is the sort of misrepresentation that is ladled out to those who are satisfied to be credulous. It was at this Convention, however, that 27 delegates voted against the Resolution of Confidence in the same "Bishop" C.W. Leadbeater; so probably some, at any rate, who were present were not gulled by the cablegram. Let it be repeated that "Bishop" Leadbeater was not "exonerated" by the Police En-

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quiry in Sydney, nor was he "acquitted," nor was he "cleared in the courts," nor did the Minister for Justice find "that there are no grounds for the base slanders." The Justice Department did announce that the Crown Solicitor has stated: "I am of opinion that there is not enough evidence available here to obtain a conviction on any charge." (Italics ours. - Eds.)

          In the same report it was announced that "the inquiry was conducted by the Criminal Investigation Department, that all the parties thought likely to be able to give relevant evidence were interviewed, and a number of boys who had been associated with Mr. Leadbeater were interrogated." Mr. Leadbeater himself did not offer to give evidence, and as evidence was entirely voluntary and then not sworn, it will be gathered that the proceedings differed very greatly from a "court trial," where witnesses are on oath and subject to cross-examination, thus The Messenger lets itself go when it announces that "the matter has come before a regularly constituted legal tribunal."

          As announced in the November issue of Dawn, the T.S. Loyalty League, through a representative, has had access to the evidence itself, and Dawn states without equivocation, in reply to these falsehoods published in America, that if the evidence is insufficient to obtain a conviction on a criminal charge it is amply sufficient to require a searching inquiry on behalf of the Theosophical Society and in the interests of its good name. If those in authority continue to throw dust in the eyes of members, and to ignore the demand for impartial enquiry, then it may become the painful duty of Dawn to give further information regarding the nature of the evidence itself. What the Theosophical Society wants to know is not whether a particular form of immorality is criminal in the eyes of the Law of New South Wales, but whether it is criminal in the sight of Heaven? Members want to know if people declared by their President as on the threshold of Divinity are that; or, lecherous adventurers deceiving her and through her them, and trailing their most sacred ideals in the mire to the dishonor of God and man.


"Little Failings"

          Under the heading "Little Failings," Mr. C. Jinarajadasa contributes a characteristic article to the Australian E.S.T. Bulletin for January, 1923.

          To really appreciate the fine spirit of Mr. Jinarajadasa, as well as his boldness and courage, readers must remember that the E.S.T. Bulletin is a secret publication, edited by "Bishop" Leadbeater, and issued only to members of Mrs. Besant's "Esoteric Section," who are pledged to secrecy regarding the contents. That the E.S.T. Bulletin should be used for backbiting members not entirely acceptable to Mr. Jinarajadasa is regrettable. In some respects its ethics are entirely commendable.

          It is not difficult to see that the primary motive of the writer is to explain away Mr. Wadia's resignation. Even members of the E.S.T. have been bewildered by this resignation, because Mr. Wadia was so well known as a "leader in Israel," a man who has sacrificed everything for Mrs. Besant and the Theosophical Society, asking nothing in return. Rumors had reached even E.S.T. people here and there years ago that there were little intrigues and cross-currents at work at Adyar, and some of the President's most loyal followers in Australia have wondered if she knew of them. Now it is clear that Mr. Wadia has tired of resisting so much of this intrigue as was aimed at prejudicing himself. Mr. Wadia has given his reasons for leaving the T.S. in The Theosophist, but in no single sentence does he introduce personalities or criticize his secret enemies. Mr. Jinarajadasa is not, however, built on the same generous lines, and the opportunity to disparage Mr. Wadia (in a secret journal) is readily seized.

          Here follows an extract from the brotherly article in question (page 247, E.S.T. Bulletin, January, 1923):

          "We have yet another case which is extraordinary - that of Mr. B.P. Wadia. He served in the movement in the past so well that he received great privileges; he lived for years at Adyar, in the very atmosphere of the Masters, yet we find him today leaving the Society, and proclaiming that it is going quite astray. That may seem to many of you a mystery, but we who knew him can understand where the trouble began. He has always been of the greatest service to the Outer Head, but, at the same time, he always had an attitude of curious criticism towards her, even while professing the strongest loyalty and devotion to her personally. He never wanted to have any of the work exactly as she planned it, and this element of self, of pride in his own judgment about things of which he knew very little, finally led to his undoing."

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          "His undoing!" The calm assurance with which this hero passes judgment upon one he cannot understand, would be amazing were we not already accustomed to his odd little way of posing as the interpreter of "God's Plan." Mr. Wadia, as stated, has published his reasons; why does not his detractor refer to these, and answer them, that would be legitimate, while this secret judgment surely is deplorable. Then notice the nature of the charge made in the article against Mr. Wadia. Mr. Wadia devoted himself to Mrs. Besant's Theosophical Society chiefly on its business side. He has proved himself to possess business capacity which is so rare in the T.S. Also he aided Mrs. Besant loyally and whole-heartedly in her political work in India. Mr. Wadia was born and bred in India. When Mrs. Besant decided that she had a mission to save India, Mr. Wadia must have been (and it is well known that he was) of the greatest possible assistance to her. He knew where the President guessed, and if he did not temper the natural impulsiveness of Mrs. Besant with the carefully weighed fruit of his own judgment and experience, he would have been a very poor friend and lieutenant.

          Probably Mrs. Besant would have avoided some of the serious mistakes she has made had she listened more attentively to the counsels of Mr. Wadia.

          For instance, her course of conduct which led to the internment not only of herself but of Mr. Wadia, also, might have been modified, and wisely modified. Perhaps had she given more weight to Mr. Wadia's advice, she might have found herself in a stronger position to help India than she is. There is an impression abroad that Mrs. Besant's influence today in India is just about nil; that mistake after mistake has alienated friend after friend, so that in spite of what may be assumed to be a genuine desire to be of service to India, Mrs. Besant today has been shorn of all power to do so, or, indeed, to influence the course of events there in any way. For Mr. Jinarajadasa to say that Mr. Wadia's counsel was the result of "this element of self, of pride in his own judgment about things of which he knew very little," is the acme of impertinence and misrepresentation.

          Before leaving this subject, it would be interesting to know if Mr. Wadia, as Mrs. Besant's business manager, ever ventured any advice about the London headquarters fiasco referred to elsewhere in Dawn; and if so, if his advice was spurned as the product of "pride in his own judgment"?

          Feeling himself assured of a sympathetic audience, our charitable Vice-President, in the same article, has another fling at Mr. Martyn. This "sad example" calls for comment, thus:

          "Years ago I noticed one little thing in his case, which I could see might cause him a great deal of trouble, and yet he took no notice of it. You may remember that certain pamphlets were written; and a thing which astonished me very much about those pamphlets was a certain coarseness -a curious vulgarity of diction. Speaking one day to the author, I asked him how he could have written like that. He could not see the point at all, he seemed to think it quite natural to write in that coarse vein, because it was necessary to be satirical in order to strengthen one's argument. Now, in the outer world this might pass, but in the occult world any touch of coarseness or unrefinement may become a very serious handicap."

          Even Mrs. Besant would surely smile if she read this, and as a professing occultist would have to make some fitting explanation for the many rude, hard, and satirical things she was saying about the British Government, its responsible officials, and others of that ilk, more or less about the same time that Mr. Martyn's pamphlets saw the light. Whether or not Mr. Jinarajadasa is untruthful in this reference to the pamphlets can be left to the judgment of any of the readers of Dawn who care to read them for themselves. Possibly Mr. Jinarajadasa's reference to them will stimulate enquiry for them anew, and in anticipation Dawn will secure a supply, and forward in response to any enquiry.

          If the T.S. has ever had associated with it a true occultist, it was H.P. Blavatsky, who surely must have been as great an occultist as Mr. Jinarajadasa esteems himself to be. It is stated that her language at times was decidedly "direct," and some of the finest passages in her writings are delightfully satirical. Even Mr. Jinarajadasa, with his absence of any sense of humor, would have to describe H.P.B. as a satirist; hence, according to his judgment, a poor occultist.

          Then there is the "Bishop." Which one need not be specified, indeed, a "curious vulgarity of diction" is observable in the language of various "bishops" when they are annoyed. In the city of Sydney there dwell quite a number of people who have heard one "bishop" - whom Mr. Jinarajadasa acknowledges to be even greater than himself, an Arhat, to be exact -swear like a trooper, in good, rounded, English oaths; so now we know for all time that he, at any rate, is a terribly handicapped occultist, only a toy one filled with straw, probably, for has not Mr. Jinarajadasa passed judgment?

