EARLY CANADIAN THEOSOPHISTS AND SOCIAL REFORM
Ted G. Davy
When the Theosophical Society was formed in 1875, probably
the majority of its earliest members were Spiritualists and/or others
interested in what later came to be described in the Society's third
object as "investigating unexplained laws of nature and the powers
latent in man." In the following years, to at least the mid 1890s,
a different sort of member, less interested in phenomena, was attracted
rather by the ideals encapsulated in the Society's first object: that
of universal brotherhood. Although this object reads like a cliché
today, in the 19th century universal brotherhood was a daring new
concept; and the qualification "without distinction of race,
creed, sex, caste or colour" was radical in the extreme.1 No
wonder then that the Society held considerable appeal to some radical
thinkers.
Of these a small but significant number were active
in one or other of the several contemporary movements of the time
whose goal was social reform. This was as true in Canada as elsewhere.
What did "social reform" mean in 1890s Canada? Various activists
championed any number of different reform theories. The diversity
that existed is indicated in an observation of pioneer Canadian Theosophist
Albert E.S. Smythe. Regarding a forthcoming talk in Toronto on Single
Taxation in 1900 he wrote:
I am glad to have this opportunity of expressing my sympathy with
this particular aspect of the social reform movement, for there appears
to be an impression abroad that students of Theosophy neglect everything
pertaining to what are called "practical" measures. Personally,
I take a hearty interest in all the advance movements, and see admirable
features in the programmes of Socialists, Nationalists, Communists,
Co-operators, and a dozen other more or less political parties.2
In spite of his positive attitude, Smythe apparently
did not himself take an active role in any of the movements. Indeed,
in a more critical vein he followed the above statement by "regretting
that all those earnest men and women are usually more or less opposed
to each other's methods, so that vast energies which, combined upon
any one point of reform, would almost certainly carry it to a successful
issue . . ."3
From a historical perspective, among Smythe's unnamed "dozen other", pride of place surely belongs to the movement
for women's enfranchisement. That Canadian Theosophists would be active
in this cause is hardly surprising. As one Canadian historian has
observed, "Between the years 1890 and 1920, Theosophy was the
one ‘religion' which consistently advocated equality of the sexes."4 The beginning of the long but ultimately successful struggle to obtain
votes for women was due in no small part to the initiative and strenuous
efforts of two early Canadian Theosophists, both charter members of
the Toronto Theosophical Society. One, Dr. Emily Stowe (1831-1903)
was the first woman doctor to practice in Canada, but who had to train
for her profession in the U.S.A.; the other was her daughter, Dr.
Augusta Stowe-Gullen (1857-1943), the first woman to graduate from
a Canadian medical college. The barriers to women practising medicine
in their day were enormous, so both had first hand knowledge and bitter
experience of inequitable treatment suffered by women, even such brilliant
and well-qualified women such as they, in the latter half of the 19th
century.
Dr. Stowe began the push for women's suffrage in Canada
as early as 1877 and remained its leading advocate until her death,
after which Dr. Stowe-Gullen continued the campaign.5 With Flora MacDonald
Denison (1867-1921), another associate of the Toronto T.S., they toiled
for years to obtain the vote for women, a right only finally recognized
in some provinces during World War I, federally in 1918, and other
provinces soon after, except Québec which held out until 1940.
As for other movements, it is of course wrong to equate
current conceptions of such terms as Socialism and Communism with
those of a hundred years ago. At that time, Communism was hardly organized
in Canada; and as Smythe intimated, Socialism was thinly spread, due
in part to its many divisions.
Few studies are available to give a proper perspective
of socialism in Canada in the latter part of the nineteenth century.6 It is clear, however, that the labour movement was already on the
rise and increasingly active; its focus was on wages and working conditions.
One or more of the several models of socialism also appealed to a
small number of intellectuals not necessarily directly connected with
labour. These mostly adopted a passive approach to their goals. For
the most part the general public was not involved; indeed, was largely
ignorant of what socialism was all about.
