澳大利亚无线电报和广播史/主题/电台/2GB悉尼

神智学会

在20世纪20年代的澳大利亚，像西方世界其他地方一样，人们对灵性主义/神秘主义/轮回转世更加感兴趣和接受。将圣经放在神秘主义文本旁边并不被认为是不协调的。即便如此，授予一个与神智学会密切相关的团体一个高功率商业广播许可证，在许多方面肯定会引起人们的注意。这也许最能反映出艰难的经济时期以及愿意在运营此类电台方面投入巨额资金的团体的匮乏。但获得许可证的公司与该学会最近成立的一个分会关系最为密切，该分会在该团体发生重大分裂之后成立。

神智学会由 H. P. 布拉瓦茨基夫人和奥尔科特上校于 1875 年在纽约成立。

呼号来源

大多数澳大利亚呼号都有明确的来源，无论是电台本身的位置，电台所有者的姓名首字母，还是许可公司名称。但2GB呼号的来源，对于一个与神秘主义有着密切联系的电台来说，是一个谜中之谜。从字面上看，2GB的“GB”代表 乔尔丹诺·布鲁诺，这位意大利哲学家因否认几个主要的罗马天主教教义而于 1600 年被火刑处死，他曾在神智学会的等级制度中受到高度评价。 安妮·贝赞特 博士是神智学会的领导人，她认为自己是乔尔丹诺·布鲁诺的转世。贝赞特曾多次访问澳大利亚，实际上，“GB”是对她的敬意。

在正式分配 2GB 呼号之前，曾提到过许多其他可能的呼号。

文字记录和注释

1910年代

1918

自由天主教堂。圣奥尔本教堂，里根街，与太平间车站相邻。圣餐礼——上午 9 点举行低弥撒，上午 10 点 30 分举行高弥撒，星期日。欢迎所有信徒。

自由天主教堂。圣奥尔本教堂，里根街，与太平间车站相邻。圣餐礼——上午 9 点举行低弥撒，上午 10 点 30 分举行高弥撒，星期日。欢迎所有信徒。

自由天主教堂。圣奥尔本教堂（与太平间车站相邻），里根街的高弥撒将于本周日上午 10 点举行，因为要举行神父晋升仪式。

自由天主教堂。圣奥尔本教堂（与太平间车站相邻），里根街的高弥撒将于本周日上午 10 点举行，因为要举行神父晋升仪式。欢迎所有信徒。

1919

国王大厅。亨特街（靠近麦格理街），明天，星期日，下午 7 点 15 分。美国神智学会的全国讲师欧文·库珀先生将继续他的系列讲座，概述进化史。第 2 部分：神智学会对神的理想。欢迎对神智学会进行询问。

圣艾夫斯。雷德迈尔路，下午 7 点 15 分，星期日，本月 26 日。斯特拉思菲尔德神智学会分会将举行例会。考克斯夫人将发表她关于耶稣与神智学会的第二篇演讲。

自由天主教堂。圣奥尔本教堂，里根街，与太平间车站相邻，距离中央广场步行 5 分钟。每周日。上午 9 点举行低弥撒，上午 10 点 30 分举行高弥撒。欢迎所有信徒。1 月 27 日（星期一）举行特别礼拜。如上所述举行上午弥撒，此外还有下午 8 点的晚祷和圣福祝福。城市传教站，伊丽莎白街，与火车站对面。——明天，下午 7 点 30 分。布道者，J. M. 梅恩先生。特殊唱歌。

查茨伍德神智学会。威德格伍德主教大人。2 月 2 日——“第六感”。2 月 23 日——“心灵的掌握”。

自由天主教堂。圣奥尔本教堂，里根街，与太平间车站相邻。星期日（圣奥尔本日）举行礼拜，上午 9 点举行低弥撒；上午 10 点 30 分举行高弥撒。星期二（圣约翰洗者日）举行礼拜；上午 10 点 30 分举行高弥撒；下午 8 点举行晚祷和祝福。

