Theos-Talk Archives (April 2005 Message tt01177)

Hello Dallas,
Thank-you, I do have a copy of this and have studied it.
This is (imo) a very important theosophical document and should be 
available in every theosophical library and bookshop as should Alice 
Cleather's book.

Best wishes 

Perry


--- In theos-talk@yahoogroups.com, "W.Dallas TenBroeck" 
<dalval14@e...> wrote:
> Apl 19 2005
> 
> Dear Perry:
> 
> I am taking the liberty (rap me on the knuckles if I need it) in 
sending you
> an historical (brief ?) account of the differences between HPB 
and "Neo"
> THEOSOPHY as Annie Besant and CWL altered it.
> 
> I don't know if you have this, but I checked it out thoroughly and 
fund it
> correct.
> 
> Alice CLEATHER one of HPB's direct pupils wrote A GREAT BETRAYAL 
in protest
> of those changes. I also have the text of that, if you want it.
> 
> Best wishes,
> 
> Dallas
> =============================
> 
> THEOSOPHY OR NEOTHEOSOPHY?
> compiled by
> Margaret Thomas
> 
> (Member of the Theosophical
> Society, Scotland, Wales and
> England, 1912-24)
> 
> Section 1. Differences in Teaching
> 
> Section 11. Immorality in the Theosophical Society
> 
> Section 111. The Case Against Anne Besant
> 
> 
> To H.P.B. and W.Q.J.
> 
> In Their Cause, which is the Cause of true Theosophists the 
World Over
> The Theosophical Society is dead. But there are many Theosophists 
in it who
> are yet alive. Not knowing the history of the years since 1803-4 
that led to
> its downfall, and not realizing the wide divergence between 
Theosophy and
> the present-day versions, they may go the way of the Society unless
> something be done to prevent it. It is because an opportunity must 
be given
> the earnest student to see the differences between the teachings of
> Theosophy as re-stated in the 19th century by H.P.B. and those 
given today;
> it is because an opportunity must be given the true seeker to know
> previously obscured facts concerning the great wrong that brought 
about the
> Society's eclipse, that this work of compilation has been 
undertaken. Those
> who prefer blind belief to knowledge will have no interest in 
these pages.
> But those who seek to know will study them, using the references 
to find out
> the facts for themselves and be satisfied whether they are not 
truths that
> are here presented.
> 
> [NOTE:
> This is section I. "not in columns opposite each other" but 
stacked instead
> for user friendly material.]
> 
> 
> SECTION I.
> 
> DIFFERENCES IN TEACHING
> 
> The book is written in all sincerity. It is meant to do even 
justice,
> and to speak the truth alike without malice or prejudice. But it 
shows
> neither mercy for enthroned error, nor reverence for usurped 
authority. It
> demands for a spoliated past, that credit for its achievements 
which has
> been too long withheld. It calls for a restitution of borrowed 
robes, and
> the vindication of calumniated but glorious reputations………TRUTH, 
high-seated
> upon its rock of adamant, is alone eternal and supreme."  
Preface to
> Isis Unveiled, I, p. v.
> 
> 
> "I dread the appearance in print of our philosophy as 
expounded by Mr. H
> (ume). He makes of us Agnostics!! We do not believe in God 
because so far,
> we have no proof, etc. This is preposterously ridiculous; if he 
publishes
> what I read, I will have H.P.B. or Djual Kool deny the whole 
thing; as I
> cannot permit our sacred philosophy to be so disfigured. He says 
that people
> will not accept the whole truth; that unless we humour them with a 
hope that
> there may be a "loving Father and creator of ALL heaven" our 
philosophy will
> be rejected a priori. In such a case the less such idiots hear of 
our
> doctrines the better for both. If they do not want the whole truth 
and
> nothing but the truth, they are welcome. But never will they find 
us - - (at
> any rate) - - compromising with and pandering to public 
prejudices."
> Mahatma Letters pp. 304-5
> 
> 
> "THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY."
> 
> " However it may be, let rather our ranks be made thinner, than 
the
> Theosophical Society go on being made a spectacle to the world 
through the
> exaggerations of some fanatics, and the attempts of various 
charlatans to
> profit by a ready-made programme. These, by disfiguring and 
adapting
> Occultism to their own filthy and immoral ends, bring disgrace 
upon the
> whole movement. Some writer remarked that if one would know the 
enemy
> against whom he has to guard himself the most, the looking-glass 
will give
> him the best likeness of his face. This is quite true. If the 
first object
> of our Society be not to study one's own self, but to find fault 
with all
> except that self, then, indeed, the T.S. is doomed to become – and 
it
> already has in certain centers – a Society for mutual admiration…."
> "On Pseudo-Theosophy", Lucifer, March, 1889
> 
> "Theosophy is the accumulated wisdom of the ages. Mark well 
that it is
> no fancy of one or several isolated individuals. Its uninterrupted 
record
> extends over thousands of generations of seers. It was only 
formulated after
> traditions from exalted beings, passed on age by age, had been 
tested and
> verified by the independent visions of great adepts, themselves 
checked and
> rechecked by other adepts and by centuries of experiences, during 
something
> like eighteen million years."	(See Secret Doctrine, 1. pp. 272-3).
> 
> [NOTE: All references to page numbers in H.P.B's works are to 
first
> editions or Theosophy Company (Los Angeles) reprints, other 
editions being
> expurgated and therefore re-paged.]
> 
> 2.
> 
> "Any teaching that fits in with this Ancient Wisdom is truly 
Theosophy.
