澳大利亞無線電報和廣播史/主題/電臺/2GB悉尼

神智學會

在20世紀20年代的澳大利亞，像西方世界其他地方一樣，人們對靈性主義/神秘主義/輪迴轉世更加感興趣和接受。將聖經放在神秘主義文字旁邊並不被認為是不協調的。即便如此，授予一個與神智學會密切相關的團體一個高功率商業廣播許可證，在許多方面肯定會引起人們的注意。這也許最能反映出艱難的經濟時期以及願意在運營此類電臺方面投入鉅額資金的團體的匱乏。但獲得許可證的公司與該學會最近成立的一個分會關係最為密切，該分會在該團體發生重大分裂之後成立。

神智學會由 H. P. 布拉瓦茨基夫人和奧爾科特上校於 1875 年在紐約成立。

呼號來源

大多數澳大利亞呼號都有明確的來源，無論是電臺本身的位置，電臺所有者的姓名首字母，還是許可公司名稱。但2GB呼號的來源，對於一個與神秘主義有著密切聯絡的電臺來說，是一個謎中之謎。從字面上看，2GB的“GB”代表 喬爾丹諾·布魯諾，這位義大利哲學家因否認幾個主要的羅馬天主教教義而於 1600 年被火刑處死，他曾在神智學會的等級制度中受到高度評價。 安妮·貝贊特 博士是神智學會的領導人，她認為自己是喬爾丹諾·布魯諾的轉世。貝贊特曾多次訪問澳大利亞，實際上，“GB”是對她的敬意。

在正式分配 2GB 呼號之前，曾提到過許多其他可能的呼號。

文字記錄和註釋

1910年代

1918

自由天主教堂。聖奧爾本教堂，里根街，與太平間車站相鄰。聖餐禮——上午 9 點舉行低彌撒，上午 10 點 30 分舉行高彌撒，星期日。歡迎所有信徒。

自由天主教堂。聖奧爾本教堂，里根街，與太平間車站相鄰。聖餐禮——上午 9 點舉行低彌撒，上午 10 點 30 分舉行高彌撒，星期日。歡迎所有信徒。

自由天主教堂。聖奧爾本教堂（與太平間車站相鄰），里根街的高彌撒將於本週日上午 10 點舉行，因為要舉行神父晉升儀式。

自由天主教堂。聖奧爾本教堂（與太平間車站相鄰），里根街的高彌撒將於本週日上午 10 點舉行，因為要舉行神父晉升儀式。歡迎所有信徒。

1919

國王大廳。亨特街（靠近麥格理街），明天，星期日，下午 7 點 15 分。美國神智學會的全國講師歐文·庫珀先生將繼續他的系列講座，概述進化史。第 2 部分：神智學會對神的理想。歡迎對神智學會進行詢問。

聖艾夫斯。雷德邁爾路，下午 7 點 15 分，星期日，本月 26 日。斯特拉思菲爾德神智學會分會將舉行例會。考克斯夫人將發表她關於耶穌與神智學會的第二篇演講。

自由天主教堂。聖奧爾本教堂，里根街，與太平間車站相鄰，距離中央廣場步行 5 分鐘。每週日。上午 9 點舉行低彌撒，上午 10 點 30 分舉行高彌撒。歡迎所有信徒。1 月 27 日（星期一）舉行特別禮拜。如上所述舉行上午彌撒，此外還有下午 8 點的晚禱和聖福祝福。城市傳教站，伊麗莎白街，與火車站對面。——明天，下午 7 點 30 分。佈道者，J. M. 梅恩先生。特殊唱歌。

查茨伍德神智學會。威德格伍德主教大人。2 月 2 日——“第六感”。2 月 23 日——“心靈的掌握”。

自由天主教堂。聖奧爾本教堂，里根街，與太平間車站相鄰。星期日（聖奧爾本日）舉行禮拜，上午 9 點舉行低彌撒；上午 10 點 30 分舉行高彌撒。星期二（聖約翰洗者日）舉行禮拜；上午 10 點 30 分舉行高彌撒；下午 8 點舉行晚禱和祝福。