1920年代

1920

布尔什维克主义并非民主。 昨晚，E. George Marks 先生在国王大厅向神智学会成员发表了题为“从拿破仑战争追溯现代民主的演变”的演讲。演讲者将法国大革命与俄罗斯布尔什维克革命进行了对比，并宣称所有伟大的革命最终都以混乱告终，因为缺乏中央集权的影响。两次成功的起义——1688 年的英国革命和 1789-1796 年的法国革命——由于克伦威尔和拿破仑的中央集权影响而转化为实际和功利性的目的，他们都深深地意识到一个有序社会的必要性，与革命家和狂热分子推动的混乱旋风形成对比。Marks 先生进一步断言，布尔什维克革命者是罗伯斯庇尔、丹东和马拉派的破坏者和梦想家，他们与那个血腥的三巨头一样，试图通过恐怖和不受约束的破坏将他们有害的学说强加给俄罗斯无产阶级，以及全世界。布尔什维克主义完全缺乏拿破仑格言中体现的真正民主原则，即职业应该对人才开放，无论阶级如何。

神智学会大会。 神智学会澳大拉西亚分会昨天在国王大厅举行了第 25 届大会。来自澳大利亚各地的代表参加了会议，新西兰也有访客。C. Jinarajadasa 先生被选为主席。莫文花园男女同校的成长是当天讨论的主题。主席讲述了贝赞特夫人在印度发起的全国教育运动的故事。它起源于神智学会，但发展迅速，已被移交给整个国家，由拉宾德拉纳特·泰戈尔爵士担任国立大学的校长。Jinarajadasa 先生敦促大会为澳大利亚神智教育信托基金设立类似的目标。

