Volume II, Number 1 Spring 1998

Where Reincarnation and BioCo9)'

Intersect

The Psychic Batt~rouruf and Modem

Research

Examinill9 BCavatsky's

Meditation ~ram

A Vehicle for the Ancient Wisdom Tradition

This magazine is an invitation for followers of all traditions to enter into adialogue whose goal is Truth and whose means is Universal Brotherhood.

The Works and Influenceof

H.P. BlavatskyA Forum for Presentations and Open Dialogue

Everyone is invited to attend a Conference hosted by Edmonton T.S. on July3, 4, & 5, 1998. Papers will focus on what H.P. Blavatsky presented to the worldand the influence exerted on 20th century thought in the fields of science,literature, art, music, religion, philosophy, health, psychology, sociology, etc.,through her works and her dedication to the promulgation of Theosophy.

Anyone planning to present a paper is urged to advise the Conference Com-mittee as early as possible of their intentions to participate.

The Conference will be held at the HOLIDAY INN - THE PALACE where facilitieshave been booked and a block of rooms reserved at reasonable rates forattendees and their families. THE PALACE also provides a free shuttle servicefor guests to/from Edmonton International Airport which is conveniently locateda relatively short distance from the hotel.

For a copy of the Guidelines for Papers, further information regarding facilitiesand accomodation, things to see and do in the Edmonton area and the RockyMountains, please contact:

Edmonton Theosophical SocietyBox 4587Edmonton, AlbertaCanada T6E 5G4

e-mail: fohat@planet.eon.netepelleti@netcom.ca

phone: (403) 436-6203(403) 458-1996

FOHAT Volume II, No. 1Spring 1998

A Quarterly Publication of Edmonton Theosophical Society

ContentsEditor

Robert Bruce MacDonald

Managing EditorJoAnne MacDonald

Assistant EditorsRogelle PelletierDolores Brisson

Graphics ConsultantLynne Brisson

PublisherEdmonton Theosophical

Society

The pages of Fohat are an openforum dedicated to the pursuit ofTruth, and consequently theviews and opinions expressedherein are those of the authorsand do not necessarily reflect theviews of the publisher unlessotherwise specifically stated.

Any articles or correspondencemay be sent to:

FOHATBox 4587

Edmonton, AlbertaCanada T6E 5G4

E-mail: fohat@planet.eon.net

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Cover Design: Donna Pinkard

ISSN 1205-9676

Editorial . . . . . . . . . . . . . . . . . . . . . . . . 4

Letters to the Editor . . . . . . . . . . . . . . . . . . 5

Nabathean Agriculture . . . . . . . . . . . . . . . . . 6tr. by Bill Bittar

Active Theosophy: The Meditation Diagram ofH.P. Blavatsky . . . . . . . . . . . . . . . . . . . . . 11by Sharon Ormerod

Psychic Exploration and Government Immorality . . . 14by Robert Bruce MacDonald

Where Reincarnation and Biology Intersect . . . . . . 18by David Pratt

Musings From A Secret Doctrine Class . . . . . . . . 21by Laurier Auger

To be featured in coming issues:

Places and Their Magnetic Influences;

Auroras - The Sky Dancers;

Ignorance, Superstition andJesuitical Influences;

AND MUCH MORE!

Editorial

SMALL WORLDSThere has recently been a flurry of action on the

Internet concerning some of the works of K. Paul

Johnson and rebuttals to the claims made in his

works put forward by theosophists such as Daniel

Caldwell and David Pratt. K. Paul Johnson isresponsible for such works as Initiates of the

Theosophical Masters and The Masters Revealed.

Whereas one takes note of such works when they

appear in the book stores, the content strays from

fact and enters into the world of wild speculation.The arguments found in such works are what one

expects from clever minds bereft of the wisdom of

the heart. It is therefore encouraging to see Pratt

and Caldwell coming to the defence of those who

can no longer defend themselves.

In looking at David Pratt’s recent rebuttal titled“The Theosophical Mahatmas: A Critique of PaulJohnson’s New Myth,” it becomes abundantlyclear that Johnson started his research with cer-tain preconceptions and is determined come whatmay to make the square facts fit into the roundholes required by his thesis (or dogma as Prattmore accurately describes it). There is a certainunconscious dishonesty that becomes apparentwhen you read the facts as Pratt describes themand the twisted mess that Johnson makes of themin order to make his point. The interesting ques-tion that arises out of this interchange is why dosome individuals seem unable to accept the obvi-ous story that a set of facts presents and feel thatit is necessary to twist them in such an unbeliev-able fashion that in order for this twisted story tobe true, at least one half of the individuals in-volved in the case must be liars and scoundrelsduring this phase of their life despite what theydid before or after?

It does not seem to be the case that anyone isaccusing Johnson of conscious dishonesty, how-ever, it seems obvious that he is not being honestwith himself. There is a quality that many theoso-phists develop as they study the Ancient WisdomTradition and that quality is the ability to discerntruth from lies. This ability develops becausethese theosophists learn to be brutally honestwith themselves and push the envelope of their

own limitations—they learn to open up. The sus-picious individual operates from a basis of fear.He has never achieved a secure belief in himselfas he has not looked honestly at himself andworked at his weaknesses. He is, therefore, al-ways afraid that someone is going to exploit hisweaknesses and put one over on him. Conse-quently he is constantly looking for the worst inothers and judging others to have motives otherthan those that they actually possess. You haveto be equally cunning if you are to survive in sucha sorry world. It is out of this mentality that theold adage “The end justifies the means” arises.The theosophist on the other hand knows that weall share a common source, the One Life. He looksfor virtue in his Brother and encourages him togrow. He knows that not everyone will treat himfairly but as long as he treats everyone he meetsin a just manner, always giving them the benefitof the doubt, he will in the long run strengthenand improve the world that we live in.

Assigning base motives to Blavatsky and her co-workers as well as twisting facts to fit his sorryvision of the world is a clear indication of wherePaul Johnson’s mind is at this point in his life.Although he claims the possibility of the existenceof such a working society of individuals as theBrotherhood, were he to argue for their existencehe would do so at the risk of his own reputationamong his peers. Is this the fear that motivateshim to use twisted logic and unfair accusationsagainst those no longer able to defend them-selves? Perhaps this is unfair, but in the endthere is no good reason for putting forward thesefalse accusations. Historians should learn to dealwith the facts and have the decency of giving thegreat minds of the past the opportunity to voicetheir own motives. Blavatsky, Olcott, and Judgeleft ample writings that indicated what motivatedthem to work for theosophy. These were noblepeople who lived principled lives. Why does any-one have to resort to calling them liars just be-cause the concept of principled lives is foreign tothe small bleak world that they have created forthemselves?

4 FOHAT

As R.B. MacDonald brings out in his editorial (Win-ter, 97) and D. Eklund in her article “Force of Mo-tive,” “motive is everything.” Like everything else,it can be seen that this principle also has a paradoxi-cal aspect. While motive is the most important ethi-cal aspect of action, it is also true that the ends donot justify the means used, a trap that K.H. says healmost fell into himself ����� ��� ������ � � ��.

I ran across another aspect of Motive in Mark Twain’swritings. He expresses it in dialogue form in hisarticle “The Dervish and the Offensive Stranger”:

THE DERVISH: I will say again, and yetagain, and still again, that a good deed —

THE OFFENSIVE STRANGER: Peace, ohman of narrow vision! There is no such thingas a good DEED —

THE DERVISH: O shameless blasphe—

THE OFFENSIVE STRANGER: And so youshall praise men for their good intentions,and not blame them for the evils resulting;you shall blame men for their evil intentions,and not praise them for the good resulting.

THE DERVISH: O, maniac! will you say —

THE OFFENSIVE STRANGER: Listen to thelaw: From EVERY impulse, whether good orevil, flows two streams; the one carrieshealth, the other carries poison. From thebeginning of time this law has not changed,to the end of time it will not change.

THE DERVISH: If I should strike thee deadin anger —

THE OFFENSIVE STRANGER: Or kill mewith a drug you hoped would give me new lifeand strength —

THE DERVISH: Very well. Go on.

THE OFFENSIVE STRANGER: In either casethe results would be the same. Age-longmisery of mind for you - and evil result;peace, repose, the end of sorrow for me - agood result. Three hearts that hold me dearwould break; three pauper cousins of thethird remove would get my riches and rejoice;you would go to prison and your friendswould grieve, but your humble apprentice-priest would step into your shoes and yourfat sleek life and be happy. And are these allthe goods and all the evils that would flow

from the well-intended or ill-intended actthat cut short my life? Oh thoughtless one,Oh purblind creature! the good and evil re-sults that flow from ANY act, even the small-est, breed on and on, century after century,forever and ever and ever, creeping by inchesaround the globe, affecting all its coming andgoing populations until the end of time, untilthe final cataclysm!

THE DERVISH: Then, there being no suchthing as a good deed —

THE OFFENSIVE STRANGER: Don’t I tellyou there are good INTENTIONS, and evilones, and there an end? The RESULTS arenot forseeable. They are of both kinds, in allcases. It is the law...