          In conclusion, it may be noted that the privilege of advising Mrs. Besant, though regarded as so reprehensible in Mr. Wadia, is permitted to his detractor himself, as witness the famous Initiation Cablegram sent by Mr. Jinarajadasa to Mrs. Besant in December, 1930, and which led to so much subsequent disaster to the T.S.


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England Awakening.

          The Following is a copy of a circular which has been sent out to all the English T.S. Lodges by the President of the Nottingham Lodge, Mr. Alfred Wilkinson. Mr. Wilkinson is also President of the Midland Federation. Unfortunately, a copy of the Resolution referred to is not to hand. It is good to find that in spite of the victimization of all who dare to demand enquiry into the scandals that Mrs. Besant treats with so much disdain, there are men of Mr. Wilkinson's calibre, fearless and strong, still left in the T.S. For the encouragement of our English friends who place truth before self-interest, Dawn now takes its place in the witness box, with the declaration that the charges against "Bishop" Leadbeater, enquired into recently by the Sydney police, were supported by definite evidence of an attempt to morally corrupt. In this incident there is no question of "advice" or anything else to cloak what had every appearance of being the action of a sex maniac or pervert.

          When Mrs. Besant provides for an impartial enquiry, as she should be compelled by agitation in the T.S. to do, there are various other items of interest in the police evidence, not of "Bishop" Leadbeater's enemies, but of his declared friends, which will profoundly affect the whole question.

          We append the Nottingham circular, and also an open letter, addressed by Mr. Wilkinson to Lady Emily Lutyens:

"Innisfree," Sandford Road,

Mapperley, Nottingham,

September 13, 1922

To the Committee of the --- Lodge (T.S.),

          I commend to your attention and consideration copies (enclosed) of a resolution and covering letter which the Nottingham Lodge has sent to the National Executive.

          We regard the matter as of vital importance to the Society: (1) Because of its bearing upon a body of doctrine commonly accepted by members of the Society.

          (2) Because of the undesirable psychological atmosphere generated by the attempt to reconcile incompatibles in belief and by the constant resurgence of scandals of the present kind.

          The morals of particular members are not necessarily the concern of the corporate body, but become so when they affect its teachings and the general moral atmosphere. The seeds of 1906 have already produced two harvests, a free-love cult and the present unmentionable affair, and more will follow if we do not fearlessly face facts and remove the causes once for all. It is a time for courage and straight speaking.

          Four priests of the L.C. Church have been practically expelled for the practice of ...... (An unnatural offence. - Eds.), and, no defense being offered, one naturally assumes guilt; and indeed there is much else to support that assumption. The only one whose case demands the consideration of the Society is Mr. Wedgwood, and that because of the fact that he has been pronounced by Mr. Leadbeater to be an Initiate. We must candidly face the question whether Initiateship and the moral ruin of young boys by the practice mentioned are compatible. If "Yes," as many are maintaining, well - I leave the influence of such a doctrine to your imagination.

          If "No," what becomes of Mr. Leadbeater's seership, and how will the large body of doctrine depending on that seership be affected? Such are the horns of the dilemma.

          As to Mr. Leadbeater, he allowed (to the official Advisory Board, called by and presided over by Col. Olcott in 1906) that he had taught (by word and manipulation) an undesirable practice to young, very young boys, and this was backed by evidence. His resignation was accepted. Some time after, it was urged by a self-appointed committee that his resignation had not prevented disruption in the Society, as was hoped, and that, therefore, there was no reason why he should not be asked to return. He was then reinstated. The facts elicited in 1906 have been and are being denied. On what grounds? As early as 1913 we were told: "Mr. Leadbeater did not teach young boys . . . ., why should he?" Why should he, indeed? Well, the answer saute aux yeux. I hope Mr. Leadbeater is innocent of the present development of sexual decadence, but we have a claim to know whether he still regards his 1906 teaching as "right," and whether he still teaches it. A right, too, to ask him to clear himself of later charges. Mr. Martyn's letter cannot be ignored; it is the letter of an honest man, and should be challenged if mistaken. The matter should be the subject of a thorough inquiry, and the Society set free, once for all, for its work. Only the truth can make us free.

          Already, instead of Mrs. Besant's view that it is unthinkable that her friends should be guilty of the iniquities charged against them, I find many here, unable to entirely resist the evidence, concerned to explain why it is likely that Initiates, with their special temptations, should succumb to such iniquities, and some of the explanations are rather awful. The attempt to reconcile the higher life with the vilest morals must eventually wreck any Society. You don't tempt a spiritual man by urging him to get drunk; the higher the stage of the spiritual life, the more subtle (not the more coarse) the temptations.

          Only fear stands in the way of the right course; an instinctive fear that if the truth were elicited it would shatter a body of doctrine on which hang some of our fondest hopes, and which has entwined itself with our best ideals. Some cherished beliefs might have to go, but the essentials of our Theosophy would remain, and none of us consciously want to cling to error. Truth before all: and truth will always be best.

          What we wish to know from you is whether you will take your courage in your hands and support the Nottingham Lodge in its action. The time has now come to put the matter fully before your members rather than let them be informed, or misinformed, by the public press. We, on our part, are determined to see this thing through, and to this end we ask your fraternal co-operation.

                    Yours sincerely,

                                         ALFRED WILKINSON,

President. Nottingham Lodge, T.S.,

President, Midland Federation



"Innisfree," Sandford Road,

Mapperley, Nottingham, 25/10/22.

Dear Lady Emily,

          I have just been reading your article in the September Theosophist, and am venturing to put a few questions to you, not with any wish to elicit replies, but rather to suggest to you the

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meaning of the opposed view, which is not motivated by "scandal-mongering, uncharitableness, backbiting, jealousy," but by a sincere concern for the good of the Society, which I fully recognize also governs your attitude.

          (1) Is the charge I have quoted any more "brotherly" than the other charges?

          (2) Has not the word "judgment" two meanings - the older one being "condemnation," the later one the idea at the back of the saying "By their fruits ye shall know them," viz., discrimination?

          (3) I, too, feel the deepest compassion for the prostitutes and sinners of the world. They are my brethren. But if a particularly depraved prostitute or sinner tells me that he or she is a disciple of the Masters of Wisdom and Holiness must I not exercise judgment (i.e., discrimination)?

          (4) If the said prostitute (the crime we are talking of in this veiled way is incomparably worse, and not committed by an ignorant person) is an F.T.S. and makes this claim, must I unquestionably endorse it, or may I not, seeing the harm done to the Society, strongly antagonize it?

          (5) If the occult authorities support the claim, is no doubt allowable?

          (6) If the prostitute, instead of being frankly a prostitute poses as an Initiate and a priest, is not that "hypocrisy"?

          (7)     If to satisfy his "physical body" he causes the moral ruin of a number of young people, is not that "selfishness"?

          (8) What then, is the point of your reference to "sins which merely degrade physically"?

          (9) Is it not possible that some of us may be in genuine grief and distress at the spectacle of loved and respected friends striving to relate in some specious way the contradictory ideas of Initiateship and ...... ? Is it not possible that we may be suffering keenly from the tearing out of cherished beliefs and the breaking of old associations?

          (10) Are the charges of "scandal-mongering, uncharitableness, jealousy" (I will not say kind), but are they true? If I could see that they were true, I would take the medicine as a wholesome draught, but why should I have any personal animus at all? The trouble goes far deeper!

          Charges of scandal-mongering, etc., are so inept: I shall be profoundly glad when I can feel that I have done all that a sense of duty demands of me, and can turn to congenial work, and I see no reason against applying that to others who take a similar stand. Sometimes we must fight, but F.T.S. must fight fairly; no "hitting below the belt," and I am sure if you did that it was what sportsmen call "a fluke," and was just unconsidered.

          I remain, with kind regards,

          Yours sincerely,

                                         ALFRED WILKINSON


Mrs. Besant and "Ex-Bishop" Wedgwood

          Note. - The following left-over matter from our November issue contains more sidelights on this evergreen subject. - (Eds.)

          New aspects of the Besant-Wedgwood episode continue to crop up. It now appears, and can be substantiated, that Mrs. Besant, in 1919, informed a gentleman of repute, whose name has not hitherto been mentioned, that she knew a certain person to be immoral, and she had refused to have him in Adyar again, because of his conduct when there before. We hear also that Farrer's confession has been blocked all along the line in England. Those people who had copies kept the matter quiet, so there has been little more than rumor so far as T.S. circles are concerned.

          There is a spice of humor in one story that reaches us. It appears that Mr. Wedgwood (whether after or before resigning his position in the Liberal Catholic Church is not stated) wrote to Farrer early in March ordering him to retract, and actually outlined a draft of a reply suggesting that his confession was written under pressure, and threatening him with excommunication if he did not do it. Farrer sent this letter to a friend.