占卜术的威胁 作者：MAY BATEMAN 伦敦《宇宙》杂志的一位书评人写道，占卜术——或者更准确地说是灵性主义——正在迅速地抓住大众的想象力。灵性主义者告诉我们，而本文作者也证实了这一点。那些不与非天主教徒过多接触的天主教徒并不总是意识到这一点，但我们大多数人，就像我一样，每天都会遇到不同信仰和思想方式的人，我们都清楚地认识到，这种信仰对我们来说是一个越来越大的危险，它甚至吸引了年轻一代。就在上周，我被要求反对在一家大学主办的一场关于灵性主义的辩论，观众主要是十八九岁的往届学生。不到五周前，一位著名的女作家，一位灵性主义者和通灵者告诉我，在英国，信奉灵性主义的人数之多让我感到震惊，我不敢在没有核实的情况下引用，但这个数字确实令人担忧。原因显而易见。只有信仰和祈祷才能战胜灵性主义，而如今，信仰和祈祷都缺失了。一个动荡的世界过于沉迷于外交纠纷和劳工问题，而无暇顾及自己的灵魂救赎；而像世界一样，个人在经历了五年的战争带来的精神和肉体摧残之后，也失去了平衡。灵性主义的危害不能用一句轻率的话语来敷衍了事，我们也不能断言所有被它吸引的人都是骗子。灵性主义是靠鲜血和泪水获得成功的投机者。世界大战给了它前所未有的机会，在它活跃的数百年的历史中从未有过这样的机会；它迅速地利用了这个机会。只有经历过神秘痛苦的人才能知道它的果实是什么；只有坚定不移的信仰才能经受住长期痛苦的考验。天主教徒拥有无与伦比的帮助，他们知道为亡者祈祷对亡者和我们自己都能产生作用。在十次中有九次，我们忘记了想象失去的空白，就像那些没有坚定不移的信心的人所经历的那样。在《占卜术的威胁》一书中，埃利奥特·奥唐奈先生通过他自己的经历，讲述了通灵会、自动书写的信息和其他现象。在描述发生在皮卡迪利广场附近的一场通灵会时，他的幽默感得到了合理的发挥。“那里大约有六十人，”他告诉我们，“毫不夸张地说，根据她自己的说法，通灵者看到了和在场人数一样多的灵魂……。她轻松自如地描述着他们，就好像她在数鸡……。通灵者指着第二排中间一个相当胖的绅士，指着他说：‘我看到一个灵魂站在你身后，先生……。中等身高，不胖也不瘦，刚刚好。中等肤色，不很白也不很黑；头发开始变灰。他留着胡子，叫乔治。你认识叫这个名字的人吗，先生？’” “相当胖的绅士：‘几十个，你的描述可能适合他们中的任何一个。’” “通灵者（有点生气地）：‘好吧，先生，其中一个是，而且他正非常认真地看着你，好像他迫切地想告诉你些什么。’” “相当胖的绅士：‘那一定是乔治·汉蒙德！我相信我曾经从他那里借了半克朗，我想他是在提醒我这件事。’” “人群中传来轻微的笑声，通灵者立刻转向其他人……。…” “你身后站着一位非常老的女士。她中等身高——不高也不矮。脸色苍白，头发灰白。她叫玛丽。你认识叫这个名字的老太太吗，夫人？” 这一点很明显。一旦询问者要求进一步的身份证明，“灵魂”就会被叫走。那些声称从已故朋友那里得到奥唐奈先生信息​​的自动书写者只是传递了“足以适合任何人的信息，而且只通过像杰克、迪克或玛丽这样的名字来识别”。他描述了私人通灵会上的“操作方式”，与公开通灵会非常相似。一般来说，会看到几个灵魂，而且他们的描述非常模糊，以至于一定会与某个人吻合。此外，通灵者总是可以指望从客户那里得到不少帮助。奥唐奈先生称自己为“非宗派基督徒”，伯纳德·沃恩神父在他的序言中指出，他“不能认同这本小册子中表达的所有教义和教导”。但作者对灵性主义作家们的亵渎行为感到敏感，他们教导说，关于“新的启示”，人们应该将“拿撒勒人耶稣”视为“一个通灵的人”。莱昂·德尼将他称为“一个有灵感的通灵者”；而阿瑟·柯南·道尔爵士在他的《新的启示》中，将对圣彼得在变像时的说法的另一种解读，即“让我们建造三个帐篷或房间”。“在如此亵渎之后，”奥唐奈先生说，“一个人对灵性主义者断言的任何事都不会感到惊讶。” 关于这种做法对健康的危害，他引用了爱丁堡晨边皇家精神病院院长罗伯逊博士的一份具有说服力的报告：“我要提醒那些对这个问题感兴趣的人，如果他们想遇到那些每天每时每刻都在接收来自灵魂的信息，看到周围有普通人看不到的天使和人类的形体，并接受其他同样神秘性质的交流的人，他们只需要去精神病院就能找到他们。” 大写字母是我的。这真是一个令人惊叹的证据，证明了人类性格的轻率和人类对禁欲的天然爱，以至于我们比战前时代为了确保女仆的信任所付出的努力更少，来保护自己免受伪神秘主义者可能的欺骗。尽管如此，除了霍姆之外，几乎所有声名显赫的通灵者都公开或私下被判定犯有欺诈行为，根据巴特兹博士的说法，霍姆被发现用脚趾操纵铃铛，而只有皇室干预才使他免遭公众曝光。福克斯姐妹、斯莱德博士、达文波特兄弟、威廉·埃格林顿、福斯特、古皮夫人、弗洛伦斯·库克、哈里·巴斯蒂安、安妮·伊娃·费、尤萨皮娅·帕拉迪诺都是例子。而一位文学研究者，尽管奥利弗·洛奇爵士对“乔治·艾略特”的灵魂“遇见”了“亚当·贝德”的创造者而没有表示任何惊讶，他几乎不会相信现代通灵者的说法。奥唐奈先生谈到灵性主义“可能最初只是‘神智学’的一个分支”，而实际上它可以追溯到古代。现代运动在 1848 年福克斯姐妹出现时获得了巨大的动力，而神智学协会只是在 1875 年由布拉瓦茨基夫人、奥尔科特上校和 A. P. 辛奈特先生成立。“灵性主义的真正基础，”正如奥唐奈先生所说，“是积极地相信人类能够召唤精神世界的人，…。…能够随意与他们交谈…。…让他们为他自己的奇思妙想和乐趣准备各种各样的现象。” “奇思妙想和乐趣”这个词似乎过于严厉，用来形容失去亲人的人想要与所爱之人取得联系的渴望，无论这种渴望多么错误，但奥唐奈先生不幸的是经常使用轻率的短语，而更庄重的短语更有助于他的目的。天主教徒知道召唤亡灵无异于古波斯、迦勒底、巴比伦、希腊和罗马诸族的巫术，在旧约中，它被最强烈的言辞斥为“可憎之物”。在古代，它经常被处以死刑。如今，处罚并不亚于此。因为，正如伯纳德·沃恩神父在他的《占卜术的威胁》的序言中所说：“看起来，试图强迫上帝之手的惩罚是，完全丧失了那种天真无邪、依恋不舍的信仰，这信仰是上帝之子们的无价遗产。”