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Of course many results are forseeable or therewouldn’t be any reason for acting at all. A currentexample of this principle close to concerns of The-osophists, might be that of Tibet, whose culture andpeople China in its invasion of Tibet has near totallydestroyed. The other result is that Buddhism, andTibetan culture, have spectacularly spread in theWest - a good result of the initial evil motive and firstresults.

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The article has some concepts unfamiliar to Ameri-cans, such as ‘Single Taxers’ and ‘Nationalism’. And,the term ‘socialism’ then and now, as applied totheosophists in Canada is somewhat vague.

There is a vast gulf between materialistic, politicalsocialism, and social conscience. The former is basedon the assumption that a lesser equality is preferableto diversity, outward form being the criteria, thus it’snecessary to confiscate the wealth of the successful,and arbitrarily dole it out to those less so, regardlessof merit. This thinking is based on liberalism, whichin turn is based on emotion. Like all utopian con-cepts, it entirely ignores the human spirit and hu-man nature.

Social conscience might be summarized as: if a manis hungry, don’t give him a fish, give him a fishingpole. When HPB condemned socialism, she un-doubtedly meant the kind that addresses physical

Motive

Socialism

Letters to the Editor

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SPRING 1998 5

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Leiden manuscript #303Atr. by Bill Bittar, 12/1987

In the name of Allah the merciful, the compassionate.

This is the book of Agriculture translated from theKasdenian (Chaldean) tongue into Arabic by AbouBakr Ahmed ben Ali ben Kase, the Kasdenian knownas Ibn Wahshiya in the year 291 of the Arabic calen-dar. It was dictated to me by Abe Taleb Ahmed benEl Hassan ben Ali ben Ahmed ben Mohamed benAbdel Malek El Zayat in the year 312 of the Arabiccalendar.

Thus he said: Know my son, that I found this bookamong some of the Kasdenians� books. This is thebook of Agriculture, fixing plants, trees, fruits andkeeping the pests away from them. First I wanted tosummarize this book, then I thought this would be agrave mistake, because my main purpose is to conveythe science to the people and expand their knowledge,so that we would become advanced over other na-tions. The glorious and mighty Allah has blessed mewith the knowledge of Kasdenian language the money(dinars) to buy as I pleased from their books andtranslate them to the people who wished to acquirethe knowledge of our ancestors.

I also thought that if I translated these books intoArabic and people looked in them, they would knowhow much knowledge our ancestors had, whichwould give us a sense of pride. The people would alsobe very grateful to us, but the man to whom I talkedabout this translation, was very angry, and told me:�Abu Bakr do you want to disobey the command-ments of our elders and ancestors to keep our relig-ion, norms, and traditions a secret?� So I said to him,�What would a man do with books sitting like stonesin his house?� And I started to translate to him onebook after another into Arabic, and he began tounderstand, and liked what I read to him. At the endhe realized I was right to do so and thanked meprofusely.

The first book I conveyed into Arabic was “Zonanayethe Babylonian’s” Book of Astronomy and Stars’Movements and their Secrets. This is a great bookwritten in the best hand writing on good qualitypaper, but because it was so extensive, about 2,000pages, I have never finished translating it. Then, I

decided to translate this book, the book of Agricul-ture, which I have translated in its entirety, to theend, not only because I approved of it considerably,but because of its great value in regards to plantingthe soil, curing trees, fruits, and plants.

The book also speaks of seasons and climates invarious countries, and how they affect Agriculture.Also it speaks about roots of trees and how to repelpests from them, and how to repel diseases from thebodies of animals.

When I realized the great value of this book, I finishedtranslating it, and here I am now, having just finishedits dictation to my son Abou Taleb Ahmed hen ElHassan ben Ali ben Ahmed ben Mohamed ben AbdelMalek El Zayat, and commanding him not to refusethe book to anyone who asks for it and seeks tobenefit from it. It is useful to all the people in theirlives.

I find that this book of Agriculture has come fromthree wise old Kasdenians. It is written that one ofthem started it, the second added additional material,and the third finished it. The book is written in theold Assyrian language in about 1,500 pages. The firstsage who began the book appeared in the sevenththousand, from the seven thousand years of Saturn.This is the thousand which Saturn shares with themoon. This Sage’s name was Daghrith. The secondsage who added to the book appeared at the end ofthis thousand year, and his name was Yantouchar.The third sage who completed the book appearedafter 4,000 years of the sun’s turn in this cycle.

I calculated the time elapsed and found that it was18,000 years and some time of the 19,000th thou-sand year. The name of the third sage was Qu-Tamy.The last two sages only added to what Daghrith hadwritten. They did not change anything that he hadwritten or drawn, but they added to every chapterwith their own knowledge. This is how Daghrithbegan the book:

Glory to our old living deity, the great deity,glorious and mighty deity, the sun Deity,everlasting in the sky, the Mighty, the Great,surrounding everyone, stronger than anyone,who has all that is seen, and all that isunseen, all that is on earth, and above it, whogave life to the earth from his own life, and

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6 FOHAT

made it a living earth, which lives by his life.He supplied the water by his power and hisstrength, which lasts through his lasting. Hefixed the earth and made the water runningand living like his own life. He is content whenhe (the sun) shines.

Abu Bakr Ibn Wahshiya said: If you pray to the sunwhen he is angry, pray again to him when he is not,offer him more offerings and keep praying, perhapshe will spare you his evil. Amen. Let it be knownthat the sun is the giver of plants and fruits to thesoil. Pray also to the moon, for it is the moon whowill give you longer life, full of happiness, safety andstrength. Know that I prayed to the god Saturn, aprayer and asked his idol that whoever reads my bookwill benefit from it. The idol answered my prayer andaccepted my offering.

A black man has obtained a handful of black olivesin his right hand, and holds a hatchet with an ironblade in his left hand. He dug under the roots of anolive tree on a Saturday, and buried the handful ofblack olives deep in the ground, then poured suffi-cient water on it, on the first night, on Sunday, andtwo other consecutive nights, and left it for 21 days.At length there appeared on the tree things unfamil-iar with similar olive trees. Among them were these:it had far more leaves and fruits, and the fruits werelarger and better. Its branches grew stronger, itsveins (roots) were thick and fat and descended deeperin the ground. This is the reason it lived longer. Also,if one failed to water it, the effect was less than onothers. If you take a thick branch from a citrus treewhen the moon is shining, and ‘order’ a young manto cut a branch from the olive tree, similar in size,and let this take place in early morning or midmorning, then auger a hole in the olive tree, spray alittle water on it, then take the branch of the citrusand insert it well into the hole in the olive, spray somemore water around the branch, put a wet rag on topof the citrus branch, letting it dry by the wind, andwater the olive tree as usual or a bit more. Do thisin the month of February or in the first half of March.You will see that the citrus branch will become leafy,then in the second or third year from (the originalgraft) the branch will carry citrus looking like olives,with a vertical center and protruding ends, but thiscitrus will be much smaller than regular citrus, itscolor will be between red and yellow when it matures.

The citrus will smell very fragrant, and by inhalingits fragrance, you will help cure the cold, because ithelps limit the humidity in the body. From it oil isextracted. Much more oil is available from this typeof citrus than from any other. If this oil is used onone’s hair, it gives it a darker color, making it lookyounger. Another benefit of this citrus oil is that itassuages toothaches. If you gargle and massage your

gums with it using your finger, it will calm toothachesand strengthen gums considerably. It also elimi-nates the yellow color of the face and the rest of thebody, when it is rubbed on and used in baths andmassages . . . 7 times in 7 days giving the face a nicerosy color. Another benefit of this oil is, it strengthensweak nerves and eliminates tremors of the neck,hands and other areas, if you embrocate it in baths,remaining for an hour, then pour on hot water andmassage well all over the skin, until the skin becomesreddish. Another benefit of this oil is, that it curessores on the head either dry or fresh. Using a roughrag, rub gently on the sore until it becomes reddish,then apply the oil, remaining in the sun or in a hotbath. If you choose to be in the sun it requires a longtime. If you remain in a bath, stay for an hour ormore, then get out, and wash it after one full day.Repeat 3 or 4 times and you should be cured with thehelp of the deity.

Overall, this citrus oil eliminates all sickness fromphlegm, cold and heavy wind in the stomach in alltypes of people, if they embrocate it on their bodiesand wash it off after pouring on hot water. As to thebenefits of the citrus itself, it cures the stomach fromcold, humidity and wind, strengthens the digestion,if you eat the peel and meat. It also makes food tastebetter, and strengthens the heart. The juice of thecitrus also has great benefits if ingested. It tends tocure gall mixed with phlegm, eliminates them fromthe stomach and intestines, bringing them down, andquickly discharging them.

