Fohat Summer 1997

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Volume I, Number 2 Summer 1997

What on Earth isGoing On?

Fohat and the Spiritual Monad

H.P.B. and Alice Bailey: NotFrom the Same School? - The Debate Continues

AVehicle for the Ancient Wisdom Tradition


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FOHAT'S MISSION

With humanity now at a crossroads with respect to its future evolution, the time is rightfor a magazine that will help to create the environment needed for every aspiringindividual to realize his or her own inner potential. Words by themselves are lifelessshells if they do not find a home in an individual possessed of a good will bent towardsmanifesting Truth in self so as to eventually come to that state where Father and Sonare one. Today, Man is bombarded by empty dogma from every corner. Words aretwisted in order to serve the selfish desires of the few. Confusion and ignorance reignsupreme. How do we lift ourselves from this state of darkness?

There has existed from the beginning of time a doctrine, sometimes referred to as the

Ancient Wisdom Tradition, which points the individual towards the essential Wisdomor Truth embodied in the Cosmos and correspondingly in Man and in the smallest atomfound in Nature. This essential nature shared by all things is the basis of the doctrineof Universal Brotherhood and the source of Mans compassion for all living things.It is our Unknowable Source and our Spiritual destiny. A wise compassion basedon an understanding of this Ancient Wisdom Tradition will enable Mankind to performwith greater clarity its duties of compassion and lift Man and all those beings followingin its wake towards a more enlightened future. How do we reconcile the many differenttraditions battling for Truth?

It is said that all of the Great Religions of the world find their source in the AncientWisdom Tradition. This tradition points the individual possessed of good will towardsthe Truth that lies at the centre of all of us. Consequently, if readers were to adoptthe motto, There is no Religion Higher than Truth and also to proceed in a spirit ofbrotherly good will, each of us following his or her own tradition would come to a bodyof understanding that all could agree on. The environment for this pursuit is a desirefor Truth and brotherly good will. Vigilance is the key to maintaining this environment.Anyone who questions the motives of another; anyone who tries to insinuate thatanother has an agenda other than the pursuit of Truth; anyone who by way of meresuspicions blackens the name of another, participates in the destruction of theenvironment of Truth. Vigilance is the key to a brotherly community pursuing Truth.Truth is the goal, brotherhood is the means, and vigilance is our duty. The synthesisof these three elements is J na-Yoga which has been described as one of the safestand most effective of all the Yogas. This magazine is an invitation for followers of alltraditions to enter into a dialogue whose goal is Truth and whose means is UniversalBrotherhood.

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FOHAT Volume I, No. 2Summer 1997A Quarterly Publication of Edmonton Theosophical Society

EditorRobert Bruce MacDonald

Managing Editor

JoAnne MacDonald

Assistant Editors

Rogelle PelletierDolores Brisson

Publisher

Edmonton TheosophicalSociety

The pages of Fohat are an openforum dedicated to the pursuit ofTruth, and consequently theviews and opinions expressedherein are those of the authorsanddo notnecessarily reflect theviews of the publisher unlessotherwise specifically stated.

Any articles or correspondencemay be sent to:

FOHATBox 4587

Edmonton, AlbertaCanada T6E 5G4

E-mail: [email protected]

Subscription Rates:1 year (4 issues)

$15.00 Cdn in Canada$15.00 US in U.S.A.$20.00 US international

Become anAssociate of Edmonton TS

and help support its efforts.Additional $10.00

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Cover Design: Donna Pinkard

ISSN 1205-9676

ContentsEditorial . . . . . . . . . . . . . . . . . . . . . . . . 28

Letters to the Editor . . . . . . . . . . . . . . . . . . 29

What On Earth Is Going On? . . . . . . . . . . . . . 30by D.A.B.

In Theosophy's Shadow Vanity Whispers . . . . . . . 33

by Nicholas Weeks

Fohat and the Spiritual Monad . . . . . . . . . . . . . 36

by Gerald J. Schueler, PhD

On Enemies . . . . . . . . . . . . . . . . . . . . . . 39

by Robert Bruce MacDonald

Book Reviews . . . . . . . . . . . . . . . . . . . . . 41

Musings From A Secret Doctrine Class . . . . . . . . 44

by L.A.

To be featured in coming issues:

C Real Life or a Cheap Imitation?;

Alice Leighton CleatherC Insights into an earlyTheosophist;

Psychic Warrior C Where is Humanity Heading?;

AND MUCH MORE!

CLONINGCLONING


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Overcoming DogmaI would first like to welcome and thank all thosewho have subscribed to Fohat. I hope that aswe stumble along, hopefully improving witheach issue, the trust that you have given us willbe rewarded with a magazine that reflects

Theosophy the Ancient Wisdom Tradition as it exists in our time. I further hope thattogether we can make Theosophy known to awider number of people. I can think of nogreater accomplishment than that theexistence and aims of Theosophy be of commonknowledge, at least to those people capable ofgrasping its teachings.

This idea of popularizing the knowledge of theexistence of Theosophy is one point of manymade in a recent article by Geoffrey Farthingprinted in the May, 1997 edition of The HighCountry Theosophist. In the article, The

Theosophical Society And Its Future, Mr.Farthing does a wonderful job of giving thehistory of the Adyar-based TheosophicalSociety from inception to the present andchallenges members to make the difficultdecisions that are necessary if we are to carry

Theosophy on into the next millennium. Hecontrasts ably the H.P.B./Masters= Theo-sophical program and teachings with what wasintroduced later through such writers asBesant, Leadbeater, and others. This historicaloutline certainly brings home the necessity foran understanding by its members of the historyof the society. Without this history it isimpossible to understand why there exist todaythe many societies, each following a differentline of teachings and unable to fruitfully speakwith one another.

From the perspective of one introduced to andfamiliar with the original teachings, if thedifferences that Mr. Farthing points to betweenneo-theosophy and the original teachings areaccurate, then it is difficult for one tounderstand how anyone with an under-standing of the original teachings couldconfuse the two teachings as somehow being

compatible. Mr. Farthing points to differencesthat undermine everything that H.P.B. and theMasters tried to accomplish. Religionism,initiations, and public pronouncements ofassociations with the Masters are just a few ofthe practices indulged in by those individualswho came after Blavatsky. Anyone with aproper understanding of the original teachingswould be suspicious of someone who indulgedin any one of the above practices, but to callteachings that promote such practices

Theosophical is beyond understanding. Suchpractices are everything that Theosophy is not.It is understandable that there exist those whoare attracted to the teachings of Besant andLeadbeater, however, as Mr. Farthing pointsout, let us make sure that there is a sharpdemarcation between that which is called

Theosophical and this sort of material.

It is strongly urged that anyone serious aboutthe study of Theosophy look at what Mr.Farthing has to say in his manifesto. For thosefamiliar with the history, and for those less so,Mr. Farthing provides a good starting point

from which serious debate about the future ofthe society can be conducted. Mr. Farthingpoints out that during the 20th century thegreat fear has been of dogmatism such that

Theosophy finds itself in the silly positionwhere it cannot even debate the merits ofdifferent systems of thought without beingviewed as dogmatic. This could very well be theessence of the current lesson that we as

Theosophists must learn. Debate must bevigorous, especially within our own ranks, if weare to progress towards any new insights.

Debate keeps the waters stirred and preventsstagnation. There is an aspect of debate thatcan be described as the overcoming of pride ofself. Perhaps this is the problem; we are tooscared to debate lest we wound someonespride. If this is the case, the once unified watersof Theosophy are sure to dwindle into separateand stagnating pools of dogmatic thought.Could there be a greater tragedy?

Editorial

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Letters to the Editor:

I have read your FOHAT: Vehicle for the AncientWisdom Tradition, and learned from it. Con-gratulations to you all (which, of course, includesthe editor, assistant editors, and publisher!) . . .And may it continue >Springing on a forwardmarch with its content of blooms C and fra-grances, inner and outer.

Emmett and Carmen Small

Thank you so much for introducing me to yournew publication, FOHAT C a mighty name indeedfor this venture! It appears to have much ofinterest for the theosophical student . . .

Joy Mills

The mandate of the magazine and its main intentare certainly to be lauded, being totally in syn-chronicity with the true spirit of Theosophy andinspirationally expressed in your opening missionstatement. I could not agree with you more thatthe motto AThere is no religion higher than Truth@is the key to reconciling Athe many different tra-ditions battling for Truth.@

Fiona Odgren

It should be borne in mind that the source ofmuch of such inspiration is the Masters of thesecond ray of Love-Wisdom headed by the Christand served among others by the Masters KH andDK.

Master KH contacted HPB to found Theosophy.He contacted Alice Bailey and introduced DK toinspire her writings. He also contacted EarlynCheney to found Astara. Being immortal he willalso contact other mystics in the future to foundother movements. That is his job as an educator.Whether certain books were written by Tibetansor Indians hardly deserves consideration com-pared with consideration of the truths expressed.

The occasional use of the word God by A. Baileydoes not at any time refer to the >Big Man in theSky= still worshipped by many, nor to the OneInitiator Sanat Kumara who is the nearest entityto Our Father Which art in Heaven referred to inthe Lord[=]s Prayer. Sanat Kumara is the Head ofthe Masters in the Earth Hierarchy. He is an-swerable to the Head of the Solar Hierarchy whois in turn answerable to the Head of the Cosmic

Hierarchy. (God knows to whom He is answer-able.) . . .

