THE LIGHT BEARER SUMMER National Library of Canada reference No Canada Post Publication mail Agreement number:

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1 THE LIGHT BEARER SUMMER National Library of Canada reference No Canada Post Publication mail Agreement number:

2 the Logo is the Egyptian cross, or Ankh, whispering of the breath of life. It is the resurrection of the Spirit. Volume 20.7 Any and all opinions, ideas, and concepts expressed in this magazine are strictly those of the authors. If I have put in something of yours for which I did not give credit, please let me know that I might do so. May every Theosophical Student find inner wholeness. Theosophy is not a religion, nor a philosophy, but Divine Wisdom. Our Seal has 7 elements which represent the spiritual unity of all life. Om, at the top, is a word which creates, sustains, and transforms. Remember this as you use it in your meditations. Very ancient is the whirling cross or Swastika within the circle below the Om. (Swastika is a compound of SU a particle meaning auspicious, blessed, virtuous, beautiful and rightly ; and astika derived from the verb-root AS to be; hence that which is blessed and excellent. - Swa is one s Self.) Inside the whirling energy of the Swastika, all is the stillness we hope to find within our meditations. Our serpent swallows its tail to the right, representing constant new beginnings. With each pattern of habits we overcome, we do likewise. All things are made new. Triangles represent the Trinity ; be they Will, Wisdom and Activity; Father, Holy Spirit and Son; Shiva, Vishnu and Brahma or some other completion. When the downward dark triangle represents descent into matter, the upward white triangle holds the journey of the Spirit. Note the 12 sides. Mathematics is one key to understanding the written word. Central inside Copyright 2014 Canadian Theosophical Association. All Rights Reserved. edit how Tim Compiler-Margaret Mason Johnson How the Universe is Manifested H.P.B. Congratulations Tim Boyd! quest The Question Helen Pearl (poem) Canada Canada S.E. Price conv Conversations with Radha Burnier Pedro Olivira trans Transmitting Compassion - Krishnamurti Yogi Yogi Maharishi s Timely Quote why Why? Stand in your Truth. Allow others to stand in theirs. Sumer

3 Editorial Notes from M. Mason- Johnson; Compiler Nothing is higher than the Truth. But what is Truth? In my reality, truth is always changing. How can it be anything else when all life is movement? So I asked my Higher Self. What is truth? The answer seems to be that Truth is the essence of all things. Then what is the essence, I ask my Self? The reply is unmistakable. The essence of all things is Love. Our beloved H.P.B. speaks of the importance of learning the laws of the universe. Many clues are given. We have much to think about. To understand the universe, we must understand ourselves first and I know, as I work at uncovering very prickly and hard to endure emotions; at their bottom I always find love. Helen Pearl s poem is on finding answers through the right question to ask. She also sent a fun poem using Dandelions as a metaphor for aging with humility. Deep and moving is Suzanne Price s poem, Canada. Loving the Natives as we do, and not wanting our government to further bad karma to Canada, I hope that everyone will send loving thoughts and prayers their way. Many thanks to Naftaly Ramrajkar for ing Conversations with Radha Burnier by PEDRO OLIVIRA. You will notice that Radha is called Radhaji. Krishnamurti is Krishnaji. I asked for guidance on what to put into this magazine and thereafter I found on the internet a quote on Transmitting Compassion by Krishnamurti and Yogi Maharishi Mahesh s Timely Quote from May each of us find some time to send loving thoughts of harmony, light and happiness to all. May learned wisdom lead to inner happiness, awareness, and wholeness. May we all have a good summer. Ho'oponopono Prayer: I am sorry. Please forgive me. Thank you. I love you. Sumer`