Some may argue that H.P. Blavatsky's criticism of socialism in her
early writings should have deterred Theosophists from associating
with it. For example ". . . the insane dreams of Socialism and
Communism, which [the Society] abhors as both are but disguised conspiracies
of brutal force and sluggishness against honest labour."7 (It
is likely, however, that in this instance she was referring to the
"Nihilist-Socialists"8 of her native Russia.) Also, one
of the original founders of the T.S. in 1875, Charles Sotheran, one
of the best known socialists of the day, blamed his broken friendship
with Madame Blavatsky on her attitude to his preaching "revolutionary
doctrines".9
On the other hand, in The Key to Theosophy she described
Jesus and the Buddha as "preaching most unmistakably Socialism
of the noblest and highest type, self-sacrifice to the bitter end."10 She praised "two English Socialist" members of the T.S.,
(almost certainly Annie Besant being one and Herbert Burrows the other)
as being exemplars to other Theosophists.11 Again, her supportive
attitude towards Edward Bellamy's Nationalism explains why many Theosophists,
especially in the U.S.A. were active in that movement.:
The organization of Society, depicted by Edward Bellamy, in his magnificent
work Looking Backward, admirably represents the Theosophical idea
of what should be the first great step towards the full realization
of universal brotherhood.12
In praising the Nationalist Movement as "an application of Theosophy,"
however, she was careful to caution members that "it is the latter
which must ever stand first in your sight."13
So it was that in the 1890s, a number of members of
the Theosophical Society joined various causes through which they
sought to bring about social reform. They saw no conflict between
the respective ideologies: brotherhood was a term as much used by
socialists as by Theosophists. The situation was summed up by a Socialist-Theosophist
at the turn of the century:
"Theosophy appeals to Socialists because of its cosmopolitan
character, its world-wide philosophy, based on the essential ideas
common to all the higher religions, accepting all that is good and
enduring that has been taught us by all the great ones past and present,
the sages, philosophers and reformers of all time. In like manner
Socialism should appeal to Theosophists as a movement for Freedom,
and Justice to all, without which Brotherhood is impossible of realization
. . ."14
Some socialists were probably first attracted to the
T.S. prompted by Annie Besant's "conversion" to Theosophy
in 1888. This was especially so in England where Mrs. Besant had been
a high profile Fabian socialist for many years. Her fame was widespread
and although her first visit to Canada was not until 1893, the same
attraction perhaps also accounts for several Canadian socialists joining
the Society as early as 1891.
There is justification for this assumption. In 1895,
when the American Section (which included Canadian members and branches)
split as a result of "the Judge case", most of the known
Toronto T.S. socialist members were those who elected to remain attached
to the Society headquartered at Adyar, India: the sector of the movement
in which Besant was the then rising star. The majority of the Toronto
members, however, remained loyal to William Q. Judge and affiliated
with the Theosophical Society in America, forming the Beaver T.S.
for this purpose. The situation was bluntly stated in a report from
this branch:
Those members remaining in the old Toronto T.S. are interested mainly
in socialism, and only in Theosophy to the extent that the latter
chimes with the former. This had always been a bone of contention
among the two factions, and it is perhaps as well that the division
has come about.15
In spite of this querulous opinion, the separation of
the two branches apparently occurred in a spirit of co-operation.
For instance, a complete set of Minutes of the Toronto T.S., covering
four years, was hand-copied for the Beaver T.S.
It is known that in 1894 at least six of the Toronto
Theosophist-Socialists were also officers of the Socialist League
of Canada, including its President and Vice-President. Prominent among
the names is (Thomas) Phillips Thompson (1843-1933) who served as
a Director.16 In the 1890s Thompson was by far the best known socialist
in Canada. A journalist, his writings enjoyed an international reputation,
and his personal integrity was respected beyond socialist circles.
His character may be judged from a statement by one of the opposite
political persuasion. "Don", pseudonym of a regular columnist
in the influential Canadian magazine Saturday Night, described him
as "one of the few men who have claims on the province and country
because he has served them without thought of pay or promotion . .
."17
Phillips Thompson evidently saw no conflict in his involvement
with a number of organizations whose primary goal was social reform.
