Light Bearer June 2014

8/9/2019 Light Bearer June 2014

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The Light BearerSatyat Nasti Paro DharmaThere is no Religion Higher than Truth

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The Light Bearer Sumer 2014 2

Theosophy is not a religion, nor a philosophy, butDivine Wisdom. Our Seal has 7 elements whichrepresent the spiritual unity of all life. Om, at the

top, is a word which creates, sustains, andtransforms. Remember this as you use it in yourmeditations. Very ancient is the whirling cross orSwastika within the circle below the Om.(Swastika is a compound of SUa particle meaningauspicious, blessed, virtuous, beautiful andrightly; and astikaderived from the verb-root ASto be; hence that which is blessed and excellent.-Swa is ones Self.) Inside the whirling energy ofthe Swastika, all is the stillness we hope to findwithin our meditations. Our serpent swallows its tailto the right, representing constant new beginnings.

With each pattern of habits we overcome, we dolikewise. All things are made new. Trianglesrepresent the Trinity; be they Will, Wisdom and

Activity; Father, Holy Spirit and Son; Shiva, Vishnuand Brahma or some other completion. When thedownward dark triangle represents descent intomatter, the upward white triangle holds the journeyof the Spirit. Note the 12 sides. Mathematics is onekey to understanding the written word.Central inside

the Logo is the Egyptian cross, or Ankh, whisperingof 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 migh

do so. May every Theosophical Student find inner wholeness.

Copyright 2014 Canadian TheosophicalAssociation. All Rights Reserved.

edit Compiler-Margaret Mason

Johnsonhow How the Universe is

ManifestedH.P.B.

Tim Congratulations Tim Boyd!

quest The QuestionHelenPearl (poem)

Canada CanadaS.E. Price

conv Conversations with RadhaBurnierPedro Olivira

trans Transmitting Compassion- Krishnamurti

Yogi Yogi Maharishis Timely Quote

why Why?

Stand in your Truth. Allow others to

stand in theirs.


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The Light Bearer Sumer` 2014 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 isthe 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 Pearls poem is on findinganswers 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 Prices

poem, Canada. Loving the Natives

as we do, and not wanting our

government to further bad karma toCanada, I hope that everyone will

send loving thoughts and prayers

their way.

Many thanks to Naftaly Ramrajkar

for e-mailing Conversations with

Radha Burnierby 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

Maheshs Timely Quotefrom 1979.

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.


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How the Universal M ind is ManifestedVol 10, Stanza 1, sloka 3; p.317-319 of Blavatsky Collected Wr it ings

Sloka (3). . . . .UNIVERSAL MINDWAS NOT, FOR THERE WERE NOAH-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 planethrough an appropriate basis or vehicle;

and during the long night of rest called

Pralaya, when all the existences are

dissolved, the UNIVERSAL MINDremains as a permanent possibility of

mental action, or as that abstract

absolute thought, of which mind is theconcrete relative manifestation. The

AH-HI (Dhyan-Chohans) are the

collective hosts of spiritual beings who

are the vehicles for the manifestation ofthe divine or universal thought and will.

They are the Intelligent Forces that give

to and enact in Nature her Laws,while themselves acting according tolaws 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 armya

Host, truly. . . . . . .*

The Commentary suggests that the

Ah-hi are not themselves the Universal

Mind, but only the vehicle for itsmanifestation.

A. The meaning of this sloka is, Ithink, very clear; it means that, as there

are no finite differentiated minds during

Pralaya, it is just as though there wereno mind at all, because there is nothingto 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 (Be-

ness), is necessarily finite and

conditioned, since it has beginning andend. Therefore, since the Ah-hi were

not, there was no Universal Mind as a

manifestation. A distinction had to bemade between the Absolute Mind,

which is ever present, and its reflection

and manifestation in the Ah-hi, who,

being on the highest plane, reflect theuniversal mind collectively at the first

flutter of Manvantara. After which they

begin the work of evolution of all thelower forces throughout the seven

planes, down to the lowestour own.

The Ah-hi are the primordial seven

rays, orLogoi, emanated from the firstLogos, triple, yet one in its essence.