问题与解答 [需要处理许多问题，因此，如果来信者没有收到立即回复，请不要着急。] “自由天主教会”。学生：“自由天主教会”在悉尼，似乎是分裂的旧天主教会的一个分支——这是一个在梵蒂冈会议期间脱离天主教的小团体，后来与荷兰的一个古老的分裂派结盟。普鲁士和其他一些欧洲大陆国家政府支持这个教派。1908 年，一位名叫阿诺德·哈里斯·马修的英国叛教牧师被乌特勒支旧天主教主教祝圣为主教，并在伦敦建立了一个分支教堂。悉尼的分支教堂历史不长。它似乎是神智学运动的中心。

1921

神智学大会 来自澳大利亚各地的代表共计 92 人正在涌向澳大利亚神智学协会年会，该协会将于复活节星期五上午 10 点在国王大厅开幕。该协会拥有 1200 多个分支机构，广泛分布在 30 或 40 个国家，以及许多语言的大量文献，以及 50 多种杂志，代表着参与该运动的各个部门和国家。

神智学协会 悉尼大会 来自澳大利亚各地的代表昨日在国王大厅举行神智学协会第二十六届年会。来自悉尼以外的代表有 54 人，还有来自海外的许多游客。这些游客包括来自伦敦的圣约翰夫妇，来自南非的詹姆斯先生，来自美国的前总秘书沃林顿先生，来自荷兰的德勒夫教授，以及来自爪哇的范德雷先生。悉尼分会主席伯特先生对这些游客表示了官方欢迎。在卸任主席讲话中，马丁先生说，过去一年取得了巨大成功。他说，成立了三个新的分会，会员人数创历史新高。莱德比特牧师发表了讲话，斯图德先生当选为下一年的主席。大会将于明天继续举行。与之相关的会议将持续到星期三。