As to the benefits of the citrus seeds, they cure avariety of poisons, hot or cold, by nullifying theireffects. This is done by crushing the seed, throwingaway the peel, and mixing the core with a drink orwith honey, or with apple juice and giving it to theone afflicted. It cures all snake bites, and poison fish.When one needs to extract the core of the citrus fromits peel, they should first crush some rice peel, put itin a pan over a low fire, mix them with citrus seeds. . . the rice peels will burn the peel off the citrus,leaving the core intact. Then rub off the citrus peelby hand, the peel will scatter away and the core willremain intact. If there were no other benefit from thiscitrus mounted on an olive but this one (curingpoisons) it would be more than justified, neverthelesswe have obtained all these other benefits which I havementioned.

Besides that, citrus also cures ‘Quartan Fever’ �

which lasts so long and is so hard to cure, by taking5 dirhams of its seed core without the peel as Iexplained before, and crushing it thoroughly, adding1.5 dirhams of walnut, 1.5 dirhams of frankincense,8 dirhams of good pure sugar, and then mixing it alltogether for a total weight of 16 dirhams. Then givea portion of 3 dirhams to the patient, with a large

SPRING 1998 7

portion of clear water for three days, stop for twodays, then resume as before and the fever will disap-pear in a short time.

Know this and do it, and you will benefit from it, andseek, my people, the protection of the deity of thedeities [logos?] from the evil of this world, and ask forhis help and also the help of mer-cury. Whereas if these twogods looked at a discoverer, onelook, he would know how tobenefit himself and benefit otherswith the will of these two gods.

Know that I started by mentioning theolive tree, because it is of the works ofSaturn, and the god Saturn is the one whoinspired me to write this book. Saturn is thegod of agriculture and fixing plants. So I havestarted with the olive tree. Our ancestors usedto take its fruits, its leaves and its branches andput them in their homes, and hang them onthemselves, their relatives and their children.Their houses always had leaves, fruits and branchesfrom the olive tree. It kept them safe from diseases,they lived long lives, and had healthy bodies. And,here in our times, we are using it as well and profitingfrom its blessing. The citrus tree mounted on theolive tree is highly beneficial. Because my goal is toserve my people, it is my duty to convey all I can andall I have experienced from the olive’s benefits. I alsowish you to understand that anything useful on theface of the earth can also be harmful in some otherway. Anything useful to a certain extent is alsoharmful to a greater degree. Even good food and clearwater, which are the two elements of life, if they beindulged to excess, they would be like poison to us,and harm us greatly. The reader of my work shouldknow that all I mention, and have mentioned con-cerning the usefulness of a thing, that thing can beharmful if overused. But the purpose of my book isto teach agriculture not to cure diseases. I onlymentioned the citrus mounted on the olive becauseit is useful for people to know. If the reader wants toknow more of the benefit and harm of the olive tree,he should look into the book of curing people’s bodiesusing medicine and drugs. Henceforth I will onlyrefer to agriculture in my book.

I have said that I started with the agriculture of theolive tree from among all plants because it isSaturn�s, also because it is very useful for the people. . . it is the plant with the longest life, its fruit doesn’trot, its wood once burnt gives considerable light, andits oil in a lamp gives more light than any other. Theolive tree grows better in warm countries where thesoil is sticky and viscous, and even if the weatherturns cold the tree will still grow.

Any country where the sun is obscured (high lati-tudes) the olive tree never flourishes, and if it isplanted there, it will grow very weakly during the lackof sunlight. The cold sea air is suitable for the tree,not the very cold, but the cold air intermixed withwarmth. The sea air is very humid, but if it passesthrough or across fresh water and over barren groundor prairies, it becomes very gentle dry air, suitable for

plants and trees.

Know that the air accepts,quickly, all that is thrown into it

from cold or warmth, rapidly chang-ing, in the blink of an eye, from one

state to another. The air which coolsthe water is dry air, cold or warm, butthe cold-dry cools better than thewarm-dry, being dryer to the water.That’s because it is quicker to enter

into the water’s body; and thespeed with which the water ac-cepts it.

It was difficult for our ancestors tocomprehend the science of nature, nevertheless theyknew more of nature than any other nation. Thisknowledge of nature is very important for mankind.

‘Daghrith’ said: The wind which blows from where thesun sets, is a cold humid wind, which cools a littleand humidifies greatly. The wind which blows fromthe pole side, where Canopus turns, is a very warm,very humid wind; it is a burning wind. Abu Bakr benWahshiya says this is the south wind.

‘Daghrith’ said: Four winds might blow. Among thesefour winds, and among their directions, there are twoother winds blowing from the same direction in themiddle of them (the four winds) with the same char-acteristics. Four other winds might also blow, andtwo others among them as well. Know that these are12 winds, to which are added to them, four othersintermixed from two directions, or 16 winds in all.Every wind has its own temperament suitable forsome animals and a contradictory effect on others,suitable for some plants and negative on others,suitable for some metals and incompatible with oth-ers.

This is the reason plants and agriculture differ fromone place to another. The ‘Balsam tree’ does not growanywhere but in Egypt; the same for the cactus tree,it only grows in specific areas and will not grow inother areas; the same for the banana tree, the olivetree, the palm tree, all according to the blowing of thewinds and the disparity of the air, soil and water.

Yet a plant might grow in two countries with twodifferent winds, and this is because they may have

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8 FOHAT

similar soil or water, as the wind is only one of theelements. The measurement of the sun and the moonin their cycles and their eclipses also have an effecton the plants.

The flower tree grows in some of the countries, butnot in others, so we looked at this fact and found itdifficult to explain. This is because it is a tree sharedby two opposite planets, and needed two oppositewinds. It is a gentle tree, more gentle than any other.When we wanted to study its temperament and itsmood by the study of the wind, the soil, and the wayit grows, we found this knowledge difficult to attain.Know that the wind has its positive and negativeeffect on plants. Our ancestors called the positiveeffect the ‘natural effect’, and the negative was calledthe ‘opposing effect’. They actually said natural effectand opposing effect.

Returning to the agriculture of the olive tree and whatsuits it in various countries. In the first place arecountries where Saturn eclipses, whether it eclipsesin its own eclipse, or it eclipses with other planets intheir great cycle through which days and nights occur[conjunctions?].

In the second place are countries where it is mostlycold than warm and more dry than humid, wheretheir soil and water are suitable for the olive tree.Next in suitability, the olive tree should be plantedeither by using a trunk with its veins, (roots) or a flatbranch, during the time when the sun is in the lasthalf of Pisces, or the first half of Taurus signs. Duringthose days when the moon is shining best for the tree,have a dark colored man or black man plant it, whois over 30 years of age. Have him dig a hole in theground and pour water in it, then plant the tree asyou would any other, then have him step on the dustwith his feet 2 or 3 times, and continue to water it,and supplying it with water as with other trees.

‘Tamthary’ the Kasdenian said that if the tree isplanted as I described, also by pouring on the branchtwo ounces of good oil mixed with fresh water, andletting it drip to its base, � he said that by doing soyou will help to keep the tree alive, and repel pestsfrom it. Then he said you should hang on the root ofeach plant, iron, pulled into strings like wool. Thequantity of iron doesn’t matter. He said that by doingso it will also help the tree grow and repel pests.When the tree begins to carry fruits (the people ofBabylon thought that this should happen after sevenyears) you should cut off its fruits, dig a small holeunder its base, and bury them in it. They also saidthat by doing so the tree would grow and maturefaster. If you pour on it after it starts to bear fruits,use some oil mixed with water, and do this by puttingthe mix in a person’s mouth and spraying it on the

tree. This also causes faster growing and maturity,as well as better branches and carriage.

‘Tamthary’ the Kasdenian said: If the base of the treeis dying, light up a lamp under it, on Saturday night,Sunday night, Monday night, and Tuesday, andspray on it by mouth, every day of these days, oilmixed with water. It will come back to life and willbe safe from diseases, and will grow very well. He alsosaid that fire light is very good for this tree and willhelp it grow.

‘Daghrith’ said: We learned that if someone dug atthe base of the tree, a rounded hole, and burnt witha fire made from the wood of a fig tree, 12 branchesfrom a flower tree while flowering, with 12 layers ofnarcissus thrown on it, then fanned with a fan untilthey burn also, then wait until the fire is out, step onthem with his feet until the ashes are mixed with thedust at the base, then hit the olive tree four timeswith a thick stick. By doing so this tree will carrywhite olives, as white as snow, which will stay whiteuntil its maturity. Once squeezed the olive will givewhite oil, looking as if it was washed with water.

We also learned that if you burn at its base, threebundles of white poppy, having 14 poppies with theirstems and leaves in each bundle, and do the samething as I described before, with the feet stepping inthe ashes, the tree will carry cucumber size olives,very tasty and full of oil. So full that the oil is almostdripping from them. Whoever wants to change thetaste of the carriage of this tree to a sweet walnuttaste, removing the olive tending taste and making ita little larger than the size of a hazelnut, let him takea banana, and wrap it well in a banana leaf, then takea walnut and wrap it in a walnut leaf, then dig a smallhole at the bottom of the olive tree, and put them init, covering with dust, step on them, then pour wateron them as you usually water the tree, let it sit forone day and one night, then pour the same on it andlet sit for two days and two nights, then pour thesame on it, then let sit for four days and nights. Afterthat take a ‘brazier’ fire burning walnut shells, put itunder the tree for six hours of the day or night withcontinuous smoke. The tree will then carry a verygentle black oily olive, tastier than walnut.