Q. Then the Ah-hi and UniversalMind are necessary complements ofone another?

A. Not at all: Universal or AbsoluteMind always is during Pralaya as well

as Manvantara; it is immutable. The

Ah-hi are the highest Dhyanis, the

Logoi as justsaid, those who begin the downward

evolution, or emanation. During

Pralaya there are no Ah-hi, becausethey come into being only with the first

radiation of the Universal Mind, which,

per se, cannot be differentiated, and theradiation from which is the first dawn

of Manvantara. The Absolute is


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dormant, latent mind, and cannot be

otherwise in true metaphysical

perception; it is only Its shadow whichbecomes differentiated in the

collectivity of these Dhyanis.

Q. Does this mean that it was

absolute consciousness, but is so nolonger?

A. It is absolute consciousness

eternally, which consciousnessbecomes relative consciousness

periodically, at every Manvantaricdawn. Let us picture to ourselves this

latent or potential consciousness as akind of vacuum in a vessel. Break the

vessel, and what becomes of the

vacuum; where shall we look for it? Ithas 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 byModern Sciencea homogeneous

something, or what? Is not absoluteVacuum a figment of our fancy? A purenegation, a supposed Space where

nothing exists? This being so, destroy

the vessel, andto our perceptions atany ratenothing 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 bebetter. The Ah-hi are conditioned by the

awakening into manifestation of the

periodical, universal LAW, which

becomes successively active andinactive. 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 theAh-hi, is the law which necessitates

manifestation?

A. Just so; periodical

manifestation. When the hourstrikes, the law comes into action,

and the Ah-hi appear on the firstrung of the ladder ofmanifestation.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.


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The Question

In the liquid harmony of light,I seek the befitting question.

This must be askedin order to unleash it's answer

held deep in paradox.

In wholeness.

Freshdialogue, allowed,

erupts in flow of extending

queries, each to produce

their significant replies.

Fresh dialogue acceptsthe new. That must

breakthrough to

my reflection's query.

Where question meetsresolution, time stands still.

Helen Pearl


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CANADA

This strong and bountiful landSo wide in Breadth

So deep in depthCompassed by 3 Great WatersNorth, East and WestOh Splendid MotherBreasts ripe and full of generosityTo Earths Wanderers!

OH Indian BrothersHow you loved herPassing round her BoundariesWith Sacred Words

And held her in EsteemLived and died in dignityUpon her fair body

Your Seasons were filled with Songs and Rites of recognitionFor Her great WondersMedicine Men and WomenKept links with the Sacred Currents,Their hearts touching the pulseOf Natures Hidden MeaningClose to Her Heart you lived

Embraced by Her

But then a Great Cycle ended,Your Peace and harmony disturbedBy Brash new ForeignersSome came, to take with Greed and War.Some came with Hopes of a brighter day.Some came lashed by incessant oppressionOf their personal beliefsSome came so starved and desperateClose to the edge of Death

Their lands blighted and empty of succourPolitical refugees, hounded by cruel rulersAnxious to abide in this peaceful land of plenty

Since 500 yrs. They cameSometimes in small bandsOther times in great wavesLike the Ocean in Storm Season.

S.E. Price


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of the State Legislative Assembly which waspacked to capacity. I mentioned to her that I hadrecently read in a theosophical magazine thatshe had been offered the position of President

Emeritus of the International Centre at Naarden,The Netherlands. Her reply was quite firm: 'Ihave informed them that I will not lend my nameto a nominal fonction. If they want the Centre tohave a real connection to Adyar they shouldagree that the President of the TS should alsobe the President of the Centre.' In 1988, at ameeting at Naarden, the Presidency of theCentre was formally offered to Mrs. RadhaBurnier as President of the TS, thusconsolidating the link between the Centre and

Adyar.

In October 1989, I attended the School of theWisdom at Adyar, with Rohit Mehta as Director.I had some brief meetings with the President ather office and she invited me to be one of thespeakers at a Convention symposium on N. SriRam, as December 1989 marked the centenaryof his birth. The symposium was chaired by Mr

Achyut Patwardhan.

In July 1990 I attended the 'HumanRegeneration' seminars at Naarden. Theyattracted people from different countries andgenerated great interest. While there shementioned that there was need for moreinternational speakers in the TS and said thatperhaps I could help in this work. When Imentioned that I was still struggling with myspoken English she said that I could beunderstood while speaking in English and thatthat was sufficient for the time being. She saidshe would arrange for me to give some talks inEurope next year on my way to Adyar.