> It must stand or fall by the test of comparison with all that has 
gone
> before. Earnest students of today, by comparative religion and 
comparative
> philosophy, can trace an unbroken line of dovetailed teaching 
within the
> last five thousand years from Krishna, Buddha, Confucius and Loa 
Tse,
> Pythagoras and Plato, Jeshu (or Jesus), Aplionius of Tyana, the 
Alexandrian
> School, teachers of the 15th, 16th, 17th and 18th centuries to the 
19th
> century when Madame H.P. Blavatsky once more restated part of the 
aeon-old
> truths for the western world."
> (See Key to Theosophy, p. 243)
> 
> 
> 
> By the Master's test, as by their words, H.P.B. stands, one of 
a long
> line of Messengers, acceptable because of the other links in the 
chain
> before her. She herself followed the Occult Law and substantiated 
statements
> in the "Secret Doctrine", and her other works, by historic, 
archeological
> and scientific data, showing the teaching rooted in earlier 
systems of
> theosophic thought. It is obviously futile, therefore, to talk of 
improving
> and expanding the philosophy given out by her. Can later-day soi 
disant
> Theosophical teachers stand this same test? You are invited to 
judge for
> yourself:
> 
> 
> THE TEACHING ON LOGOS OR DEITY OR GOD
> 
> We say and affirm that that motion – the universal perpetual 
motion
> which never ceases, never slackens nor increases its speed not 
even during
> the interludes between the pralayas or "night of Brahma" but goes 
on like a
> mill set in motion, whether it has anything to grind or not…we say 
this
> perpetual motion is the only eternal and uncreated Deity we are 
able to
> recognize. To regard God as an intelligent spirit, and accept at 
the same
> time his absolute immateriality is to conceive of a nonentity, a 
blank void;
> to regard God as a Being, an Ego and to place his intelligence 
under a
> bushel for some mysterious reason is the most consummate nonsense; 
to endow
> him with intelligence in the face of blind brutal Evil is to make 
of him a
> fiend – a most rascally God. A being however gigantic, occupying 
space and
> having length, breadth and thickness is most certainly a Mosaic 
deity.
> Mahatma Letters ps. 138-9
> 
> We have in the Logos of our solar system as near an approach 
to a
> personal (or rather, perhaps, individual) God as any reasonable 
man can
> desire, for of Him is true everything good that has even been 
predicated of
> a personal deity. We cannot ascribe to Him partiality, injustice, 
jealousy,
> cruelty; those who desire these attributes in their deity must go 
elsewhere.
> But so far as His system is concerned He possesses omniscience,
> omnipresence, omnipotence; the love, the power, the wisdom, the 
glory, all
> are there in fullest measure. Yet He is a mighty individual – a 
trinity in
> unity, and God in very truth, though removed by we know not how 
many stages
> from the Absolute, the Un-
> 
> 3.
> 
> knowable, before which even solar systems are but as specks of 
cosmic dust.
> The sun is His chief manifestation on the physical plane, and that 
may help
> us a little to realize some of His qualities, and to see how 
everything
> comes from Him…..I myself who speak to you have once seen Him in a 
form
> which is not the form o f His system. This is something which 
utterly
> transcends all ordinary experience which has nothing to do with 
any of the
> lower planes. The thing became possible for me only through a very 
daring
> experiment – the utter blending for a moment of two distinct rays 
or types,
> so that by means of this blending a level could for a moment be 
touched
> enormously higher than any to which either of the egos concerned 
could have
> attained alone. He exists far above His system; he sits upon it as 
a lotus
> throne. He is as it were apotheosis of humanity, yet infinitely 
greater than
> humanity.
> C.W. Leadbeater, The Inner Life, 1. ps. 143-46
> 
> 
> 1. The Secret Doctrine teaches no Atheism except in the Hindu 
sense of
> the word nastika or the rejection of idols, including every 
anthropomorphic
> god.
> 
> 2. It admits a Logos or a collective "Creator" of the 
Universe; a
> Demiurgos – in the sense implied when one speaks of an "Architect" 
as the
> "Creator" of an edifice, whereas that Architect has never touched 
one stone
> of it, but, while furnishing the plan, left all the manual labour 
to the
> masons; in our case the plan was furnished by the Ideation of the 
Universe,
> and the constructive labour was left to the Hosts of intelligent 
Powers and
> Forces. But that Demiurgos is no personal deity, -i.e. and 
imperfect
> extra-cosmic god, - but only the aggregate of the Dhyan-Chohans 
and the
> other forces."	Secret Doctrine, 1. ps.279-80
> 
> "The Logos..This highest consciousness ", answer the 
Occultists, "is
> only a synthetic unit in the world of the manifested Logos – or on 
the plane
> of illusion; for it is the sum total of Dhyan Chohanic
> consciousnesses…..Iswara or Logos is Spirit; or , as Occultism 
explains, it
> is a compound unity of manifested living Spirits, the parent 
source and
> nursery of all the mundane and terrestrial monads, plus their 
divine
> reflections which emanate from, and return into, the Logos, each 
in the
> culmination of its time." Secret Doctrine, 1 p. 573
> 
> "When we speak of the Deity and make it identical, hence 
coeval, with
> Nature, the eternal and uncreate nature is meant and not your 
aggregate or
> flitting shadows and finite unrealities. We leave it to the hymn 
makers to
> call the visible earth or heaven, God' s throne, and our earth of 
mud His
> footstool. Our DEITY is neither in a paradise, nor in a particular 
tree,
> building, or mountain; it is everywhere, in every atom of the 
visible as of
> the invisible Cosmos, in, over, and around every invisible atom and
> divisible molecule; for IT is the mysterious power of evolution and
> involution, the omnipresent, omnipotent and even omniscient 
creative
> potentiality."	Key to Theosophy, p. 49
> 
> "Man, the individual, evolving soul, is in truth in the image 
of his
> Maker, and what He is in His fullness now, that man will be some 
day. Hence
> it is that, by a certain development of faculties latent in the 
human
> consciousness, men can touch even now the fringe, as it were, of 
the
> Consciousness of the LOGOS, and so, with Him, see the past as 
happening even
> now."