Know and understand that a thirsty olive tree willdevelop ‘jaundice’, which is a deadly disease thatturns the ends of the trees branches and leaves toyellow, makes the olive taste bitter, and reduces itsoil considerably.

The method of curing it, is either by a great lastingrain, or in countries with little rain, it will need waterfrom a fresh running river; pour it on the tree, orspray it a great deal consecutively, until the treesoaks completely as the rain does, and do it for 42

SPRING 1998 9

days in 2 day intervals, or soak one day and stop fora day until the soaking days equal 42, and themissing days 42. The total would be 84 days. If youmix a little oil with the water, it would be even better.If the tree is still yellow, continue to soak it every otherday until the yellow color and weakness disappear.

The harmful effects of this disease are: It reduces thetree’s carriage and oil, wilts its branches, reduces itsgreenness and its freshness.

Another disease is called the ‘dispondent’ diseasewhich is also caused by thirst or by salty watersucked by the tree. Its signs are: The leaves becometwisted, dried, and most are falling, the remainingleaves are wilted, the tree would usually stop carryingfor a while, if it does carry the fruit would be oilessand light in color. The more you water it the sickerit gets. This is how you can cure it: Boil hot water,or better yet put water in the sun to warm it up, thenpour or spray on the tree as the rain would soak it,then dig a trench around the tree one and a half armslength away from its base and pour fresh water mixedwith a little oil and cut ‘cabbage’ with crushed cab-bage seed. Before you pour the water, cook the wholeon the fire until the water loses one sixth of itsvolume. Then spray it on the tree and pour it at itsbase. Do this often until the tree is cured. In casethe tree is not cured, take 30 poppies with their seeds,

crush them and cook them with water. Then pourthe mix at the tree’s base and onto its branches untilthe water drips and is well soaked. Then plant somepoppies at the base, but before you plant, burn someat the base of the tree, then plant the rest on the burntones. Also plant cabbage at the base, let the poppyand cabbage grow for a while, then cut them off andbury them there. This will make this disease disap-pear and cure the tree.

Once a tree is free of its fruits, it should be fertilized,not like the Syrians fertilize, but in another waywhich is: The peasant would take a big hook atsunset, and hit the tree many times consecutively,saying to it, “I will take out of the ground and use youfor wood in my fire if you don’t carry fruit,” repeatingit many times. This tree would soon carry and nevermiss a season. We have tried this and found it to betrue.

If its carriage changes and diminishes, this is becauseof a disease that differs from those described. This isbecause of a wind that blows from the south and east,which if it keeps blowing, will make the tree sick. Thesymptoms of this disease are that it carries a smallercarriage than usual. To cure it, spray on cooked oliveleaves; crush them before you cook them and let boilprofusely.

JUST PUBLISHED

A Cumulative Index for THE THEOSOPHIST Volumes I - VI

Spanning the years of Blavatky’s editorship from 1879 to 1885, this period isseen as particularly important for those studying the birth of the TheosophicalMovement and the introduction and dissemination of the perennial Wisdominto the West.

246 pages, 8�" x 11"Paperback $34.95 Cdn

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10 FOHAT

Active TheosophyThe Meditation Diagram of H. P. Blavatsky

Sharon Ormerod

Blavatsky’s Meditation Diagram stands on its ownmerit as a practical guide to meditation. Our under-standing of it can be greatly aided however if we havesome previous knowledge of the nature of man. TheTheosophical tradition describes man as being “sev-enfold”, and “dual”. It is said that we are the micro-cosm in the macrocosm; we are a reflection of theuniverse; we contain universes within ourselves andin fact there are universes in every atom. It followstherefore, that if man is a reflection of the universe,then, man shall understand the universe when heunderstands himself. When we look inwards throughmeditation, contemplation, and introspection, we willbegin to understand our own true nature. It isthrough conscious intent to refocus our lower nature,to become a reflection of our true essence, that thedesired understanding of life will be opened to us.H.P. Blavatsky’s meditation diagram gives us theguidance to fulfil such a task.

When looking at man as sevenfold and dual, we cometo understand that there are those aspects of manwhich are of the earth and those which areof the spirit. As dual beings our sev-enfold nature can be divided in two;we have the lower (earthly, mate-rial) part of our being, which isreferred to in Theosophical litera-ture as the lower quaternary (fourprinciples) and the higher (eternal,spiritual) part of our being calledthe higher triad (three principles).

The four lower principles consist ofall of those aspects of ourselveswhich are intimately connectedwith the physical world. Ourphysical body is called in Sanskrit,the Sthula sharira, and is the fleshand bones which has become ourvehicle for this lifetime. Our eth-eric body, Linga sharira, is themodel upon which our physicalbody is formed. The vital energywhich sustains life in us is calledJiva or Prana. The desire thinkingfunction of our brain mind, is re-ferred to as Kama-manas. Theseare the principles which make upour personality, the principles

with which we can easily identify within ourselvesand which the average man mistakenly believes to be“the all” of himself.

The higher triad is referred to as our “true being” orour “immortal being”. It consists of pure intellect ormind, called Manas, intuitive spiritual under-standing, called Buddhi and pure universal spirit,which is indescribable because it is beyond allthought, called Atma. It is these higher principleswhich are said to retain the essence of the experienceof lives lived and is the eternal monadic being.

Mind participates in both parts of our nature. Thepure Manasic principle of our higher triad and theKama Manasic principle of our lower quaternary forma bridge, referred to as the “Antaskarana”. It isthrough this bridge of mind that the lower personalitymay be transformed, switching its focus so to say,from a life of earthly sensation, desire, ambition, etc.to a life intent on reflecting the true spiritual nature,the real man. It is with an intent of mind, or desire

for union with the eternal, that we begin toawaken to the fact that conscious

effort is required for such a trans-formation. It is with the under-standing of this need, that H.P.B.dictated this meditation diagramto her closest most dedicated stu-dents, so that they may make “theswitch”, and change the focus oftheir energy from that of feedingtheir earthly personality, whichcraves such energy to keep it aliveand preserve its ego, to that oftransforming their personality, be-coming more etheric, until it be-comes purified and enlightenedenough to be a reflection of, andtruer vehicle of the eternal monad.It is this self conscious awakeningof the lower nature to its true divineheritage that is the goal of all ofhumanity.

In order for a student to accom-plish this task, it is important tostudy and reflect on the nature ofman, and to try to understand theseven principles which constitute

SPRING 1998 11

our being. Although one might say that this is a life-long study, it is only necessary that we begin, andthat we try to understand these concepts. Under-standing grows with intent. It is in the active under-taking of the task, that progress is made. It is ourdesire to understand that is important.

Blavatsky’s meditation diagram is the practical ap-plication of universal principles. Through the studyof the meditation diagram, we are attempting tounderstand the concept of all space and time. Westretch our mind to this concept; we turn our think-ing away from the transitory to the eternal; we focusand redirect our energy from the material to thespiritual. We awaken the lower aspect of our beingto its divine origin and redirect our lives to reflect this.

As with any spiritual practice, time must be set asideand intent must be focused to make progress. If theintent and desire are genuine, the time will be found.We always find time for the things we love to do. Thequestion we need to ask ourselves is “What do I loveto do?” Do you love amibition? Do you really wantto have that one perfect relationship before this life-time is over? Will that be the focus for this lifetime?If you are having trouble finding the time for spiritualpractice, perhaps you need to look at what you reallywant to do in this lifetime. Maybe you only want to“look as if you are a spiritual person”, by reading,studying, doing the right thing, but not really actuallyexperiencing. Experiencing takes courage and if youstudy the diagram, H.P.B. will tell you how to havecourage.

Some of us find it easier to have a particular time ofday in which to meditate. We are by nature, beingsof habit. As routines are repeated, we tend to fall intoa habit of meditation with less effort than is exertedduring the initial undertaking. Mind and body willattune to this daily practice, but if the desire forconscious connection with the eternal is greatenough, it won’t matter what time of day it is. Youwill do it when you want to, because you want to.

Memorizing the meditation diagram is a useful hint.We can simply repeat the diagram at will at the onset

of our meditation, without having to refer to thewritten page. This allows the principles of the dia-gram to become more plastic in our mind, principlesof Acquisitions can be related to the principles ofDeprivations. The student will become less reliant on“book learning” the tenets of Theosophy and morereliant on first hand experience of the truth of thenature of our being.

The Acquisition part of the diagram is asking us toimagine ourselves in all space and time simultane-ously. It asks us to continually adjust our attitudeof mind to “all existing things, which is neither love,hate nor indifference” and to perceive all embodiedbeings of “limitation only”. In this part of the medi-tation we are asked to actively change our way ofthinking from the particulars of every day life touniversality.