1920年代

1920

布林什維克主義並非民主。 昨晚，E. George Marks 先生在國王大廳向神智學會成員發表了題為“從拿破崙戰爭追溯現代民主的演變”的演講。演講者將法國大革命與俄羅斯布林什維克革命進行了對比，並宣稱所有偉大的革命最終都以混亂告終，因為缺乏中央集權的影響。兩次成功的起義——1688 年的英國革命和 1789-1796 年的法國革命——由於克倫威爾和拿破崙的中央集權影響而轉化為實際和功利性的目的，他們都深深地意識到一個有序社會的必要性，與革命家和狂熱分子推動的混亂旋風形成對比。Marks 先生進一步斷言，布林什維克革命者是羅伯斯庇爾、丹東和馬拉派的破壞者和夢想家，他們與那個血腥的三巨頭一樣，試圖透過恐怖和不受約束的破壞將他們有害的學說強加給俄羅斯無產階級，以及全世界。布林什維克主義完全缺乏拿破崙格言中體現的真正民主原則，即職業應該對人才開放，無論階級如何。

神智學會大會。 神智學會澳大拉西亞分會昨天在國王大廳舉行了第 25 屆大會。來自澳大利亞各地的代表參加了會議，紐西蘭也有訪客。C. Jinarajadasa 先生被選為主席。莫文花園男女同校的成長是當天討論的主題。主席講述了貝贊特夫人在印度發起的全國教育運動的故事。它起源於神智學會，但發展迅速，已被移交給整個國家，由拉賓德拉納特·泰戈爾爵士擔任國立大學的校長。Jinarajadasa 先生敦促大會為澳大利亞神智教育信託基金設立類似的目標。