In November 1991 I visited England, Spain,Portugal, where I gave talks, and the NaardenCentre in Holland, where I participated in adialogue. When I arrived at Adyar in December1991 for the HPB Centenary Convention, thePresident said she would like to talk to me after

the Convention. On 6 January 1992 I went to herhouse and we sat on the verandah overlookingthe sea. She said: 'I think that people of your ageshould come to Adyar and stay for two years or

so. Here they could learn about the significanceof Adyar to the work of the TS, the work AnnieBesant did for this Centre and also learn aboutthe deeper work of Society. I would like you tocome and work as the Secretary of the Societyfor two years. After that you can workanywhere.' I said: `Don't you think I am tooyoung for this position?' She said: 'You areyoung but not too young.'

I arrived at Adyar on 26 March 1992 and wentto see the President the next day in her officeShe said: 'I am about to send out the notice ofyour appointment [as international Secretary] toall departments. But before I do that there issomething I need to tell you. You are going toserve as Secretary of the Society while you arestill young. Some people may start to flatter yousaying that you give good talks, etc. Rememberthis: no matter what other people say you arewhat you are. If we are honest with ourselveswe will see that there are many impurities withinthat need to be dealt with.' Her words had animpact on me and I still remember theearnestness in her eyes when she spoke themto me. To put it simply, this was one of the mostimportant pieces of advice I have received inthis life.

Between March 1992 and October 1996, whenI left Adyar, I used to meet her regularly in heroffice. She made it clear to me that I shouldconsult with her on matters of importance. therefore went to her office several times eachweek to show her some correspondence andobtain her advice on certain difficult mattersbefore I could address them. But one of the mostvaluable aspects of my regular visits to thePresident's Office was not only her advice onadministrative matters but also theconversations I had with her on a number ofsubjects, ranging from Adyar, Annie Besant, N


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Sri Ram, to the essential work of the TS and toKrishnaji and her contact with him. Below I try toconvey some of the conversations I had with thePresident during one of the most significant

periods in my life.

John Coats, the sixth President of the TS, diedon 26 December 1979. As determined by theRules of the TS an international election tookplace in which Rukmini Devi Arundale andRadha Burnier were the only candidates. Mrs.Bumier was declared elected in June 1980 andassumed office on 17 July 1980. When theresults were declared Mrs. Burnier was inSwitzerland and on being informed about themshe 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 amthe Vice-President', to the smiles of thosepresent. He had said that if Radhaji was electedPresident of the TS he would visit Adyar again,after an interval of forty-seven years! In October1980 he was welcomed by the President, theVice-President and many workers of the TS atthe main gate of the compound. From there hewalked, at a vigorous pace, through thecompound up to Parsi Quarters, the President'sresidence.

Later on Krishnaji expressed the opinion toRadhaji that the ES should be closed down. Shementioned to him: `Why should the ES beclosed down? It is not telling its members abouttheir occult status, probation, Initiation and soon, repeating what happened in the 1920s andafter. The ES is solely imparting teaching to itsmembers on the nature and qualifications for thespiritual Path.' Radhaji mentioned that afterhearing her views Krishnaji dropped the subject.While walking along with her and with others,Krishnaji said to her on seeing the Garden ofRemembrance: 'Something is not right.' He thenasked her what kind of ceremonies were beingheld at Adyar and she told him that only the

usual ones were being performed like Masonicrituals, the Ritual of the Mystic Star, ESmeetings, etc. He said: 'It is none of these.' Hethen asked her: 'Has anything been changed

here?' Radhaji then told him that during JohnCoats' administration many changes had beenmade including the two pillars which wereshifted from their original location near the six-pointed star to the entrance. 'That's it!', he said'there were magnetized jewels under themThey should not have been moved.' After anabsence of forty-seven years from Adyar he wasaware of a change that had taken place withouthis knowledge.