Eric Labrum

If a man came to me as a Trabant owner, and,after realizing that he believed that the best of allpossible vehicles was a Trabant, that no other onebut that could satisfy him, why should I disabusehim of his bias with a Rolls Royce? Indeed, sucha concept would cause him anguish, perplexity,and possibly resentment, and this the Mahatmasavoid. Defense ofAgod@ by the interpretation of asingle Brahmin? One of the chief purposes of the

T.S. is to raise mankind from the sinkhole ofsuperstition surrounding Agod@ and its votarieswho daily slaughter each other for HIS greaterglory.

Richard Robb

The sentence, AThe idea of a periodical publicationhas long been in the minds of the members ofEdmonton Theosophical Society and might havebeen realized sooner if not for the successfulbarriers put up by our enemies,@ struck a discor-dant note compared to the rest of the magazine.

If there's just ONE SELF, then the phrase Asuc-cessful barriers put up by our enemies@ has alimited usage. Tibetans too would be free if itweren't for the barriers put up by their enemies.

It may be that the Abarrier@ belongs to the one whosees it rather than to whom they are pointing.

Granted HPB used that phrase on some occa-sions, so perhaps if we bear the karma of whereour finger is pointing, then why not. Even Jesusturned over the tables of the money-changers,and Buddha made all the monks get out of bed

and listen to a tongue lashing regarding theirinability to comprehend, respect, and make roomfor the aged.

Jerome Wheeler

. . . I am impressed again by R.B. MacDonald'sinterview with Geshe Kaldan that even at the bestBuddhism and Tibetan Buddhism is still anexoteric Religion, as is obvious in such teachingsas reincarnation as animals.

Fohat

On Alice Bailey

Enemies

Tibetan Buddhism

Jake Jaqua

SUMMER 1997 29


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What On Earth

IsGoing

On?Even in point of weather the whole of the past year was an insane year, an unhealthy and uncanny year,which shifted its seasons, played ducks and drakes with the calender and laughed at the wiseacres whopreside over the meteorological stations of the globe. Almost every nation was visited by some direcalamity.

H . P . B l a v a t s k y C o l l e c t e d W r i t i n g s , v o l . X , 2 7 7

We approach the twenty-first century with the uncomfortable knowledge that, despite some consistent,important new findings, our understanding of natures role in causing climatic changes from the earthsbeginning to now is still too unsatisfactory to provide more than a few reliable explanations andpredictions. There are simply too may plausible explanations for most climatic events to convict any one

of them beyond a reasonable doubt. S c h n e i d e r a n d L o n d e r , T h e C o e v o l u t i o n o f C l i m a t e & L i f e , 2 9 3

Globally, the 1990's have beenhelplessly plunged into aberrantweather, fatal in consequence formany human beings. Weather patterns are notfollowing their predicted courses, makingmeteorology unduly difficult. Ascribing definitecauses to the extreme weather variables we areexperiencing globally is improbable.

Amalgamating a myriad of possible causes(physical in origin), we are unable to fullyexplain, with our human apparatus and allaccessories, what is provoking the interminableeccentric weather in the 1990's. Enigmaticcauses, oblivious to the West, should beexamined and incorporated into theories, withthe hope of adding a few more pieces to theweather puzzle.

The number nine is universally considered thenumber of change. Double nine, say a handfulof observers of Nature, is connected with badweather. How was such an abstract ideatangibly authenticated? Perhaps they reachedthat conclusion through diligent observation.In France, a meteorologist of Paris in the 1800'swent to the trouble of compiling the statistics

of the coldest seasons, and discovered at thesame time, that those years which had thefigure 9 in them, had been marked by theseverest winters ( C y c l e s 2 4 3 ) . Similarcoincidences may be found encasing history upto the present. A few examples are sufficient.On January 9, 1889, one of the greateststorms that has ever passed over any part ofCanada

( C M M J a n u a r y

) occurred over NiagaraFalls. In September (the ninth month) of 1989

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Hurricane Gilbert . . . rampaged throughMexico and the countries of the Caribbean. Itwas a world record breaker, the most powerfulhurricane yet recorded in the WesternHemisphere. . . ( D N F R D 1 5 ) . In 1991 more than125,000 people were killed in a cyclone inBangladesh. The disaster left ten million peoplehomeless

( D N F R D 2 1 )

. In March 1989, a most

unusual and fascinating phenomenon wasrecorded: . . . an auroral superstorm over-loaded utility circuits in Eastern Canada,causing intense power surges that left Montrealand large parts of Quebec blacked out for aslong as nine hours

( D N F R D 3 5 )

. The numerousclimatic events of the 1990's, fresh in ourminds, need not be mentioned; we know themwell.

Looking back in history, ancient men of wisdomascribed mathematical calculations to periods

of war, cataclysms, epidemics, periods of ex-traordinary weather fluctuations, cycles of revo-lutions, and the rise and fall of empires, to namea few. They taught that all figures in whatevercombination or however multiplied, repre-sented philosophical ideas relating either to amoral or a physical fact in nature. Invariably,some combinations were fatal, some beneficent.According to W. Wynn Westcott:

The ancients had a fear of the numberNine and its multiples, especially 81;they thought them of evil presage,indicating change and fragility.At the 9th hour Jesus the Saviour died.Nine was also the earth under evilinfluences ( N u m b e r s 9 3 ) .

Unlike the ancients, it is difficult for us to judgesuch numerical philosophy. What standardcan we apply as the measure of truth?

We depend on technology now; it does ourthinking for us. While technology and science

are based on number, it must be noted that thetrue significance of the number nine, and allother numbers, remains concealed. Otherwise,according to some, it could lead mankind tospeedy destruction, as it is a higher sciencedangerous in the hands of the ignorant.Blavatsky writes that for the benefit ofmankind, such truths have to be revealedgradually and with great caution

( C W X I V 6 4

) as[t]he secrets of nature generally cut both ways,

and in the hands of the undeserving they aremore than likely to become murderous

( C W X I V

1 0 4 ) . Therefore, numbers, their symbols andtheir influences are secret. This does notinvalidate their nature. If, in some obscuremanner, nine is associated with the weather, itcould apply to the 1990's. The best way to findout is to keep on watching or to start observing.

Who knows; future meteorology, crusading withnew knowledge, might reverberate to the deepsignificance of numbers, in contrast tocontemporary digits and their measures.Numbers seem to be the blueprint foreverything. One common example is time (asin continuum or successive existence) and itsinherent cycles.

According to John Wheeler, [t]ime is naturesway to keep everything from happening at once( T i m e 2 3 6 ) . Within the time continuum we find

cyclesperiods of time at the end of whichcertain aspects repeat themselves. This mightbe one of the missing pieces in the weatherpuzzle. Millenniums, centennials, and the mi-nor cycles of fifty and ten years duration, neverfail to bring marked events in the history ofnations. We are at the close of a hundred yearcycle, one that appears burdened with the taskof tearing down the old, making way for the new.Some cycles are a readjustment of national andinternational equilibriums, working hand inhand with the law of cause and effect. In the

midst of a ten year cyclewhirling with undis-persed energies gathered over the course of thecenturythe conditions could be perfect forreadjustments that manifest by way of wars,mass killings, collapse of governments, climaticdisasters and diseases (which seem to be reach-ing a zenith). Robert F. Kerr writes that [c]yclicperiods are those at which certain influencesgain in power, many conditions become favor-able and the elements of smaller cycles nowbegin to appear together in the turning of agreater cycle

( C A N 8 )

. The concept of cycles

was once accepted only in the East; we now findit in the West. Science admits that regularperiodicity exists in nature, and that multiplecalamities are something more than mere blindchance. Modern writer Paul Davies outlinesthat at the turn of the century, while scientistssquabbled about which way the cosmic direc-tion of time was flowing, the concept of cyclicitymade an astonishing entrance into Westernscience

( D N F R D 3 6 )

. Meteorology acknowledges

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that, although irregular weather can occur any-time within any century, certain periods aremore intense than others. Such a shift of con-sciousness is exemplified in Antony Milnesbook Earths Changing Climate: The CosmicConnection:

. . . Mans awareness of his place in thecosmos has gathered revolutionarymomentum. It now goes beyond thedimly perceived understanding thatplanet Earth is merely a tiny cog in amassive cosmic carousel. . . . For thetruth is, the universe is dynamic:everything in it from particles to nebulaeis in a constant state of flux andmovement. . . . Indeed, universal forcessucceed in regulating literally trillions ofenergy cycles in all organic and inorganicmatter, throughout space. They are allmiraculously harmonized at the stellar,planetary, climatic and even biologicallevel into one everlasting and deep Asong@of life, a concept first envisaged byCopernicus and Kepler

( E C C 5 )

.

He goes on:

At the Non-Linear Systems Laboratory atWarwick University they are hoping tobring order to chaos, where a techniqueknown as fractal geometry can convertirregular patterns into understandablerhythms of self-similarity. . . . Weather

and climate, as we have seen, followcycles and display periodicities, and thisis to be expected. As all matter in thecosmos and the solar system functionsaccording to a distinct periodicity itfollows that it would not be unusual ifperiodicity is detected in phenomenahere on Earth ( E C C 4 3 ) .

He states that the universe is dominated byrhythmic cycles of enormous variety. Suchstatements, emanating from the scientific com-munity in 1989, are truly a resonance of ancientphilosophy. Milne adds that there are perceivedcycles and periodicities that cannot be ex-plained in purely terrestrial terms. He contin-ues, [h]eavenly cycles, in short, can drasticallyalter the global heat balance and the weathermachine, and make it far harder to determinehow the climate will be affected ( E C C 7 8 ) .Weather is a science. Appropriating symmetryto the chaos Milne discusses is a tremendous

task. Some components that combine to deter-mine global and regional climates and changeswarrant enumeration: the Jupiter Effect, solarradiation and magnetic fields, earthquakes,sun spots and their cycles, solar fluctuations,planetary alignments, gravity, the earth-sun-moon alignment, magnetic flips, oceans, terres-trial convection currents (unsymmetry and

unevenness of the planet surface), tilting, wob-bling earth, volcanoes, greenhouse effect, andso on. Boris de Zirkoff asserts that there areways of surmounting such giants, but from astandpoint that remains incomprehensible tothe average human being. He writes:

Seeming chaos resolves itself into thepattern of an intelligent and plannedchange, when viewed from a vantagepoint high enough, and commanding aperspective wide enough, to see the fardistant horizons on all sides. Therefore,let us ascend in our minds to as lofty avantage point as we can, and view lifefearlessly and without bias ( J u s t i c e 5 ) .