          Some prominent T.S. members are doing their best to secure an enquiry in the T.S., but they are up against a stone wall, and can make no impression. Sydney T.S. members will no doubt wish their London friends good luck, but they will not be sanguine about getting any official enquiry out of Mrs. Besant or any of her minions.

          A correspondent mentions, by the way, that no action for libel has been taken by anybody mentioned in Farrer's confession, and at date (Sept.) there was no sign of clearance being sought in the law courts. One wonders what authority Mrs. Besant had for telling her Sydney audience in May last that proceedings for libel were being taken in London. More bluff, evidently. "The crux of the whole question is this: If you admit Wedgwood's guilt, where does C. W. Leadbeater stand?" Ah! there's the rub, as Dawn has already been at some pains to show. "I believe," concludes one of our letters from a well-known F.T.S. in England, that "most of the prominent T.S. people are convinced about Wedgwood, but dare not admit it."

          Exactly. There is the whole plot. Once admit it and Wedgwood goes, and Leadbeater goes, and the "Liberal Catholic Church" goes, and the Leadbeater World Teacher nomination goes, and Mrs. Besant, with all her good intentions - as an occultist - goes. It seems a pity that all this useless cargo cannot go - it would still leave us a woman we can honor as President for a big heart and warm gifts; and easily forgive for a well enough intentioned mistake or two.


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Our Present Trouble

- Mr. Van Manen's Remedy

          Mr. Hohan Van Manen, for many years a T.S. official at Adyar, issues a pamphlet in which, with all the calmness and detachment of a looker-on, and all the acumen of a keen and analytical temperament, he reviews the passing show. He appears to have offered his manuscript to The Theosophist, and it is to be regretted that so impartial a contribution should have been rejected, but apparently Mr. Van Manen is not down on the President's list of Neo-Theosophists. Dawn can only quote very briefly:

          The author finds that attackers and defenders are plentiful, but no one attempts to solve the problem or find the truth. "It is attack and defense, but not enquiry," he remarks, and urges the necessity for enquiry into all charges against Mr. Leadbeater by an impartial tribunal, but in his view, though the General Council of the T.S. is the body which should take up this matter and deal with it, it is incapable of doing so. "The few members on the spot are most of them very personal nominees of Mrs. Besant's, and have shown a complete lack of independence in all questions regarding the welfare of the Society for many years past. Their record shows them too supine a body to be entrusted with greatly controversial matters where Mrs. B. is concerned. The trouble in our Society has always been that crises and difficulties have scarcely ever been met in a formally correct manner." Troubles have always provoked anarchistic warfare. Unfortunate incidents and coincidences connected with Mr. Leadbeater and the repeated frustration of demands to get at the bottom of them has produced a fester in the Society. The present outbreak is only the natural result of that policy. "There has always been shown a greater desire to force by authority on the Society a favorable estimate of Mr. L. than to prove to its members his purity of life."

          "Mr. L. - and Mr. L. only - holds the key to the solution of the problem. What is most incomprehensible in it is his mutism. From a worldly un-occult point of view, one would say that he must surely be able to give a satisfactory explanation, or if he does not give one, at least explain why he cannot explain, or, going still further, why he does not explain. His system is silence, whereas that of Mrs. B. is denial. Mrs. B. repeats that Mr. L. was cleared by a Committee in England, but as far as I am aware the constitution, scope, and methods of that Committee have been such as to render its verdict absolutely valueless, and Mrs. B. might do well in giving such details about its procedure and so on as to remove the impression that her mere declaration in this matter is worthless, and rather aggravates the difficulty than solves it."

          Mr. Van Manen proposes that "a responsible body of members should first approach both Mrs. B. and Mr. L. with the request that they consent, as an act of abnegation and subordination of personal interests to those of the Society, to the drawing up of a complete, honest, detailed, and reasonable statement and explanation covering all known facts and factors . . . free from rhetoric . . . let the statement be manly, sane, straightforward, and complete, without shuttling and double dealing."

          "If such an appeal for the sake of the welfare of the Society and the safeguarding of its future through ages to come, with its power to radiate truth and beauty and happiness amongst mankind, and to remain an untainted source of Divine Wisdom, is not responded to, then only one other course seems open. Then those dissatisfied could deliberately, dispassionately, and constitutionally agitate to provoke such public opinion within our ranks as to not request but demand from Mrs. B. that she, as President of this Society, should have this matter gone into, completely and fundamentally, with or without her assistance, and with or without that of Mr. L., and should have a body appointed to report to the Society its findings on the whole matter and all it involves. Mrs. B., herself, is for the purposes of this enquiry practically a party, because, as she said herself, eleven years ago, she stands or falls with Mr. L. She should, therefore see the propriety of not assuming a role of judge or arbiter."

          "Truth must be the aim, not victory," remarks Mr. Van Manen. "It is now a struggle in our Society between loyalty to persons and traditions and loyalty to truth itself. It is a test of manhood and discrimination as well as of other qualities. Every right-minded member in the Society will thank the Gods if out of all this turmoil a complete vindication of Mr. L. will emerge. Many also will thank the Gods if Mrs. B. be moved to improve and modify what to them seem profoundly mistaken and pernicious methods . . . I have learned from Theosophy that peace is better than war, but          also that truth is better than falsehood." (Italics ours. - Eds.)

          Dawn sees little hope of any impartial enquiry; anything but that is likely under existing conditions from Mrs. Besant or Mr. Leadbeater, but the advice to agitate until the conscience of the rank and file of the T.S. is aroused is good advice.


Lord Northcliffe and Napoleon

          "The late Lord Northcliffe," says Lord Beaverbrook, on the strength of the testimony of an American writer who was on Northcliffe's staff, had a fixed belief that he was a reincarnation of Napoleon. He invented his title of Northcliffe solely in order to be able to sign his letters with the sprawling 'N' carefully imitated from Napoleon's signature. He borrowed Napoleon's postures and mannerisms, and in long walks in London or Paris strode along, head down, hands clasped behind him. It might be argued that he was paying a Karmic debt to the England that Napoleon fought so long. Colonel Harvey, now Ambassador to England, asked once, in an article written before he went to the Court of St. James: 'Now, what if Northcliffe had not bought The Times? Would France have been reduced to a mere satrapy? Would our own country today be struggling with the invader instead of with problems of reconstruction? Who can tell? Personally, I have never believed for a moment that God would permit the German heel to stamp upon the back of the world. But I am no less strongly convinced by study and observation at close range, at perhaps the most critical moment, that Northcliffe and the Times saved England. Neither, in my judgment, could have done it alone. The complement of the two powers of tradition and personality was essential. In all Britain only Northcliffe was prepared.' Some of the less desirable qualities of Napoleon were apparently not absent from Northcliffe either. His attempt to force certain soap firms to advertise in his papers by campaigning against them cost him in law costs and damages upwards of $2,000,000."

                                                             - Canadian Theosophist


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[[ Photo here - HOME OF THE SYDNEY LODGE ]]

          This magnificent building was erected over five years ago and occupies an ideal position in a leading City thoroughfare, adjacent to the Houses of Parliament and other Public Buildings. It is of fire proof construction throughout, and the King's Hall is situated at the rear. The basement, ground and first floors are occupied by the Lodge, the remaining floors being let for the purpose of revenue. The view shows the main entrance to the King's Hall, the large windows of Book Depot, and the private entrance to the residential quarters on the floors above. The arched windows on first floor belong to the Lodge Room.


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[[ Photo here - THE VESTIBULE ]]

          This view depicts the marble and mosaic vestibule leading to the King's Hall. This beautiful passage-way also gives access to the Library, the Secretary's Office, Lantern and Cinema Room, the first floor, and to a commodious basement . A very handsome War Memorial in Australian marble has been erected since this photograph was taken. The design is that of an open book, and contains the names of many Members who served with distinction in the Great War.


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[[ Photo here - THE LIBRARY ]]

          This apartment, situated on the ground floor, contains the splendid Library of the Lodge. The door marked "Secretary" leads to the room formerly occupied by the General Secretary of the Section, but it now houses the Book Depot. The Library is the main business centre of the building, and it is here that the public are contacted. This room is open all day and each evening, and the whole of the work is done on a voluntary basis.


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[[ Photo here - THE KING'S HALL ]]

          This beautiful auditorium easily seats 750 people, and is the main centre of the public work of the Sydney Lodge. The Hall has unrivalled acoustic properties, due to its design, and is much in demand for lectures and concerts. It is equipped with a fine stage and lantern screen for illustrated propaganda, and large audiences assemble here each Sunday night of the year to hear the message of Theosophy. A dado of Australian Marble runs right round the Hall, and the recessed mirrors set in white plaster and vaulted ceiling complete a pleasing picture.