Like Smythe, he was aware of their contrasting methods, but saw the
overall situation in a simpler perspective:
While all schools of social reformers are practically agreed as to
the evils and abuses of the existing conditions, there are considerable
differences of opinion as to the remedies which ought to be applied
. . . the two main lines upon which reform is advocated may be broadly
classified as those of Socialism and the Single Tax.18
Thompson himself was active in both camps, as well as
being supportive of Nationalism. In 1891, the year in which he joined
the T.S., he was appointed editor of The Labor Advocate, a socialist
weekly newspaper published in Toronto. Although short-lived, "it
opened the floodgates for a socialist debate which would preoccupy
labour editors for decades to come."19 As well as reports of
organized labour activities locally and around the world, it also
carried items of interest to followers of the more theoretical aspects
of socialism such as Single Tax and Nationalism.
Thompson appointed Mrs. [Mary] E. Day MacPherson, yet
another of the five charter members of the Toronto T.S., as editor
of a page in the Advocate headed simply "WOMAN". It must
have been no easy task to bring out their newspaper every week (some
issues stretched to 16 pages) the more so considering that both editors
contributed their time as a labour of love. Even so, the publication
could not support itself, and lasted less than a year.
Little is known about Mrs. Macpherson. She had originally
joined the T.S. through the Aryan Branch in New York City in 1887.
It is not clear when she moved to Canada (apparently initially to
Guelph, Ontario), but she had obviously settled in Toronto by at least
1890. Some time later she returned to the U.S.A., perhaps as early
as 1892, rejoining the Aryan T.S., and later becoming a member-at-large.20 A supporter of William Q. Judge, she would have been an exception
to those early Canadian Theosophist-Socialists who were admirers of
Annie Besant.
There is no record of Duncan Sutherland Macorquodale,
a Single Taxer, as being among the early members of the Toronto T.S.,
but he certainly associated with them. In the first Canadian Theosophical
magazine, The Lamp, editor Albert E.S. Smythe ran a serialized satire
by Macorquodale entitled "The Mystery of the Moon".21 In
a note on the author's passing some 45 years later, Smythe described
the series as "a highly humorous topsy-turvey picture of social
reform."22
Like their American counterparts, several Canadian T.S.
members were active in promoting Nationalism.23 Mrs. E. Day MacPherson
was an ardent Nationalist (as was Phillips Thompson — each chaired
a committee of the local Nationalist Association). In her editorial
capacity, she frequently linked Theosophical principles to this cause.
One of her early contributions to the Labor Advocate was an article,
presumably a shortened version of a talk given to the Nationalist
Association, entitled "Theosophy Considered In Relation To The
Great Social Problem."24 The sub-title of the article is "Nationalism
the Only System that Harmonizes with its Teachings — A Practical
Application of the Laws of Occultism." Of special interest is
that this is the earliest record of a Theosophical talk being given
in Canada: it took place in January, 1891, prior to the formation
of the Toronto T.S.
Another early Canadian Theosophist, lawyer Fernando
Elwood Titus (1857-1954), an active member for over 62 years, was
elected President of the Toronto Nationalist Association in 1891.
He must have enjoyed the confidence and respect of Toronto social
reformers of all stripes because he was appointed to chair a joint
committee composed of representatives of the Trades & Labor Council,
Single Taxers, Nationalists, Knights of Labor, the Women's Enfranchisement
Association, and other groups.
There is nothing to suggest that the Canadian socialist-theosophists
proselytised their reform enthusiasms within the T.S., obviously respecting
the apolitical character of the Movement. On the other hand, thanks
to Thompson and MacPherson, Theosophy was given generous exposure
in the socialist press. For example, on the women's page of The Labor
Advocate Mrs. MacPherson wrote articles extolling Theosophical ideals,
stoutly defended Madame Blavatsky from criticism, and frequently found
room to insert a short quotation from The Secret Doctrine. Phillips
Thompson likewise saw a close link between his two interests. In The
Labor Advocate he wrote a brief but sympathetic editorial obituary
when H.P. Blavatsky died in May, 1891 and reprinted a longer obituary
from The Jury. In 1903, an article under his byline, "Socialism
and Theosophy", appeared in Western Socialist.25 It contains
a strong defence of Theosophical principles, including human brotherhood
and karma.