4 Boyd served for several years as president of the *TOS in America. For 25 years he worked with a group helping troubled youth in the Chicago area. More recently, Tim s involvement with the TOS* and the Chushul orphanage in Tibet led to an audience with the Dalai Lama which resulted in the TS in America The Light Bearer would like to congratulate our new international President, Tim Boyd. Theosophy s new international President, Tim Boyd, has been given much love to share. In her T0S* news update, Lorraine Anderson informs us: No stranger to the work of the Theosophical Order of Service, Tim sponsoring his visit to Chicago in July of 2011 for a two day event attended by tenthousand people. The event raised more than $400,000, all of which was donated to educational projects aiding Tibetan communities worldwide." *TOS is an international Theosophical Organization created to do good works in the world. If you would like to join, write Lorraine Christensen : henning@shaw.ca Sumer`

5 How the Universal Mind is Manifested Vol 10, Stanza 1, sloka 3; p of Blavatsky Collected Writings Sloka (3).....UNIVERSAL MIND WAS NOT, FOR THERE WERE NO AH-HI (celestial beings) TO CONTAIN (hence to manifest) IT. Q. This sloka seems to imply that the Universal Mind has no existence apart from the Ah-hi; but in the Commentary it is stated that: A noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called Pralaya, when all the existences are dissolved, the UNIVERSAL MIND remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation. The AH-HI (Dhyan-Chohans) are the collective hosts of spiritual beings who are the vehicles for the manifestation of the divine or universal thought and will. They are the Intelligent Forces that give to and enact in Nature her Laws, while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; This hierarchy of spiritual Beings, through which the Universal Mind comes into action, is like an army a Host, truly * The Commentary suggests that the Ah-hi are not themselves the Universal Mind, but only the vehicle for its manifestation. A. The meaning of this sloka is, I think, very clear; it means that, as there are no finite differentiated minds during Pralaya, it is just as though there were no mind at all, because there is nothing to contain or perceive it. There is nothing to receive and reflect the ideation of the Absolute Mind; therefore, it is not. Everything outside of the Absolute and immutable Sat (Beness), is necessarily finite and conditioned, since it has beginning and end. Therefore, since the Ah-hi were not, there was no Universal Mind as a manifestation. A distinction had to be made between the Absolute Mind, which is ever present, and its reflection and manifestation in the Ah-hi, who, being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. After which they begin the work of evolution of all the lower forces throughout the seven planes, down to the lowest our own. The Ah-hi are the primordial seven rays, or Logoi, emanated from the first Logos, triple, yet one in its essence. Q. Then the Ah-hi and Universal Mind are necessary complements of one another? A. Not at all: Universal or Absolute Mind always is during Pralaya as well as Manvantara; it is immutable. The Ah-hi are the highest Dhyanis, the Logoi as just said, those who begin the downward evolution, or emanation. During Pralaya there are no Ah-hi, because they come into being only with the first radiation of the Universal Mind, which, per se, cannot be differentiated, and the radiation from which is the first dawn of Manvantara. The Absolute is Sumer`

6 dormant, latent mind, and cannot be otherwise in true metaphysical perception; it is only Its shadow which becomes differentiated in the collectivity of these Dhyanis. Q. Does this mean that it was absolute consciousness, but is so no longer? A. It is absolute consciousness eternally, which consciousness becomes relative consciousness periodically, at every Manvantaric dawn. Let us picture to ourselves this latent or potential consciousness as a kind of vacuum in a vessel. Break the vessel, and what becomes of the vacuum; where shall we look for it? It has disappeared; it is everywhere and nowhere. It is something, yet nothing: a vacuum, yet a plenum. But what in reality is a vacuum as understood by Modern Science a homogeneous something, or what? Is not absolute Vacuum a figment of our fancy? A pure negation, a supposed Space where nothing exists? This being so, destroy the vessel, and to our perceptions at any rate nothing exists. Therefore, the Stanza puts it very correctly; Universal Mind was not, because there was no vehicle to contain it. Q. What are the higher powers which condition the Ah-hi? A. They cannot be called powers; power or perhaps Potentiality would be better. The Ah-hi are conditioned by the awakening into manifestation of the periodical, universal LAW, which becomes successively active and inactive. It is by this law that they are conditioned or formed, not created. Created is an impossible term to use in Philosophy. Q. Then the power or Potentiality which precedes and is higher than the Ah-hi, is the law which necessitates manifestation? A. Just so; periodical manifestation. When the hour strikes, the law comes into action, and the Ah-hi appear on the first rung of the ladder of manifestation. Meeting held at 17, Lansdowne Road, London, W., on January 17th, 1889, Mr. T.B. Harbottle in the Chair.- H.P.B. * The Secret Doctrine, Vol. I, p. 38. Sumer`