After she offered him some orange juice andthey talked for a while in her house, Krishnaji leftin the car with Radhaji accompanying himWhen the car was about to reach the main gatehe asked her: `What are you going to do now?Radhaji said: 'I will walk back', to which Krishnajsaid: 'No, we will drive you back.' When the carstarted off from the main gate area Krishnajasked her: `Radhaji, do you believe in theMasters?' Radhaji replied: `Yes.' Krishnaji saidwith emphasis: `What do you mean by saying'yes'? Do you know that Annie Besant's life wasentirely different because of it?' There wassilence for some time after which Krishnaji againasked: 'So Radhaji, do you believe in theMasters?' Radhaji replied: 'Yes, Krishnaji, I dobelieve in the Masters.' `Good', he said.

One morning, after transacting administrativebusiness, the President mentioned to me'Annie Besant once told my father that there is ahand behind the TS, protecting it. This hand isstill here and in the future, if the TS deserves it,this hand will still be there.' The certainty in hereyes made me feel that she was talking aboutsomething that she knew, and not merelyquoting someone else's opinion.

On another occasion she mentioned that whenshe and Krishnaji were walking on the Adyarbeach she noticed two boys from a kuppam (a


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village) nearby approaching them. She thoughtto herself: 'I will not allow these boys to touchKrishnaji as they are probably dirty.' When theboys reached them Krishnaji embraced both of

them with affection. The President told me thatin his gesture Krishnaji was silently teaching herto drop pre-conceived ideas.

She also mentioned that there was a kind of amyth that Krishnaji did not like obese people,possibly because of their magnetism. A lunchhad been arranged at Parsi Quarters where shestayed for a few guests, amongst who was aweight-challenged lady. The organizers madesure that the lady in question would sit as faraway from Krishnaji as possible. The table hadbeen set, the guests had arrived and all werewaiting for Krishnaji. When he did he greetedthe guests and proceeded to sit just by the sideof the lady in question, giving her his utmostattention during the whole time the dinnerlasted. Radhaji mentioned to me that Krishnajimust have been aware of what was going onalthough nothing had been mentioned to him.She also felt that by sitting near the said lady hewas teaching all concerned about not havingprejudiced ideas of any kind.

Once at Adyar we were having lunch at MrRanjit Tolani's house. Several TS memberswere present. Eventually the conversationmoved to an incident involving Krishnaji.Radhaji told us then that she wished she hadasked Krishnaji many more questions as she felthe knew so much. But there was one questionin particular that she wanted to ask him. Shesaid: 'Sir, in your talks and in your books youhave sometimes said that the Masters are notimportant and that they may not even exist.However, we have documents and letterssigned by you when you were younger attestingto the effect that you saw them. What do youhave to say about this?' She clarified that shewas talking about the two Masters involved inthe formation of the TS, M. and KH She saidKrishnaji was silent for some time and the only

thing he said was: 'They were two of manypeople.'

Years later, when a group of Trustees of the

Krishnamurti Foundation India were in Calcuttathey had left except for Mr Achyut PatwardhanHe told Radhaji: `I am going ahead to see thatall the arrangements for Krishnaji's talk todayare in place. Please bring him to the venue atthe appointed time.' When the time had comeRadhaji went upstairs and knocked onKrishnaji's room. There was no answer. Shethen decided to wait for some more minutes andthen to knock again. When she did, there wasstill no answer, which caused her to knockharder. The door then opened and when shelooked at Krishnaji she realized that he was notin this world. His eyes were full of light. He thenasked her to hold his hand and he kept holdingher hand in the car and all the way to the venueHis talk was an outstanding one which broughtinspiration to all who attended it.

Once at her house at Adyar, Tarsi Quarters', shementioned to me her understanding of whoKrishnaji was. `There was Krishnamurti theman', she said, 'far advanced on the Path andvery sensitive. Then there was K., whoseconsciousness was open to that otherconsciousness, the Maitreya consciousness ifyou will. One could clearly see when that otherconsciousness would take over, during his talksfor example, but also at some other moments inhis life. It was a great privilege for the Society tohave introduced him to the world.'

After I left Adyar, in September 2011, I kept intouch with Radhaji by telephone. Though shegrew frailer as time passed, her commitment towhat the TS stands for was always clearevident and present. Her unique legacy ofwisdom and strong devotion to theTheosophical Society's aims and purpose wilremain alive in the minds and hearts ofthousands of members who cherished herselfless dedication to the Masters' work.