The “Deprivations” is based on the concept of therealization that the true nature of man is “withoutattributes”, and asks us to refuse to think of thereality of associations of places, times and forms,distinction of friend or foe, possessions, personalityand sensations. It is this part of the diagram thatrefers to our earthly nature or lower quaternary,which is transitory. Blavatsky states that there willbe no risk of self delusion if the personality, or lowernature is forgotten.

Throughout this meditation, a clearer picture of “thereal” and “the unreal” will be obtained, which will inturn, help us to understand the nature of our being.Along with this insight will come the realization thatwe have the conscious ability to choose our “path” ordestiny. We need to ask ourselves the following: “WillI focus my energy, will and desire downward throughthe lower nature of my being to the earthly andtransitory life of the material plane?” or “Will myenergy, will and desires be directed towards theconscious awakening to the eternal spiritual path ofan enlightened being?” When we ask ourselves thesequestions, we are being honest with ourselves. Neveragain can we say to ourselves, “I do not know — I amignorant and therefore not responsible for my ac-tions.”

“When to himself his form appears unreal, as do on waking all the forms he sees in dreams;

When he has ceased to hear the many, he may discern the ONE — the inner sound which kills theouter.

Then only, not till then, shall he forsake the region of Asat, the false, to come unto the realm of Sat,the true.”

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12 FOHAT

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SPRING 1998 13

REVIEW ARTICLES

PSYCHIC EXPLORATION AND

GOVERNMENT IMMORALITY

Robert Bruce MacDonald

Psychic Warrior � Inside the CIA’s Stargate Program: The True Story of a Soldier’s Espionage andAwakening by David Morehouse. New York: St. Martin’s Press, 1996. 258 pp. Hardcover. ISBN0-312-14708-2. Price $23.95 U.S.

In 1996 David Morehouse, an ex-majorin the United States military, wrote onhis experiences with a top-secret unit ofthe Defence Intelligence Agency (DIA) in

this work titled Psychic Warrior ����. That unit wasnamed Sun Streak. The members of Sun Streak weretrained in a technique called remote viewing whichthey utilized to gather intelligence information bothforeign and domestic. The account that he gives is adisturbing description of an out of control and mor-ally bankrupt division of the United States militarythat lives daily with lies and treachery and is partlyresponsible for the development and growth of psy-chic research in general and remote viewing in par-ticular. At one point he mentions that there are onlyfive members of the United States Congress that areaware of these types of units. In a very real sensethese people answer to no one.

In 1970, Sheila Ostrander and Lynn Schroeder pub-lished a book titled Psychic Discoveries Behind theIron Curtain. They detailed psychic research in theEastern Bloc countries that had been going on in oneform or another back as far as the 1950�s. In the early1970’s it appears that the United States governmentgot involved in the psychic research game. SunStreak seems to have grown out of research done atStanford University in the early 1970’s funded by theCIA. This research appears to have confirmed thevalidity and accuracy of the results garnered throughremote viewing. Sun Streak became one of the unitsoperating under the broader CIA Stargate program,a program described as “the U.S. government’s top-secret, psychic espionage program.”

David Morehouse’s experiences are incredible to saythe least and for the theosophical reader providesome interesting correlations with early theosophicalwritings. First, what exactly happens during a remoteviewing session? The subject is taught how to bringhis brain waves into a peaceful and relaxed statemeasured in terms of theta waves. At this point theviewer is given a randomly generated group of num-bers that are arbitrarily chosen to refer to whatevertarget the viewer is to look at. Somehow these num-

bers become an address in the collective unconsciousfor this one particular target. The randomness of thenumbers is to prevent any “mental noise” interferingwith the session. For the same reason the rooms areall done up in grey so that there are no bright coloursor other distractions to mentally interfere with theviewer and his session. The viewer next focuses onthe coordinates and often goes through an experiencewhere he feels himself rising to great heights and thenplummeting to earth in the region of his target. Whilein this altered state the viewer is able to communicatewith a monitor (someone who watches over the ses-sion to ensure that nothing goes wrong) should he beassigned one for the viewing session. The viewer�sperceptions of the target are often not entirely clearas he has no idea what he is looking for and conse-quently several sessions are often run using severalviewers in order to fill out a complete picture of thetarget. The viewer is able to look at targets in presenttime, in past time, and even look at what the futurehas in store given causes that have been generatedto that date. In Isis Unveiled, Blavatsky describes theseparation of the inner and outer man:

One phase of magical skill is the voluntaryand conscious withdrawal of the inner man(astral form) from the outer man (physicalbody). In the cases of some mediums with-drawal occurs, but it is unconscious andinvoluntary. With the latter the body is moreor less cataleptic at such times; but with theadept the absence of the astral form would notbe noticed, for the physical senses are alert,and the individual appears only as though ina fit of abstraction—“a brown study,” as somecall it. ����� 44 6���

From what Morehouse describes, the remote viewersfall somewhere between these two extremes. He wasstill able to communicate through his physical bodywhile on a mission but it is not clear at all that hisphysical senses were alert. His description is some-what more reminiscent of the descriptions of EdgarCayce, the Sleeping Prophet. When attesting to thepowers of the astral body, Blavatsky writes:

By the separation of the astral and physicalbodies the latter is left inert and lifeless, while

14 FOHAT

the former becomes almost omnipotent. Welive in one of the lowest of the spheres, but aswe progress in successive lives from onesphere to another our astral body becomespurged of its imperfections and grossness,and becomes more and more nearly omnis-cient. ����� ;�

How omniscient was Morehouse able to get with thepractice of his remote viewing?

One thing that Morehouse was able to do on thesetrips was to behave as a natural psychometer. Hewould touch objects at the target during his sessionand feel great emotion or see scenes from the past.One target during his training was a Civil War Mu-seum. He could feel that the place was “fraught withdeath.” When instructed by his monitor to touch anobject he related the following experience:

I see a man walking. He is filthy, covered insmoke and blood. He smells like an animal!His hair is long, and so is his beard; he’smoving in a line with a lot of other men justlike him. . . . He’s a soldier. . . . I think he’sold. His—his time is gone. He’s gone . . . goneaway. I’m seeing something past, aren’t I?��� 5�

Morehouse was apparently able to view a scene fromthe Civil War when touching one of the objects fromthe museum. Later when asked why he felt his visionwas of a dead soldier he responded in part that:

[T]here wasn’t any heart, any soul—it was likelooking at a movie. All the physical attributesof emotion are there, but when you look in-side, there’s nothing. Just an empty frame.��� 6�

Touching an object and being carried to scenes of thepast is psychometry. H.P. Blavatsky writes the fol-lowing concerning psychometry:

Buchanan’s discovery of the psychometricalfaculty in man enables us to prove, by the helpof this faculty, that a subtle influence is ex-erted by people upon the houses and even thelocalities they live in, the paper they writeupon, the clothing they wear, the portion ofthe Universal Ether (the Aryan Aka a) theyexist in—and that this is a permanent influ-ence, perceptible even at the most distantepochs from the time when the individuallived and exerted this influence. ���� 44 <�;�

Morehouse apparently was able to read the influenceof this past event from the akashic record bound upin the object he touched. This apparent psychometrydoes not seem uncommon as you read the details ofsome of his missions, and this was not the onlymanner in which he was able to access the past.

Once at a target, Morehouse was taught to moveforward and backward in time in order to get a historyor clearer picture of a particular target. On onemission he was given a set of coordinates that re-ferred to the Ark of the Covenant. Upon arriving athis destination he found it impossible to view theobject as it was vibrating at such a speed it behavedas a camouflage. He was instructed to move to a timein which he could clearly view the article:

The idea was that if I initiated movement intime the signal line would take me where Icould view the target clearly. . . . I concen-trated on the movement through time andclosed my eyes to the events speeding by. Ifelt vertigo setting in, which indicated thespeed of my movement. I’d found it best tokeep my eyes closed so as not to vomit. Fi-nally the sensation of movement slowedgradually and stopped. When I opened myeyes, I beheld the most bizarre scene. ���<�

Past events and present events are straightforward,but how did Morehouse perceive future events? Heargues in one place:

Without a doubt, yes, they are seeing into thefuture. But the data can’t be reliable! Toomuch happens between ‘A’ and ‘B’. So ifsomeone predicts an assassination attempton the President, I say it changes nothing.The Secret Service still has to operate, everysecond, of every hour, of every day, as thoughan attempt were imminent. A remote viewer’sdata or a psychic’s visions should changenothing. ��� =�

To look at it in a different way, Morehouse could bearguing that at any given moment, karmic conditionsfavour a particular future, however, decisions thathave yet to be made can change that future makingany prediction risky at best.