It makes sense, but will human consciousnessever merge with this grand ideal? The answerlies in the power/impetus behind the cycles.What determines the nature of cycles? De Zirk-off writes:

The World of Today is a powerfulmanifestation of both individual andnational, and even global Karman, on the

scale of the entire human race. . . . Thesepowerful Karmic Agents may be eitherDestroyers or Builders. . . . Destroyersare often more conspicuous thanBuilders, and that is why recordedhistory gives them such a prominence.So let us not be dismayed, facing as wedo, a world in upheaval! Life is amanifestation of Law and Order. . .( J u s t i c e 4 - 5 ) .

It is the universal law of cause and effect, ofaction and reaction, of attraction and repulsion.Universal laws such as karma are an undeviat-ing and unerring tendency in the Universe torestore equilibrium, and they operate inces-santly. Disturbances we suffer from are a prod-uct of our own making, applicable not only at apersonal level, but regionally, nationally andinternationally. Could the odd weather the1990's have borne to date, where enormous

. . . continued on page 45

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In

Theosophy'sShadowVanityWhispers

by Nicholas Weeks

This article is intended mainly for thosenewly attracted to the books of Alice A.Bailey. Her claim that her teachings came

from the same Occult Brotherhood that taughtHP Blavatsky, the founder of the modern Theo-sophical Movement, is not supported by con-vincing evidence. This short piece is not aboutwhether people do or do not find Bailey=s writ-ings inspiring and wonderful; but simplywhether HPB and AAB had the same mentors,

as claimed by Bailey. Bailey=s guide claimed tobe the same Tibetan Adept Djual Khool that wasone of HPB=s teachers. This paper will proposethat the so-called Tibetan and the Hierarchypictured in Bailey's books, are not Djual Khooland the Adept Brotherhood known to HPB.

Bailey asserted that her teachings are groundedin and do not oppose in any fundamental way

Theosophy as lived and taught by HPB and herGurus within the Occult Brotherhood. Thisassertion is false. Her books are full of the

pseudo-theosophy pioneered by CW Lead-beater. For example, Bailey put huge spiritualvalue on the Great Invocation1 which issupposed to induce Christ and his Masters toleave their hidden ashrams, enter into majorcities and begin to dictate the redemption ofAquarian society. The Theosophy of HPB andher Gurus emphasizes reliance on the Christosprinciple2 in each person uplifting the

individual and thus, very slowly, all ofhumanity.

Efforts to discern reality from illusion need notbe confined to our study and meditation times,but should also pervade our ordinary daily life.

Yet I have little confidence (based on pastexperience) that devotees of Bailey will wish tocompare closely the main principles, themes orkeynotes of real Theosophy with their present

faith. However, if one does want to see thecontrast and polarity between the two, considerusing some of the five methods listed.Hopefully, followers of Bailey will not relyexclusively on her own explanations. Surely, ifshe really teaches the same basic Theosophy asHPB, one could resolve any conflicts betweentheir teachings without acceding to AAB=s everyproclamation. The template of basic Theosophyis in the original writings of HPB and her Gurus.Bailey=s key teachings must match thistemplate or they cannot be from the same

sources that taught HPB.

1) Compare statements of primary goals andobjectives. One such threefold purpose of thereal Brotherhood was expressed by Koot Hoomi,the actual Guru of Djual Khool and supposedguru of Bailey's guide.

The God of the Theologians is simply animaginary power . . . Our chief aim is to

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deliver humanity of this nightmare, toteach man virtue for its own sake, and towalk in life relying on himself instead ofleaning on a theological crutch, that forcountless ages was the direct cause ofnearly all human misery.3

Bailey=s view that the Theosophical Movement

revolves around humanity invoking an avatarand his adept disciples is foreign and opposedto Theosophy as taught by HPB and theBrothers. Bailey wrote plenty about chantingthe Great Invocation to supplicate and vacuumforth from their high plane, our saviors, theChrist and his Masters. As if Masters andavatars are too nonchalant or powerless to comeforth to save us without millions first imploringthem. Yet HPB wrote that to draw near theMasters

C A N O N L Y B E D O N E B Y R I S I N G T O T H E S P I R I T U A L

P L A N E W H E R E T H E M A S T E R S A R E , A N D N O T B Y A T T E M P T I N G

T O D R A W T H E M D O W N T O O U R S .4

Consider another HPB quote and note the spiri-tual self-reliance and impersonal nature of di-vinity advanced.

Each human being is an incarnation ofhis God [Higher Self]. . . . As many menon earth, so many Gods in Heaven; and

yet these Gods are in reality One, for atthe end of every period of activity, theyare withdrawn like the rays of the settingsun into the Parent Luminary, the Non-Manifested Logos, which in its turn ismerged into the One Absolute. . . . Ourprayers and supplications are vain,unless to potential words we add potentacts, and make the aura whichsurrounds each one of us so pure anddivine that the God within us may actoutwardly. . . . [A] prayer, unless pro-nounced mentallyand addressed to one'sFather in the silence and solitude ofone's closet, must have more frequently

disastrous than beneficial results . . .

5

The fact that for thousands of years most peoplehave not worshipped their own inner divinity, assuggested above, is one reason why the

Theosophical Movement was reborn a centuryago to try to counter this separative tendencyto invoke an external, personal deity. SinceBailey's Great Invocation is to be droned by themasses in this conventional way, it opposes the

self-reliant, non-theistic attitude (and silentpractice) suggested by the Brotherhood. This isanother point in favor of Bailey=s guide not beingDjual Khool.

So what should a follower of Theosophy rely on(and recommend to others) to subdue theirpassions and selfishness and thus foster

planetary redemption? His Higher Self, thedivine spirit, or the God in him, and . . . hisKarma.6 Karma means expressing altruism inthought, word and deed now. It meanspracticing virtue for its own sake, not in orderto speed the descent of Christ and theHierarchy. To put it simply, as one of theBrothers wrote to Olcott in the 1870s: Act asthough we had no existence. Do your duty as

you see it and leave the results to take care ofthemselves. Expect nothing from us, yet beready for anything.7

A letter from an Adept to Annie Besant warnedher about the worshipful attitude towards theMasters developing in her Theosophical Society.Bailey was critical of the TS and yet the jargonand gush she wrote about the Hierarchy over 30

years (1919-49) was as bad, if not worse, thanthat in the TS of the same period. The Adeptwrote:

Is the worship of a new Trinity made upof the Blessed M[orya], Upasika [HPB]and yourself to take the place of explodedcreeds? We ask not for the worship ofourselves. . . . The cant about Mastersmust be silently but firmly put down. Letthe devotion and service be to thatSupreme Spirit alone of which one is apart. Namelessly and silently we workand the continual references to ourselvesand the repetition of our names raises upa confused aura that hinders our work.8

This Trinity of HPB, M and AB was (thankfully)

never put forward by Bailey. Instead she chosethe fantastic Triune God of Manu, Mahachohanand the Bodhisattva revealed by CWLeadbeater years earlier.

If the Brothers= work was being hindered by theconfused aura exuded by the references tothemselves in 1900 ponder how much theirwork up to the present time must have been

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thwarted by Bailey=s books, Great Invocation,Arcane School etc.

2) Determine and compare key themes; such asthe nature and relationship to humanity, of theOccult Brotherhood. According to Bailey one ofthe prime aims of the Hierarchy was to preparehumanity for the reappearance of the Christ. 9

In addition to Christ=s Second Coming there willbe an externalization of the Hierarchy. Part ofthis advent involves several of the Mastersdescending from the etheric plane and taking uplodgings in various cities around the globe. Anentire book,1 0 plus scads of passages in herother tomes, expound on this theme. TheMasters, as dutiful planetary civil servants, willapportion tasks concerning economics, religion,education, etc. amongst themselves. At thatpoint they will proceed with the task of directingthe planned new world order.

On the other hand, HPB and her Gurus presentthe Brotherhood as quite aloof from society'saffairs. Which is not surprising since many areliberated from samsara (worldly existence) andwould have no interest in greasing the wheels ofour suffering, materialistic civilization. AsBodhisattvas They do help, but being creaturesof the immutable Law of Karma, can not stopthe world from going in its destined direction.1 1

HPB wrote:

The more spiritual the Adept becomes,the less can he meddle with mundane,gross affairs and the more he has toconfine himself to a spiritual work. . . .

The very high Adepts, therefore, do helphumanity, but only spiritually: they areconstitutionally incapable of meddlingwith worldly affairs. . . . It is only thechelas [disciples] that can live in theworld, until they rise to a certaindegree.1 2

3) Compare technical aspects of the AgelessWisdom.

4) Contrast the differing meanings of the sameterminology.

Space does not permit going into numbersthree and four.

5) Compare methods of teaching.

