Living the therapeutic touch: healing as a lifestyle, by Dolores Krieger, Ph

Johnson has devoted a great deal of time and effort in researching various portions of H. P. Blavatsky's life and the historical identities of her Masters. Johnson's books should he read by every Theosophist and occult student. Unfortunately, Johnson's books are marred by numerous serious mistakes and inaccuracies. All in all, Johnson's "identifications'' of the two Masters don't withstand a critical analysis of the sum total of evidence and testimony concerning the adepts involved. I believe that anyone who carefully studies the evidence and seriously thinks through the issues involved will reasonably conclude that Johnson's so-called "persuasive case" about the Masters M and K.H. is nothing but a "house of cards." Even as "suggestions," Johnson's conjectures on these two Masters are highly implausible and dubious when carefully scrutinized in light of all the known facts.
February 1997

Technical Terms in Stanza II, by David Reigle. Book of Dzyan Research Report Cotopaxi, CO: Eastern School Press, 1997. Pp. 8.
This second in a series of discussions of the technical terms used in the Stanzas of Dzyan points out that of seven such terms in stanza 2, two occur also in stanza I (Ah-hi and Paranishpanna) and so need no further treatment (see American Theosophist, 84.3 [Late Spring 1996], 14), and four are relatively straight forward: manvantara, maya, devimatri and matripadma. That leaves only swabhavat, but it is a very great problem indeed. Swabhavat is the essence or substance principle underlying both spirit and matter, also called mulaprakriti. In The Mahatma Letters the concept and term are attributed to "the Nepaulese Swabhavikas, the principal Buddhist philosophical school in India." But Reigle's efforts to document that attribution ran into a variety of difficulties, which he reports in this study. The problems are in the form of the term (svabhava is more usual), the existence of a Swabhavika school, and the meaning of the term, which Reigle says was rejected by both the Vedantins and existing Buddhist schools. Reigle's last word is that a Svabhavika tradition may have existed in Nepal in the nineteenth century, as reported by early Buddhist scholars, but have died out. To document it, however, would require searching thousands of pages of Sanskrit texts. Reigle concludes: "Theosophists will have to find it, because no one else is likely to be interested." But the finder will also have to be one like Reigle himself, with background and interest in these philological and historical matters. We hope one day for a monograph on svabhava and the Svabhavikas from his pen.
February 1997

Spiritual Literacy: Reading the Sacred in Everyday Life, by Frederic and Mary Ann Brussat. New York: Scribner, 1996. Hardcover, 608 pages.
Mary's Vineyard: Meditations, Readings, and Revelations, by Andrew Harvey and Eryk Hanut. Wheaton, II.: Theosophical Publishing House (Quest Books), 1996. Hardcover, 193 pages.
Handbook for the Soul. Edited by Richard Carlson and Benjamin Shield. Boston: Little, Brown, 1995. Softcover, 215 pages.
Handbook for the Heart. Edited by Richard Carlson and Benjamin Shield. Boston: Little, Brown, 1996. Hardcover, 226 pages.
New books aimed at providing guidance on living the spiritual life are flooding into bookstores. Those listed above stand out for their fine selections of readings from many sources. The Brussats guide the reader, in prose, poetry, and prayers, to consideration of the many aspects of life experience. They have divided their choices of material under categories of things, places, nature, animals, leisure, creativity, service, body, relationships, and community. In addition, they have created an "alphabet of spiritual literacy" on aspects of spiritual practice-such as attention, beauty, being present, compassion, and so on. Their contemplations on these are scattered throughout the book, surrounded by readings from many traditions. Along the way they also include activities and exercises to aid in the spiritual journey. T he authors issue an open invitation to all who wish to join them on the spiritual path, which is by no means an exclusive club:

Spiritual literacy is not concerned with sorting out religious dogmas and beliefs. To be spiritually literate does not require you to master certain texts or to climb to a high rung on the ladder of enlightenment. It is not an esoteric and mysterious practice for the initiated few; indeed, spiritual literacy is the very opposite of such elitism. Some of the most spiritually literate people are children and indigenous people who cannot even read letters on a page. For them and for us, literacy means being able to find sacred meaning in all aspects of life.