* * *
Records are lacking to continue this study into the
early decades of the 20th century, but it appears the socialism-theosophy
link in Canada weakened as the years went by. Could they have foreseen
the long term results of their efforts, the early Canadian Theosophists
who were also social reformers would have mixed frustration with rejoicing.
Some struggles such as women's suffrage, were victorious and are now
taken for granted; others, including "equal pay for equal work" are still on the social reform agenda more than a hundred years later.
NOTES
1. The term "Brotherhood of Humanity" appeared
first in the 1878 version of the Society's objects. "Universal"
was added in 1879. In the 1881 revision, the first object took on
the familiar "To form the Nucleus of a Universal Brotherhood
of Humanity." In 1886 the phrase "without distinction of
race, creed or colour" was appended, and to which two years later
was added "sex" and "caste".
2. Albert E.S. Smythe, The Lamp, IV: 85 (May 1900).
3. Ibid., 85-86.
4. Michelle Lacombe, "Theosophy and the Canadian Idealist Tradition:
A Preliminary Exploration" in Journal of Canadian Studies, 17:2
(Summer 1982) 106.
5. Joanne Emily Thompson, "The Influence of Dr. Emily Howard
Stowe on the Woman Suffrage Movement in Canada," Ontario History,
LIV: 4 (Dec 1962) 253-275. This admirable paper also reports on Dr.
Augusta Stowe-Gullen's suffrage activities.
6. An exception is Ramsay Cook's excellent study, The Regenerators:
Social Criticism in Late Victorian English Canada. Of particular importance
is Chapter 9, "‘The New City of Friends': Evolution, Theosophy
and Socialism."
7. H.P. Blavatsky, "What are the Theosophists?" in H.P.
Blavatsky Collected Writings (B:CW) II: 105.
8. cf: "Miscellaneous Notes" in B:CW III: 207.
9. Alice Hyneman Sotheran, "Reminiscences of Charles Sotheran" in Charles Sotheran's Horace Greeley and other Pioneers of American
Socialism, xvi.
10. H.P. Blavatsky, The Key to Theosophy, 79.
11. H.P. Blavatsky, "What Shall We Do For Our Fellow-Men?" in B:CW XI: 478. See also B:CW XII: 152.
12. H.P. Blavatsky, The Key to Theosophy, 44.
13. "Third Letter to American Convention" in B:CW XI: 155.
14. T. Muse, "Socialism in Relation to Theosophy," The English
Theosophist III: 10 (Jan 1900) 219.
15. The Path, X: 167.
16. The Lamp, I: 12 (Aug 1894). In addition to Phillips Thompson,
the identifiable Theosophists in the Socialist League are Charles
Armstrong, Dr. Lelia Davis, William Scott, Margaret Simpson and William
J. Watson.
17. Toronto Saturday Night, 7: 44 (Sep 22 1894), 2. Rept The Lamp
I: 44 (Oct 1894) without acknowledgment of the source.
18. Phillips Thompson, editorial in The Labor Advocate I: 41 (Sep
11, 1891) 324.
19. Ron Verzuh, "Thompson's Last Stand," Radical Rag: The
Pioneer Labour Press in Canada, 81.
20. Letter dated January 11, 1978, from R. Kirby Van Mater, Secretary
General, Theosophical Society International.
21. The Lamp, I: 157, 173, 189; II: 14, 29, 46, 61, 77, 92, 106. (May
1895 - Feb 1896). Macorquodale wrote under the pseudonym "O.G.
Whittaker".
22. The Canadian Theosophist, XXII: 7 (Sep 1941), 197.
23. On Nationalism, see Arthur E. Morgan, "Theosophy and the
Nationalist Movement," Edward Bellamy, 260-275; see also James
Biggs, "Theosophy and Nationalism: A Dialogue" in Theosophical
History IV: 4-5 (Oct 1992-Jan 1993), 121-133. However this latter
study, while useful, is not exhaustive regarding the role of Theosophists
who supported the Nationalist movement.
24. Labor Advocate, 13 February, 1891. Rept: The Canadian Theosophist,
72: 1 (Mar-Apr 1991), 2-5.
25. Western Socialist, Apr 24 1903.