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[[ Photo here - THE LODGE ROOM ]]

          This room, situated on the first floor, holds 200 people, and is where the smaller public meetings and some of the classes are held. A fine piano and reading desk are prominent objects on the platform, and a curtain in dark green plush hides the lantern screen. Adjoining this room is a smaller one, holding 50 people.  This is in constant use for classes of various kinds. Members' retiring rooms complete the balance of space available on this floor, and the whole is reached by elevator or by a handsome marble staircase leading from the main vestibule.


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Mr. Wadia's Reasons

          Extracts from a Circular to His Fellow Theosophists Explaining Why He Left the Theosophical Society.

          "I have come to the conclusion that the T.S. has strayed away from the `Original Programme' inspired by the 'Original Impulses,' whereby the Masters brought it into existence through the help of Their Messenger, H.P. Blavatsky. It is no more a Society of seekers of the Wisdom, but an organization where many believe in the few, and blind following has come to prevail; where shams pass for realities, and the credulity of superstition gains encouragement; and where the noble ideals of Theosophical Ethics are exploited and dragged in the mire of psychism and immorality."


          "In coming to this decision, I have gained illumination from the Wisdom-Light of the greatest Theosophist of our age, that perennial and never-failing source of inspiration for seekers of truth on the part of spirituality and all its byways - H.P. Blavatsky. Her clear and unequivocal words provide a great and worthy precedent, which the existing conditions in the T.S. compel me to follow.

          "Let me quote her words written in Lucifer of August, 1889, under circumstances which will become clear to any intelligent reader if he turns to the article entitled, `A Puzzle from Adyar,' from which they are taken. In reply to those who tried to commit H.P.B. to the Theosophical Society and `Adyar,' she wrote:

          "'It is pure nonsense to say that H.P.B. ...is loyal to the T.S. and to Adyar " (! ?). H.P.B. is loyal to death to the Theosophical Cause, and those great Teachers whose philosophy can alone bind the whole of humanity into one Brotherhood. Together with Col. Olcott, she is the chief Founder and Builder of the Society which was and is meant to represent the Cause ...Therefore the degree of her sympathies with the 'T.S. and Adyar' depends upon the degree of the loyalty of that Society to the Cause. Let it break away from the original lines and show disloyalty in its policy to the Cause and the original programme of the Society, and H.P.B. calling the T.S. disloyal will shake it off like dust from her feet. And what does loyalty to Adyar mean, in the name of all wonders? What is Adyar, apart from that Cause and the two (not one founder, if you please) who represent it? Why not loyal to the compound or the bath-room of Adyar?'"


          "The events of the last few years, when examined in their proper order of succession, and correctly linked up, produce a chain of evidence that leaves no doubt in the mind of the sincere student of the Wisdom and convinces him that the T.S. has proved disloyal to Theosophy and Its Holy Cause."


          "That being so, let me here make a confession. During all these years I have tried to promulgate the Theosophical teachings and have actively participated in the work of propaganda along many lines. Even while engaged in other fields of activity, I kept on with Theosophical work, and in doing that work have erred through mistaking shams for realities, and moonlight for sunlight, and have believed, and led others to believe, that which I am now convinced is wrong. Even when the sacred memory of my early vision on the Mountain Peak gave birth to suspicions, I put all doubts away, arguing with myself that perhaps I had not adequate knowledge. Thus, for a while, I was untrue to my own Higher Self, out of sincerity and humility; but good intentions or unselfish motives do not transform a wrong action into a right one. Thus I blundered, and I hereby apologize to all concerned for the mistake, for which I blame no one but myself. False notions of devotion and allegiance, unverified acceptance of statements, belief in false doctrines and worship of personalities led me to influence others in these directions, for which Karma will demand its toll, and as earnest money I offer this sincere apology."


          "Theosophy as a system of thought, which H.P.B., the accredited messenger from the Lodge of the Masters, put forward, stands unbroken and unbreakable. I accept H.P.B. as a Messenger of the Great Lodge because of the intrinsic merit, value, and truthfulness of her Message. Because of the illumination which her Message brings, and the inspiration to which it gives birth, I accept the Messenger. . . The internal evidence of the validity of her Message is overwhelming."


          "I fully agree and heartily concur in the view that - `none of us has any right to put forward his own views as `Theosophy,' in conflict with hers, for all that we know of Theosophy comes from her. When she says 'The Secret Doctrine teaches,' none can say her nay; we may disagree with the teaching, but it remains 'the Secret Doctrine' or Theosophy; she always encouraged independent thought and criticism, and never resented differences of opinion, but she never wavered in the distinct proclamation, 'The Secret Doctrine is' so-and-so . . . Theosophists have it in charge not to whittle away the Secret Doctrine for the sake of propitiating the Christian Churches that have forgotten Christ, any more than they may whittle away for the sake of propitiating Materialistic Science. Steadily, calmly, without anger, but also without fear, they must stand by the Secret Doctrine as she gave it . . . The condition of success is perfect loyalty; let the churches climb to the Wisdom Religion, for it cannot descend to them.'" - (Theosophy and Christianity, by Annie Besant in Lucifer, October, 1891)


          "But a careful examination of the great quantity of `Theosophical' literature put forward during the last few years proves that the writers have been false to the charge `not to whittle away the Secret Doctrine.' and when one calmly reviews the effects of these teachings on the outer activities of the T.S., in `orders,' `leagues,' `temples.' `churches,' as also on the life of its members, one does not fail to see the significance of the warning words of prophecy which H.P.B. uttered in the closing chapter of the Key to Theosophy, which deals with the `Future of the T.S.' Picturing certain causes, she drew the conclusion:

          "`The result can only be that the Society will drift off on to some sandbank of thought or other, and there remain a stranded carcass to molder and die.'"


          "And on what sandbank of thought has the T.S. stranded? On that of a ready-made programme of spiritual advancement, which has become a creed, with its savior-initiates and eternal hell of lost opportunities, and the devil

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of Jesuitical black magicians, and the permanent Garden of Eden 750 years hence in Southern California for the faithful who obey and follow like soldiers of a fanatical army, zealously, if not too wisely; Pseudo-Theosophy has taken the place of Theosophy. The straight and virile doctrine taught by H.P.B. of seeking the God within, `The Initiator of Initiates' has been forgotten, and people are encouraged to look for initiates in the kingdom of mortality; and a threshold of divinity is laid down in the world of flesh, and a gateway erected thereon for the true believers to pass through; H.P.B.'s warning about `false prophets of Theosophy' and their monstrous exaggerations and idiotic schemes and shams has gone unheeded. A hierarchy of `initiates' has been set up within the T.S., and blind following and ludicrous worship of personalities has been rampant. This has happened in spite of the sterling words of H.P.B. written in 1888: -

          "'It must be remembered that the Society was not founded as a nursery for forcing a supply of Occultists - as a factory for the manufactory of Adepts.'

          "How very different is the existing state of things in the T.S. if we think over the other words of H.P.B.:

          "`Let no man set up a popery instead of Theosophy, as this would be suicidal, and has ever ended most fatally. We are all fellow-students, more or less advanced; but no one belonging to the Theosophical Society ought to count himself more than, at best a pupil-teacher - one who has no right to dogmatize.'

          "Instead of fellow-students and pupil-teachers, the former hearing what had been heard by the latter, we have in the T.S. unverifiable pronouncements on the one hand, and an extravagant credulity on the other; even a kind of 'apostolic succession' has come to be an object of belief in the T.S., mainly through the secret and private organization of the E.S. Senseless pleas on behalf of successors of H.P.B. are put forward as serious arguments to bolster up false doctrines and crude teachings. It is forgotten, and allowed to be forgotten, that the only true 'apostolic succession' is that of the Teaching and never of the people who claim teachership. Members have forgotten the method of checking up teachings and ipse dixit; and that 'so and so said it' is all that is required. Thus a Theosophy as different from H.P.B.'s as night is from day has come to prevail - and alas! thousands of the members do not even know it."