占卜術的威脅 作者：MAY BATEMAN 倫敦《宇宙》雜誌的一位書評人寫道，占卜術——或者更準確地說是靈性主義——正在迅速地抓住大眾的想象力。靈性主義者告訴我們，而本文作者也證實了這一點。那些不與非天主教徒過多接觸的天主教徒並不總是意識到這一點，但我們大多數人，就像我一樣，每天都會遇到不同信仰和思想方式的人，我們都清楚地認識到，這種信仰對我們來說是一個越來越大的危險，它甚至吸引了年輕一代。就在上週，我被要求反對在一家大學主辦的一場關於靈性主義的辯論，觀眾主要是十八九歲的往屆學生。不到五週前，一位著名的女作家，一位靈性主義者和通靈者告訴我，在英國，信奉靈性主義的人數之多讓我感到震驚，我不敢在沒有核實的情況下引用，但這個數字確實令人擔憂。原因顯而易見。只有信仰和祈禱才能戰勝靈性主義，而如今，信仰和祈禱都缺失了。一個動盪的世界過於沉迷於外交糾紛和勞工問題，而無暇顧及自己的靈魂救贖；而像世界一樣，個人在經歷了五年的戰爭帶來的精神和肉體摧殘之後，也失去了平衡。靈性主義的危害不能用一句輕率的話語來敷衍了事，我們也不能斷言所有被它吸引的人都是騙子。靈性主義是靠鮮血和淚水獲得成功的投機者。世界大戰給了它前所未有的機會，在它活躍的數百年的歷史中從未有過這樣的機會；它迅速地利用了這個機會。只有經歷過神秘痛苦的人才能知道它的果實是什麼；只有堅定不移的信仰才能經受住長期痛苦的考驗。天主教徒擁有無與倫比的幫助，他們知道為亡者祈禱對亡者和我們自己都能產生作用。在十次中有九次，我們忘記了想象失去的空白，就像那些沒有堅定不移的信心的人所經歷的那樣。在《占卜術的威脅》一書中，埃利奧特·奧唐奈先生透過他自己的經歷，講述了通靈會、自動書寫的資訊和其他現象。在描述發生在皮卡迪利廣場附近的一場通靈會時，他的幽默感得到了合理的發揮。“那裡大約有六十人，”他告訴我們，“毫不誇張地說，根據她自己的說法，通靈者看到了和在場人數一樣多的靈魂……。她輕鬆自如地描述著他們，就好像她在數雞……。通靈者指著第二排中間一個相當胖的紳士，指著他說：‘我看到一個靈魂站在你身後，先生……。中等身高，不胖也不瘦，剛剛好。中等膚色，不很白也不很黑；頭髮開始變灰。他留著鬍子，叫喬治。你認識叫這個名字的人嗎，先生？’” “相當胖的紳士：‘幾十個，你的描述可能適合他們中的任何一個。’” “通靈者（有點生氣地）：‘好吧，先生，其中一個是，而且他正非常認真地看著你，好像他迫切地想告訴你些什麼。’” “相當胖的紳士：‘那一定是喬治·漢蒙德！我相信我曾經從他那裡借了半克朗，我想他是在提醒我這件事。’” “人群中傳來輕微的笑聲，通靈者立刻轉向其他人……。…” “你身後站著一位非常老的女士。她中等身高——不高也不矮。臉色蒼白，頭髮灰白。她叫瑪麗。你認識叫這個名字的老太太嗎，夫人？” 這一點很明顯。一旦詢問者要求進一步的身份證明，“靈魂”就會被叫走。那些聲稱從已故朋友那裡得到奧唐奈先生資訊​​的自動書寫者只是傳遞了“足以適合任何人的資訊，而且只通過像傑克、迪克或瑪麗這樣的名字來識別”。他描述了私人通靈會上的“操作方式”，與公開通靈會非常相似。一般來說，會看到幾個靈魂，而且他們的描述非常模糊，以至於一定會與某個人吻合。此外，通靈者總是可以指望從客戶那裡得到不少幫助。奧唐奈先生稱自己為“非宗派基督徒”，伯納德·沃恩神父在他的序言中指出，他“不能認同這本小冊子中表達的所有教義和教導”。但作者對靈性主義作家們的褻瀆行為感到敏感，他們教導說，關於“新的啟示”，人們應該將“拿撒勒人耶穌”視為“一個通靈的人”。萊昂·德尼將他稱為“一個有靈感的通靈者”；而阿瑟·柯南·道爾爵士在他的《新的啟示》中，將對聖彼得在變像時的說法的另一種解讀，即“讓我們建造三個帳篷或房間”。“在如此褻瀆之後，”奧唐奈先生說，“一個人對靈性主義者斷言的任何事都不會感到驚訝。” 關於這種做法對健康的危害，他引用了愛丁堡晨邊皇家精神病院院長羅伯遜博士的一份具有說服力的報告：“我要提醒那些對這個問題感興趣的人，如果他們想遇到那些每天每時每刻都在接收來自靈魂的資訊，看到周圍有普通人看不到的天使和人類的形體，並接受其他同樣神秘性質的交流的人，他們只需要去精神病院就能找到他們。” 大寫字母是我的。這真是一個令人驚歎的證據，證明了人類性格的輕率和人類對禁慾的天然愛，以至於我們比戰前時代為了確保女僕的信任所付出的努力更少，來保護自己免受偽神秘主義者可能的欺騙。儘管如此，除了霍姆之外，幾乎所有聲名顯赫的通靈者都公開或私下被判定犯有欺詐行為，根據巴特茲博士的說法，霍姆被發現用腳趾操縱鈴鐺，而只有皇室干預才使他免遭公眾曝光。福克斯姐妹、斯萊德博士、達文波特兄弟、威廉·埃格林頓、福斯特、古皮夫人、弗洛倫斯·庫克、哈里·巴斯蒂安、安妮·伊娃·費、尤薩皮婭·帕拉迪諾都是例子。而一位文學研究者，儘管奧利弗·洛奇爵士對“喬治·艾略特”的靈魂“遇見”了“亞當·貝德”的創造者而沒有表示任何驚訝，他幾乎不會相信現代通靈者的說法。奧唐奈先生談到靈性主義“可能最初只是‘神智學’的一個分支”，而實際上它可以追溯到古代。現代運動在 1848 年福克斯姐妹出現時獲得了巨大的動力，而神智學協會只是在 1875 年由布拉瓦茨基夫人、奧爾科特上校和 A. P. 辛奈特先生成立。“靈性主義的真正基礎，”正如奧唐奈先生所說，“是積極地相信人類能夠召喚精神世界的人，…。…能夠隨意與他們交談…。…讓他們為他自己的奇思妙想和樂趣準備各種各樣的現象。” “奇思妙想和樂趣”這個詞似乎過於嚴厲，用來形容失去親人的人想要與所愛之人取得聯絡的渴望，無論這種渴望多麼錯誤，但奧唐奈先生不幸的是經常使用輕率的短語，而更莊重的短語更有助於他的目的。天主教徒知道召喚亡靈無異於古波斯、迦勒底、巴比倫、希臘和羅馬諸族的巫術，在舊約中，它被最強烈的言辭斥為“可憎之物”。在古代，它經常被處以死刑。如今，處罰並不亞於此。因為，正如伯納德·沃恩神父在他的《占卜術的威脅》的序言中所說：“看起來，試圖強迫上帝之手的懲罰是，完全喪失了那種天真無邪、依戀不捨的信仰，這信仰是上帝之子們的無價遺產。”