Morehouse describes another viewing where he wasin the cockpit of the ill-fated KAL Flight 007. He tellsof “reading” the thoughts of the engineer:

I touched the engineer with both hands; clos-ing my phantom eyes, I read his thoughts.They were all to do with his responsibilitiesand with the progress of the craft. The co-pi-lot’s mind was jumbled with thoughts ofhome, family, and finances. He didn’t have asingle thought about what was happeninginside or outside the plane . . . . ��� ����

To be sensitive enough to accurately perceive thethoughts of another, one must be in fine control ofhis psycho-magnetic state. Blavatsky writes:

When two minds are sympathetically related,and the instruments through which they

s

SPRING 1998 15

function are tuned to respond magneticallyand electrically to one another, there is noth-ing which will prevent the transmission ofthoughts from one to the other, at will; forsince the mind is not of a tangible nature, thatdistance can divide it from the subject of itscontemplation, it follows that the only differ-ence that can exist between two minds is adifference of state. ��� ���

How does a United States infantryman trained in theart of war come to have what seems to be a refinedcontrol over the forces described above?

Morehouse, when on a Ranger training mission inthe desert of Jordan at a valley called Baten el Ghoul,took a bullet in his Kevlar helmet. A bullet that byall rights should have penetrated his helmet stoppedshort causing instead a blow to the head that some-how opened channels to a new and frightening real-ity. The blow immediately jolted him onto anotherplane of consciousness where he encountered agroup of eight to twelve people. One of that group,who was to become something of a fixture in hisvisions over the coming years, delivered to him thefollowing message concerning his choice to be asoldier:

Your choice is wrong. Pursue peace. Teachpeace, and the path to it will be made knownto you. You have tasted death . . . now bringlife. We will be with you, always. ��� ���

This message of peace was repeated a few days laterat Petra in Jordan by the same individual, this timewhile Morehouse was fully conscious. When More-house approached him he walked behind an obeliskand apparently disappeared. Again, Morehouse wasgiven the same message when he was remote viewinga good friend who had died in a helicopter crash someyears previous. The spectre of this friend, after lend-ing him some comfort and assuring him that he wasalright, told him to pay heed to the message of peacethat had been given him. To a theosophist, awarethat the astral bodies of the dead are rarely connectedto spiritual principles, thereby making them littlemore than walking shells, it appears more likely thatthis was another instance of Morehouse’s Jordanianfriend pushing the seed of peace deeper into hispsyche through the help of a well loved friend. Whythen was Morehouse chosen for this mission ofpeace—for today he indeed writes and lectures on thetopic of peace after being in effect dismissed from thearmy.

The answer to the above might be found in thecontent of a conversation that Morehouse had withhis Jordanian guide towards the end of his torturousordeal experienced at the hands of the intelligence

community of the United States government. Whentold that his experience was even going to get worseMorehouse, unable to imagine that he could survivemuch worse, wished for things to revert back to theway they were before the bullet. His counsellor re-sponded that “[i]t was all decided long before thebullet” ��� ���. Very often a soul takes on such lifechallenges before birth in order to help humanityunveil the next step in its evolutionary journey. Couldthis be such a case and if so what are we to learn fromMorehouse’s experience?

Morehouse’s guide described the torture that he hadto endure as a “cleansing” and told him that “[y]ouare not yet what you are supposed to be; you are onlywalking the path. You have much to experience” ���

���. The cleansing that Morehouse endured in-volved a series of nightmarish visions that made himfearful of sleep as well as a concerted effort by the DIAto silence him when they learned of his plans toexpose the military’s use of remote viewing. Theseattempts included threats against his family, a nearlysuccessful attempt at killing him and his familythrough carbon monoxide poisoning, as well as hold-ing him drugged in a military psychiatric hospital tothe point of being extremely suicidal. In addition heexperienced the worst side of the United States Mili-tary by being assigned to perhaps its most immoraland undisciplined unit, the DIA. Through this unithe experienced the lengths to which the military waswilling to go to reach its objectives, lengths bestunderstood through a philosophy that is followed bymost “black magicians”—“the end justifies themeans.” As well as conducting a continual campaignof lies and deception (disinformation), he learned thatthey also wanted to corrupt remote viewing and useit to influence the wills of others, and also to one dayperhaps kill certain targets (pure black magic). Thiswas the sad reality of the defence establishment. Heeven learned to see through the facade of the highranking military officers—military men who hadceased to be leaders and were now little more thanpoliticians spouting platitudes. This was the armythat Morehouse was exposed to; what did his night-mares expose about him?

In one nightmare Morehouse saw himself as littlemore than a puppet as his body (an extension of themilitary beast?) methodically killed his own family inthe most brutal manner. This vision perhapsbrought home the message of Universal Brotherhoodmore powerfully than any set of words could. Afteran “open search” where he found himself on a planetoutside of our solar system viewing another civiliza-tion, Morehouse in conversation with another viewermused about how his perception had changed fromhis Mormon roots:

16 FOHAT

I used to think of the human race as God’schosen people, but I’m obviously wrong. . . .[W]ho’s to say where God’s reign starts andstops? I mean, He could be the overseer ofthat place I visited only hours ago; whatmakes us any better than those beings? ���

����� �

To this his friend responded, acknowledging hisgrowing perspective:

We’re nothing but a little blue spot in a solarsystem, in a galaxy with a hundred millionsolar systems, in a universe with a hundredmillion galaxies. And the truth is we don’tknow where it ends, or if it does. And wearen’t even talking about dimension yet. ���

56�

This powerful observation gives the reader the senseof a universe literally teeming with life from one endto the other and inwards into countless dimensionsthat science is only beginning to suspect. Withinthis inspiring and sublime reality exists humanity,a silly people intent on finding new and more efficientmeans of removing ourselves from the sea of life onceand for all. Man’s inhumanity to man was againunderscored in another nightmare/vision where hewatched in horror a line of people walking hopelesslytowards their executioner who stood by a river slit-ting the throat of each and bleeding them into theriver so that the river turned crimson. Here is avision that reminds one of recent atrocities in Africa.It seems that Morehouse was being cleansed of anyrationalizations that he might have for war so thatin the end he would see peace as the only honestpath for the future of humanity.

Morehouse had to make a choice. As he was told,“[e]verything is a choice; you cannot stand in theworld without a choice” ��� �;�. Neutrality does notexist. In the end we must all seek Truth by passingthrough the levels of truth that exist within us.Morehouse’s guide says it best:

It is truth you seek . . . it is truth that evadesyou now. All that you believed, all that you

wanted, all that you once were is now lost ina haze of deception. You must battle it . . . .How will you know the truth? How will youguide your family to the truth? How will youbring the truth forward? How will you knowit is the truth? How will you gauge it andknow it among the deceivers? . . . You mustfollow your heart; it will not deceive you; itwill not let you be deceived. . . . Light anddarkness exist within you on many levels,and the veil separating them is often thin.The truth lies beyond the veil, but you ha-ven’t the time to search beyond, living eachexistence in each level one after the otheruntil the truth confronts you. The spirit andvoice of your heart reach through the manylevels to the truth. Those who refuse to listenexperience each level, each veil, with all of itstricks and false light; however, those wholisten find answers in light and in darkness.They can exist in the presence of pure evilbecause their heart has touched the truth,and evil has no power over those who knowtruth. Its power dominates only the con-founded, the complacent, those who live inthe light but do not know truth. ��� �;���

How many of us waste our lives in pursuit of objec-tives other than truth? How many of us fool our-selves into believing truth lies in this or that politicalagenda, in this or that ideal, in this or that experi-ence rather than in the heart of each of us? DavidMorehouse began his career by serving the agendaof others and learned to see himself as a puppet inthe immoral drama enacted out by those others. Intime he took control of his life and rather than followthe scriptures or dogma of priest, politician, intellec-tual, general or any other self appointed expert, helearned to follow his heart. Following one’s heart intruth is what it means to be human and becausePsychic Warrior effectively portrays this truth, what-ever else you might think about its contents, thatalone makes it a must read.

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SPRING 1998 17

WHERE REINCARNATION AND

BIOLOGY INTERSECT

David Pratt

by Ian Stevenson. Praeger Publishers, 1997; xviii + 203 pages, ISBN 0-275-95189-8, paperback, $17.95.

The world’s leading scientific investigator of evidencefor reincarnation is Dr Ian Stevenson, Professor ofPsychiatry at the University of Virginia. For over 30years he and his colleagues have been studying casesinvolving children who remember past lives. Most ofthe cases come from the Hindu and Buddhist coun-tries of South Asia, the Shiite peoples of Lebanon andTurkey, the tribes of West Africa, and the tribes ofnorthwestern North America. In 1997 Stevensonpublished details of 225 cases in a massive workReincarnation and Biology: A Contribution to the Etiol-ogy of Birthmarks and Birth Defects. The same yearhe presented a summary of 112 cases in a muchshorter book Where Reincarnation and Biology Inter-sect.