神智学会会员会议：“生命的钥匙”。系统化指导。 神智学会会议昨日在国王大厅开幕。L. W. Burt 先生（悉尼分会主席）对到场的访客表示欢迎，其中包括来自伦敦的 St. John 夫妇；澳大利亚分会秘书长 A. P. Warrington；来自荷兰的 de Leeurd 教授；以及来自爪哇的 Van der Ley。共有 95 名代表参加会议，其中 45 人来自悉尼以外地区。他们来自澳大利亚各地。卸任主席 T. H. Martin 先生宣布，去年成立了三个新的分会。会员人数的增长比其他任何相同时期都要快。S. Studd 先生被选为主席兼未来 12 个月的会长。C. W. L. Leadbeater 牧师宣读了来自贝赞特夫人的一封信，信中提到，贝登堡爵士任命她为童军组织的“最高专员”，仅次于印度总督。秘书长在报告中指出，各个分会发现有必要从名册中剔除许多不缴费的成员，但“他们中很少有人会从哲学角度来看待此事，实际上没有真正离开我们的工作。他们已经成为神智学会的成员，并在我们通常无法接触到的环境中为我们做有价值的传教工作。如果我们真的相信神智学是生命的钥匙，并掌握着世界的未来，那么显然，我们不仅要组织宣传神智学理论，还要让那些参与重建工作的外部组织成为神智学会的成员。一个人的观念是伟大白道会的模糊而遥远的反映，这是一个派遣经过培训的员工作为“信使”来使世界重建者成为神智学会成员的组织；如果可能，坐在所有现存最有效的改革组织的委员会上，以指导他们沿着基于我们基本原则的路线前进。毫无疑问，他们现在甚至已经坐下来指导了很大程度上，但按照上述蓝图建立一个组织将使这一切系统化和集中，并使其效率大大提高。”

教育。荷兰教授的观点。 在昨天对神智学会代表的演讲中，荷兰某大学法学博士 van der Leeuw 教授提到，教师是所有教育改革的主要因素。儿童和学校是所有教育计划的必要组成部分，但除非能获得合适的师资力量，否则一切努力都是徒劳的。教师可以在很大程度上接受培训，但无法被创造出来。大多数教师并非天生就是教育家，许多教育家并不在教学行业，问题在于如何获得足够的人才来实施教育新原则。van der Leeuw 教授指出，在教育计划中，首先要牢记的是要培养孩子成为未来的社会公民，而不是当下的社会公民。用旧的社会秩序来培养孩子是一个错误。合作是新秩序的关键词，在约翰·罗斯金的作品中比其他任何地方都能更好地找到这种精神。

神智学会大会。 第 26 届神智学会年会昨天在国王大厅继续进行。悉尼是过去五年大会的举办地，但已经决定明年代表将在墨尔本举行会议。在以里德参议员为主席的教育会议上，莫文花园学校的阿诺德小姐通过宣读一篇题为“从教育角度看未来”的论文，引发了关于教育中新神智学理想的讨论。来自荷兰的 van der Leewu 教授对这个问题做出了重要贡献，他强调了教师职业的重要性。T. W. Macro 先生在工作者会议上担任主席。该学会宣传部主任 K. Van Gelder 先生概述了他关于未来一年在接触各阶层人士方面的计划。这包括加强宣传资料的传播，这些资料将由最近购置的印刷机印刷。选举结果如下：秘书长，J. Bean 博士；助理秘书长，John 夫人；财务主管，T. H. Martyn 先生；分会理事会：里德参议员、Martyn 夫人、T. H. Martyn 先生、K. Van Gelder 先生、R. Perdriau 议员、John Mackay 先生和 T. W. Macro 先生。

1922

帝国内部印度人地位问题。 这个问题是由印度事务大臣蒙塔古提出的，让人想起那位精力充沛的奇迹人物安妮·贝赞特夫人所做出的，以及仍在继续做出的工作，她可能很快就会访问澳大利亚。贝赞特夫人现年 75 岁，但她可能从未像现在这样活跃。她担任神智学会会长仅仅是她众多活动的一部分。多年来，她一直是提升印度教徒地位运动的中心人物，她认为印度教徒应享有这种地位。这项任务不仅包括撰写和编辑有关神智学科学的书籍和杂志，还包括编辑一份日报。贝赞特夫人决心让印度成为大英帝国中的一个自治领，就像澳大利亚一样。在她经过长时间斗争后获得的新改革中，印度尚未获得完全的自治，但印度人民终于获得了对政府的控制权。贝赞特夫人最近一直在参与一场反对甘地及其非合作运动破坏力量的伟大运动。