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Our inability to listen not only to what a personsays, but to what he or she is, to hear what atree communicates for the tree also

communicates is a great sadness of whichwe are not aware. When we do not listen, thereis no relationship. But for a mind whichperceives and is receptive, there is a subtle formof communication that is not dependent on

words or gestures. One may sit quietly under abeautiful tree, or on the seashore, not speakinga word to a companion, but there can becommunication. We receive a message about

his very being and therefore we are in mutuarelationship. Listening, communicationrelationship, all hinge together and form oneinner 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 blowand the rain sweeps upon them and the thunder and the lightning play around them. Be not as somebuilders 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 notwhether others are working by his side of he is alone. Come sunshine, come storm, he lays brickupon brick. Called to the laying of bricks he lays them, be the weather foul or fair, be he alone or behe among many. You have been called to help in the building. Build. - The Pilgrim. TheTheosophist, January, 1935.

(Picture by George Hodan freefoto.com/ jpeg. publicdomainpictures.net)

Old Age, with a WinkA 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!


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J. Krishnamurti The Book of Life

Transmitting Compassion

If I am concerned with compassion, with love,

with the real feeling of something sacred, then how

is that feeling to be transmitted? Please follow this.

If I transmit it through the microphone, through the

machinery of propaganda, and thereby convinceanother, his heart will still be empty. The flame of

ideology will operate, and he will merely repeat, as

you are all repeating, that we must be kind, good,

free -all the nonsense that the politicians, the

socialists, and the rest of them talk. So, seeing that

any form of compulsion, however subtle, does not

bring this beauty, this flowering of goodness, of

compassion, what is the individual to do?What is the relationship between the man

who has this sense of compassion, and the man

whose mind is entrenched in the collective, in the

traditional? How are we to find the

relationship between these two, not theoretically, bu

actually?

That which conforms can never flower in

goodness. There must be freedom, and freedom

comes only when you understand the whole problem

of envy, greed, ambition, and the desire for power. It

is freedom from those things that allows the

extraordinary thing called character to flower. Such

a man has compassion, he knows what it is to love -

not the man who merely repeats a lot of words abou

morality.

So the flowering of goodness does not lie

within society, because society in itself is always

corrupt. Only the man who understands the whole

structure and process of society, and is freeing

himself from it, has character, and he alone can

flower in goodness.J. Krishnamurti, The Book of Life

http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/Compassion
http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/Compassionhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/Compassionhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/Compassionhttp://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/Compassion


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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 Wentzs 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 SUa particle meaning

auspicious, blessed, virtuous, beautiful and

rightly; and astikaderived 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. Blavatskys words:

Within its mystical precincts lies the master-key

which opens the door of every science physica

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


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Yogi Maharishi MaheshsTimely 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 dont 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 uswe 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


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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 Association3519 Spruce Drive S. W.

Calgary, Alberta T3C 3A5

Send changes in e-mail addresses to Elaine

Pederzolli. [email protected] as well as

myself, [email protected]. Put onSubject line:

Theosophy- change of address.Send article offerings to me [email protected].

Please state on the subject line: Theosophy.

The Board of DirectorsPresidentMedardo Martinez Cruz,

Vice President - Hugh Jackson

Secretary / TreasurerElaine Pederzolli,

Compiler of Light BearerMargaret Johnson,

Editrice du Porteur de Lumire Martine

Archambault

Blavatsky Lodge Representative - Maryse DeCoste

York Lodge Representative - Hugh Jackson

Les Montanges BleuesLucille Latendresse

La Montagne du cerf - Franoise Dufort

Librarian: Robert Bland:819-322-6667Archivist: Jeanne-Louise Dufresne

[email protected]

Team of CTA WorkersVeritas Study Centre: Lorraine Christensen

TOS: Lorraine Christensen : [email protected]

Rive Sud - Denise Hbert

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, specia

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 ofmembers of lodges, study centres and members-at-large. Lodges and study centres are fully autonomous bodies within theCanadian Theosophical Association, provided however, that no lodge or study centre may take any action which is contraryto the purposes of The Theosophical Society and must abide by the rules and regulations of the International Society andthe Canadian Theosophical Association.
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Light Bearer June 2014

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