          "Once before was growth checked in connection with the psychic phenomena, and there may yet come a time when the moral and ethical foundations of the Society may be wrecked in a similar way." - (H.P.B.'s letter to the American Convention of April, 1889)


          "For what is wrecking if not psychic pronouncements and the materializations of spiritual facts, the creation of half gods which drive the God's away? H.P.B.'s work, Isis Unveiled, was -

          "'directed against theological Christianity, the chief opponent of free thought. It contains not one word against the pure teachings of Jesus, but unsparingly denounces their debasement into pernicious ecclesiastical systems that are ruinous to men's faith in his immortality and his God, and subversive of all moral restraint.'" - (Preface to "Isis Unveiled," Vol. II., 1877)


          "And today some F.T.S. are even teaching 'forgiveness of sin' and `absolution'; Isis described apostolic succession as 'a gross and palpable fraud,' but now there exists a `Theosophical Church' with all the `pernicious ecclesiasticisms,' including 'apostolic succession,' by Masters! Said H.P.B.: -

          "'The world needs no sectarian church, whether of Buddha, Jesus, Mahomet, Swedenborg, Calvin, or any other. There being but ONE Truth, man requires but one church - the Temple of God within us, walled in by matter but penetrable by any one who can find the way - the pure in heart see God.'"


          "But today,  places of worship, with their priests     and officers, their ritual and ceremonials, their mummery and paraphernalia, are encouraged as Theosophical.

          "The holy names of Masters are used on every occasion and at every turn. One cannot belong to 'Their School' if politically one works in the non-violent, non-co-operation movement of the great Indian leader, Mr. M.K. Gandhi:

          "'no one can attack the L.C.C. and remain in the E.S.'

          "'Members must choose between the E.S. and the Loyalty League; they cannot remain in both;'

          "'all must believe in the near coming of a world-teacher to be in the E.S.; one must actively participate in certain movements because they are reported to be blessed by the Bodhisattva or the Christ, to be in the E.S.; messages, orders and instructions from 'Masters and Devas' are issued, not only indicating what subsidiary activities a `loyal' Fellow should join, but also on the playing of church organs, on how quarrelling youths should behave, on how to dress and what to chant in manipulating co-masonic rituals, and on a dozen other topics. These orders show absence of all sense of proportion, enlightened intelligence, and sound reasonableness. Obey and follow, follow and obey, is the instruction to the people who are inoculated with the virus of the psychic madness which passes in the name of Theosophy."


          "The only sure method of helping the Society was to bring before the members the true teachings, the 'original programme,' the tendencies of the `original impulses,' and this I did. With the message (1) of the Power of the God within and the living of the spiritual life, (2) of the untheosophical nature of blind following, (3) of the dangers confronting the T.S., (4) of the ancient, eternal and constant doctrine of Theosophy as against an evolving science, (5) of the Wisdom-Religion to be understood and lived and not the many creeds or one of them to be believed in, (6) of Service by life and not by words or works, and (7) of conforming intelligently to the teachings which H.P.B. did not write, invent or create, but, with the help of the Masters, recorded, I journeyed through many countries, covering thousands of miles. I delivered that message in hundreds of members' meetings, in scores of public lectures, through innumerable interviews, while keeping up an incessant correspondence. The message was courteously listened to, and was even welcomed in a measure. Then, the members heard and read that the study of H.P.B., recommended by me, was the result of influences emanating from Jesuits and Black Magicians; strange motives, to say the least, were attributed; the name of tolerance was invoked, and warning against getting dogmatic about H.P.B. was issued. It was asked, `Why "Back to Blavatsky" '? to which I made response. 'If not "Back to Blavatsky," then "Forward to H.P.B."' What concerned me were H.P.B.'s teachings and the sacred duty of Theosophists `not to whittle away the Secret Doctrine.' But this was falsely described as an effort to belittle the present day leaders and as being actuated by hatred."


          "The members who have been subjected to the peculiar psychic influences referred to above were temporarily awakened to the fact of the existence of H.P.B.'s truly spiritual presentation of Theosophy; yet the habit of belief in personalities and the acceptance of certain things as fully established facts wherefrom to consider all events and teachings, is so strong that the moment the whisper of 'Black Magician' and `Jesuitical influence' was heard, many of them with

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simple credulity turned to the `successors of H.P.B.' - `the eyes for the Society' - instead of using their own power of vision, moral and intellectual."


          "I tried on the one hand to the best of my ability to sound the bugle of alarm and warning, while on the other hand, I endeavored to get at the source of the trouble. I began comparing with studious care and impartial exactitude the H.P.B. teachings; taking my Secret Doctrine, I began not only re-reading but also comparing its teachings with the contents of the latter-day books, and found them different. In some instances the later pronouncements flatly contradicted H.P.B.'s teachings, and even the contents of Masters' letters published by her. With care, I pieced together the teachings, and found where and how the clear crystal waters of Theosophy were made a muddy stream which quenched the thirst of thousands while at the same time poisoning them, as it moved on fast and faster through strange places. Tracing the course of the muddy stream to where it swamped the clear current, I came to the spot marked, in H.P.B.'s language, as the end of the Cycle - 1897.

          "Prior to that, on the plain between the two streams of white and gray waters, more than one pitched battle had occurred, and as always material victory has been a spiritual defeat.

          "This is not the place to detail events of 1884-1885, nor of 1888-1891, nor of 1891-1893, nor of 1894-1895, and the physical defeat but moral victory of 1896."


          "Having studied some of the events of the pitched battle of 1894-1895 (The Besant-Judge Quarrel. - Ed.), I proceeded to what is always a more important thing for the student, the causes of the war, and lo, they were there, even prior to the publication of the Secret Doctrine by H.P.B. I found that lion-hearted, eagle-eyed spiritual Hercules, H.P.B. herself, had tried to check the advance of the hordes of barbarians who wanted to be masters of the white waters, for she perceived in them the tendency to color them; she had succeeded, but her passing away produced the catastrophe, and the close of the cycle in the T.S. and the world coincided.


          "In leaving the T.S., I think it my sacred duty to put on record one particular resultant of my study, referred to above, so that the present day members may have the opportunity, and the future members may have the warning, in reference to the teachings of Wm. Q. Judge. With H.P.B. and Col. Olcott, he was the founder of the T.S., and worked by the right method of teaching with all those who came in his contact. His life and work must be judged by the same standard which I have always applied to H.P.B. - the illumination and inspirations of his teachings; the internal evidence of the validity of his message and its consistency; and in addition, the dovetailing of his teachings with the teaching of the Secret Doctrine; and I accept him as a good and true Theosophist, who lived and toiled, who fought and died, leaving behind his own legacy to the Theosophical Movement of the century, which began with 1875 - a valiant servant of the Lodge and the Masters, who has been wronged in the T.S., and whose teachings remain unknown to this day to its members.

          "I accept Wm. Q. Judge as a true Theosophist, not only because of his own fine character and his own wonderful ethical teachings, but because he stuck to the line of the Masters and remained unto death faithful to the Original Programme which They laid down."


          "Theosophy, re-proclaimed by H.P.B. under the guidance of the Lords of Wisdom and Compassion, is Living Truth; the Masters who worked through her are living embodiments of Wisdom, and labor today by the same ancient and time-honored rules of Love and Altruism. They are our Elder Brethren, and hence the Servants of Humanity."


          "In Their Service is perfect freedom, and that service is its own reward. Guided by the sure knowledge of H.P.B.‘s teachings, inspired by the words of the Great Lords, I am choosing what to me is the right course, with hatred towards none, with love for all, in a spirit of uttermost impersonality -disregarding the sweet silvery voices of loved and revered personalities so easy to follow - because the Inner Ruler commands in a Golden Word: 'Follow the Straight Line of the Masters of H.P.B.'"


          "Be honest with Your Selves, true to the Inner Ruler. Choose not 'whom will ye serve,' but what, and where, and how will you serve, for the central Truth of Theosophy takes us away from the province of Personalities to the Realm of the Impersonal. 'Be Theosophists, work for Theosophy: Theosophy first, and Theosophy last' was the cry of H.P.B., and those who teach the Theosophy that H.P.B. taught, are her true successors; those who serve Theosophy in the light of those Teachings are the true Servants of the Servants of Humanity.


What One Hears

          That since Mr. Krishnamurti's visit desperate efforts have been made in Sydney to revive interest in what are described as "Star" activities. Midday meetings in a central hall; the occupancy of a fine central chambers for enquirers and book borrowers; and finally a little "Star" flower shop. With the closing of the year each of these attempts to interest the people at large in this Leadbeater fable is dying; the chambers are abandoned, and even the little flower shop has during the last few days found a new tenant, who has painted over the sign of the Star "Fancy- Poppy Shop."


          That following the example of Australia and Canada, members of the T.S. in the United States of America are likely to form a T.S. Loyalty League. Dawn hopes they will. There are some big Hearts in America, and the sectarianizing of their beloved Society has deeply wounded them. Those that have the courage to join in the battle for H.P.B. freedom, and breadth, will soon leave regrets behind them. A true T.S. is the one outstanding hope of afflicted humanity, and worth sacrificing something for.