> C. Jinarajadasa, First Principles of Theosophy, p. 29
>  
> "…in this music temple…he is bearing his share in a concert 
which comes
> from all the worlds of the system, and these streams from all the 
worlds
> make somehow the mighty twelve-stringed lyre upon which the LOGOS 
Himself
> plays as He sits upon the Lotus of His system. It is impossible to 
put this
> into words; but the writer has seen it, and knows that it is true. 
He hears,
> He responds, and He Himself plays upon His system. Thus for the 
first time
> we have one brief glimpse of the stupendous life which He lives 
among the
> other LOGOI who are His peers. Annie Besant and C.W. 
Leadbeater,
> "Man: Whence, How and Whither, p. 378
> 
> 4.
> 
> ON RELIGION
> 
> "I will point out the greatest, the chief cause of nearly two-
thirds of
> the evils that pursue humanity ever since that cause became a 
power. It is
> religion under whatever form and in whatever nation. It is the 
sacerdotal
> caste, the priesthood and the churches."	Mahatma Letters, p. 
57
> 
> Ignorance created Gods and cunning took advantage of 
opportunity. Look
> at India and Look at Christendom and Islam, at Judaism and 
Fetichism. It is
> priestly imposture that rendered these Gods so terrible to man, it 
is
> religion that makes of him the selfish bigot, the fanatic that 
hates all
> mankind out of his own sect without rendering him any better or 
more moral
> for it. It is belief in God and Gods that makes two-thirds of 
humanity the
> slaves of a handful of those who deceive them under the false 
pretence of
> saying them….The Irish, Italian and Slavonian peasant will starve 
himself
> and see his family starving and naked to feed and clothe his padre 
and pope.
> For two thousand years India groaned under the weight of caste, 
Brahmins
> alone feeding on the fat of the land and today the followers of 
Christ and
> those Mahomet are cutting each other's throats in the names of and 
for the
> greater glory of their respective myths. Remember the sum of human 
misery
> will never be diminished unto that day when the better portion of 
humanity
> destroys in the name of Truth, morality, and universal charity, 
the altars
> of these false gods.
> Mahatma Letters, p. 58
> 
> The Bible, from Genesis to Revelations, is but a series of 
historical
> records of the great struggle between white and black Magic, 
between the
> Adepts of the right path, the Prophets, and those of the left, the 
Levites,
> the clergy of the brutal masses….That there were two schools of 
Magic,
> and the orthodox Levites did not belong to the holy one, is shown 
in the
> words pronounced by the dying Jacob.
> Secret Doctrine, 11. p. 211
> 
> The struggle of Bel and then of Merodach, the Sun God, with 
Tiamat, the
> Sea and its Dragon, a "war" which ended in the defeat of the 
latter, has
> purely cosmic and geological meaning as well as an  
historical one.
> It is a page torn out of the History of the Secret and  
Sacred
> Sciences, their evolution, growth and DEATH – for the profane 
masses. It
> relates ….to the as systematic persecution of the  
Prophets of the
> Right Path by those of the Left. The latter, having inaugurated 
the
> birth and evolution of the sacerdotal castes, have finally  
led the
> world into all these exoteric religions, invented to  
satisfy the
> depraved tastes of the "hoi polloi" and the ignorant for 
ritualistic pomp
> and the materialization of the ever immaterial and Unknowable 
Principle.
>  
> Secret Doctrine, 11. p. 503
> 
> 5.
> 
> THEOSOPHY. As the origin and basis of all religions, it cannot 
be the
> antagonist of any; it is indeed their purifier, revealing the 
valuable inner
> meaning of much that has become mischievous in its external 
presentation by
> the perverseness of ignorance and the accretions of 
superstitution; but it
> recognizes and defends itself in each, and seeks in each to unveil 
its
> hidden wisdom. No man in becoming a Theosophist need cease to be a
> Christian, a Buddhist, a Hindu; he will but acquire a deeper 
insight into
> his own faith.
> Annie Besant, Ancient Wisdom, p. 5
> 
> If he is on God's side he is one of us, and it does not matter 
in the
> least whether he calls himself a Hindu, or a Buddhist, a Christian 
or a
> Muhammadan…
> J. Krishnamurti, At The Feet of the Master. p. 8
> 
> What is the object of religions?
> They are given to the world by men wiser than the masses of 
the people
> on whom they are bestowed, and are intended to quicken human 
evolution….all
> the types need religion, so that each may reach upward to a life 
higher than
> that which he is leading….Religions seek to evolve the moral and
> intellectual nature to unfold itself.