7 The Question In the liquid harmony of light, I seek the befitting question. This must be asked in order to unleash it's answer held deep in paradox. In wholeness. Fresh dialogue, allowed, erupts in flow of extending queries, each to produce their significant replies. Fresh dialogue accepts the new. That must breakthrough to my reflection's query. Where question meets resolution, time stands still. Helen Pearl Sumer`

8 CANADA This strong and bountiful land So wide in Breadth So deep in depth Compassed by 3 Great Waters North, East and West Oh Splendid Mother Breasts ripe and full of generosity To Earth s Wanderers! OH Indian Brothers How you loved her Passing round her Boundaries With Sacred Words And held her in Esteem Lived and died in dignity Upon her fair body Your Seasons were filled with Songs and Rites of recognition For Her great Wonders Medicine Men and Women Kept links with the Sacred Currents, Their hearts touching the pulse Of Nature s Hidden Meaning Close to Her Heart you lived Embraced by Her But then a Great Cycle ended, Your Peace and harmony disturbed By Brash new Foreigners Some came, to take with Greed and War. Some came with Hopes of a brighter day. Some came lashed by incessant oppression Of their personal beliefs Some came so starved and desperate Close to the edge of Death Their lands blighted and empty of succour Political refugees, hounded by cruel rulers Anxious to abide in this peaceful land of plenty Since 500 yrs. They came Sometimes in small bands Other times in great waves Like the Ocean in Storm Season. S.E. Price Sumer`

9 Conversations with Mrs Radha Burnier PEDRO OLIVIRA FROM 1983 until shortly before her passing day I had the great privilege of holding conversations with Radha Burnier, the President of the Theosophical Society. Most of these conversations took place at Adyar, the International Head quarters of the Society, between 1992 and 1996 when I served as international Secretary of the TS. Others took place between 2001 until the present time. Soon after Radha Burnier was elected President of the TS, in June 1980, I started translating her articles in The Theosophist, beginning with her Inaugural Address which was published in the August 1980 issue of the magazine. This work continued for almost five years and each article, including her 'On the Watch-Tower' notes were published in the Brazilian Section magazine 0 Teosofista. Later on, a compilation of her articles was published under the title Sociedade Teosofica Hoje (The Theosophical Society Today). As a young Theosophist I met Eunice and Felix Layton in Rio de Janeiro in July 1981 and told Felix of my work of translating the President's articles. He said: 'That is the best way to come to know a person's mind.' In April 1983, the President visited my home town of Porto Alegre, in the south of Brazil. During the lunch in the house of her hostess I asked her the following question: 'In The Key to Theosophy HPB mentions a new torchbearer who would come in the twentieth century? What is your view about such a statement?' She replied: 'In my opinion the new torch-bearer is Krishnaji. I know that some members do not agree with it, but that is my opinion.' During this visit she gave a public lecture for more than 400 people at an educational institution in the city besides addressing TS members. In August 1987 she again visited Porto Alegre and delivered a public lecture at the Auditorium Sumer`