          That in the E.S.T. Bulletin for January, "Bishop" Leadbeater offers as a suggestion for the new year that readers of that journal resolve to mind their own business exclusively, and absolutely refrain from criticizing or interfering with others. As a specimen of bland hypocrisy Dawn commends the January E.S.T. Bulletin, for under the same cover "Bishop" Leadbeater, the Editor, publishes an article by his erstwhile "boy," Mr. Jinarajadasa, entitled "Little Failings," in which several members of the T.S., living and dead, are uncharitably criticized, if not slandered.


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          That it is expected, in view of the symptoms, that something in the form of a miracle will shortly be staged at Adyar to stiffen the confidence of those pledged to obey, and to reinspire the faith of the wavering.


          That Messrs. Warrington, Fritz Kunz, Krishnamurti, and his brother, who arrived in California in July, are to tour the States. This visitation, remarks a correspondent, "will no doubt strengthen the Hierarchy here, and the `Star' may put forth a flicker before finally going out."


          That the Anthroposophical Society, which Dr. Steiner's supporters formed when they were expelled from the Theosophical Society, is growing so rapidly that it bids fair to rival the parent organization from which it sprang. Some day the mother of all these kindred movements will grow wise, we hope, and gather all her offshoots into friendly cooperation again - that is when maternal feelings are lost in maternal sympathy, true bigness of heart, and the ideal of the impersonal.


          That Dr. Steiner gave a series of lectures at the Oxford Holiday Conference recently on "Spiritual Values in Education and Social Life." His titles included "The Spiritual Basis of Education," "Education as an Art," and "Details of the Waldorf School." It appears that the Steiner division of the Theosophical movement has made wonderful progress along the lines of the Newer Education of late years and has attracted a great many prominent educationalists.


          That Mr. Leadbeater tells his followers in the E.S.T. Bulletin that: -

          Since we have this magnificent opportunity of the Theosophical teaching, let its show ourselves worthy of it. It is possible for a man to deserve it and get it, and even then to prove unworthy of it after all. Sometimes people will go far along the line of the teaching, and then, suddenly meet with some circumstances under which they seem unable to apply it. This may even occur with people who are quite old and advanced Theosophists; some little personal matter will crop up, and, in face of that, they will entirely forget their Theosophical teaching, and act precisely as an ignorant outsider might act. Then we have a very sad failure, a sad retrogression. You all know what a deplorable example of that we have recently seen here. No matter, the knowledge is there, and it will in due course reassert itself, and progress will be resumed. But such a lamentable failure does involve a very sad temporary check. Let us take warning by it, let us be very careful, lest we also should be led astray.

          The "sad failures" are, of course, those who do not accept all "the Bishop" dishes up to them.


          That in the E.S.T. Bulletin for January, Mrs. Besant tells her followers that some years ago she "was called to Shamballa." Her colleague, "Bishop" Leadbeater, was there, too, she declares. Dawn would like to know if Mrs. Besant means that Mr. Leadbeater (it was about 1913) told her that she was at Shamballa, told her what took place, and that she makes the statement on his authority? Dawn asks this question because in another case of a similar kind Mrs. Besant knew nothing about the asserted Inner Plane experience until Mr. Leadbeater's "colleague" told her two years after the event.


          That Victoria Lodge T.S. (Canada), recently issued this brochure:

          "Mrs. Besant says Leadbeater and herself are the chosen 'successors' of H.P.B., who left 'the twain of us to bear personal witness to the truth when she had gone.' - Theosophist, XLIII, pages 590 and 596, March, 1922.

          "H.P.B. passed away on the eighth of May, 1891. She left behind two councils - one in London, another in America. The second was headed by W.Q. Judge. Mr. Leadbeater was in London. The English Committee was composed of: Mrs. Besant, Alice L, Cleather, Isabel Cooper-Oakley, Laura M. Cooper, H.A.W. Coryn, Archibald Keightley, William Kingsland, Emily Kislingsbury, G.R.S. Mead, W.R. Old, E.T. Sturdy, Countess Wachtmeister, W.W. Westcott, Claude F. Wright.

          Why was not Mr. Leadbeater's name on the list?

          Why was not the 'Arhat' recognized by H.P.B.?

          Was Mr. Leadbeater a member of H.P.B.'s E.S.?

          "Mrs. Besant says: 'I stand as the chosen head of the Theosophical Society, chosen not only by the Society, but also by its true Founders and their Agents. To those who know anything of Occultism, I say, that I stand as the servant of the Hierarchy, obeying Their Will, and doing Their work, as H.P.B. bade me declare.'

          "Will Mrs. Besant, who claims to be the successor of H.P.B., give the credentials for that 'fact'?"


          That the programme of the first annual Convention of the Theosophical Society in Wales, held in October last, contained a very fine list of T.S. Convention meetings, and included in its announcements: "Other Meetings - Sunday, 8 a.m., Liberal Catholic Church (10 Park Place). Celebration of the Holy Eucharist by the Rev. F.E. Pearce. Sunday, 11.45 a.m. - Meeting of Members and Friends of the Order of the Star in the East, at 10 Park Place, Cardiff."

          The Welsh Section, with about 250 members, has just been born from out the England and Wales Section. The Neo Theosophists, who combine the L.C.C. and the "Star" movements with the T.S., are evidently in power in Wales.



          Letters on Occult Meditation. Received and edited by Alice A. Bailey, First Edition, Lucifer Publishing Co., 135 Broadway, New York City,  Price 13/6.

          As the title suggests, this is a compilation of letters. The authoress dedicates the book to "The Tibetan Teacher who wrote these letters and authorized their publication." Further than that there is no key to the identification of the real author.

          In the foreword, however, the reader is asked to "Judge of the letters on their merits and not upon claims put forth on behalf of the writer. For this reason he has chosen to preserve his anonymity, and has requested the recipient of the letters to publish them under his pseudonym."

          This is an eminently fair way to approach either the critic or the student, and infinitely to be preferred to the authoritative manner in which so much literature of an occult nature is presented to the world today. So often the asserted occultist begins with the statement, "I know," and implies that what he tells us is the last word on the subject - a "take it or leave it" attitude.

          Having thus in the opening pages been invited to study its contents with an open mind, the right sort of student will naturally review the various chapters in a spirit of healthy enquiry, comparing the statements of the author with such experiences as he (the student) may have had along similar lines, or with the speculations of his own mind in regard to the subjects treated. It may be taken for granted that very few readers will be in a position to affirm or deny all

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that is contained within these pages, but one thing is certain -the study of what is written can only expand the mind, broaden the imagination, and vastly extend any conception the reader may have entertained on the subject of man; his consciousness and the possibility of widely extending that hidden side of him. The text of this very illuminating book may perhaps be summed up thus: "You are divine. Know yourself. Reach down or up to the divinity within you by means which these pages suggest to you, and certain results will follow." These results transcend the normal anticipations of the average man, but the book is not written for just the average man (or woman), but for those who are weary of reaching out after life's toys, and blistering the palate with the ashes of dead sea fruit. After turning over a few pages one finds that the counsel extended to the neophyte begins where most of us are prepared to leave off -in our dreams of self-improvement. "Cultivate daily," we read, "that supreme desire that seeks the commendation of the inner Guide and Teacher, and the egoic response to good action dispassionately performed. Should bereavement come your way, smile through it all; it will end in a rich reward and the return of all that has been lost. Should scorn and despising be your lot, smile still, for only the look of commendation that comes from the Master is the one to seek. Should lying tongues take action, fear not, but forge ahead," and so on.

          One of the later "letters" contains statements to the effect that every man, who has reached a point in evolution where occult meditation is desirable and possible, has entered some particular family from deliberate choice to enable him to work off Karma as rapidly as may be, and because of the physical vehicle it provides. It is also stated that those who are ready for occult meditation (as distinguished from mystic contemplation) have in a previous incarnation prepared for it by monastic life, either in the West or East. The various letters deal with the importance of meditation; dangers to be avoided; the use of form, and of color and sound in meditation; the use of the Sacred Word; and, in fact, all phases of a great subject. The later chapters deal with the subject of Masters and their pupils, and suggest on the part of the writer of the letters a close acquaintance with much that is written in a book found on the shelves of most of our T.S. Lodges - "The Inner Life."

          Letters on Occult Meditation can be recommended, particularly to members, past or present, of the Esoteric Section of the Theosophical Society, as they will find in them much that will illumine and explain the reason for some of the practices they have been taught to adopt, more or less blindly. The volume is splendidly got up, printed on good paper in excellent type and binding, and the outside is a work of art, highly creditable to its publishers. Copies are available at the Book Depot of the Sydney Lodge T.S.


          While We Sleep, Mrs. M.C. Pennifold, Sydney.