The reader can dip at random into the Brussats' book and sharpen the senses of sight, sound, smell, touch - as well as find much food for thought. The authors have devoted themselves for three decades to identifying and reviewing resources for people on spiritual journeys, and that devotion shows in this except ional book. Their projects have included the magazine Values and Visions, the Odyssey cable TV channel, and the Ecunet computer network. The gifted poet and translator Andrew Harvey and h is collaborator Eryk Hanut, photographer, writer, director, and set designer, have produced a beautiful book of meditations, readings, photographs, and spiritual insights on Mary as the Divine Mother. Mary's Vineyard is organized for use throughout the year with daily readings and contemplations. "Creating a sacred environment is not complicated," they write; "it just requires concentration and the constant reminder that the one important thing in your life is to keep your heart open to Divine Love." Andrew Harvey's books have included The Return of the Mother, Hidden Journey: A Spiritual Awakening, and A Journey in Ladakh, which won the Christmas Humphries Prize. He has also published books of his translations of Rumi, the Sufi poet, as well as a recent book about Rumi, The Way of the Heart. Two exceptional anthologies of spiritual writing have been assembled by Richard Carlson and Benjamin Shield. Handbook for the Soul and Handbook for the Heart gather original writings by authors including Lynn Andrews, Deepak Chopra, Robert Fulghum, Harold Kushner, Thomas Moore, Hugh and Gayle Prather, Ram Dass, Bernie Siegel, Andrew Weil, and Marianne Williamson. The first of these books places its focus on helping the reader to achieve balance in life. T he second book concentrates on the theme of love. The editors are both therapists who have been frequent guests on radio and television programs in addition to maintaining private practices.

-WILLIAM METZGER

March 1997

A Doctor's Guide to Therapeutic TOUCh, by Susan Wager. New York: Perigee Books/Berkeley Publishing Group, 1996. Pp. xix + 154. Paper.
Therapeutic Touch is a concept of which I have been aware since its inception. It is such an intriguing, practical and simple system for helping those with illness that I have followed its growth with great interest and am delighted to see this book come out. While it is titled "a doctor's guide," it is really very appropriate for anyone who is interested in the subject, lay or professional Therapeutic Touch has been likened to the laying on of hands, but is quite different both in its basic concept and its application, as you will see when reading this book. The fact that there is healing energy all around us which can be applied universally when understood is the theme of the system, This energy can be transmitted to an ill person through properly trained individuals who allow it to flow through them and our their hands to the energy fields surrounding the person in need. This healing technique is done selflessly with total lack of feeling of any power on the part of the practitioners, who see themselves as only the instrument or conduit for the energy. In the last twenty years since the practice was formally started by Dora Kunz and Dolores Krieger, its spread has been quite phenomenal and scientific studies to validate its authenticity have been widespread. Susan Wager has written a book which is dear, easy to understand, and thorough in its description of the system and its application. Its purpose appears to be to expand awareness and understanding of the concept, and it is written in a way which is simple yet profound. Her references are well documented and the personal experiences of various authorities whom she quotes make the reader feel an actual participant in some of the events. Too often we are prone to pass over or skip entirely the opening section of a book in order to get to the "meat" of it. The introduction (written by Dora Kunz), the preface, and chapter 1 of this book are very important, and a careful reading of this scene-setting beginning will enhance what follows. The fact that the practice is becoming so widely accepted both in the United States and in other countries, and in so many situations, seems to validate its worth. Briefly, the aspects covered in the book are the presence of energy fields in nature, .present-day ideas on healing, methods used in applying Therapeutic Touch, effects that have resulted, and special areas where results seem most helpful. Throughout history, whenever a new method of approaching problems has been introduced, there has been conflict of opinion as to its worth among specialists in the field; Therapeutic Touch is no exception. I am sure that is why Susan Wager has waited this long to publish her experiences and understanding. She has allowed sufficient time for scientific studies to be conducted, so she can include their results in her presentation. No claim is made that Therapeutic Touch provides a miracle cute in any situation. It is made very clear that the recommendation is for the practice to be combined with and supplementary to medical treatment. In this framework it is fast becoming an accepted method of contributing to the growing ability to assist individuals with their health problems. The central idea of Therapeutic Touch is that human beings are whole entities comprised of physical bodies, thoughts, and feelings. For quite a while, the medical profession not only fragmented the three areas, treating them as mutually exclusive, but also separated organs and functions of the physical body, not considering their interrelatedness in treatment. Recently this has changed, and it is now widely accepted that all aspects of the person affect each other. In keeping with the new medical view of wholeness, this book describes how Therapeutic Touch recognizes this wholeness and may help the patient on all levels. Even when cure is not possible, this treatment often assists in relieving stress and mental anguish to an extent that the physical pain is much more bearable. It also seems to strengthen the link between doctor and patient and to provide a greater feeling of personal worth in those involved. The book ends with this statement: "These different approaches to healing need not be mutually exclusive. In fact, as we move into the future and medicine becomes even more high-tech, Therapeutic Touch becomes an important addition to our care of the sick, because it maintains the human connection between practitioner and patient. Health care practitioners can use both the best of medical care, together with Therapeutic Touch as an adjunct, to reduce suffering, relieve pain, and promote healing."