This is not a new debate. With respect toBailey=s teaching method, which uses constantdeclaration with little or no supporting evidence,here is what Alice Cleather, a member of HPB=sInner Group, wrote in 1929:

Boiled down, what does it all amount to?Simply Mrs. Bailey=s calm, unchecked(and uncheckable) assertions, for thevalidity of which she claims the equallyunchecked (and uncheckable) au-thority of her Tibetan.1 3

The late Victor Endersby pointed out:

There is a gulf as wide as the worldbetween the presentation by H.P.B. andthat of Bailey, in the matter of modealone. H.P.B.=s was accompanied byvoluminous evidence from manysources. . . . Nothing of this appears inthe Bailey output . . .the entire structure

rests on her ipse dixit1 4

alone. One thingis certain: whatever her K.H. andDjwhal Khul may have been, they werenot the mentors of H.P.B. That much issurely proven by the texts as anythingcould be.1 5

In 1882 HPB's Master Morya wrote:

A constant sense of abject dependenceupon a Deity which he regards as the solesource of power makes a man lose allself-reliance and the spurs to activity and

initiative. Having begun by creating afather and guide unto himself, he be-comes like a boy and remains so to hisold age, expecting to be led by the handon the smallest as well as the greatestevents of life. . . . The Founders prayed tono Deity in beginning the TheosophicalSociety, nor asked his help since. Arewe expected to become the nursingmothers . . . ? Did we help the Founders?No; they were helped by the inspirationof self-reliance, and sustained by their

reverence for the rights of man, and theirlove for a country [India]. . . . Your sins?The greatest of them is your fatheringupon your God the task of purging you ofthem. This is no creditable piety, but anindolent and selfish weakness. Thoughvanity would whisper to the contrary,heed only your common sense.1 6

. . . continued on page 45

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Fohat and the

Spiritual Monadby Gerald J. Schueler, Ph.D.

The term Fohat was used by H. P. Blavatsky

and is apparently of Tibetan origin. To date,this term has not surfaced in any of the many

Tibetan texts now available in Englishtranslation. Be that as it may, HPB used theterm in a sense that links the subjective self withthe objective world. I outlined her meaning ofFohat in my Enochian Physics(Llewellyn, 1988),as an integral part of what I called the EnochianMonad Model.

HPB defines Fohat in The Secret Doctrine as: AItis the >bridge= by which the >Ideas= existing in the

>Divine Thought= are impressed on Cosmicsubstance as the >laws of Nature.= Fohat is thusthe dynamic energy of Cosmic Ideation@ (Vol I, p.16). It so happens that the Hindu Goddess,Kundalini, is also a major form of cosmicdynamic energy, and thus Fohat and Kundaliniare closely related.

The Secret Doctrine speaks of two primaldualities: abstract space, and abstract motion.Space corresponds to objectivity, matter, body,and femininity. Motion corresponds to sub-

jectivity, spirit, mind, and masculinity. Fohat isthe vital connecting link between these twoprimal dualities, and converts them into aprimal trinity. The Two thus becomes Three.

In order to understand the importance of theTwo becoming Three, we need to look at somemodels. HPB gives us a model of the universe(we can call this HPB's Solar Universe Model) inwhich we have 12 globes situated on 7 cosmic

planes. The model given by HPB in The Secret

Doctrineactually is a smaller version, a 7-Globe4-Plane model, but this was expanded by G. dePurucker to 12 globes and 7 planes (see hisFountain Source of Occultism). The first plane isdivinity itself, and the 7th is our physicaluniverse. There is one globe on the first (highest)plane, and one on the lowest (our physicaluniverse), while all five inner planes contain twoglobes.

All manifestation begins on the first and highestglobe, that situated on the first and highest

plane. Manifestation then proceeds downwardthrough one globe each of the inner planes,reaching the lowest, which she calls Globe D. G.de Purucker calls this downward arc, the Arc ofDescent. Then manifestation moves upwardthrough the other two globes of each plane untilreturning to the highest globe, from which it allbegan. This upward arc is called the Arc ofAscent. An entire circuit is called a Round. Thecircular model of 12 globes on 7 planes is calleda planetary chain, and apparently is the generaltemplate used for all planets within our solar

system (and possibly other solar systems aswell). The model that we are interested in, theone that we are currently expressing ourselveson, is the earth planetary chain. Our physicalEarth is Globe D, the lowest of the 12 globes ofthe model.

The second model that we need is called theMonad Model. HPB adopted the doctrine ofmonads taught by the German philosopher and

[This article anticipates a request by the editor for articles on the various aspects of fohat. In subsequentissues we would like to print articles on this subject as a wayof deepening ourunderstanding of the magazine'sinspirational title. Please one and all feel free to submit. - Editor]

36 FOHAT


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mathematician Baron Gott-fried Wilhelm von Leibnitz(1646-1716). Probably thebest definition of the divinemonad was given by G. dePurucker, who called it a con-sciousness center. The divinemonad is massless and space-less, like a geometric point. InHPB=s Solar Universe Model,the divine monads are situated

just above the first cosmicplane, and thus are justoutside the model itself. Themodel represents time andspace. The monads are there-fore outside of both time(therefore they are eternal)and space (therefore they areinfinite). They serve as thebasic model input.

It is important to keep inmind that the monadsthemselves never enter the 7cosmic planes of manifestation. Rather, theysend out a Aray@ or self-expression that enters themodel at the highest plane,on the highest and most

spiritual globe. These raysare the Apilgrims@ thatcircum-navigate the globesand planes, not the monadsthemselves.

The divine monads aresingular indivisible entities (amonad is indivisible, bydefinition). Their rays,however, are trinary. Eachmonadic ray has three basic

components, and thus areaggregates, like everything elsewithin the 7 cosmic planes.

They consist of a subjectiveelement, an objective element,and an interconnecting link. Ihave called the subjectiveelement, the I, the objectiveelement the Not-I, and theconnecting link fohat. To-

gether, I have called this triuneunit the I-Not-I Monad (see myEnochian Physics) althoughtechnically it is no longer amonad at all. It could also becalled the Motion-SpaceMonad, or simply the spiritualmonad.

The spiritual monad movesalong the Arc of Descent,manifesting on the threehighest globes until it is readyto reach the fourth globedownwards, which HPB calledGlobe A. With each descentinto time and space, the

subjective I and objective Not-Ibecome more defined (and thusmore limited). The 3 highestplanes of our model arespiritual and are sometimesseparated from the lower 4material planes by a dividing

line called the Great OuterAbyss, or simply the Abyss.

This term comes to us from theQabala (or Kabbalah) where theglobes are called the Sephiroth.It is in the Abyss where spiritbecomes matter (on theDescending Arc), and matterbecomes spirit (on theAscending Arc). When thespiritual monad reaches GlobeA, it is no longer a spiritualmonad, and indeed, what itbecomes at that point dependsupon its previous experiences.Like the divine monad, it toosends out a ray of itself, and it

is the ray of the spiritualmonad that circulatesthrough the lower 7 globes.

It is at this point, when thespiritual monads reach theirnethermost point of ex-pression, that collectivitybegins. Monads of likeintent and karmic expe-rience tend to join forces,and collectively we can lookat them as waves, or life-waves, since life is inherent

in all monadic expressions.For example, a large numberof spiritual monads willcollect together to form ahuman life-wave, and theywill enter Globe A in thiscollective fashion. It is thecombining or grouping ofspiritual monads into a lifewave that creates what iscalled collective karma.

Each life wave has its own

collective karma. Karma, as weknow it, only exists on the 4lowest planes. Spiritualmonads entering Globe A takeon both individual or personalkarma and the collective karmaof their life wave. When thesemonads return through GlobeG back through the Abyss,their karmic attributions are

. . . I t s o h a p p e n s t h a t t h e H i n d u G o d d e s s ,

K u n d a l i n i , i s a l s o a m a j o r f o r m o f c o s m i c

d y n a m i c e n e r g y . . .

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sloughed off, to become theshistas or residues which awaitthe next Round.

What does all of this have to dowith Fohat? To answer thisquestion, we must first look atanother model. Lets call it the

Newtonian Universe Model.The Newtonian Model is thenormal or commonly acceptedmodel of our universe. Thismodel looks only at Globe D. Inthis model there is one and onlyone world, and we are eachsubjective residents on thatworld. Different experiencesare said to be caused by flawedindividual sensory data or itsflawed interpretation by the

brain. When someone=s ex-periences are way out of linewith common experience, theyare said to be Ainsane@ ormentally ill. Mental health,according to this model, islargely defined as stayingwithin the commonality ofexperience. When someonehas an experience that cannotbe substantiated by others,they are said to be hal-

lucinating and all suchexperiences are consideredpathological. Needless to say,the Newtonian Model has littleknowledge of fohat. In theNewtonian Model, fohat issimply the brain's ability tocorrectly interpret sensorydata.

Knowledge of fohat, and es-pecially of the triune spiritual

monad, coupled with HPB=sSolar Universe Model, haveforced me to renounce the

Newtonian Model. Whileadequate for most of oursociety, and especially for thescientific materialist, I find it tobe overly simplistic and terriblyconfining. Instead, I prefer amore theosophical model: onethat takes into account a broad

spectrum of consciousnesslevels, from the material up toand including the spiritual.HPB=s Solar Universe Model,when coupled with the model ofthe triune spiritual monadicray, presents us with a wholenew universe model: an I-Not-IMonad Model, if you will.

The glyph for this new model isa circle with a dot at the center.

In this new model, every personis a subjective self or dotsurrounded on all sides by anobjective environment or circle.And the dot and circle areinterconnected by an evo-lutionary fohatic force. We arenot separate from our environ-ment, nor are we independentof it in any way. In this model,the world depends on us just asmuch as we depend on the

world. In fact, we each live inour own valid world. Thecollectivity that the spiritualmonads entered into at Globe Aincluded mutual (unconscious)agreements as to the laws andArules@ that would be observedduring the forthcoming Roundthrough Globe G. The netresult of this collective agree-ment is that large portions ofour Not-I=s or objective worlds

would overlap or be sharedtogether. This sharing enablesus to experience life together as

a single world, and thus theNewtonian Model becomesrather firmly established by thetime we reach Globe D. Thoseexperiences that we all havefrom time to time that are notshared by others, rather thanbeing pathological, are simply

experiences in those portions ofour Not-I or personal world thatis not shared.