新心理学。 在昨天晚上由神智学会在国王大厅举办的演讲中，唐纳德·弗雷泽博士说，新心理学揭示了人类人格的深层奥秘，现在被称为潜意识或无意识。它的方法包括精神分析和梦境分析，因此现在几乎可以解剖思维本身。思维现在被认为具有结构、活动、不同的部分和功能；就像身体一样，思维也经历了进化过程。弗雷泽博士说，潜意识是种族过去的心理残留物的载体，它总是与意识争夺对行为的控制权。对异常现象的研究如今正在帮助人们理解正常现象。新心理学现在正在证明其在心理测量的实用性，商业机构正在雇佣心理学家来筛选潜在的雇员。这位博士说，现在是澳大利亚在整个公务员队伍中使用这种方法的时候了，让未来的议员们证明他们拥有正常水平的智力和胜任工作的能力。

神智学。年会。 神智学会澳大利亚分会第 30 届年会昨日在猎人街的国王大厅举行。会议由国际学会副会长 C. Jinarajadasa 先生（剑桥大学文学硕士）主持。来自英国、美国、印度和新西兰的访客以及来自澳大利亚各州的 120 名代表出席了会议。会议的主要议题是神智学教育理念和莫文花园学校的未来，该学校是这一理念在悉尼的体现。未来一年将实施一项重要的教育工作计划。会议将在今天和星期一继续进行。各种社交活动也是大会的一部分，州际聚会的社交活动由悉尼分会负责。星期一的讨论将围绕着世界重建的各个方面以及从神智学哲学角度看待战后条件下产生的问题展开。