問題與解答 [需要處理許多問題，因此，如果來信者沒有收到立即回覆，請不要著急。] “自由天主教會”。學生：“自由天主教會”在悉尼，似乎是分裂的舊天主教會的一個分支——這是一個在梵蒂岡會議期間脫離天主教的小團體，後來與荷蘭的一個古老的分裂派結盟。普魯士和其他一些歐洲大陸國家政府支援這個教派。1908 年，一位名叫阿諾德·哈里斯·馬修的英國叛教牧師被烏特勒支舊天主教主教祝聖為主教，並在倫敦建立了一個分支教堂。悉尼的分支教堂歷史不長。它似乎是神智學運動的中心。

1921

神智學大會 來自澳大利亞各地的代表共計 92 人正在湧向澳大利亞神智學協會年會，該協會將於復活節星期五上午 10 點在國王大廳開幕。該協會擁有 1200 多個分支機構，廣泛分佈在 30 或 40 個國家，以及許多語言的大量文獻，以及 50 多種雜誌，代表著參與該運動的各個部門和國家。

神智學協會 悉尼大會 來自澳大利亞各地的代表昨日在國王大廳舉行神智學協會第二十六屆年會。來自悉尼以外的代表有 54 人，還有來自海外的許多遊客。這些遊客包括來自倫敦的聖約翰夫婦，來自南非的詹姆斯先生，來自美國的前總秘書沃林頓先生，來自荷蘭的德勒夫教授，以及來自爪哇的範德雷先生。悉尼分會主席伯特先生對這些遊客表示了官方歡迎。在卸任主席講話中，馬丁先生說，過去一年取得了巨大成功。他說，成立了三個新的分會，會員人數創歷史新高。萊德位元牧師發表了講話，斯圖德先生當選為下一年的主席。大會將於明天繼續舉行。與之相關的會議將持續到星期三。

神智學會會員會議：“生命的鑰匙”。系統化指導。 神智學會會議昨日在國王大廳開幕。L. W. Burt 先生（悉尼分會主席）對到場的訪客表示歡迎，其中包括來自倫敦的 St. John 夫婦；澳大利亞分會秘書長 A. P. Warrington；來自荷蘭的 de Leeurd 教授；以及來自爪哇的 Van der Ley。共有 95 名代表參加會議，其中 45 人來自悉尼以外地區。他們來自澳大利亞各地。卸任主席 T. H. Martin 先生宣佈，去年成立了三個新的分會。會員人數的增長比其他任何相同時期都要快。S. Studd 先生被選為主席兼未來 12 個月的會長。C. W. L. Leadbeater 牧師宣讀了來自貝贊特夫人的一封信，信中提到，貝登堡爵士任命她為童軍組織的“最高專員”，僅次於印度總督。秘書長在報告中指出，各個分會發現有必要從名冊中剔除許多不繳費的成員，但“他們中很少有人會從哲學角度來看待此事，實際上沒有真正離開我們的工作。他們已經成為神智學會的成員，並在我們通常無法接觸到的環境中為我們做有價值的傳教工作。如果我們真的相信神智學是生命的鑰匙，並掌握著世界的未來，那麼顯然，我們不僅要組織宣傳神智學理論，還要讓那些參與重建工作的外部組織成為神智學會的成員。一個人的觀念是偉大白道會的模糊而遙遠的反映，這是一個派遣經過培訓的員工作為“信使”來使世界重建者成為神智學會成員的組織；如果可能，坐在所有現存最有效的改革組織的委員會上，以指導他們沿著基於我們基本原則的路線前進。毫無疑問，他們現在甚至已經坐下來指導了很大程度上，但按照上述藍圖建立一個組織將使這一切系統化和集中，並使其效率大大提高。”