This new model accounts for allschools of magic (the consciouscontrol over ourselves or ourenvironment) as being adeliberate re-focusing of thefohatic linking force. Thisfohatic linking force isevolutionary, and like kunda-

lini usually lies dormant andunnoticed. The model alsoaccounts for most dreams andpathologies as the triunemonadic ray having expe-riences on other lower planesor subplanes. It accounts fortranspersonal experiences asthe triune monadic ray havingexperiences on the highercosmic planes. It accounts fortelepathy as the natural

intercommunication betweenany two spiritual monadswithin the same life wave. Andso on. I have found this newmodel to be far superior to theNewtonian Model or any othermodel in helping me to explainsome of the things that I haveexperienced in my life althoughI agree that many will find it toomystical in nature to acceptwithout some careful thought

and introspection.

A free sample copy of Fohat will be sent to anyone you might suggest.Subscriptions can be purchased according to the rates noted on page 3.

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On Enemies

There is an interesting question as towhether an organization dedicated to theBrotherhood of Man, such as the TheosophicalSociety, should have enemies. Is not the ideal

to attempt to live in peace and harmony with allothers? When attacked should we not turn theother cheek and avoid any ensuingunpleasantness? Perhaps a Theosophist shouldstate his position and then withdraw from thebattle so as not to invite any further attacks, andas for any that do come perhaps he should ignorethem until they at last fall away. In order to geta clearer sense of what the right course of actionshould be, perhaps we need to investigate thewhole concept of enemies a little further.

Often, when we think of enemies, we think of theproverbial >hated enemies.= Hated enemies areindividuals who embody certain values that areopposed to the values held by ourselves, and wefear and then hate the possibility of those valuesgaining ascendancy. This hatred motivates usto do battle. Sometimes we are enemies with anidea such as poverty. Poverty is but an idea, andas such we do not usually come to hate the ideabut rather our sympathy for those afflicted withpoverty motivates us to do battle with poverty.What kind of insights can we gain from these two

types of enemies?

Is it not right to hate that which is evil? It is notonly wrong to hate that which is evil, it isdangerous. We can demonstrate this bythinking of the positive pole of a magnet. Bringtwo positive poles together and they repel. Isthis not hatred in its simplest sensewhere wetry to dominate that which is like us? Whicheverpole is stronger naturally has a greater sphereof influence and is able to push the weaker poleaway. In a sense, hatred is the act of making

oneself over into that which one hates in orderto keep it away. This is one way that Karmateaches, and it is a foolproof method. Youbecome that which you hate and eventuallyunderstand and overcome that form ofignorance. Then perhaps sympathy for theignorant is a better path, for are we not supposedto love our neighbour?

Sympathetic love, again, is wrong anddangerous. Sympathy is another way of takingon the form of ignorance. Consider a wealthyman possessing a great sympathy for the

poorhis enemy is poverty. He identifies sostrongly with the masses of the poor that hespends every penny he has in trying to feed theseunfortunate members of the human community.His sympathy, in the end, has made him intothat which he sympathized with. And yet for allof his efforts, there are not fewer poor, in fact forall of his efforts, it is very likely that there is onemore member of this wretched body of people,himself. Perhaps, the poor are not poor becausethey lack money, they are poor because they lackthe insight necessary to lift themselves from

their respective plights. The insight might bedifferent for each, nevertheless, they are poor fora reason, not by accident. You cannot cure adisease by being an enemy of the symptoms. Intrying to fight the symptoms, you simply delaythe disease from manifesting completely.Sympathy for the afflicted is again a dangerousmotivation with which to deal with enemies. Ifhatred and sympathy are both dangerous pathsthen perhaps we should simply turn the othercheek and avoid being drawn into aconfrontation.

Clearly we cannot turn our back on theproblems of our time, it is our duty to dowhat we can to solve these problems. What thendo we do? Let us look to what Krishna has tosay in the Bhagavad-Gita.

O son of Bharata, as the ignorant performthe duties of life from the hope of reward,so the wise man, from the wish to bringthe world to duty and benefit mankind,should perform his actions withoutmotives of interest ( B G , 2 5 - 2 6 ) .

This sentence points us to the essence of theproblem before us. Ignorance is associated withthe hope of reward, wisdom with duty. Whensomeone comes to you seeking advice on a prob-lem, invariably the answer to that problem is toask what is your duty? What action will benefitmankind? In the case of ones enemies some-times it is best to ignore them, whereas at other

by Robert Bruce MacDonald

SUMMER 1997 39


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times one must act. Blavatsky in The Key ToTheosophywrites the following:

If by allowing them to go on uncheckedother persons may be thereby injured, itis certainly our duty to obviate the dangerby warning them privately. But true orfalse, no accusation against anotherperson should ever be spread abroad. Iftrue, and the fault hurts no one but thesinner, then leave him to his Karma. Iffalse, then you will have avoided addingto the injustice in the world. Therefore,keep silent about such things with everyone not directly concerned. But if yourdiscretion and silence are likely to hurt orendanger others, then I add: Speak thetruth at all costs, and say, with Annesly,Consult duty, not events. There arecases when one is forced to exclaim,Perish discretion, rather than allow it tointerfere with duty ( K e y , 2 5 5 ) .

It is clear then that one fights an enemymotivated by duty and not by hatred nor bysympathy for the afflicted. But do Theosophistshave enemies?

Blavatsky asserts again in The Key that thenumber of our opponents is more than consid-erable

( K e y , 2 7 3 )

. We are living in the Kali-Yugathe age of darknessand consequentlythe enemies of an organization battling for moraland ethical life are many. Blavatsky furtherstates:

We need all our strength to meet thedifficulties and dangers which surroundus. We have external enemies to fight inthe shape of materialism, prejudice, andobstinacy, the enemies in the shape ofcustom and religious forms; enemies toonumerous to mention, but nearly as thickas the sand-clouds which are raised bythe blasting Sirocco of the desert. Do we

not need our strength against these foes?Yet, again, there are more insidious foes,who take our name in vain, and whomake Theosophy a byword in the mouths

of men and the Theosophical Society amark at which to throw mud. Theyslander Theosophists and Theosophy,and convert the moral Ethics into a cloakto conceal their own selfish objects. Andas if this were not sufficient, there are theworst foes of all those of a mans ownhousehold Theosophists who are

unfaithful both to the Society and tothemselves. Thus indeed we are in themidst of foes. Before and around us is theValley of Death, and we have to chargeupon our enemies right upon his guns

if we would win the day. Cavalry men and horses can be trained to ridealmost as one man in an attack upon theterrestrial plane; shall not we fight andwin the battle of the Soul, struggling inthe spirit of the Higher Self to win ourdivine heritage

( C W X I , 1 6 3 - 6 4 )

?

Our enemies are all around us and numerous.The more active a centre is, the more enemies itwill attract and this is only right and proper.

Blavatsky again, writing on the faceless enemieswho work behind the scenes controlling certainfoolish puppets:

. . . I defy them to do their worst. Theymay achieve great mischief and throwconfusion into our ranks, especiallyamong the faint-hearted, and those whocan judge only by appearances. They willnot crush the Society, do what they may( K e y , 2 7 2 - 7 3 )

.

The enemies of Theosophy play an importantrole in the growth of the Society. They help tosift out those not yet ready, leaving behind adedicated core of tireless workers. The morepowerful a Theosophical centre you have, themore powerful will be the enemies you attract.In a sense your enemies are a measure of your

success. However, the enemy is only dangerousto those not yet ready, and as long as there existsa dedicated core of tireless workers, the Societywill continue.

A b b r e v i a t i o n s o f W o r k s C i t e d

B G T h e B h a g a v a d - G i t a . T r a n s . W i l l i a m Q . J u d g e . L o s A n g e l e s : T h e T h e o s o p h y C o m p a n y , 1 9 8 6 .

C W H . P . B l a v a t s k y C o l l e c t e d W r i t i n g s . ( 1 4 v o l s + i n d e x ) c o m p . B o r i s d e Z i r k o f f , e t a l . W h e a t o n , I L : T h e T h e o s o -

p h i c a l P u b l i s h i n g H o u s e , 1 9 6 6 - .

K e y B l a v a t s k y , H . P . T h e K e y t o T h e o s o p h y . P a s a d e n a : T h e o s o p h i c a l U n i v e r s i t y P r e s s , 1 9 7 2 .

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Book ReviewsLucifer Cumulative Index, compiled by Ted Davy. Edmonton Theosophical Society, 1997. 224 pages, ISBN0-9681602-0-4. Price: 25.95 Cdn, 23.95 US.

Afrontispiece with a xeroxed reproduction of the

original Lucifer magazine cover heralds a finelyhewn Index to Vols. I XX. Mainly an Index topersons, events and major article topics, it does notprofess to exhaustively treat concepts or ideas. Itlives up to the scope of Lucifer stated in the Preface:to be an important reference source regarding keyplayers and events in the Theosophical Movementfrom 1887 1897.

The concise, but thorough Index of 164 pages isaugmented by 59 pages of Appendices, comprisingthree space-saving sections for bibliographic typeitems and chief events.