> Annie Besant, Esoteric Christianity, ps. 3 and 4
> 
> H.P.B. to Ms. Besant
> 
> But, it is quite correct to say that "having for long done the 
will
> (i.e. put in practice the first of the Theosophical principles) 
she is now
> beginning to know of the doctrine". But this doctrine, let us 
hope, will
> never lead her to make again "her communion at a Christian altar" 
(Italics
> ours), in other words to renounce the whole and the absolute for 
the part
> and finite…This Christianity per se cannot, in the nature of 
things, offer
> -- neither for that matter, can any other so-called religion – as 
it now
> stands; for all unduly exaggerate the personality of their 
Founders,
> Christianity more than others, as it makes Jesus every God of 3 
every God
> and of his brother teachers in Christ (or CHRISTOS), false 
prophets. We
> speak here of modern church Christianity, not of the mystic 
religion of
> Christos, the LOGOS, the Western aspect of the one religious 
philosophy
> which can bind all men together as brothers.
>  
Lucifer,
> Vol. IV, 1889, ps. 448 and 9
> 
> "Founders" of Religion
> 
> According to this view, the Founders of the great religions 
are members
> of the one Brotherhood ……..As Theosophy of old gave birth to 
religions, so
> in modern times does it justify and defend them.
> Annie Besant, Ancient Wisdom, ps. 3 and 5 
> 
> ..the Guardians of humanity… From time to time, one of them 
comes forth
> into the world of men, as a great religious teacher, to carry on 
the
> task of spreading a new form of the Eternal Verities, a form 
suitable to a
> new race of civilisation. Their ranks include all the greatest 
Prophets of
> the Faiths of the world, and while a religion lives one of these 
great Ones
> is ever at its head, watching over it as His special charge.
> Annie Besant, The Maters, p. 79
> 
> Gautama is qualified the "Divine Teacher" and at the same 
time "God's
> messenger"!!….Buddha has now become the messenger of one, whom He, 
Sania
> K'houtchoo, the precious wisdom, has dethroned 2,500 years back, by
> unveiling the Tabernacle and showing its emptiness.
> Mahatma Letters, ps. 281-2
> But we must resume the thread of our narrative with Buddha. 
Neither he
> nor Jesus ever wrote one word of their doctrines.
> Isis Unveiled, 11. p. 559
> Our examination of the multitudinous religious faiths that 
mankind,
> early and late, have professed, most assuredly indicates that they 
have all
> been derived from one primitive source….Combined,
> 
> 6.
> 
> their aggregate represents one eternal truth, separate, they are 
but shades
> of human error and the signs of imperfection.
> Isis Unveiled, 11. p 639
> 
> On Jesus and the Christ Principle
> …let these unfortunate, deluded Christians know that the real 
Christ of
> every Christian is the Vach , the "mystical Voice," while the man –
Joshu
> was but a mortal like any of us an adept more by his inherent 
purity and
> ignorance of real Evil, than by what he had learned with his 
initiated
> Rabbis and the already (at that period) fast degenerating Egyptian
> Hierophants and priests.
> Mahatma Letters, p. 344
> 
> ..neither knew the other John the Baptist never having heard 
of Jesus
> who is a spiritual abstraction and no living man of that epoch.
> Mahatma Letters, p. 415
> 
> Take Paul, read the little of original that is left of him in 
the
> writings attributed to this brave, honest, sincere man, and see 
whether any
> one can find a word therein to show that Paul meant by the word 
Christ
> anything more than the abstract ideal of the personal divinity 
indwelling in
> man. For, Paul, Christ is not a person but an embodied idea. "If 
any man is
> in Christ he is a new creation, " he is reborn, as after 
initiation, for the
> Lord is spirit – the spirit of man. Paul was the only one of the 
apostles
> who had understood the secret ideas underlying the teachings of 
Jesus,
> although he had never met him. But Paul had been initiated 
himself; and,
> bent upon inaugurating a new and broad reform, one embracing the 
whole of
> humanity, he sincerely set his own doctrines far above the wisdom 
of the
> ages, above the ancient Mysteries and final revelation to the 
epoptae. As
> Professor A. Wilder well proves in a series of able articles, it 
was not
> Jesus, but Paul who was the real founder of Christianity.
> Isis Unveiled, p. 574
> 
> Again, in these researches into the remote past we have 
frequently found
> the disciple Jesus, who in Palestine had the privilege of yielding 
up His
> body to the Christ. As a result of that act He received the 
incarnation of
> Apollonius of Tyana….the one who was once the disciple Jesus 
stands ready
> especially to guide the various activities of the Christian 
Churches.
> C.A. Leadbeater, The Inner Life, ps. 19 and 20
> 
> I believe with many of the early Christians, that the World 
Teacher,
> named by them the Christ, assumed at the stage of the Gospel story 
called
> the Baptism, the body of a disciple, Jesus, to carry on his 
earthly work at
> that time. 
> Annie Besant, interviewed Jan. 13, 1926 by the Associated Pres of 
India
> 
> The historical Christ, then, is a glorious Being belonging to 
the great
> spiritual hierarchy that guides the spiritual evolution of 
humanity, who
> used for some three years the human body of the disciple 
Jesus….That mighty
> One who had used the body of Jesus as His vehicle and whose 
guardian care
> extends over the whole spiritual evolution of the fifth race of 
humanity
> gave into the strong hands of the holy disciple who had 
surrendered to Him
> his body the care of the infant Church. Perfecting his human 
evolution Jesus
> became one of the Masters of Wisdom, and took Christianity under 
His charge,
> ever seeking to guide it to the right lines, to protect, to guard 
and
> nourish it.
> Annie Besant, Esoteric Christianity, ps. 140-42
> 
> 7.