10 of the State Legislative Assembly which was packed to capacity. I mentioned to her that I had recently read in a theosophical magazine that she had been offered the position of President Emeritus of the International Centre at Naarden, The Netherlands. Her reply was quite firm: 'I have informed them that I will not lend my name to a nominal fonction. If they want the Centre to have a real connection to Adyar they should agree that the President of the TS should also be the President of the Centre.' In 1988, at a meeting at Naarden, the Presidency of the Centre was formally offered to Mrs. Radha Burnier as President of the TS, thus consolidating the link between the Centre and Adyar. In October 1989, I attended the School of the Wisdom at Adyar, with Rohit Mehta as Director. I had some brief meetings with the President at her office and she invited me to be one of the speakers at a Convention symposium on N. Sri Ram, as December 1989 marked the centenary of his birth. The symposium was chaired by Mr Achyut Patwardhan. In July 1990 I attended the 'Human Regeneration' seminars at Naarden. They attracted people from different countries and generated great interest. While there she mentioned that there was need for more international speakers in the TS and said that perhaps I could help in this work. When I mentioned that I was still struggling with my spoken English she said that I could be understood while speaking in English and that that was sufficient for the time being. She said she would arrange for me to give some talks in Europe next year on my way to Adyar. In November 1991 I visited England, Spain, Portugal, where I gave talks, and the Naarden Centre in Holland, where I participated in a dialogue. When I arrived at Adyar in December 1991 for the HPB Centenary Convention, the President said she would like to talk to me after the Convention. On 6 January 1992 I went to her house and we sat on the verandah overlooking the sea. She said: 'I think that people of your age should come to Adyar and stay for two years or so. Here they could learn about the significance of Adyar to the work of the TS, the work Annie Besant did for this Centre and also learn about the deeper work of Society. I would like you to come and work as the Secretary of the Society for two years. After that you can work anywhere.' I said: `Don't you think I am too young for this position?' She said: 'You are young but not too young.' I arrived at Adyar on 26 March 1992 and went to see the President the next day in her office. She said: 'I am about to send out the notice of your appointment [as international Secretary] to all departments. But before I do that there is something I need to tell you. You are going to serve as Secretary of the Society while you are still young. Some people may start to flatter you, saying that you give good talks, etc. Remember this: no matter what other people say you are what you are. If we are honest with ourselves we will see that there are many impurities within that need to be dealt with.' Her words had an impact on me and I still remember the earnestness in her eyes when she spoke them to me. To put it simply, this was one of the most important pieces of advice I have received in this life. Between March 1992 and October 1996, when I left Adyar, I used to meet her regularly in her office. She made it clear to me that I should consult with her on matters of importance. I therefore went to her office several times each week to show her some correspondence and obtain her advice on certain difficult matters before I could address them. But one of the most valuable aspects of my regular visits to the President's Office was not only her advice on administrative matters but also the conversations I had with her on a number of subjects, ranging from Adyar, Annie Besant, N. Sumer`

11 Sri Ram, to the essential work of the TS and to Krishnaji and her contact with him. Below I try to convey some of the conversations I had with the President during one of the most significant periods in my life. John Coats, the sixth President of the TS, died on 26 December As determined by the Rules of the TS an international election took place in which Rukmini Devi Arundale and Radha Burnier were the only candidates. Mrs. Bumier was declared elected in June 1980 and assumed office on 17 July When the results were declared Mrs. Burnier was in Switzerland and on being informed about them she decided to go to Saanen to see Krishnaji. Sunanda Patwardhan who, along with others, was with Krishnaji at that time said that he was jubilant at the news. He said to Mrs Burnier, `Radhaji, now you are the President and I am the Vice-President', to the smiles of those present. He had said that if Radhaji was elected President of the TS he would visit Adyar again, after an interval of forty-seven years! In October 1980 he was welcomed by the President, the Vice-President and many workers of the TS at the main gate of the compound. From there he walked, at a vigorous pace, through the compound up to Parsi Quarters, the President's residence. Later on Krishnaji expressed the opinion to Radhaji that the ES should be closed down. She mentioned to him: `Why should the ES be closed down? It is not telling its members about their occult status, probation, Initiation and so on, repeating what happened in the 1920s and after. The ES is solely imparting teaching to its members on the nature and qualifications for the spiritual Path.' Radhaji mentioned that after hearing her views Krishnaji dropped the subject. While walking along with her and with others, Krishnaji said to her on seeing the Garden of Remembrance: 'Something is not right.' He then asked her what kind of ceremonies were being held at Adyar and she told him that only the usual ones were being performed like Masonic rituals, the Ritual of the Mystic Star, ES meetings, etc. He said: 'It is none of these.' He then asked her: 'Has anything been changed here?' Radhaji then told him that during John Coats' administration many changes had been made including the two pillars which were shifted from their original location near the sixpointed star to the entrance. 'That's it!', he said, 'there were magnetized jewels under them. They should not have been moved.' After an absence of forty-seven years from Adyar he was aware of a change that had taken place without his knowledge. After she offered him some orange juice and they talked for a while in her house, Krishnaji left in the car with Radhaji accompanying him. When the car was about to reach the main gate he asked her: `What are you going to do now?' Radhaji said: 'I will walk back', to which Krishnaji said: 'No, we will drive you back.' When the car started off from the main gate area Krishnaji asked her: `Radhaji, do you believe in the Masters?' Radhaji replied: `Yes.' Krishnaji said, with emphasis: `What do you mean by saying 'yes'? Do you know that Annie Besant's life was entirely different because of it?' There was silence for some time after which Krishnaji again asked: 'So Radhaji, do you believe in the Masters?' Radhaji replied: 'Yes, Krishnaji, I do believe in the Masters.' `Good', he said. One morning, after transacting administrative business, the President mentioned to me: 'Annie Besant once told my father that there is a hand behind the TS, protecting it. This hand is still here and in the future, if the TS deserves it, this hand will still be there.' The certainty in her eyes made me feel that she was talking about something that she knew, and not merely quoting someone else's opinion. On another occasion she mentioned that when she and Krishnaji were walking on the Adyar beach she noticed two boys from a kuppam (a Sumer`