GRAVE ALLEGATIONS. "LIBERAL CATHOLIC CHURCH." Theosophist Cleavage — Most Serious Charges — "Bishop" Leadbeater's Position — Searching Inquiry Demanded — Mrs. Besant Replies to Charges. What is the real object of the visit to Sydney of Mrs. Annie Besant, president of the Theosophical Society? Mrs. Besant stated in an interview with a representative of "The Daily Telegraph" that her mission chiefly concerned the business of the society, and was not of a public nature. The addresses which she would deliver would be merely incidental. That a grave scandal concerning the "Liberal Catholic Church," and its relation to the Theosophical Society, is what is chiefly engaging Mrs. Besant's attention, is being asserted. Copies of charges against a certain prominent member of the "Church" have been distributed among members of the Theosophlcal Society, and are of such a serious nature that a most searching inquiry is called for. If untrue, they are most cruel and damaging. Gross immorality is alleged against at least one man and it is asserted that the orders of the "Church" are bogus. As the Theosophical Society has been made the recruiting ground for members and officers of the "Church," a demand has arisen that the society shall be entirely dissociated from it, and it is understood that it is with this that Mrs. Besant's visit is mainly concerned. BISHOP LEADBEATER. The head of this Liberal Catholic Church here is Bishop Leadbeater. He is a well-known figure in Sydney, and is often seen with a following of boys. "Dawn," the official organ of the Theosophical Society Loyalty League, has just launched a very strong attack upon "Bishop" Leadbeater, and quotes Mr. Justice Bakewell, in the Madras High Court in 1913, as describing Mr. Leadbeater's opinions as "immoral." What is the Liberal Catholic Church. It started its Australian career in Sydney in a back room in the Penzance Chambers, Elizabeth Street, and later took over the old Wesleyan Church at Redfern. It has a local following of some 200 people, two bishops, and about 14 priests, who observe elaborate ceremonial and wear gorgeous robes. Reports of the ugliest character, some of them charging gross immorality, have been in circulation in regard to a person closely associated with this institution. Many persons of unquestionable moral worth are members of the "church" — but, without doubt, the charges made have cast a shadow over the whole organisation. POLICE INQUIRIES. Certain grave charges have reached the police, and the Criminal Investigation Department men have made inquiries. There is a big police department file in the Crown Law offices at this moment concerning a member of the "Liberal Catholic Church." Here follows some of the history of this "Church," as stated by the Sydney publication, "Dawn":— "A cablegram received recently announced the resignation of Mr. J. I. Wedgwood from the Liberal Catholic Church, the Theosophical Society, and co-Masonry. The resignation followed a sensational written confession made by one of the earlier ordained of the Liberal Catholic Church priests, which mentioned two Liberal Catholic Church bishops and others by name. What the ultimate effect of this development will be time will show; but we are advised that 'official' circles will endeavor to hush the matter up, and there are evidences that the secret service is already busy in this direction. Mr. Wedgwood was the founder of the Liberal Catholic Church, and at the time of his resignation was known as 'the presiding bishop.' "In 1915 Mr. Wedgwood first visited Australia. After consultation with Mr. Leadbeater in Sydney he returned to England in the same year, with the intention of persuading Bishop Mathew, head of the Old Catholic Church in England, to consecrate him with a view to his succeeding to the headship of that Church. Bishop Mathew, however, had other plans, and declined all overtures. Mr. Wedgwood persevered, and approached certain Continental bishops, but they also declined to pass on the coveted 'Apostolic Succession.' "Then, in desperation, the candidate for episcopal honors had recourse to a man named Willoughby, who made claim to be a bishop of the Old Catholic Church, and, arrangements having been made with this gentleman, Mr. Wedgwood returned to our shores in the middle of 1916, garbed and titled in the full regalia of the coveted prize. With an informality quite refreshing, he in turn laid his episcopal hands on the person of Mr. Leadbeater, and so the world became the richer for still another bishop, and there were two. The ceremony accomplished, a message was conveniently received, so it is stated, from the Lord Maltreya, who wished these gentlemen to start what was afterwards described as a 'Theosophical Church.' The co-operation of Mrs. Besant was secured by representations which were made to her in India, and she wrote up the new 'activity' in the 'Theosophist' for October and November, 1916. It was not until early in 1917 that the new Church got going in Australia." Allegations against Messrs. Leadbeater and Wedgwood are given in a letter to Mrs. Besant from Mr. T. H. Martyn, a well-known Sydney man, who has held office as president of the Sydney Lodge and general secretary of the Australian section of the Theosophical Society, and has been in close touch with Mrs. Besant and Mr. Leadbeater. EARLIER TROUBLES. "In 1906," says Mr. Martyn, "I was in London fighting your cause and Leadbeater's. Police proceedings against the latter were seriously threatened. One of his boys, in desperate trouble, urged me to try and prevent them being proceeded with. . . . The police proceedings did not eventuate. I went away to Africa soon after, and on returning I tried to forget what this confession involved — to explain it away; and succeeded. In 1914 Leadbeater came to live with us in Sydney. As time went on I certainly got many little shocks." Mr. Martyn then proceeds to make statements of a very grave character, reflecting upon leaders of this "Liberal Catholic Church." This letter was recently published in