I. (a) Book Reviews by Author(b) Book Reviews by Title

II. Theosophical and Mystic Publications(a) Journals (b) Pamphlets; Books

III. Theosophical ActivitiesArranged by National Sections undermajor countries and cities.

The high quality paper and typeface is comparableto the original issues. Volume numbers in boldRoman Numerals provide excellent contrast to pagenumbers in regular font. Main headings are also in

bold type, with each author's Articles, etc. indentedat the close of other subentries under his name. Itis to be regretted that the cover title places the wordLucifer in such small letters. It would have beenstriking to see the magazine's title in tall caps of thesame font size and perhaps preceding the wordsCUMULATIVE INDEX.

One is impressed by how many persons contributedover the years to Lucifer, even if only by book reviewsor correspondence. The name of each reviewer isadded after title reviewed where known. Only majorfigures are given birth/death dates, quite under-

standably, since many writers signed by initialsonly. Untitled items or letters to the editor may begiven topical names (i.e. On Talismans). Leadquotes or poems are designated under authors bytheir original source titles, even when not providedby Lucifer. The compiler must have searched hardfor some of these obscure sources.

Under Blavatsky we find not only her articles,Editorial Footnotes, Replies, Notes, Book Reviews

and Translations, but also tributes, criticisms, andArticles In Memoriam. Following these entries, thesubentry: Other Articles About includes a poem,information on her seal and her ring.

A separate sub-section under Judge for The JudgeCase is valuable to those researching that unfortu-nate era. Readers may be surprised that W.Q.J.contributed quite a few articles to the journal.

Mabel Collins apparently did not contribute manyeditorial notes, and H.P.B. announces her cessationas Co-Editor in the October 1888 issue (Vol.III: 136).Collins' full-length novel The Blossom and the Fruit

was presented serially over two years, with finalinstallments noted as partly by H.P.B.

Excluding individuals, headings with lengthy entriesinclude: Buddhism, Christianity and Hinduism;Brotherhood; Cycles; Death (with cross-references toDevachan; After-Death States); Evolution; Karma;Obituaries; Magic; Philosophy; Poetry; Psychic Phe-nomena; Reincarnation; Religion; Science; Soul;Spiritual Path; Theosophy and Visions. Combinedentries also constrain space, a few examples being:Animals/Animal Rights; Dreaming/Dreams; Eso-teric/Esotericism; Indian/Indian Culture; Life/Liv-

ing. The term Adepts has a cross-reference toMahatmas which contains only titles pertaining tothat term. Hypnotism is cross-referenced to Mes-merism, as one would expect, but there is no mainentry for Principles only to be located by HumanPrinciples. A see reference to the term Yoga,where one does find other types, inc.: The YogaPhilosophy of Patanjali, suggests a need for onefrom Raja-Yoga as well. Nevertheless, the use ofsee references is sufficient for a topical index gearedto key words in titles.

As numerous early writers signed their contribu-

tions by initials only, the reader is guided to theirproper names when known. It must have takenindustrious research to trace these often one ortwo-letter initials. We may conclude by stating thatthe chief virtue of the index is its topical concisenessand its accuracy, with very few typographical errorsof any consequence. We encourage readers andlibraries owning sets of Lucifer to use this valuableresearch tool.

D a r a E k l u n d

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Paschal Beverly Randolph: A Nineteenth Century Black American Spiritualist, Rosicrucian,and Sex Magician, by John Patrick Deveney. Albany: State University of New York Press,1997. xxix + 607 pp. Price $29.95 U.S. (paperback); $86.50 U.S. (hardcover).

This is the life story of Paschal BeverlyRandolph (1825-75). An enigmatic

personality, he was an influential if ec-centric player in nineteenth century oc-

cultism prior to the founding of the Theosophical

Society. Until now, Randolph has been a somewhatshadowy figure; thanks to John Patrick Deveneysexcellent new biography, much light is thrown on thestrange individual who cast the shadow.

An Afro-American (he described himself an octoroon)Randolph was born into a poor family in the slums ofNew York City. His mother died when he was six, andhis youth was poverty-stricken. It goes without say-ing that he was a lifelong target of racial discrimina-tion.

Seen from its dark side, the life of Randolph reads like

a horror story. He was manic-depressive, paranoid,addicted to hashish, and seemingly obsessed withsex. An alcoholic towards the closing years, he endedhis generally troubled 50-year span by committingsuicide. On this record alone he could only be as-sessed in entirely negative terms. In spite of this, heis not to be casually dismissed. His tragedy, not anuncommon one, was that the weak personality wasno fit vehicle for a fine mind.

Randolph claimed, plausibly, to have taught himselfto read, and although receiving in total but a year orso of formal schooling, he developed writing skills that

in his generation were rarely matched by those fewluckier ones who were well educated. A bold andoriginal writer, he never hesitated to coin words tosuit his purpose, though none has had a lasting placein the language. His literal output included numer-ous books and pamphlets on various subjects, mostlyof an occult and pseudo-occult nature. He also wrotenovels. Quotations from his works in this book attestto the fact that he consistently penned easy to read,if sometimes bizarre manuscripts.

It is evident also that he was a speaker of no meanability, a most valuable talent in an age when lectures

were a popular form of entertainment as well as amedium for education. In short, his communicationskills were broad and exceptional, enabling him toreach an interested public with both the printed andspoken word.

In his youth he found work where he could, startingas a cabin boy the lowest of the low on the oldsailing ships following which he became a dyer anda barber. But his career was destined to move inother directions. Extraordinally psychically sensi-

tive, from his late twenties he exploited his medium-istic propensity for a living.

From early days and throughout his occult career,he gave himself the title of doctor, peddled medicines

of his own concoction and advertised himself as aclairvoyant physician. Initially he threw himselfwholeheartedly into Spiritualism, which was enor-mously popular in the mid-nineteenth century, anddefended one of that movements offshoots, free love.A few years later he renounced both. For a while, hepreached reincarnation, but subsequently spokeagainst it. He practised Mesmerism, another popularfield of the times, especially in France. In England hewas introduced to scrying, and thereafter became apractitioner and vendor of magic mirrors. Yet anotherdiversion, was the promotion of a school of Rosicru-cianism. All these subjects and more form the bulk

of his writings over a period covering most of his adultlife. Finally, in his last years Randolph attempted toestablish a fraternal society, the Brotherhood of Eulis,through which to propagate his own teachings. Buthe lacked organizational skills, and it never really gotoff the ground.

These frequent changes in his outlook and teachingleads Mr. Deveney to describe Randolph as fickle truly an understatement. But he was consistent inone thing: a thread woven through all his differentlabels was his conviction of the importance of sex tospiritual progress. To be fair, his writings on sex,

when merely advisory and not associated withmagic, i.e., black magic, were likely among the moreenlightened available in the nineteenth century, andcould have been beneficial to many of his readers whowere otherwise deprived of any form of sexual educa-tion.

From the mid 1850s Randolph made several journeysabroad. Indeed, compared to most of his contempo-raries in the field of occultism he was extremelywell-travelled. In Europe he met such luminaries asBulwer Lytton in England and Baron Dupotet inFrance. His investigations in the Near and Middle

East undoubtedly took him down some of the manysideroads of occultism.

Except for the Civil War Years before, during and afterwhich he turned some of his energies to politics, withthe abolitionist and equal rights movements, Ran-dolph stayed the course with his various occult inter-ests.

After his death, Randolphs teachings were taken upand propagated through the organization known as

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the Hermetic Brotherhood of Luxor (H.B. of L.), thehistory of which was published recently as a jointproduction of Randolphs biographer J.P. Deveney,in collaboration with Joscelyn Godwin and ChristianChanel (reviewed ETS Newsletter 2:2 September1996). In the 1920s, some of Randolphs work wastranslated and published in German, but for themost part memory of him quickly faded and his

teachings fell into oblivion.

Following the life story, two chapters are added in anattempt to show common ground trod by both Ran-dolph and Madame Blavatsky, a theory originallyespoused by the H.B. of L. In this writers view theproposed links are tenuous but need to be seriouslyconsidered inasmuch as when in the early 1870sBlavatsky began her outer Theosophical activities inAmerica, it was in a milieu that Randolph had helpedto fashion. From a Theosophical standpoint, thissection of the book cannot be adequately assessed ina review, but some brief comments are called for.

The most intriguing H.B. of L. theory is that Ran-dolph and Blavatsky had both been initiated in thesame Eastern occult fraternity. Unlikely as it seems,it is possible that Randolph could have contactedadepts in his travels, and even been accepted bythem as a chela on probation. If so, he would haveto be counted among the many failures amongwhom three are mentioned in The Mahatma Lettersto A.P. Sinnettas having fallen into insanity. HPB didindeed once describe Randolph as a half-initiatedseer so perhaps this speculation has some basis infact.

A fantastic incident is cited secondhand from anunnamed source described as a friend of both Ran-dolph and Blavatsky. In this anecdote, Blavatskywas alleged to have had a violent astral encounterwith Randolph just prior to the latters suicide. How-ever, if only on internal evidence the statement ispatently false: the incident was supposed to havehappened in Adyar, whereas HPB did not set foot inthe place until several years after Randolphs death.

The same source suggested the two knew each otherfrom her earliest visits to America. This is, of course,

possible. In the 1850s and 1860s their paths feasi-bly could have crossed once or twice. However, shewas for the most part velcro-lipped regarding herspecific movements and activities in the years priorto the founding of the T.S., so unless further evidenceis forthcoming this is merely an unsupported theory.That Blavatsky knew a lot about Randolph and hiswritings is highly likely, but she seldom mentionedhim, and then only negatively.