12 village) nearby approaching them. She thought to herself: 'I will not allow these boys to touch Krishnaji as they are probably dirty.' When the boys reached them Krishnaji embraced both of them with affection. The President told me that in his gesture Krishnaji was silently teaching her to drop pre-conceived ideas. She also mentioned that there was a kind of a myth that Krishnaji did not like obese people, possibly because of their magnetism. A lunch had been arranged at Parsi Quarters where she stayed for a few guests, amongst who was a weight-challenged lady. The organizers made sure that the lady in question would sit as far away from Krishnaji as possible. The table had been set, the guests had arrived and all were waiting for Krishnaji. When he did he greeted the guests and proceeded to sit just by the side of the lady in question, giving her his utmost attention during the whole time the dinner lasted. Radhaji mentioned to me that Krishnaji must have been aware of what was going on although nothing had been mentioned to him. She also felt that by sitting near the said lady he was teaching all concerned about not having prejudiced ideas of any kind. Once at Adyar we were having lunch at Mr Ranjit Tolani's house. Several TS members were present. Eventually the conversation moved to an incident involving Krishnaji. Radhaji told us then that she wished she had asked Krishnaji many more questions as she felt he knew so much. But there was one question in particular that she wanted to ask him. She said: 'Sir, in your talks and in your books you have sometimes said that the Masters are not important and that they may not even exist. However, we have documents and letters signed by you when you were younger attesting to the effect that you saw them. What do you have to say about this?' She clarified that she was talking about the two Masters involved in the formation of the TS, M. and KH She said Krishnaji was silent for some time and the only thing he said was: 'They were two of many people.' Years later, when a group of Trustees of the Krishnamurti Foundation India were in Calcutta, they had left except for Mr Achyut Patwardhan. He told Radhaji: `I am going ahead to see that all the arrangements for Krishnaji's talk today are in place. Please bring him to the venue at the appointed time.' When the time had come Radhaji went upstairs and knocked on Krishnaji's room. There was no answer. She then decided to wait for some more minutes and then to knock again. When she did, there was still no answer, which caused her to knock harder. The door then opened and when she looked at Krishnaji she realized that he was not in this world. His eyes were full of light. He then asked her to hold his hand and he kept holding her hand in the car and all the way to the venue. His talk was an outstanding one which brought inspiration to all who attended it. Once at her house at Adyar, Tarsi Quarters', she mentioned to me her understanding of who Krishnaji was. `There was Krishnamurti the man', she said, 'far advanced on the Path and very sensitive. Then there was K., whose consciousness was open to that other consciousness, the Maitreya consciousness if you will. One could clearly see when that other consciousness would take over, during his talks, for example, but also at some other moments in his life. It was a great privilege for the Society to have introduced him to the world.' After I left Adyar, in September 2011, I kept in touch with Radhaji by telephone. Though she grew frailer as time passed, her commitment to what the TS stands for was always clear, evident and present. Her unique legacy of wisdom and strong devotion to the Theosophical Society's aims and purpose will remain alive in the minds and hearts of thousands of members who cherished her selfless dedication to the Masters' work. Sumer`