> 
> Do they affirm that Jesus gave himself as a voluntary 
sacrifice? On the
> contrary there is not a word to sustain the idea. They make it 
clear that he
> would rather have lived to continue what he considered his 
mission, and that
> he died because he could not help it, and only when betrayed 
….When,
> finally, he saw that his time had come, he succumbed to the 
inevitable. But
> see him in the garden, on the Mount of Olives, writhing in agony 
until "his
> sweat was, as it were, great drops of blood", praying with fervid
> supplication that the cup might be removed from hi; exhausted by 
his
> struggle to such a degree that an angel from heaven had to come and
> strengthen him; and say if the picture is that of a self-
immolating hostage
> and martyr. Isis Unveiled, ll. p. 545
> 
> If we do not accept Jesus as God, we revere him as a man. 
Such a
> feeling honors him more than if we were to attribute to him the 
powers and
> personality of the Supreme, and credit him at the same time with 
having
> played a useless comedy with mankind, as, after, all, his mission 
proves
> scarcely less than a complete failure; 2,000 years have passed, and
> Christians do not reckon one-fifth part of the population of the 
globe, nor
> is Christianity likely to progress any better in the future.
> Isis Unveiled, ll. p. 530
> 
> Churches and Priests
> 
> The ever unknowable and incognizable Karana alone, the 
Causeless Cause
> of all causes, should have its shrine and altar on the holy and 
ever
> untrodden ground of our heart – invisible, intangible, 
unmentioned, save
> through "the still small voice" of our spiritual consciousness. 
Those who
> worship before it, ought to do so in the silence and the 
sanctified solitude
> of their Souls; making their spirit the sole mediator between them 
and the
> Universal Spirit, their good actions the only priests, and their 
sinful
> intentions the only visible and objective sacrificial victims to 
the
> Presence.
> Secret Doctrine, l. p. 280
> 
> If both Church and priest could but pass out of the sight of 
the world
> as easily as their names do now from the eye of our reader, it 
would be a
> happy day for humanity. New York and London might then soon become 
as moral
> as a heathen city unoccupied by Christians; Paris be cleaner than 
the
> ancient Sodom.
> Isis Unveiled, ll. p. 586
> 
> 
> We have seen how the man Jesus, the Hebrew disciple, laid down 
His body
> in glad surrender that a higher Life might descend and become 
embodied in
> the form he thus willingly sacrificed and how by that act he 
became a Christ
> of full stature to be the Guardian of Christianity ……triumphing 
over death.
> Annie Besant, Esoteric Christianity, p. 217
> 
> "Let us pray.
> Guide us, O Almighty Father, in all our doings, and from Thy 
heavenly
> throne send down Thy holy Angel to be with Thy people who have met 
together
> to serve and to worship Thee. Through Christ our Lord. The 
phrase "Let us
> pray" is a signal given by the celebrant to the people when he is 
about to
> say a prayer, and it is therefore time for them to kneel……for a 
considerable
> time there was no written liturgy, and each celebrant filled in
> extemporaneously the outline of the ceremony as given by the 
Christ. That
> Christ did give such an outline is certain from clairvoyant 
investigation.
> C.W. Leadbeater, Science of the Sacraments, p. 471
> 
> The clergy exist for the benefit of the world; they are 
intended to act
> as channels for the distribution of God's grace…. In him also is 
vested the
> power to bless and to offer the sacrifice of the Holy Eucharist. 
The
> strength which the priest brings down is not for himself, but for 
the flock
> which is committed to his care… So there are two aspects of 
ordination the
> gift of the Holy Ghost which provides the key to the reservoir and 
the
> personal link of the Christ Himself with His Minister. The former 
of these
> is the official connection which enables a priest, for example, to
> consecrate the Host and to dispense absolution and blessing.
> C. W. Leadbeater, Science of the Sacraments, ps. 301 and 309
> 
> Good news comes from Australia…The three movements there, 
which I
> commended to the special service of our members – the Educational, 
the
> Co-Masonic and the Old Catholic Church – are growing beyond 
expectation….A
> church, one of the old landmarks of Sydney, a fine looking pile in 
stone,
> which has the outside appearance of a cathedral has been purchased 
for the
> Old Catholic Church.
> Annie Beasnt, The Theosophist, October 1918
> 
> 8.
> 
> "Absolution" and "Confession" through "Apostolic Succession"
> 
> An outcry has just been made in England over the discovery 
that
> Anglican priests are largely introducing auricular confession and 
granting
> absolution after enforcing penances……. The bishop, questioned, 
points to
> Matthew xvi, 19, for the source of his authority to bind and loose 
on earth
> those who are to be blessed or damned in heaven; and to the 
apostolic
> succession for proof of its transmission from Simon Barjona to 
himself.. The
> present volumes have been written to small purpose if they have 
not shown, 
> 
> 
> 1. that Jesus, the Christ-God is a myth concocted 
two
> centures after the real Hebrew Jesus died;
>         
> 2. that, therefore, he never had any authority to give 
Peter, or
> any one else, plenary power;
>      
> 3. that even if he had given such authority, 
the word
> Petra (rock) refereed to the revealed truths of the Petroma, no to 
him who
> thrice denied him; and that besides, the apostolic succession is a 
gross and
> palpable fraud.
> 
> 4. that the Gospel according to Matthew is a 
fabrication
> based upon a holly different manuscript.
> Isis Unveiled, ll. p. 644
> 
> 
> Among students of Church history widely divergent views are 
held about
> the origin of Holy Orders. The Roman Church has always maintained 
that the
> three Orders (bishop, priest and deacon) were instituted by Christ 
Himself
> and that the first bishops were consecrated by the apostles. 