Emphasis is placed on Blavatskys apparent denial ofreincarnation in her early writings thus reflectingRandolphs later position and her subsequent rever-sal in this regard. Unfortunately, it is not made clearthat the concept of reincarnation with which she dis-agreed was that espoused by Kardec and his followers,i.e., the immediate rebirth of the deceased personality.The doctrine of reincarnation she taught bore no rela-

tion to Kardecs other than the name. Blavatskys isonly adequately explained with reference to the sep-tenary human principles, and was also of necessitylinked with the doctrine of karma. Randolph, ofcourse, had been dead several years when this conceptwas published and there is nothing to suggest that heever had an inkling of such a teaching.

Although he died a few months prior to the founding ofthe Theosophical Society in 1875, it is likely thatbesides Blavatsky, Randolph was known to severalearly Theosophists who initially had been attracted tospiritualism. That Col. Olcott and William Q. Judge

were both familiar with his books is certain, and prob-ably Olcott and Randolph even met in the 1860s. Aquotation critical of Randolph is attributed to Judge,but is actually from the pen of Dr. J.D. Buck, anotherearly T.S. member.

Paschal Beverly Randolph wore so many differentmasks during his fifty years that it is hard to sum uphis life. His biographer compares him to a 20th centuryguru, but unlike such a one, he was never successfulin attracting a large following; and whatever charismahe possessed, it was not the sort that mesmerizedmyriads of followers to pour great wealth upon him. If

anything, he was somewhat of a Barnum who tookadvantage of the gullible in the circus of psychism; butultimately he is unclassifiable.

Of the book, no indecision is possible: it is a tour deforce. Meticulously researched and well put together,its thoroughness sets a standard by which futurebiographies of nineteenth century spiritualists andtheosophists will be judged. Randolphs life is pre-sented fully and fairly. As biographer, Mr. Deveneynaturally has sympathy with his subject, but he man-ages to maintain a reasonable degree of objectivitythroughout. Extensive notes and references (covering

almost 200 pages!) are evidence of the depth andbreadth of research that went into this book. Appen-dices include a paper containing some of Randolphsteachings on sex, including The Mysteries of Eulis;also a detailed bibliography of Randolphs writings.

Paschal Beverly Randolph is a most important work.Altogether, this is an important and valuable additionto nineteenth century theosophical history.

T e d G . D a v y

SUMMER 1997 43


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Stanza IV Sloka IV: This was the Army of the Voice C the DivineSeptenary. The sparks of the seven are subject to, and the servantsof, the first, second, third, fourth, fifth, sixth, and the seventh of theseven. These (Asparks@) are called spheres, triangles, cubes, lines,

and modellers; for thus stands the Eternal Nidana C the Oi-Ha-Hou(the permutation of Oeaohoo).

The Secret Doctrine states that the AArmy ofthe Voice@ is a term closely connected withthe mystery of sound and speech, and that itincludes within its scope the hosts ofABuilders@, who are the hierarchical order ofDhyan Chohans, as well as the ElementalKingdoms, all of which are an effect and natu-ral result stemming from the cause C DivineThought. Humanity, it states, is as a whole, a

materialized though as yet imperfect expres-sion thereof.

Connected with this idea of the creative powerof sound and speech, Blavatsky goes on toquote from the French author, P. Christian,who describes the process of Human thoughtand the properties of a person's very name.When the mind creates or evokes a thought,that thought attaches itself to a correspondingentity of the Elemental world and becomesengraved in the Astral Fluid. Following fromthis it might be said that thought acquires a

definite power or energy, either beneficent ormalificent, depending upon the nature of thesource from which it originated. The magicianwho knows the occult properties of sound candirect the thought through the creative potencyof speech.

Each letter of the alphabet has a correspondingsound or vibration, as well as a numerical valuewith an occult potency. When a person iscalled by name, they are subject to the influ-ences, good or bad, that are inherent in it andbrought to life by its utterance. Man's Aigno-

rance about the properties or attributes of theI D E A

as well as about the attributes and prop-erties of M A T T E R is often fatal to us@ says P.Christian

( 5 , I , 9 3 )

. An example of a well-inten-tioned but misguided and potentially harmfulact is that of praying for another. When some-one prays for another, they are imposing uponand subjecting that person to the influence of

their own wishes and this is not necessarily ofbenefit to the poor wretch being prayed for. Asthe laws of nature are forever adjusting tomaintain harmony, there are effects that mustbe brought to fruition from the causes set intomotion. The karmic debts of individuals as wellas that of humanity hold man in bondage tothe world of effects. It is taught in Occultismthat when a person releases a negative thought

it poisons them and their surroundings. Theantidote, so to speak, is to release a thought ofa positive nature to counteract some of thenegative effects of the former.

Silence is therefore a virtue of those who havethe Knowledge of things secret and invisible,who have developed the spiritual mind and donot have to speak of these things through theutterance of words, for they know that thespoken word involves an act of creation, andthey know when to speak and when not tospeak. It is the destiny of every Individuality to

become a Dhyan Chohan and take their placein the hierarchy of these Beings who are theembodiment of Nature's laws and who sing theWorld into Life.

What about the written word? What effect doesit have? The ideas that are represented by thewords are subject to many different percep-tions and interpretations depending on whoreads them. To take something literally whenit was meant to present an idea of somethingmuch grander is to diminish its original intent.Why does the full intent get lost? Possibly the

elementals surrounding a person act as ascreen allowing in only particular portions ofthat grand message. If the elementals areall-pervasive then the spirit of the word getsreduced to its dead letter sense. The spirit ofthe written word remains hidden because ofthe literal interpretation of lower mind whichis bound by its karmic limitations.

Musings From A Secret Doctrine Class

L . A .

44 FOHAT


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. . . Earth continued from page 32

. . . Vanity continued from page 35

changes have taken place within a short andcrowded time, be of our own makinga reflec-tion of collective humanity? Of global karma?W.Q. Judge, in the late 1800's, quotes:

Karma operates to produce cataclysms ofnature by concatenation through themental and astral planes of being. Acataclysm may be traced to an immediatephysical cause such as internal fire andatmospheric disturbance, but these have

been brought on by the disturbancecreated through the dynamic power ofhuman thought ( E c h o e s I 3 1 5 - 3 1 6 ) .

Corresponding to the above quote, we discovermodern science, albeit unconsciously, touchingon the same idea. Expanding on how highlyvariable weather patterns are disturbing modernlife, Stephen Schneider and Randi Londer hit themark when they write:

In a sense, climate and life grew uptogether, each exerting fundamentalcontrolling influences on the other. . . .

Today, the balance of mutual influencebetween climate and life is shiftingradically. If we include mankinds socialand technological juggernaut as part ofthe definition of life, then one side effectof our collective footprint on the face ofthe earth is significant climatemodification ( C o e v o l u t i o n v i i i ) .

Further on they write:

We approach the twenty-first centurywith the uncomfortable knowledge that,despite some consistent, important newfindings, our understanding of naturesrole in causing climatic changes from theearths beginning to now is still toounsatisfactory to provide more than a fewreliable explanations and predictions.

Although the sinners mentioned by Morya weresome Hindus of a century ago, the disciples ofBailey share the same habit of fathering upontheir Hierarchy and Planetary Logos, theirindolent and selfish wish that Sanat Kumara,Christ and the Masters will purge humanity ofsin.

These are just a few of the topics (barely touchedon) that must be studied closely by those whowish to understand how inimical Theosophy andpseudo-theosophy are.

NOTES

1 . F r o m t h e p o i n t o f L i g h t w i t h i n t h e M i n d o f G o d L e t l i g h t s t r e a m f o r t h i n t o t h e m i n d s o f m e n . L e t L i g h t d e s c e n d o n

E a r t h . F r o m t h e p o i n t o f L o v e w i t h i n t h e H e a r t o f G o d L e t l o v e s t r e a m f o r t h i n t o t h e h e a r t s o f m e n . M a y C h r i s t

r e t u r n t o E a r t h . F r o m t h e c e n t e r w h e r e t h e W i l l o f G o d i s k n o w n L e t p u r p o s e g u i d e t h e l i t t l e w i l l s o f m e n T h e

p u r p o s e w h i c h t h e M a s t e r s k n o w a n d s e r v e . F r o m t h e c e n t e r w h i c h w e c a l l t h e r a c e o f m e n L e t t h e P l a n o f L o v e a n d

L i g h t w o r k o u t . A n d m a y i t s e a l t h e d o o r w h e r e e v i l d w e l l s . L e t L i g h t a n d L o v e a n d P o w e r r e s t o r e t h e P l a n o n E a r t h .

2 . C f . T h e K e y t o T h e o s o p h y , T h e o s o p h i c a l U n i v e r s i t y P r e s s , 6 7 f n , 7 1 , 1 5 5 .

3 . T h e M a h a t m a L e t t e r s t o A . P . S i n n e t t 2 n d . e d . , T h e o s o p h i c a l U n i v e r s i t y P r e s s , 5 3 .

4 . B l a v a t s k y C o l l e c t e d W r i t i n g s V o l . 1 2 , T h e o s o p h i c a l P u b l i s h i n g H o u s e , 4 9 2 .

5 . I b i d 5 3 3 - 3 5 .

6 . K e y 7 3 .

7 .

)

A d d r e s s o f t h e P r e s i d e n t - F o u n d e r ,

(

T h e T h e o s o p h i s t A u g . 1 9 0 6 , 8 2 9 - 3 0 .

8 . T h e E c l e c t i c T h e o s o p h i s t S e p . / O c t . 1 9 8 7 .

9 . A s w i t n e s s h e r b o o k T h e R e a p p e a r a n c e o f t h e C h r i s t , L u c i s P u b l i s h i n g , 1 9 4 8 .

1 0 . S e e h e r T h e E x t e r n a l i z a t i o n o f t h e H i e r a r c h y .