13 Our inability to listen not only to what a person says, but to what he or she is, to hear what a tree communicates for the tree also communicates is a great sadness of which we are not aware. When we do not listen, there is no relationship. But for a mind which perceives and is receptive, there is a subtle form of communication that is not dependent on words or gestures. One may sit quietly under a beautiful tree, or on the seashore, not speaking a word to a companion, but there can be communication. We receive a message about his very being and therefore we are in mutual relationship. Listening, communication, relationship, all hinge together and form one inner state without which life loses its richness. -Radha Burnier By Pedro Olivira Do not be as some builders who leave their work when the sunshine ceases and the cold winds blow and the rain sweeps upon them and the thunder and the lightning play around them. Be not as some builders who, seeing others run for shelter, hurry away with the crowd, leaving the building alone in the storm. The true builder, intent upon the building, knows not when the sun shines, knows not whether others are working by his side of he is alone. Come sunshine, come storm, he lays brick upon brick. Called to the laying of bricks he lays them, be the weather foul or fair, be he alone or be he among many. You have been called to help in the building. Build. - The Pilgrim. The Theosophist, January, (Picture by George Hodan freefoto.com/ jpeg. publicdomainpictures.net) Old Age, with a Wink A fluff of dandelion seedlings sent it's vortex into the unknown. Old age, he grumbled, is for the birds. Old age, she seeded, is to learn tolerance! Sumer`

14 J. Krishnamurti, The Book of Life Transmitting Compassion relationship between these two, not theoretically, but If I am concerned with compassion, with love, actually? with the real feeling of something sacred, then how That which conforms can never flower in is that feeling to be transmitted? Please follow this. goodness. There must be freedom, and freedom If I transmit it through the microphone, through the comes only when you understand the whole problem machinery of propaganda, and thereby convince of envy, greed, ambition, and the desire for power. It another, his heart will still be empty. The flame of is freedom from those things that allows the ideology will operate, and he will merely repeat, as extraordinary thing called character to flower. Such you are all repeating, that we must be kind, good, a man has compassion, he knows what it is to love - free -all the nonsense that the politicians, the not the man who merely repeats a lot of words about socialists, and the rest of them talk. So, seeing that morality. any form of compulsion, however subtle, does not So the flowering of goodness does not lie bring this beauty, this flowering of goodness, of within society, because society in itself is always compassion, what is the individual to do? corrupt. Only the man who understands the whole What is the relationship between the man structure and process of society, and is freeing who has this sense of compassion, and the man himself from it, has character, and he alone can whose mind is entrenched in the collective, in the flower in goodness. traditional? How are we to find the J. Krishnamurti, The Book of Life Sumer`