Presbyterians
> and others, not themselves possessing the apostolic succession, 
contend that
> in the earliest times bishop and presbyters were synonymous terms….
> Clairvoyant investigation into those early periods absolutely 
confirms the
> contention of the Roman Church….. They know that there has been no 
break in
> the apostolic succession.
> C.W. Leadbeater, Science of the Sacraments, ps. 282 and 286
> 
> But let no one suppose that the public absolution given to the 
whole
> flock is in any way less effective than private absolution, if the 
desire
> for rectification on the part of the wrongdoer is equally earnest 
and
> sincere….In the Liberal Catholic Church auricular confession is 
entirely
> optional, and its frequent and systematic practice is not 
encouraged, since
> it is felt that under such conditions the detailed confession is 
apt to
> become a matter of routine, and its spiritual value in the life of 
the
> individual thereby defeated. For all ordinary purposes the general
> confession in the Holy Eucharist should suffice.
> C.W. Leadbeater, Science of the Sacraments, p. 84
> 
> 9.
> 
> Vicarious Atonement
> 
> None the less, as we look backwards over the effects produced 
by this
> doctrine (The Atonement) we find that belief in it, even in its 
legal – and
> to us crude exoteric – form, is connected with some of the noblest 
examples
> of Christian manhood and womanhood have drawn from it their 
strength, their
> inspiration, and their comfort. It would be unjust not to 
recognize this
> fact. And whenever we come upon that fact, and to endeavor to 
understand it.
> For if this doctrine contained nothing more than is seen in it by 
its
> assailants inside and outside the Churches, if it were in its true 
meaning
> as repellent to the conscience and the intellect as it is found to 
be by
> many thoughtful Christians, then it could not possibly have 
exercised over
> the minds and hearts of men a compelling fascination, nor could it 
have been
> the root of heroic self surrenders, or touching and pathetic 
examples of
> self-sacrifice in the service of men.
> Annie Besant, Esoteric Christianity, ps. 199-200
> 
> The Seven Sacraments of Christianity cover the whole of life, 
from the
> welcome of Baptism to the farewell of Extreme Unction. They were 
established
> by Occultists, by men who knew the invisible worlds; and the 
materials used,
> the words spoken, the signs made, were all deliberately chosen and 
arranged
> with a view to bringing about certain results.
> Annie Besant, Esoteric Christianity, ps. 327-8
> 
> That (Co-Masonry) again bringing back the occult use of 
ceremonial, is
> to many nonreligious people a veritable religion, and prepares 
them to
> understand the value of ceremonies, a preparation, as every 
Occultist will
> see, for the coming changes……..
> Annie Besant, Adyar Bulletin, March 1920 p. 74
> 
> 
> 
> We have often wondered at the extraordinary ideas of God and 
His
> justice that seem to be honestly held by those Christians who 
blindly rely
> upon the clergy for their religion, and never upon their own 
reason. How
> strangely illogical is this doctrine of the Atonement. We propose 
to discuss
> it with the Christians from the Buddhistic stand-point, and show 
at once by
> what a series of sophistries, directed toward the one object of 
tightening
> the ecclesiastical yoke upon the popular neck, its acceptance as a 
divine
> command has been finally effected; also, that it has proved one of 
the most
> pernicious and demoralizing of doctrines………….But if we step 
outside the
> little circle of creed and consider the universe as a whole 
balanced by the
> exquisite adjustment of parts, how all sound logic, how the 
faintest
> glimmering sense of Justice revolts against this Vicarious 
Atonement.
> Isis Unveiled, ll. p. 542
> 
> The Sacraments
> 
> With the races of our Fifth Race it became in symbology the 
sacr', and
> in Hebrew n'cabvaj of the first formed races.
> Footnote: See that suggestive work "The Source of Measures" where 
the author
> explains the real meaning of the word "sacr'" from which "sacred",
> "sacrament", are derived, which have now become synonyms 
of "holiness"
> through purely phallic!
> Secret Doctrine, Proem, l. p. 5
> 
> On Ceremonial
> Practical theurgy or "ceremonial magic" so often resorted to in 
their
> exorcisms by the Roman Catholic clergy, was discarded by the
> Theosophists….When ignorant of the true meaning of the esoteric 
divine
> symbols of Nature, man is apt to miscalculate the powers of his 
soul, and,
> instead of communing spiritually and mentally with the higher 
celestial
> beings, the good spirits (the gods of the theurgists of the 
Platonic
> school), he will unconsciously call forth the evil, dark powers
> 
> 10.
> 
> which lurk around humanity, the undying, grim creations of human 
crimes and
> vices, and thus fall from theurgia (white magic) into goetia (or 
black
> magic, sorcery)……Purity of deed and thought can alone raise us to 
an
> intercourse "with the gods" and attain for us the goal we desire. 
> Five Years of Theosophy – "What is Theosophy?" p. 440
> 
> The Suras, who win their intellectual independence, fight the 
Suras who
> are devoid thereof, who are shown as passing their lives in 
profitless
> ceremonial worship based on blind faith……..
> Secret Doctrine, ll, p. 93
> 
> The ceremonies of each (great religion) interest me 
profoundly, and I
> have studied them all with keen pleasure, and can take part in any 
of them
> with full earnestness and sympathy.