newspapers in America, where it caused a sensation. A confession by Reginald Farrar, a priest of the "Liberal Catholic Church," dated in London February 28, 1922, is as follows:— "It is with infinite regret that I tender you my resignation. . . . I am impelled to this extreme decision because I am no longer worthy to be considered of good report. The imputation against myself, as well as against . . . . In Mr. Martyn's letter is but too true. Yet, I would have you believe that I was led astray by those whom I considered to be my superiors both morally and spiritually. . . . absolutely declines to give up the malpractice, and for the sake of those who are in the different orders, and for those who will join if the good name is untarnished, I must make this confession. Again . . . who is also addicted to this vice, has actually stood sponsor for one of his 'friends,' who was initiated into Emulation Lodge recently." It is only fair to state here that Mr. Leadbeater's name is not among those mentioned by Mr. Farrar. It is also reported that this confession has been recently "withdrawn." MRS. BESANT'S REPLY. Mrs. Besant, writing from Adyar, Madras, on March 2, 1922, replies to Mr. Martyn's statements, and deals with other allegations. "For a considerable time," she says, "attacks have been levelled against the various leaders of our society, but as they came from the outside world they were not worth considering. But during 1919 they began within the society. . . . I was surprised to find that the Liberal Catholic Church was excepted by many from the ready service which all true Theosophists render to any religion they may contact, as well as from the general benevolent neutrality which characterises the Theosophical Society as a whole. . . . It is, in fact, a very beautiful expression of Esoteric Christianity, clothed in its ancient and appropriate garments of Christian ceremonial, Christian symbolism, and Christian doctrinal language. It is sure of a great future, and already its leaders are receiving the seal of their apostolate by the shocking flood of venomous vituperation poured out so relentlessly upon them. . . . I do not propose to enter here into any detailed personal defence of my honored colleague, Bishop C. W. Leadbeater, or of myself, or of others specially slandered by name. The first-named was, after all the accusations had been made, cleared by a committee in England, and the lie that had admitted personal wrong-doing — the cruel lie which had led me to condemn his actions, for those who fathered it knew that I would have accepted against him only his own word — was exposed." Dealing more especially with statements by Mr. Martyn, she says that she does not believe them. "I do not discuss them," she says. "No decent person would mention them except in a court of justice, or in preparation for legal action, or, possibly, if in need of help, and if the circulators of this filth have any justification for making such accusations, they should at once place their information in the hands of the police." Speaking generally on the accusations made of crimes, she says:— "They are, as said above, matters for the courts. Accusations of immorality have been a favorite weapon against heretics. It is the easiest weapon to use, and the dirtiest, and some of the dirt sticks. We need not be surprised that it is used today by their agents and imitators against the bishops and priests of the Liberal Catholic Church." MR. LEADBEATER'S VIEW. Mr. Leadbeater's point of view is indicated in a letter from him to Mr. Fullerton in 1906, and reproduced in the O.E. Library Critic, published by the O.E. Library League, Washington, D.C., in an issue dated March 29, 1922. In this letter, Mr. Leadbeater says:— "The business of discovering and training specially hopeful younger members, and preparing them for theosophical work, has been put into my charge. . . . The majority pass through a stage when their minds are filled with such matters, and consequently surround themselves with huge masses of most undesirable thought-forms, which perpetually react upon them, and keep them in a condition of emotional ferment. These thought-forms are the vehicles of appalling mischief, since through them disembodied entitles can and constantly do act upon the child. The conventional idea that such thoughts do not matter, so long as they do not issue in overt acts, is not only untrue, it is absolutely the reverse of the truth. I have seen literally hundreds of cases of this horrible condition, and have traced the effects which it produces in after life. Now all this may be avoided by periodically relieving that pressure, and experience has shown that . . . . he can comparatively easily rid his mind of such thoughts." In justice to "Bishop" Leadbeater, no less than to the Theosophical Society, the whole matter calls for a searching investigation. "WESAK DAY." Referring to Mrs. Besant's visit, "Dawn" says:— "As the visit is declared to be a private and not a public one, speculation has been rife as to its true inwardness. One story is that the president hopes to clear up some matters that are causing trouble in her theosophic kingdom. Another, that she wishes to do some research work with Mr. Leadbeater; a third, and this is perhaps nearer the mark, is to the effect that Mr. Leadbeater has declared the time to be ripe for himself and the president to assume a still higher place in the Occult Hierarchy than hitherto they have claimed, and that an important announcement will be made after the full moon of May. This particular full moon is the chief holy-day of the Buddhists, and Mr. Leadbeater has worked it in to the theosophic consciousness, so far as possible. . . . Wesak day, from Mr. Leadbeater's association with Buddhism, has now many traditions in certain circles, and the coming one will, if rumor is true, bring joy to many faithful hearts looking forward to some sort of reward from the one they regard as the earthly agent of the hierarchy."

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