-Willamay Pym
april 1997

Coming into Being: Artifacts and Texts in the Evolution of Consciousness, by William Irwin Thompson. New York: St. Martins Press, 1996. Cloth, 264pages.
William Irwin Thompson has been writing books since 1967, and his newest book, Coming into Being, is the summa of all his writings. Throughout the course of his career, Thompson's objective has been twofold: first, to articulate his vision of what he terms the emerging planetary society, which he sees as rendering obsolete the industrial nation state; and secondarily, his hermeneutic of culture has stressed the continuity of thought between myth, science, and literature. Thompson bases his unitary vision upon the human imagination, and it is to a reimagination of the evolution of consciousness that his new book is directed. Coming into Being is a rich and dazzling tapestry of erudition and wit, which should serve to satisfy the appetites of those readers addicted to such chroniclers of the evolution of consciousness as Erich Neumann, Jean Gebser, or Teilhard de Chardin. In a movement from West to East that recapitulates T. S. Eliot's quest in "The Waste Land" for the spiritual protein of human wisdom, the reader views in succession the great texts of literate civilization through the X-ray acumen of Thompson's mind. The book opens with a meditation on the origins of life in the evolution of the earliest cells, and here Thompson's style bristles with the kind of poetic lyricism that made famous the prose poems of Lewis Thomas in his book The Lives of a Cell. Thompson then moves forward to a discussion of scientific narratives about human origins, which he sees as the equivalent: of modern myths, and in this respect, Thompson is most characteristically himself in showing how the structures of supposedly objective scientific thought turn out to be isomorphic to mythical narratives. "Science is the conscious content," as he puts it, "but myth is the unconscious structure." The book then moves on through a discussion of neolithic goddess figurines, where the reader is treated to a detailed discussion of the complexities involved in their iconographical fusions of male and female anatomies. Eventually, the sweeping river of Thompson's narrative arrives at the greater tributaries of such masterpieces of literate civilization as the Epic of Gilgamesh, the Rig Veda, the Ramayana, the Upanishads, and the Tao te Ching. Along the way, the reader discovers through Thompson's eyes that the primary aim of Western culture has been the creation and dominance of the masculine ego, with its divorce of the spiritual from the material, as epitomized in Platonic thought. Thompson has a lot to say about themes of gender, and this is probably where his approach to the study of consciousness differs from others. His reading of texts such as the story of Samson and Delilah or Gilgamesh is concerned to point out where the feminine principle of cooperation and creativity is displaced at the hands of aggressive patriarchal heroes. Although this sociological dimension is but one among Thompson's multi-leveled readings-c-his primary intent being the creation of "an imaginary hyper-space in which multiple readings are seen together” it is a dimension of hermeneutic in which he excels, and readers interested in such issues will find them here. With the sacred texts of the Far East, Thompson shows us in such writings as the Upanishads and the Bhagavad Gita that the traditional Western divorce of consciousness from matter is surpassed by the supramental wisdom that recognizes the animal, vegetable, and mineral domains as analogues of consciousness: waking, dreaming, and sleeping, respectively. With Lao-tzu's mystical philosophy of opposites in the Tao te Ching, we arrive at a recognition of the necessity for a balance of both worlds, the heavenly as well as the earthly. Readers who are expecting a scholarly analysis in the mode of Eliade or Coomaraswamy should be forewarned that this book "is addressed more to the imagination of culture than to the academic management of scholarly research." The discussions, accordingly, are informal, interdisciplinary, and evocative; they are as richly textured as any page out of the Book of Kells, and should serve to stimulate the imagination of those readers who will have the pleasure of Mr. Thompson's thoughtful company.