> Annie Besant, Adyar Bulletin, March 1920, ps. 69-70
> 
> The "Coming" Messiah or Lord Maitreya or World Teacher
> 
> There is slowly growing up in Europe, silently but steadily, 
with its
> strongest center perhaps in Holland, but with its members 
scattered in other
> European countries, the little known movement called the Old 
Catholic with
> the ancient ritual, with unchallenged Orders, yet holding itself 
aloof from
> the Papal Obedience. This is a living Christian Church which will 
grow and
> multiply as the years go on, and which has a great future before 
it small as
> it yet is. It is likely to become the future Church of 
Christendom `when He
> comes!
> Annie Besant, The Theosophist, Editorial, October, 1916
> 
> The great purpose of this drawing together is to prepare the way 
for the
> coming of the new Messiah, or, as we should say in Theosophical 
circles, the
> next advent of the Lord Maitreya, as a great spiritual teacher, 
bringing a
> new religion. The time is rapidly approaching when this shall be 
launched –
> a teaching which shall unify the other religions, and compared 
with them
> shall stand upon a broader basis and keep its purity longer.
> C. W. Leadbeater, "The Inner Life," l. p. 231
> 
> Far from our thoughts may it ever be to erect a new hierarchy 
for the
> future oppression of a priest-ridden world.
> Mahatma Letters, p. 407
> 
> And now, when so many of your sisters have died; and others 
still are
> dying, while the few of the old survivors, now in their second 
infancy, wait
> but for their Messiah – the sixth race – to resurrect to a new 
life and
> start anew with the coming stronger along the path of a new cycle.
> Mahatma Letters, p. 150
> 
> The spirit of " King Messiah is, therefore, shown as washing 
his
> garments in the wine from above, from the creation of the world. 
And King
> Messiah is the EGO purified by washing his garments (i.e., his 
personalities
> in re-birth), in the wine from above or BUDDHI…… Noah also plants 
a vineyard
> – the allegorical hotbed of future humanity….
> 
> 11.
> 
> Seven vines are procreated – which seven vines are our Seven Races 
with
> their seven Saviours or Buddhas.
> Key to Theosophy, p. 147
> 
> MAITREYA is the secret name of the Fifth Buddha, and the Kalki 
Avatar of
> the Brahmins – the last MESSIAH who will come at the culmination 
of the
> Great Cycle
> Secret Doctrine, l. 384
> 
> He will appear as Maitreya Buddha, the last of the Avatars and 
Buddhas,
> in the seventh Race. Only it is not in the Kali yug, our present
> terrifically materialistic age of Darkness, the "Black Age", that 
a new
> Saviour of Humanity can ever appear.
> Secret Doctrine, l. 470
> 
> No Master of Wisdom from the East will himself appear or send 
anyone to
> Europe or America…. until the year 1975.
> H.P.B. Prelimnary Memorandum see Theosophy, l. 455
> 
> Cosmogony
> Believing in seven planes of Kosmic being and states of 
Consciousness, with
> regard to the Universe or the Macro cosm, we stop at the fourth 
plane,
> finding it impossible to go with any degree of certainty beyond.
> Key to Theosophy, p. 69
> 
> See Diagram, Secret Doctrine, l. p. 200 on four Cosmic planes 
(after
> reading the note on the preceding page "The reader is reminded 
that Kosmos
> often means in our Stanzas only our own Solar System, not the 
infinite
> Universe"), to which footnote reads: "These are the four planes of 
Cosmic
> consciousness, the three higher p lanes being inaccessible to human
> intellect as developed at present".
> Secret Doctrine, l. ps. 199-200
> 
> And now I have to give to you, by command of the King, I have 
to give to
> you His message, and some of the messages of the Lord Maitreya and 
His great
> Brothers…..so that what I am saying, as to matter of announcement, 
is
> definitely at the command of the King whom I serve…….our hope is 
……..that
> very many from the Theosophical and the Star organizations and the 
growing
> Co-Masonry and the great fellowship of teachers may recognize 
their Lord
> when He comes, so that we may keep Him with us for many years, and 
not make
> his own world impossible for Him save in seclusion as was done on 
His last
> coming. 
> Annie Besant, Theosophist, November, 1925 ps. 150 and 160
> 
> As to the approaching advent of the Christ and the work which 
He has to
> do, you cannot do better than read Mrs. Besant's book on The 
Changing World.
> The time of His advent is not far distant, and the very body which 
He will
> take is even already born among us.
> C. W. Leadbeater, The Inner Life, l. ps. 30-1
> 
> We have thus the seven planes of a universe, a solar system, which 
as we see
> by this brief description, may be regarded as making up three 
groups:
> i. Aid ) l. The Field of 
Logic
> ii. Anupadaka ) manifestation only
> iii.*Atmic ) ll. The field of 
super-
> iv. Buddhic ) normal human
> v. Mental ) evol ution
> vi. Emotional ) lll. The field of 
elemental,
> vii. Physical ) mineral, 
vegetable,
> ) animal and 
normal
> ) human 
evolution
> Annie Besant, A Study in Consciousness, ps. 3 and 4
> 
> 12.
> 
> Atman or Atma*
> 
> The Atman or seventh principle ridded of its mayavic 
distinction from
> its Universal Source – which becomes the object of perception for, 
and by
> the individuality centered in Buddhi, the sixth principle…..Nor 
is it "the
> Spirit of Buddhas present in Church", but the omnipresent 
Universal Spirit
> in the temple of nature – in one case; and the seventh Principle – 
the Atman
> in the temple – man – in the other.
> Mahatma Letters, ps. 343-4
> 
> First of all, Spirit (in the sense of the Absolute, and 
therefore,
> indivisible ALL) or Atma.