教育。荷蘭教授的觀點。 在昨天對神智學會代表的演講中，荷蘭某大學法學博士 van der Leeuw 教授提到，教師是所有教育改革的主要因素。兒童和學校是所有教育計劃的必要組成部分，但除非能獲得合適的師資力量，否則一切努力都是徒勞的。教師可以在很大程度上接受培訓，但無法被創造出來。大多數教師並非天生就是教育家，許多教育家並不在教學行業，問題在於如何獲得足夠的人才來實施教育新原則。van der Leeuw 教授指出，在教育計劃中，首先要牢記的是要培養孩子成為未來的社會公民，而不是當下的社會公民。用舊的社會秩序來培養孩子是一個錯誤。合作是新秩序的關鍵詞，在約翰·羅斯金的作品中比其他任何地方都能更好地找到這種精神。

神智學會大會。 第 26 屆神智學會年會昨天在國王大廳繼續進行。悉尼是過去五年大會的舉辦地，但已經決定明年代表將在墨爾本舉行會議。在以裡德參議員為主席的教育會議上，莫文花園學校的阿諾德小姐透過宣讀一篇題為“從教育角度看未來”的論文，引發了關於教育中新神智學理想的討論。來自荷蘭的 van der Leewu 教授對這個問題做出了重要貢獻，他強調了教師職業的重要性。T. W. Macro 先生在工作者會議上擔任主席。該學會宣傳部主任 K. Van Gelder 先生概述了他關於未來一年在接觸各階層人士方面的計劃。這包括加強宣傳資料的傳播，這些資料將由最近購置的印刷機印刷。選舉結果如下：秘書長，J. Bean 博士；助理秘書長，John 夫人；財務主管，T. H. Martyn 先生；分會理事會：裡德參議員、Martyn 夫人、T. H. Martyn 先生、K. Van Gelder 先生、R. Perdriau 議員、John Mackay 先生和 T. W. Macro 先生。

1922

帝國內部印度人地位問題。 這個問題是由印度事務大臣蒙塔古提出的，讓人想起那位精力充沛的奇蹟人物安妮·貝贊特夫人所做出的，以及仍在繼續做出的工作，她可能很快就會訪問澳大利亞。貝贊特夫人現年 75 歲，但她可能從未像現在這樣活躍。她擔任神智學會會長僅僅是她眾多活動的一部分。多年來，她一直是提升印度教徒地位運動的中心人物，她認為印度教徒應享有這種地位。這項任務不僅包括撰寫和編輯有關神智學科學的書籍和雜誌，還包括編輯一份日報。貝贊特夫人決心讓印度成為大英帝國中的一個自治領，就像澳大利亞一樣。在她經過長時間鬥爭後獲得的新改革中，印度尚未獲得完全的自治，但印度人民終於獲得了對政府的控制權。貝贊特夫人最近一直在參與一場反對甘地及其非合作運動破壞力量的偉大運動。

新心理學。 在昨天晚上由神智學會在國王大廳舉辦的演講中，唐納德·弗雷澤博士說，新心理學揭示了人類人格的深層奧秘，現在被稱為潛意識或無意識。它的方法包括精神分析和夢境分析，因此現在幾乎可以解剖思維本身。思維現在被認為具有結構、活動、不同的部分和功能；就像身體一樣，思維也經歷了進化過程。弗雷澤博士說，潛意識是種族過去的心理殘留物的載體，它總是與意識爭奪對行為的控制權。對異常現象的研究如今正在幫助人們理解正常現象。新心理學現在正在證明其在心理測量的實用性，商業機構正在僱傭心理學家來篩選潛在的僱員。這位博士說，現在是澳大利亞在整個公務員隊伍中使用這種方法的時候了，讓未來的議員們證明他們擁有正常水平的智力和勝任工作的能力。

神智學。年會。 神智學會澳大利亞分會第 30 屆年會昨日在獵人街的國王大廳舉行。會議由國際學會副會長 C. Jinarajadasa 先生（劍橋大學文學碩士）主持。來自英國、美國、印度和紐西蘭的訪客以及來自澳大利亞各州的 120 名代表出席了會議。會議的主要議題是神智學教育理念和莫文花園學校的未來，該學校是這一理念在悉尼的體現。未來一年將實施一項重要的教育工作計劃。會議將在今天和星期一繼續進行。各種社交活動也是大會的一部分，州際聚會的社交活動由悉尼分會負責。星期一的討論將圍繞著世界重建的各個方面以及從神智學哲學角度看待戰後條件下產生的問題展開。

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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