Stevenson has discovered that birthmarks and birthdefects are often related to injuries sustained in theprevious life, especially injuries associated with vio-lent death. In many cases he has been able to obtainpostmortem reports, hospital records, or other docu-ments that confirm the location of the wounds on thedeceased person in question. Birthmarks often cor-respond to bullet wounds or stab wounds; sometimesthere are two marks corresponding to the pointswhere a bullet entered and left the body. Birthmarksmay also be related to a variety of other wounds ormarks, not necessarily connected with the previouspersonality’s death, including surgical incisions andblood left on the body when it was cremated. A boywho lost his fingers in an accident with a fodder-chopping machine and died of an unrelated illnessthe following year was reborn without the fingers ofhis right hand. A woman who had been run over bya train, which sliced her right leg in two, was rebornwith her right leg absent from just below the knee. Aman who, while resting in a field, had been mistakenin the twilight for a rabbit and shot in the ear, wasreborn with a severely malformed ear.

Stevenson has found that most of the details thatchildren remember about their previous life turn outto be accurate (he deals only with spontaneousmemories and makes no use of hypnosis). Furtherevidence for reincarnation comes from ‘behaviouralmemories’. Children sometimes display behaviourthat is unusual for the child’s family but fits in with

what is known about the person whose life the childremembers. For example, there are cases where chil-dren of lower caste Indian families who believe theyhad been Brahmins — and in their view still were —would refuse to eat their family’s food, which theyconsidered polluted. Conversely, a child remember-ing the life of a street-sweeper may show an alarminglack of concern about cleanliness. Some childrenshow skills that they have not learned in their presentlife, but which the previous personality was knownto have had.

Many of the children express memories of the pre-vious life in their play. A girl who remembered aprevious life as a schoolteacher would assemble herplaymates as pupils and play at instructing themwith an imaginary blackboard. A child who remem-bered the life of a garage mechanic would spendhours under a family sofa ‘repairing’ the car that itrepresented for him. One child who remembered a lifein which he had committed suicide by hanging him-self had the habit of walking around with a piece ofrope tied round his neck.

Phobias occur in about a third of the cases and arenearly always related to the mode of death in theprevious life. For example, death by drowning maylead to fear of being immersed in water; death from asnake bite may lead to a phobia of snakes; a childwho remembers a life that ended in shooting mayshow a phobia of guns and loud noises; and a personwho died in a road accident may have a phobia ofcars, buses, or trucks. Philias (the opposite of pho-bias) are also common. They frequently take the formof a desire or demand for particular foods not eatenin the child’s present family, or for clothes differentfrom those ordinarily worn by the family members.Other examples involve cravings for addictive sub-stances, such as tobacco, alcohol, and other drugsthat the previous personality was known to haveused.

In some cases a child remembers a previous life as aperson of the opposite sex. Stevenson comments:‘Such children almost invariably show traits of thesex of the claimed previous life. They cross-dress,play the games of the opposite sex, and may otherwise

18 FOHAT

show attitudes characteristic of that sex. As with thephobias, the attachment to the sex and habits of theprevious life usually becomes attenuated as the childgrows older; but a few of these children remainintransigently fixed to the sex of the previous life, andone has become homosexual.’ ��� ;�

In Stevenson’s view, his strongest cases do not readilylend themselves to an explanation other than rein-carnation. This means, he says, that our mind orsoul, which he also calls the ‘reincarnating personal-ity’, must be able to exist independently of the brainand body in some sort of ‘mental space’ or ‘discarnaterealm’. He proposes that there is also an intermedi-ate vehicle, made of ‘nonmaterial mind stuff’, whichimprints the embryo or foetus with memories ofinjuries or other markings of the previous body,together with likes, dislikes, and other attitudes. Hecoins the term ‘psychophore’ (literally ‘mind-carry-ing’) for this vehicle.

Stevenson draws a distinction between personalityand individuality, but his usage of these words differsfrom the theosophical usage. He defines individualityas ‘all the characteristics, whether concealed or ex-pressed, that a person might have from a previouslife, or previous lives, as well as from this one’, andpersonality as ‘the aspects of individuality that arecurrently expressed or capable of expression’ ��� ���.In theosophy, on the other hand, the personality isthe lower animal-human self, and the individualitythe reincarnating human-spiritual self. At the end ofeach incarnation, all the noblest and purest qualitiesof the personal self are absorbed by the reincarnatingsoul, which enters a period of devachanic rest, duringwhich it assimilates the lessons of the previous life.The personal self is left behind in the lower astralrealms or kâma-loka as an astral shell (kâma-rûpa),which slowly dissipates into its component life-at-oms. When a soul returns to incarnation, its lowerastral and physical vehicles are built from many ofthe same life-atoms, and as these are stamped withthe karmic impress of the previous personality, manyof the same personal attributes (skandhas) will mani-fest. For the majority of people, this is the only sensein which the personality can be said to reincarnate.In some cases, however, the soul reincarnates beforethe astral shell has had time to disintegrate fully —a process which for an average human is said to takeup to about 20 years, though in some cases it cantake centuries.�

A significant feature of the cases studied by Steven-son is that the interval between lives is often no morethan a few years. According to theosophy, such ashort interval is exceptional. The general rule is thatthe period of postmortem rest is about 100 times the

length of the previous life; the average period issometimes given as 1500 years, but this is becausethe average life-span at present is about 15 years.�

The explosive growth in world population in recenttimes is an indication that reincarnation is takingplace more quickly than in the past — a reflection, inpart, of the quickened pace of life and greater thirstfor material things in the present age. In rare cases,reincarnation can even take place almost at once, asG. de Purucker explains:

Certain human beings have made so small alink with their spiritual nature that whendeath comes nothing has been built up in thelife just past to bring the devachanic state intoexistence. As a result, they sink into utterunconsciousness, in which they remain untilthe next incarnation which comes veryquickly.

Several instances of almost immediate reim-bodiment have been reported which, if genu-ine, would represent those rare andextraordinary cases of apparently normal hu-man beings who, for one karmic reason oranother, reincarnate possibly within a year ortwo after death. Compared with the greatmultitude of average individuals who undergoboth kâma-loka as well as devachan betweenincarnations, they are very few in number.Such are by no means evil or wicked, but arewhat one might call passive or neutral, spiri-tually, and, because during life they had notas yet awakened to that characteristicallyspiritual life which produces the devachanicexperience, they pass a short time in thekâma-loka and incarnate again.�

In 51% of the cases Stevenson has investigated, thechildren remember dying in violent circumstances.As a rule, victims of accidents or violence, includingpeople who commit suicide, remain earth-bound un-til their vitality is exhausted, after which they maypass through kâma-loka and enter the devachan; insome cases reincarna-tion occurs veryquickly.� The youngerthe age at which peo-ple die, the less opportu-nity they will have had toactivate the lower andhigher mental energiesthat determine thelength of the stay inkâma-loka and devachan. Another important factoris our beliefs and expectations concerning the after-life. People who do not believe in life after death willgenerally be drawn back to earth sooner than thosewho do. And people who believe in reincarnation but

SPRING 1998 19

have a strong conviction that they will reincarnatevery quickly will tend to return sooner than thosewith no such conviction. In some of the cases Steven-son has studied, people have apparently predictedbefore they died in what family they would reincar-nate and the birthmarks by which surviving relativeswould be able to recognize them. Similarly, it ispossible for noble-minded and altruistic people, in-cluding chelas, to stamp their consciousness with animpulse to return to earth quickly to continue theirwork for humanity. For most people, however, a longperiod of postmortem rest is just as natural andessential as a good night’s sleep.

Clearly the exact nature and length of the differentstages of the after-death journey must be extremelyvaried to suit the karma of the individual in question.As Mahatma KH wrote to A.P. Sinnett: ‘Bear alwaysin mind that there are exceptions to every rule, andto them again and other side exceptions, and bealways prepared to learn something new.’ �

The very fact that the children involved in Stevenson’sinvestigations are able to recall details of their pre-vious life is a sign that the cases are not entirelytypical, for the ability to remember past lives is notusual for the mass of humanity today. Stevensonstresses that remembering a previous life is almostnever a pleasant experience: the children concernedare often troubled by confusion regarding their iden-tity, and sometimes feel a division of loyalties betweenpresent and previous families. Fortunately, theirmemories of a past life tend to fade between the agesof 5 and 8.

Stevenson believes that reincarnation is a ‘third fac-tor’ contributing to the formation of the human per-sonality and certain physical features andabnormalities, and that it operates alongside geneticsand environmental influences. From a broader, the-osophic perspective, on the other hand, genetic andenvironmental factors can be regarded as the karmic

consequences of our thoughts and deeds in past lives.In fact all our physical and mental characteristics canbe viewed as ‘memories’ of previous incarnations.

As regards the workings of karma, Stevenson makesthe following interesting comment: ‘Readers of thenumerous accounts of murders figuring in the casesI have already described will surely have noted that,if we interpret these cases as instances of reincarna-tion, it is the reborn victim who has birth defects, notthe murderer. This can offend our sense of justice.. . . In answer to this objection we can say that we donot know what happens to most murderers, if theyshould reincarnate. In a very few cases that havecome to my attention, however, a subject who remem-bered having been a malefactor has had an appar-ently related birth defect.’ ��� �B� For instance, aperson who had murdered his wife in his previous lifewas reborn with a malformed right arm: it was shorterthan the left one, the fingers of his hand were ex-tremely short, and the major muscle of his rightupper chest was absent.