-JOHN DAVID EBERT

June 1997

The Hiram Key: Pharaohs, Freemasons and the Discovery of the Secret Scrolls of Jesus, by Christopher Knight and Robert Lomas. London: Century, 1996. Hardcover, xiii + 384pages.
Folklorists tell us that many human societies invent an ancestor myth to explain their origins and to define their values. From Australian aborigines to contemporary philosophers, the invention of ancestral lines connecting the present with days of yore is both a pastime and an act of filial piety. In such myths the paternity of the modern offspring is often imaginary rather than historical, but that is irrelevant to the value of the myth. No human group seems to have been more fruitful in the creation of ancestor myths than Freemasons. The Hiram Key brings together several older myths, adds some new ones, and seasons the mixture with the authors' prejudices for democracy and against the Roman Catholic Church. The ancestry of Freemasonry proposed in this volume is briefly as follows. In ancient Egypt, a new king's right to rule was established by a secret ceremony based on the myth of the death of Osiris and the birth of Horus, with whom the old and new kings were identified respectively. During the period when Egypt was occupied by foreign invaders called Hyksos (who included the Hebrews), one of the Hyksos leaders unsuccessfully tried to extract the secrets of the king-making ceremony from a king of Thebes, Seqenenre Tao II, who in the process was killed by three blows to the head. The secret ceremony having been lost with the death of Seqenenre (on whom the figure of Hiram Abif was later to be based), his successor adopted a new secret ceremony based on Seqenenre's death (which became the basis of the later third-degree ritual). Moses was a member of the Egyptian royal family who, knowing the new ceremony, made himself leader of the Hebrews in their exodus out of Egypt to establish a new state. The leaders of the new nation continued to use the Egyptian secrets, which came to mark the line of King David. During the Babylonian Captivity, however, the Prophet Ezekiel sought to purge Jewish ceremonies of foreign elements, so at that time the Egyptian myth of death and resurrection was rewritten with a Solomonic setting but continued as a secret ritual. By the time of Jesus, the Qumran Essene community of Jews, who expected the imminent appearance of the Messiah to reestablish Jewish rule in Jerusalem, continued the practice of the resurrection ritual among their inner group. Their political and religious heads respectively were Jesus and John the Baptist. After the death of the latter, Jesus assumed both roles and scandalized some of his own followers by his radically democratic views and actions. After the execution of Jesus, leadership of the community passed to his brother James, later challenged by Paul, who Hellenized the teachings of the community and thereby invented Christianity. Anticipating the destruction of their community, the Qumran leaders hid their most precious scrolls in a vault under the foundations of the Temple at Jerusalem. A millennium later, the Knights Templar, while searching under the ruins of the Jerusalem Temple for buried treasure, found the scrolls, which contained the resurrection ceremony and a true account of the events around Jesus. The Templars then began to use the resurrection ceremony for entrance into their highest group and developed other ceremonies to commemorate their finding of the scrolls (which were the basis of the later Holy Royal Arch ritual). When in 1307 the Templars were put down by the Pope and the King of France, their head, Jacques de Molay, was tortured by the Inquisition, using a reenactment of Christ's crucifixion. Removed from the cross, he was wrapped in a winding sheet that the Templars had used in their rituals, on which his form and features were impressed, so that it became the Turin Shroud. A large number of Templars escaped from the persecutions in two ships, one of which sailed to America, where the Templars arrived nearly two centuries before Columbus. The other ship sailed to Scotland, which was a Templar stronghold. There they took refuge especially around Rosslyn Castle, the estate of the St Clair (or Sinclair) family, who were Grand of the Scottish Templars. During the following century, Rosslyn Chapel was built as a model of the Temple at Jerusalem, and the precious scrolls discovered by the Templars were deposited in an underground vault beneath the Chapel, where they still await discovery. To safeguard the secrets of the Chapel, William St. Clair invented the first degree ceremony and the Mark Mason degree (of which the second degree was a later development). That's the skeleton of the tale told in The Hiram Key. Ancestor myths should not be judged as though they were history, even when, as in this case, they masquerade as history. This remarkable story ties together Egyptian, Judaic, Templar, and other links that have been proposed for Masonic history, with the addition of such lagniappes as the Turin Shroud. It is an interesting account, which the authors present as a sort of detective Story with one clue leading on to another and foreshadowings of revelations to come. As historical fiction, it is a good read. As history, however, it is something else. The "evidence" offered for the baroquely complex thesis is a series of analogs, coincidences, and vague similarities connected by a thread of ah-hah's and exclamation points. By the rules of evidence here used, one improbability is a strong suggestion and two are proof positive. The authors' learning is wide but correspondingly thin. For example, they say that Sumerian is "one of the few tongues completely unconnected with this root language" Proto-Indo-European (83). Indo-European is one of a large number of language families, all unrelated, as far as evidence goes. Most of humanity's tongues therefore share with Sumerian the distinction of being "completely unconnected" with Proto-Indo-European. This is a small matter, unrelated to the book's argument, but then the authors' whole exposition of Indo-European is unrelated to the thesis of the book. One of the rhetorical techniques of the volume is to toss in a bit of gratuitous information now and again, apparently to impress readers with the work's erudition. An objection that is more serious, because it relates to the book's value as an ancestor myth, is that the authors do seem to believe they arc dealing with ordinary history. Under that belief, their history of Freemasonry becomes a succession of political acts of violence. If that were the actual case, one would of course accept the fact, but there is not the slightest real evidence for such a view. The Hiram Key proposes an interpretation of Freemasonry that traces its chief symbols (however improbably) to historical personages and events. This sort of rationalizing of mythology (euhemerism) was rejected scornfully by H. P. Blavatsky, one of the most original and best informed of late nineteenth-century analysts of myths. It is seldom right and is always irrelevant. Myth is not history; it: is cosmology, psychology, poetry, and philosophy. What is important about Hiram Abif? Is it that he was King Solomon's chief builder, or that he was an Egyptian king slain by a rival, or that he was the literary invention of some Freemason in modern times? None of those questions are important Masonically. What is important Masonically is that Hiram Abif embodies fidelity, beauty, and craftsmanship. He is the third member of a trinity representing Conscious Intention, Material Substance, and Intelligent Energy. The Hiram Key is a good read. But it is bad history, bad mythology, and bad Masonry.