1 1 . T h e M a h a t m a L e t t e r s t o A . P . S i n n e t t i n C h r o n o l o g i c a l S e q u e n c e , T h e o s o p h i c a l P u b l i s h i n g H o u s e ( 1 9 9 3 ) , 4 7 4 .

1 2 . B l a v a t s k y C o l l e c t e d W r i t i n g s V o l . 6 , 2 4 7 .

1 3 . Q u o t e d i n T h e o s o p h i c a l N o t e s S p e c i a l P a p e r , S e p t . 1 9 6 3 , 1 4 .

1 4 . L a t i n h e h i m s e l f s a i d i t : a n a s s e r t i o n m a d e b u t n o t p r o v e d .

1 5 . T h e o s o p h i c a l N o t e s S p e c i a l P a p e r , S e p t . 1 9 6 3 , 4 0 .

1 6 . L e t t e r s F r o m t h e M a s t e r s o f t h e W i s d o m , F i r s t S e r i e s , T h e o s o p h i c a l P u b l i s h i n g H o u s e ( 1 9 4 8 ) , 1 0 7 .

SUMMER 1997 45


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There are simply too many plausibleexplanations for most climatic events toconvict any one of them beyond areasonable doubt

( C o e v o l u t i o n 2 9 3 )

.

The extent of mankinds role in global disastersis uncertain to us due to our own lack ofunderstanding and wisdom. We are a part of

the whole and we undoubtedly play a large role,especially since we are gifted with intelligenceand free will. It is a shame that we misuse ourpowers. Most Westerners consider the past,although we remember it, to have slipped out ofexistenceend of story. The mysteriousunknown future is no concern of ours either,right? Wrong. Our lack of wisdom aboutnatural laws does not nullify them. Karmaexists, and humanity is drowning in coarsematerialism, selfishness, and a lack of simplehuman decency. What are we projecting out

there? What did Goethe mean when he saidthat the present is a powerful goddess? Whyshouldnt life contain obscure cycles thatrestore the balance in nature that we havedisturbed? Until we understand the real powerbehind our daily thoughts and actions, takeresponsibility for them, and work with karma,grand ideals such as those Boris de Zirkoffwrote about are inconceivable.

John Tyndall, a physicist of the late 19thcentury, once said [l]et us lower our heads, and

acknowledge our ignorance . . . one and all ( C WI I I 2 0 3 )

. Although we have seemingly no control

over the weather, let us know that we influenceit, simply from our existence in the universe.Man punishes and rewards himself, drawing tohimself every kind of evil and calamity throughhis own deeds. One way or another, we mustaccount for our actions and the law of karmasees to that. Plato said that God geometrizes,explaining that everything in the universe was

framed according to the eternal proportions andcombinations of numbers. To him, numeralswere symbols of the nature of things. Toscientists today, the properties of numbers arethe properties of matter. Somewhere in thefuture, the metaphysical qualities of numbers,periodicity/cycles, and the laws of Nature willbe recognized as realitiespermanent pieces inthe puzzle of life. These realities cannot beobtained through logic or reasoning alone. Wemust also use our intuition. Having tradedmany of our natural abilities for machines, we

suffer, in the midst of chaos at the end of the20th century. Walking blindly through life, ourcoping mechanisms are breaking down. Manyfeel they will be swept away by some horrendousdisaster and shake with fear. Karma does notrender its justice indiscriminately; this neutralprocess simply maintains order in the universe.Like all other cycles, the present one will cometo pass, prolonged eccentric weather included.Although this article may not have unravelledthe tangled web of bad weather to any greatextent, it is hoped that it has at least eliminated

fatalism.D . A . B .

A b b r e v i a t i o n s o f W o r k C i t e d

)

C A N

(

K e r r , R o b e r t F . C y c l e s a n d N u m b e r s . T h e o s o p h i a S e p t . - O c t . 1 9 4 5 : 7 - 9 .

C M M C a n a d i a n M e t e o r o l o g i c a l M i l e s t o n e s . c o m p . M o r l e y K . T h o m a s . D o w n s v i e w , O N : A t m o s p h e r i c

E n v i r o n m e n t S e r v i c e , 1 9 8 7 .

C o e v o l u t i o n S c h n e i d e r , S t e p h e n , a n d R a n d i L o n d e r . T h e C o e v o l u t i o n o f C l i m a t e & L i f e . S a n F r a n c i s c o : S i e r r a C l u b

B o o k s , 1 9 8 4 .

C W H . P . B l a v a t s k y C o l l e c t e d W r i t i n g s . 1 5 v o l s . c o m p . B o r i s d e Z i r k o f f . W h e a t o n , I L : T h e T h e o s o p h i c a l

P u b l i s h i n g H o u s e , 1 9 6 6 - .

C y c l e s B l a v a t s k y , H . P . T h e T h e o r y o f C y c l e s . T h e T h e o s o p h i s t J u l y 1 8 8 0 : 2 4 2 - 2 4 4 .

D N F R D P h i l l i p s , D a v i d . T h e D a y N i a g a r a F a l l s R a n D r y ! . T o r o n t o : K e y P o r t e r B o o k s L i m i t e d , 1 9 9 3 .

E C C M i l n e , A n t o n y . E a r t h s C h a n g i n g C l i m a t e : T h e C o s m i c C o n n e c t i o n . B r i d p o r t , D o r s e t : P r i s m P r e s s , 1 9 8 9 .

E c h o e s E c h o e s o f t h e O r i e n t : T h e W r i t i n g s o f W i l l i a m Q u a n J u d g e . 3 v o l s . c o m p . D a r a E k l u n d . S a n D i e g o :

P o i n t L o m a P u b l i c a t i o n s , 1 9 7 5 - .

J u s t i c e d e Z i r k o f f , B o r i s . I s T h e r e J u s t i c e i n T h i s W o r l d - D r a m a ? T h e o s o p h i a J u l y - A u g . 1 9 4 4 : 3 - 5 .

N u m b e r s W e s t c o t t , W . W y n n . N u m b e r s T h e i r O c c u l t P o w e r a n d M y s t i c V i r t u e s . L o n d o n : T h e o s o p h i c a l P u b l i s h i n g

H o u s e , 1 9 7 4 .

T i m e D a v i e s , P a u l . A b o u t T i m e : E i n s t e i n s U n f i n i s h e d R e v o l u t i o n . N e w Y o r k : S i m o n & S c h u s t e r , 1 9 9 5 .

46 FOHAT


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H.P.B. LIBRARYOriginally the private collection of Alice Cleather, a personal pupil of HPB, the librarycontains early theosophical and related philosophical literature, which may beborrowed by mail.

Also the library offers for sale books written by A. Cleather and some theosophicalpamphlets.

If interested, please write for catalogue to

H.P.B. Libraryc/o Joan Sutcliffe284 Ellis Avenue

Toronto ON M6S 2X2

A CU M U L A T I V E

IN D E X F O R

L7 + 1 . - 4

(

VO L S .

I - XX)

: This periodical, founded by H.P. Blavatsky,was recognized as one of the best metaphysical magazines of its time. The Index was compiledby Ted G. Davy and was formatted to the dimensions of the original volumes. It also includesthree appendices: Book Reviews by Authors and by Titles, Theosophical and MysticPublications, and Theosophical Activities. 224 pages h/c. ISBN 0-9681602-0-4

$23.95 U.S. $25.95 Cdn Postage add $5.00

SO L O V Y O F F ' S

FR A U D

: A critical analysis of the book AA Modern Priestess of Isis@; by BeatriceHastings; reprinted from The Canadian Theosophist; softcover.

$5.00 U.S. $7.00 Can. + postage

TH E O S O P H I C A L

FO R U M : First Series; edited by Wm Q. Judge; published in New York; issued

monthly from April 1889 - April 1895; [70 questions & answers]; bound into 2 h/c volumes;Index added.

$50.00 U.S. $60.00 Can. + postage

TH E O S O P H I C A L FO R U M , NE W SE R I E S : edited by Mssrs. Fullerton, Judge and Hargrove; Vols1 - 10 [May 1895 - April 1905]; bound into 5 h/c books; index included in each book,cumulative Index in last.

$165.00 U.S. $190.00 Can. + postage

TH E

IR I S H

TH E O S O P H I S T :

A MO N T H L Y

MA G A Z I N E

DE V O T E D T O

UN I V E R S A L

BR O T H E R H O O D ,

TH E

ST U D Y O F

EA S T E R N

LI T E R A T U R E A N D

OC C U L T

SC I E N C E

(stamped in gold on cover of eachvolume); edited by D.N. Dunlop; published in Dublin, Ireland; 1892 - 1897; 5 volumes, h/c;cumulative Index added to Vol. 5.

$175.00 U.S. $200.00 Can. + postage

T o o r d e r , p l e a s e w r i t e t o :

E d m o n t o n T h e o s o p h i c a l S o c i e t y

B o x 4 5 8 7

E d m o n t o n , A l b e r t a , C a n a d a T 6 E 5 G 4


24/24

30hat is the Steed, 71wught is the 2?ider

,Jtis the "bridge" by which the ",Jdeas" existing in the "rnivine71wught" are impressed on Cosmic substance as the "laws of::Nature." 30hat is thus the dynamic eneroy of Cosmic,Jdeation; or, regarded from the other side, it is the intelligentmedium, the guiding power ofall a n i ~ s t a t i o n . ... 7hus fromSpirit, or Cosmic ,Jdeation, comes our consciousness; fromCosmic Substance the several vehicles in which thatconsciousness is individualized and attains to self - orr4f.ective - consciousness; while 30hat, in its variousmanifestations, is the mysterious link between ~ i n d and~ t t e r , the animating principle electrifying every atom intolife. - Secret rnoctrine I, 16

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