The cases Stevenson describes illustrate very clearlythat feelings of sympathy and antipathy towardsothers are often closely bound up with events in pastlives. For example, children may instinctively feelanimosity and vengefulness toward people at whosehands they have suffered in their previous life. Theanimosity may generalize to other members of thesame group. For example, a child in India who re-members a previous life that ended in murder by aMoslem might show a hatred for all Moslems. It iseasy to see how this could lead to a vicious karmiccircle in which individuals, or groups of individuals,slug it out from life to life. This underlines the impor-tance of spreading a proper understanding of karma,reincarnation, and the spiritual unity of all beings,for these teachings enable us to make sense of suf-fering, strengthen our ability to forgive, and encour-age us to make universal brotherhood the keynote ofour lives.

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20 FOHAT

Musings From A Secret Doctrine Class“. . . to become a Self-Conscious Spirit, the latter must pass through every cycle of being,culminating in its highest point on earth in Man. Spirit per se is an unconscious negativeAbstraction. Its purity is inherent, not acquired by merit; hence, as already shown, to become thehighest Dhyan Chohan it is necessary for each Ego to attain to full self-consciousness as a human,i.e., conscious Being, which is synthesized for us in Man.” �,���L� 94� ,��0� B (��������+� "#����#+

/��� ��� ����<�

Since we are not Dhyan Chohans orAdepts/Mahatmas, how or where do we begin to

find that which can bring about a state of balancebetween the spiritual and the material world inwhich we live? From the above paragraph a fairassumption may be made then, that everything weneed for that attainment is in the Here and Now. Ifa person can say that they are “TOO” much ofsomething or other, then that indicates animbalance of some type. To be “In the World but notof the World” is a state that is comparable to beingon the Buddhist “Middle Path”, but unfortunately,not many of us actually are. Why is this?

Let us consider where we are in the scheme of things.The middle point of the whole life cycle of the EarthChain takes place in the Fourth or middle Round,the present Humanity. In the preceding cycles,Spirit, emanating from the Absolute, graduallybecame more and more encased in matter. In thecycles after the middle point, Spirit will become lessand less encased in matter and return eventually toits original Source (THAT). The middle point istherefore the balance or pivotal point, where bothSpirit and Matter are in equilibrium. The aboveparagraph states that it is in the Human conditionthat the highest state of self-consciousness is to takeplace on this planetary chain. From theosophicalwritings it is evident that the highest Human formon this globe is that of the Adepts or Masters whohave a physical form or body like everyone else butof a very refined condition, perfected in all ways. TheAdepts are in perfect balance, for they have achievedboth the highest level of physical as well as Spiritualdevelopment attainable on our Earth.

There is generally a struggle within each individualbetween that which they desire and that which theyaspire to. Perhaps the exercise of Will is the mostimportant place to begin. To begin to disciplineoneself is to exercise Will, at whatever level. Let ustake for the sake of analogy, the example of someonechoosing to become healthier, because they arechallenged in some way. First, the person musteducate themselves as to how a properly functioningbody should be working, and from that a comparisonis made to their own body and the nature of itsailment or disease. This “education” or comparison

of the actual with the ideal is the start of the healingprocess, from which point action can be taken orimplemented. The action, of whatever form, be iteating a proper diet, supplemental nutrition, orexercise, requires discipline, which as before statedis an exercise of Will. With the ideal or goal in mindwhich leads to proper treatment being followed, thebody clears itself of toxins and disease, and regainsa balanced condition of health. The initial effort maybe difficult but it gets easier, with the results beingproportionate to the efforts put into it. Maintenanceis also important, for after the body has been broughtto a healthy state it is important to follow practicesthat will maintain that health.

Using the Platonic threefold division of man, Spirit,Mind, and Body, and drawing from the above anal-ogy, a person may work towards a balanced life ofSpirit and Matter. According to Plato, the mind caneither ally itself with the spiritual or the physical,leading to a spiritually evolving life or a materialisti-cally stagnant existence. In a letter to A.P. Sinnett,Mahatma K.H. tells him:

Look around you, my friend: see the “threepoisons” raging within the heart of man —anger, greed, delusion, and the five obscuri-ties — envy, passion, vacillation, sloth, andunbelief — ever preventing them seeingtruth. ��* � * �) ���&� �� ,-�- %������

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As in the above illustration, education must firsttake place at a mental or mind level. A study of Manfrom the Spirit to the physical, and an honest studyof oneself, lends to an understanding of what courseof action one must take to change one’s condition.Remembering that we are in the Fourth Round,which is the pivotal point of Man�s evolutionaryjourney, the Mind can be seen as being in a positionof neutrality, in that it is attracted to either Man’slower nature or to the higher ideal Self. Vigilanceand discipline are of major importance, and arerequired to remove the “toxins” that the Mahatmarefers to in the above quotation. The habits that aperson has are rooted in the Karmic Skandhas(groups or bundles of attributes) that are an integralpart of their constitution. By choosing how one lives,

SPRING 1998 21

reacts and interacts with one’s surroundings and byever aspiring to a higher ideal of existence, onethereby replaces the old skandhas with new andmore evolved ones. As in the case of an unhealthybody requiring time and effort to heal, andremembering that results are proportionate to the

effort made, in time (perhaps even lifetimes) a stateof spiritual and physical harmony will be achieved.

If Man is ever to understand His world, fellow beings,and equilibrium, He would be wise to heed theoracle’s words “MAN KNOW THYSELF”.

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man alone, and outer trappings. She explained inearlier portions of the same article, why the consti-tution of the T.S. is based upon that of its motherland; “All support and each is in turn protected bythe State. The Society, modelled upon this consti-tution, may fairly be termed a ‘Republic of Con-science’”.

Conscience, being rooted in the 6th principle, shouldbe the seat of Theosophical philanthropy, not kamamanas, or emotional thinking. The inner manshould be the object of sought-after change. Tomerely make one appear better off to satisfy an

arrogance, is a cruel hoax foisted upon the lessfortunate. They, made to be something they aren’t,made subservient by the dole, their inferiority gnaw-ing, deep resentment results . . . and the reaction is:“you owe me more!”

Where the Canadian Theosophists fall in socialistsympathies, isn’t clear. We can hope they adheredto social conscience. But, their writings in socialistjournals of the period would perhaps give a moreaccurate indication. Modern socialism is a pox uponthe human spirit.

��(#�� ��&&

� � � ������� ������� '&�) � �

Outer FacadesPeople are a sorry lot and

They have such funny notion.They think they must, above all else,

Seek to hide emotions!

So instead of being people,True and really warm,

They don their masks of “Let’s Pretend”All painted with false charm!!

Let’s be true people once againAs we were meant to be.

Let’s drop these self destructive masks,Beginning with you and me!!!

Copyright 1991 “The Wanderer” Eduard Josef HinkoCopyright #414989

22 FOHAT

H.P.B. LIBRARY

Originally the private collection of Alice Cleather, a personal pupil of HPB, the librarycontains early theosophical and related philosophical literature, which may be borrowedby 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

THE BLAVATSKY TRUST

“The Trust objective, in harmony with the Theosophical Society, is to disseminate the wisdom andknowledge concerning the essential nature of man and the Cosmos in which he lives. This AgelessWisdom or Esoteric Science, has existed since the birth of mankind. It deals with the unchangingfundamental principles of existence that underlie the world of phenomena and appearances. It isthe substratum and basis of all the world religions, sciences and philosophies.”

“The Blavatsky Trustees are concerned, at least, to let it be known that suchknowledge exists.”

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NEW RELEASES

Theosophical History Occasional Papers - Volume VI: Astral Projection or Liberationof the Double and the Work of the Early Theosophical Society. John Patrick Deveney.James A. Santucci, ed. Theosophical History, Fullerton, California, 1997. ISBN 1-883279-06-2 (v.VI). Softcover. 84 pages.

A detailed examination of the evolution of the practical aspect of astral projectionwithin the early Theosophical Society.

The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy - Index.Prepared by John P. Van Mater. Theosophical University Press, Pasadena, California, 1997. ISBN1-55700-003-4, hardcover: ISBN 1-55700-004-2, paperback. Index + Appendix 433 pages.

Another valuable resource tool for the study of this timeless work.

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

,Jtis the "bridge" by which the ",Jdeas" existing in the "rnivine 71wught" 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 intelligent medium, the guiding power ofall mani~station. ... 7hus from Spirit, or Cosmic ,Jdeation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualized and attains to self - or r4f.ective - consciousness; while 30hat, in its various manifestations, is the mysterious link between ~ind and ~tter, the animating principle electrifying every atom into life. - Secret rnoctrine I, 16

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