-JOHN ALGEO

June 1997

The Philosophy of Classical Yoga, by Georg Feuerstein. Rochester, Vt.: Inner Traditions. 1996. Paperback, 140 pages.
I wish that I had known of Georg Feuerstein's Philosophy of Classical Yoga when I was first learning yoga and reading the Yoga Sutras of Patanjali. In my passion to understand I would layout fourteen translations of the yoga sutras on the floor and compare the various interpretations, sutra by sutra. In addition, I would examine passages from the Bhagavad Gita, the various Upanishads, and other relevant texts for assistance in gleaning the "hidden" meanings behind such terms as purusha, prakriti, ishvara, citra, abhyasa, vairagya, samprajnata, and asamprajnata samadhi. I labored over the differences and similarities between Patanjali's approach and that of the Samkhya Karika. I now find, in Feuerstein's book, a companion guide that echoes my earlier exploits. But, and here is the grace, he saves us the effort by laying the groundwork through his own prodigious labors. In this scholarly and in-depth treatise, as in his previous books, Feuerstein once again shows us his passion and insight for interpreting ancient textual meanings. In hi s quest for understanding, he examines the different philosophical, psychological, and practical concepts that form the foundation of yoga. As he takes us through this journey, he carves out a clear trail of references for the reader to follow. What emerges is a picture at once both clear and comprehensible of the entire sphere of classical yoga. Feuerstein remains faithful to his view of yoga as both a philosophical and practical tool for the transformation of consciousness rather than as a mere compendium of techniques. He also reaffirms that the trail carved out by the Yoga Sutras, the Bhagavad Gita, and other Indian texts are, in essence, maps for meditative introspection that are, in the end, best utilized and integrated into daily living, rather than kept on the shelf collecting dust.

-RICHARD C. MILLER