          Some interesting and often charming studies of the unseen playmates and visitors of children. Combined with these studies are some elementary hints on the lines of "Invisible Helpers. "


          Initiation, Human and Solar, by Alice A. Bailey, First Edition, Price 12/6.

          This volume, like Letters on Occult Meditation, by the same author, is published by Lucifer Publishing Co., 135 Broadway, New York City, and, like that volume, excellently turned out.

The reader who has browsed extensively over various publications of the Theosophical Society on kindred subjects, particularly on that of initiation, will probably be struck by similarity in the matter of this book with that found in some of the older ones.

          The authoress seems particularly to elaborate the contents of some chapters in Man, Whence, How, and Whither, when dealing with certain aspects of her subject, but on the other hand there is much new matter that has not previously been published. Again, the chapters dealing with The Ceremony of Initiation, The Oath, The Word, etc., are either original, or if they cover the same ground as is covered by other books on the subject, the description of what takes place in the inner planes at the various initiations differs materially from what has been told to Theosophists by their "leaders."

          This volume is well worth reading, it is full of interest, and provides a rich harvest of suggestive and useful ideas on a most fascinating and important subject. A limited number of copies are on sale at the Book Depot, 69 Hunter Street, Sydney.


          The Consciousness of the Atom, by Alice A. Bailey, First Edition, Lucifer Publishing Co., 135 Broadway, New York City, Price ---

          This, again, is from the pen of the same authoress as the books reviewed above, but the ground broken is altogether different. Mrs. Bailey delves deep into the source and nature of consciousness in all her writings, and it is natural that she should turn her attention to the outer garments which it wears and the manifested world through which it is expressed.

          In The Consciousness of the Atom we have presented to us, first of all, a useful outline of the results of scientific research in the domain of physics, and builded on that foundation a sketch of the whole field of evolution. This covers the evolution of substance, of form, of man, and of consciousness. Concluding chapters deal with the goal of evolution and cosmic evolution. A wide range, indeed, yet lucidly expounded in a book of comparatively small proportions. A book which can be recommended to every class of reader.


Organizer’s Notes

          The Sydney Lodge is to be heartily congratulated on having come through a very critical period with flying colors. Since the split, which occurred in May last, the Lodge has not only relied entirely on its own lecturers, but it has carried on in the face of determined and organized opposition by the Adyar coterie and the Australian General Secretary and Assistant. With the coming year we will receive the support of a number of distinguished visitors, and the Lodge may look forward to a record year. The first arrivals will be from India, and the party includes Mrs. Cleather and Mr. Basil Crump, K.C. Mrs. Cleather, who is the authoress of the now famous "Betrayal" book, and also of the charmingly written "Life and Work of H.P.B.," was a personal pupil of H.P.B., and was one of the first Theosophists admitted by her to the original E.S. We may safely forecast that Mrs. Cleather's presence in Sydney will be utilized to the full, especially in connection with Esoteric matters, and our members will be fortunate in being able to meet this pioneer Theosophist.

          Many other arrivals are on our list, but to avoid too much anticipation we will announce them as they become due, only here mentioning that Mr. Charles Lazenby, B.A., well-known as a brilliant lecturer and author of our last year's best sellers, "The Servant," and "The Work of the Masters," will arrive early in March.

          An advance copy of Mrs. Cleather's latest book, entitled "H. P. Blavatsky: Her Life and Work for Humanity," arrived while writing the above, and I have just read it. To my mind it is the finest work of its kind yet written, and every page breathes the author's devotion to her Teacher. Less pleasant are its disclosures concerning the way H.P.B.'s

--- 21

wishes were ignored by Mrs. Besant, Col. Olcott, and Mr. Sinnett, and the account of the spineless attitude of the two latter during the Indian crisis of 1885, fills one with sadness.

          I hope Mrs. Cleather is wrong in saying that H.P.B.'s withdrawal from the physical plane in 1891 was an admission by her Masters that her work had failed. At the same time, recent events have shown that since then the Society has so far departed from her ideals that if H.P.B. came back to it she probably would never recognize her own child. Mrs. Cleather's statement that when H.P.B. left Adyar in 1885, never to return, that the Masters went with her, may explain much of the bogus psychism that has since emanated from that former centre of Their influence.

          News of the New Zealand Convention will be given in the next issue, and, in view of the official attempts to whitewash Mr. Wedgwood, it should provide some interesting reading.

          Perhaps the most important matter at the moment is the disclosures relating to the substitution of a new version of Vol. Ill. of the "Secret Doctrine" for that prepared by H.P.B. herself for posthumous publication. Mrs. Cleather, from India, and Dr. Stokes, from America, have simultaneously shown a startled world that the real Volume III. has been suppressed as well as Volume IV., which were completed before H.P.B.'s death. Moreover, it is alleged that some 32,000 alterations have been made in Volumes I. and II. Doubtless, there is an explanation, and its publication will be awaited with eagerness.

          The Canadian T.S. Loyalty League has issued an attractive circular, and we wonder when America is following suit by forming its T.S. Loyalty League. The Winnipeg Lodge recently adopted a much needed resolution separating itself from all outside activities. Specifically mentioning the E.S., the L.C.C., and the O.S.E. as outside activities, it has barred their agents from carrying on their propaganda in the Lodge Room.


"The Vanished Volumes."

          (A hitherto unpublished adventure of Sherlock Holmes with apologies to Sir A. Conan Doyle.)

          One rainy evening, during, the mystic hours between five and seven, Dr. Watson hurriedly entered Holmes' rooms. He found the great investigator reclining on an enormous pile of cushions, smoking a huge pipe, and languidly searching his forearm for a clear spot in which to take his hourly injection of morphia. Dr. Watson did not wait, but said in an impressive tone: "Holmes, I have a most interesting case for you."

          Holmes abandoned his pipe, which wouldn't draw, and reaching for a tin of cocaine jubes settled down again. "You are too late," he remarked, "I know where they are."

          "Where what are?" asked Watson in a bewildered tone.    "The lost volumes of the Secret Doctrine, of course," rather petulantly replied the famous investigator. "What else?"

          Marvelous, Holmes, marvelous!" gasped Watson, "How on earth did you know?"

          "It wasn't on earth, but it was quite easy," benevolently replied the great seer. "I know you have recently been thrown out of the E.S., and you are now corresponding with Dr. Stokes. After psychometrising the last few issues of the Critic the matter became obvious. Have you eaten anything this week?"

          "Not for two days," resignedly replied Watson.

          "Good! Your mind may be sufficiently receptive to follow me."

          He made a pass at the electric light, which promptly went out, leaving tile room in semi-darkness. Then he ate a handful of morphia tablets, and resumed:

          "Before H.P.B. died she completed four volumes of the Secret Doctrine, the last two of which vanished soon after her death. All this I discovered this morning while shaving, and I received a distinct impression of a railway station."

          "Marvelous, Holmes, marvelous!" murmured Watson from force of habit.

          Holmes frowned and resumed.  "After I had dressed, I went into our private projection room and had our operator run a lot of Akashic films through the machine, finally discovering that my impression was quite correct."

          "I have discovered the lost volumes," dramatically announced Holmes. "They are in the Lost Property Office on Jupiter!"

          "Marvelous," began Watson, but was silenced by a stab in the arm from the hypodermic.

          "It appears," went on Holmes, as he cleaned his syringe, that Mrs. Besant found the MSS., and, considering that Mr. Leadbeater should read them at once, sent them by the Inter-Planetary Express to him, he being at the time on Mars, enjoying his summer vacation. Unhappily, they were delivered by mistake on Jupiter with the mails. The mistake was, of course, discovered, but a strike of the Railway-Devas made delivery impossible, and they are still in with the unclaimed luggage.

          "When Mr. Leadbeater returned and the MSS. didn't turn up, they decided the best way out was to ignore the other volumes, and alter volumes I. and II. so that no reference to the lost volumes should appear. Quite easy, and the obvious solution. Anyhow, they wouldn't have been any good, and would only have confused the E.S., as they contained quite wrong information about the Masters."

          This time there was no comment from Doctor Watson, as the dope had taken effect and he was dreaming that he was back at an E.S. meeting, so Holmes reached for his saxophone and, began to play a syncopated version of a funeral march.




The Editor, Dawn,

          Sir, - The crisis through which the T.S. throughout the world is now passing, prompts me to offer a suggestion that would, I think, help considerably towards the carrying out of the strong, healthy, and virile policy as laid down by H.P.B. As the Vice-President of the Sydney Lodge I am here expressing a general opinion that is manifest throughout the Executive and members of that body; we realize that Sydney is undoubtedly the place on which the eyes of those who desire freedom of thought and non-sectarianism in the T.S. are now focused, as well as the eyes of those who do not. This Lodge has done a lot of hard necessary work with a success that has exceeded the most optimistic anticipations; this to a great extent is due to your publication, Dawn.