15 Why do we have a swastika on our Logo? Have you ever wondered what a swastika is doing in our Theosophical Logo? We are a group seeking wholeness through wisdom. What have we to do with the misused, degraded swastika of the inhumane Holocaust? The following is what I have found in my research. An answer appears in W.Y Evans Wentz s edition of The Tibetan Yoga and Secret Doctrines. Swati in Tibetan-Sanskrit means Let this book be auspicious. Let this book be of good omen to all to whom it shall come. (Page 251 footnote 6 and page 340. I like that. A better answer comes from within glossary: Sanskrit Keys to the Wisdom-Religion, by Judith Tyberg: A Swastika is a mystical cross with its arms bent at right angles suggesting a whirling motion; also it is a symbol of good fortune and blessing. (In Sanskrit,) Swastika is a compound of SU a particle meaning auspicious, blessed, virtuous, beautiful and rightly ; and astika derived from the verb-root AS to be; hence that which is blessed and excellent. The Swastika is a very archaic and sacred symbol which can be found in the religious relics of every ancient nation, for it depicts the whole story of the cosmos and man, their contrasting dual aspects, the four directions of space, the revolution of worlds, cyclic progression, and the union of spirit and matter at the heart of things. In H.P. Blavatsky s words : Within its mystical precincts lies the master-key which opens the door of every science, physical as well as spiritual. It symbolizes our human existence, for the circle of life circumscribes the four points of the cross which represent in succession birth, life, death and immortality. Secret Doctrine, ll, 5567 Sumer`

16 Yogi Maharishi Mahesh s Timely Quote Maharishi Mahesh Yogi during a 1979 visit to the Maharishi University of Management campus in Fairfield Iowa. This is a very precious time for the world. Everything depends on how our awareness is; just don t let it be shaken. Our awareness is the basis of all these transformations. More than ever before, time demands we remain completely ourselves. It is a very tender, delicate time for us we should not become angry, indifferent, or sad; we should just be like an ocean. The evolutionary power is waking up. We shake it, then leave it; then after some time shake it again. Each time a new level of purity, awakening is added. Maharishi Sumer`

17 1. Theosophy is not a religion. A main purpose is to form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or colour. 2. Theosophy encourages the study of Comparative Religion, Philosophy and Science. 3. We are to investigate unexplained laws of Nature and the powers latent in man. The official motto of the Society is: Satyan Nasti Paro Dharma : There is no Religion Higher than Truth Annual dues, taken at the beginning of the year, are $25 per member, or $35 for two members living at the same address. Those members who belong to a lodge or study group should remit payment to their group secretary. All others remit monies to: Elaine Pederzolli, National Treasurer and Secretary Canadian Theosophical Association 3519 Spruce Drive S. W. Calgary, Alberta T3C 3A5 Send changes in addresses to Elaine Pederzolli. CTA.Secretary@rogers.com as well as myself, bestwishes@live.ca. Put on Subject line: Theosophy- change of address. Send article offerings to me at bestwishes@live.ca. Please state on the subject line: Theosophy. The Board of Directors President Medardo Martinez Cruz, Vice President - Hugh Jackson Secretary / Treasurer Elaine Pederzolli, Compiler of Light Bearer Margaret Johnson, Editrice du Porteur de Lumière Martine Archambault Blavatsky Lodge Representative - Maryse DeCoste York Lodge Representative - Hugh Jackson Les Montanges Bleues Lucille Latendresse La Montagne du cerf - Françoise Dufort Librarian: Robert Béland: Archivist: Jeanne-Louise Dufresne rbjld@hotmail.com Team of CTA Workers Veritas Study Centre: Lorraine Christensen TOS: Lorraine Christensen : henning@shaw.ca Rive Sud - Denise Hébert Volunteer tech support: Gerry Johnson Please let editors know of any mistakes or changes! Other volunteers, too numerous to list here, are serving the CTA as aides, translators, special committee and team members, or are engaged in taking on responsibilities in their local groups as secretaries, treasurers, study group leaders, and librarians. To all we owe a great debt of gratitude. The Canadian Theosophical Association is the official representative within Canada of The Theosophical Society at Adyar. It is an integral and indivisible part of The Theosophical Society, but is constituted as an autonomous body composed of members of lodges, study centres and members-at-large. Lodges and study centres are fully autonomous bodies within the Canadian Theosophical Association, provided however, that no lodge or study centre may take any action which is contrary to the purposes of The Theosophical Society and must abide by the rules and regulations of the International Society and the Canadian Theosophical Association. Sumer`

18 Satyan Nasti Paro Dharma There is no Religion Higher than Truth Copyright 2014 Canadian Theosophical Association. All Rights Reserved. Sumer