          Foremost amongst the year's results is the formation of a strong T.S. Loyalty League in Canada, and the linking up by correspondence with old T.S. members throughout the world, members who had dropped out of the organization through well-known causes, amongst them Mrs. Alice Cleather and Mrs. Langford, both Lay Chelas of H.P.B.'s.

          These facts are so obvious that we appeal to your international journal, Dawn, to help us increase this rapprochement with old identities, and it would perhaps enable us to fill the gaps made by the resignations of prominent people, such as Messrs. Wadia and Dunlop, each one a loss to healthy Theosophy within the T.S. Let the Theosophical world know that there is no better work than assisting to preserve the original structure and principles founded by H.P.B. Applica-

--- 22

tion for membership to the Sydney Lodge T.S. would offer the necessary avenue, no matter where domiciled.

          May I say that there is a hearty welcome awaiting such. They will not be asked "Whom will ye serve." It will not be demanded that they believe that C.W. Leadbeater "stands upon the threshold of Divinity," they are only expected to serve humanity to the best of their ability; and surely there is no better means just now of serving our fellow men than re-establishing the T.S. on its intended lines and helping to clear up the horrible mess in which it is found today, mainly through blindly following "Leaders" whose ambitions and conduct are making of the organization a fantasy and a sham.

          Now is the time and opportunity to fight in order to uphold the good work started by H.P.B., so, on behalf of the Sydney Lodge, let me again ask the assistance of Dawn to bring this proposal before the Theosophic world, in the hope that old members of the Society will rejoin and work to prevent the old ship from drifting on to the sandbank of priestcraft and sectarianism, there to "remain a stranded carcass to molder and die."

                    Yours, etc.,

                                         G.C. BARNES


Visitors from Overseas

          The Sydney Lodge is preparing for a busy year, as the following letter, dated December 15, 1922, written by its President to members, indicates: -

          My Dear Fellow Member, - I should like to wish you the Compliments of the Season and every good wish during the coming year, and this is the chief reason why I sat down to write this letter. Having got so far, it has occurred to me that I should like also to say a few words about our joint interests in the work of our Sydney Lodge.

          The immediate future seems to promise quite a revival of interest in tile work of tile Founder of the Society and her plans for it, which some of us think have been seriously jeopardized in recent years. In January next we are expecting a short visit from one of H.P.B.'s first pupils - Mrs. Alice L. Cleather. Mrs. Cleather joined the T.S. in 1885, and shortly after became a member of H.P.B.'s Inner School. She is one of those referred to in the earlier literature as "Lay Chelas."

          After some years' residence in India, Mrs. Cleather is making a health trip to Australia, and though her stay in Sydney will be short, we have the promise of such meetings and talks with T.S. members as we care to arrange. Whether Mrs. Cleather will be able to give any public lectures we shall not know until her arrival, but as soon as a programme is drawn up you will be advised.

          Mrs. Cleather is accompanied by her son and some friends, one of whom is Mr. Basil Crump, K.C., another T.S. member of long standing, he having joined in 1892. Mr. Crump has been a prominent member of the English Bar, and was prior to his retirement Editor of the "London Law Times."

          The present unrest in the T.S. has had the result of calling forth out of retirement not only Mrs. Cleather and Mr. Crump, but also Mrs. Laura Langford. The latter is one of the "Two Chelas" who wrote "Man, Fragments of Forgotten History," and compiled, under direction, "Five Years of Theosophy." Both these books were widely read until the printed editions were exhausted.

          Mrs. Langford is not visiting us. I am sorry to say she is an invalid, and lives quietly in the hills, about 130 miles from New York; but I mention her because I see she is associated with Mrs. Cleather in publishing a new book. But perhaps, I had better set out the different books of which our visitors are authors, wholly or in part, and I hope our Book Depot will obtain a supply and make them available to us. The titles show that they will be full of interest, particularly at the present time.

          H. P. Blavatsky: A Great Betrayal, by Alice Leighton Cleather. One of her pupils. Price 1/6.

          H. P. Blavatsky: Her Life and Work for Humanity, by Alice Leighton Cleather. Price 2/6.

          Helena Petrovna Blavatsky: Personal Recollections by Old Friends, (Alice L. Cleather, in collaboration with Laura Langford. )

          Richard Wagner's Music Dramas, Embodying Wagner's own Interpretations, based upon his Studies of Oriental Philosophy, (Alice L. Cleather, in collaboration with Basil Crump, K.C. )

          A correspondent, who has known Mrs. Langford for a great many years, tells me in a recent letter that "her own memories will be of extraordinary interest, for she was always able to 'see' and converse with the Masters in H.P.B.'s time, and (excepting, of course, H.P.B.) as no other. She was a 'real' as against a false psychic." I am told also that Mrs. Langford was herself (like the late Mr. Sinnett) the recipient of a large number of the precipitated letters mentioned in Old Diary Leaves.

          The same correspondent mentions that Mr. Crump is a relative of Mabel Collins, writer of "Light on the Path," and that both he and Mrs. Cleather lectured for several years on Wagner. The series of four books written by them are said to be the acknowledged "authority" now on Wagner's Music Dramas. This will, I am sure, interest those of you who are music lovers. Since I wrote the foregoing I have ascertained from Mr. Greig that he is expecting an immediate supply of "H. P. Blavatsky: A Great Betrayal," and an early supply of "Personal Recollections by Old Friends.'' He is obtaining particulars of the others also, and can book orders.

          You will be interested to hear, too, that our Executive has invited Mr. Charles Lazenby, B.A., to pay us a visit, and that recently received cablegrams report his acceptance of the invitation and arrival next March, accompanied by Mrs. Lazenby and their daughter.

          Mr. Lazenby is a most versatile student and exponent, not only of Theosophy as presented by H.P.B. but of kindred subjects. He has also studied modern psychology under that great exponent, Professor Jung, of Zurich. Some of you no doubt have read "The Servant" or "The Work of the Masters," or other books of which Mr. Lazenby is the author, and will look forward, as I do, to meeting such a vigorous, clear thinking, and original author and speaker.

          Later on, again, we are making provisional arrangements for a visit by Mr. B.P. Wadia. Mr. Wadia is one of the finest speakers the Theosophical Society has produced, and our public work will take a very prominent place in Sydney when he visits us. But all these visitors will have a message for us, as members, quite apart from their public work, and we will undoubtedly be well catered for during 1923.

          Again wishing you a Happy Christmas and New Year,                 

                                         Yours very sincerely,

                                                             T. H. MARTYN,

President, Sydney Lodge, T.S.


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(One of Her Pupils)


          This remarkable book strikingly establishes the fact that H. P. Blavatsky is, and must always be, the Messenger and Mouthpiece of the Masters of Wisdom until towards the close of this century. Specially prepared and trained by these Great Teachers in Thibet for seven years, this author claims that H. P. Blavatsky came fitted for her mission; able, too, to think, act, and speak for the world's Elder Brothers.

          How baseless are the claims made by those who have introduced Neo-Theosophy and themselves to the worship of the Theosophical Society, to the detriment of the universality insisted on by H.P. Blavatsky, is shown in these pages.

          It is hoped that this little book will inspire many of those who have been driven out of the ranks of the Society in late years, to return to it, and to unite with the T.S. Loyalty League in different parts of the world in a grand effort to reinstate H.P. Blavatsky, her Theosophy, and her plan for the future of the Society as the resumed policy of our intended world movement.



- Foreword. Introductory.

- Mr. William Kingsland on the Crisis of 1906.

- M. M. Schure and Levy on the Crisis of 1913.

- Mrs. Besant's "Return of the Christ."

- Fundamental Causes: Some Occult Methods.

- H. P. Blavatsky on True Occultism.

- Mrs. Besant's Responsibility and the Madras Law-Suits.

- The Central Hindu College: An Indian Criticism.

- Mrs. Besant's Latest Assertions and Claims Examined.

- Tampering with H.P. Blavatsky's Writings.

- The Truth about the E.S. Council and the Inner Group.

- The Australian Crisis, etc.


Price, 1/6, Post Free Address Orders to:

Editor, Dawn, Box 1459, G.P.O., Sydney, N.S.W., Australia


[[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: - 

Name (in full) ---------------- (State whether Mr., Mrs., or Miss)

Address -----------------

Date --------------

Proposer ----------------

Seconder     ----------------



(Tear Off 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.

Name (in full) ---------------- (State whether Mr., Mrs., or Miss)

Address ---------------------

Date -------------


          "DAWN" is published on alternate months.

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