> Key to Theosophy, p. 93
> 
> Nebular Theory
> 
> The nebulae exist; yet the nebular theory is wrong. A nebula 
exists in a
> state of entireelemental dissociation. It is gaseous and – 
something else
> besides, which can hardly be connected with gases, as known to 
physical
> science; and it is self luminous. But that is all …we may, we 
maintain,
> define our position with regard to the modern nebular theory and 
its evident
> incorrectness, by simply pointing out facts diametrically opposed 
to it in
> its present form.
> Secret Doctrine, l. ps. 588 and 591
> 
> Therefore do they (the Adepts) say that the great men of 
science of the
> West, knowing nothing or next to nothing either about cometary 
matter,
> centrifugal and centripetal forces, the nature of the nebulae, or 
the
> physical constitution of the sun, stars, or even the moon, are 
imprudent to
> speak so confidently as they do about the "central mass of the 
sun" whirling
> out into space planets, comets, and what-not. Our humble opinion 
being
> wanted, we maintain: that it evolutes out, but the life principle, 
the soul
> of these bodies, giving and receiving it back in our little solar 
system, as
> the "Universal Life-giver", the ONE LIFE gives and receives it in 
the
> Infinitude and Eternity……
> Five Years of Theosophy, ps. 250-51
> "Do the Adepts Deny the Nebular Theory?"
> 
> 
> The fifth plane, the nirvanic, is the plane of the highest 
human aspect
> of the God within us, and this aspect is named by Theosophists 
Atma, or the
> Self. It is the plane of pure existence, of divine powers in their 
fullest
> manifestation in our fivefold universe – what lies beyond on the 
sixth and
> seventh planes is hidden in the unimaginable light of God Annie 
Besant,
> Ancient Wisdom, p. 168
> 
> Eventually, there comes a point at which He sends through it a 
kind of
> electrical shock, which precipitates it into a lower condition of 
matter, so
> that instead of being a mere aggregation of atoms it becomes 
definitely a
> combination of the, usually a mass of glowing hydrogen. Here we 
have the
> nebular stage, through which various systems in our universe are 
at this
> moment passing. As our nebula revolved round its axis it gradually 
cooled,
> contracted and flattened down, so that eventually it became rather 
a huge
> revolving disc than a sphere. Presently, fissures appeared in this 
disc and
> it broke into rings, presenting somewhat the appearance of the 
planet Saturn
> an its surroundings, but on a gigantic scale. At the chosen point 
in each of
> these rings a subsidiary vortex was set up, and gradually much of 
the matter
> of the ring was gathered into this. The concussion of the fragments
> generated an amount of heat which reduced them to a gaseous 
condition and
> thus formed a huge glowing ball, which gradually, as it cooled, 
condensed
> into a planet.
> C.W. Leadbeater, The Inner Life, ll. ps. 269-70
> 
> Let us consider first the great nebula in Orion. It is a 
chaotic mass of
> matter in an intensely heated condition, millions and millions of 
miles in
> diameter……The probable change, its next step, we can construct in
> imagination as
> 
> 13.
> 
> we look at the nebula in Canes Venatici. The nebula now has taken 
on a
> spiral motion. It revolves, and its matter tends to aggregate 
round a
> nucleus. In course of time, the spherical mass will flatten; as it
> contracts, ring after ring of matter will break off from the 
cooling central
> nucleus. As millions of years pass, these rings of matter too will 
break;
> each will aggregate round some nucleus, and instead of a ring we 
shall have
> a planet, retaining the original motion of the nebula, and 
revolving now
> round a central sun. Or it may be that, without breaking into 
rings, the
> nebula will throw off, as it whirls, outlying parts of itself, 
which then
> condense and become the planets; but in either process, the 
original chaotic
> nebula will have become an orderly solar system, with a central 
sun and
> planets circling round it like the solar system in which we live.
> C. Jinarajadasa, First Principles of Theosophy, ps. 5 and 6
> 
> 
> Formation of Earth Chain
> 
> Again, in the Seventh Round on the Lunar chain, when Class 7, 
the last,
> quits Globe A, that Globe, instead of falling asleep, as it had 
done in
> previous Rounds, begins to die (to go into its planetary pralaya) 
and in
> dying it transfers successively, as just said, its "principles" or 
life
> elements and energy, etc., one after the other to a new "laya 
centre", which
> commences the formation of Globe A. of the Earth Chain. A similar 
process
> takes place for each of the globes of the "lunar chain" one after 
the
> other, each forming a fresh globe of the "earth chain"…. But Globe 
A. of the
> lunar chain is not fully "dead" till the first Monads of the first 
class
> have passed from Globe G. or Z. the last of the "lunar chain", 
into the
> Nirvana which awaits them between the two chains; and similarly 
for all the
> other Globes as stated, each giving birth to the corresponding 
globe of the
> "earth chain". Further, when Globe A. of the new chain is ready, 
the first
> class of Hierarchy of Monads from the Lunar chain incarnate upon 
it in the
> lowest kingdom, and so on successively.
> Secret Doctrine, l. ps. 171-2
> 
> 
> Globe A. of the terrene Chain began to form as the life wave 
left Globe
> A. of the lunar chain. The Spirit of a globe, when its life is 
over, takes a
> new incarnation, and, as it were, transfers the life with himself 
to the
> corresponding globe of the next Chain. The inhabitants, after 
leaving the
> Chain, have long to wait ere their new home is ready for them, but 
the
> preparation of that home begins when the Spirit of the first globe 
leaves it
> and it becomes a dead body, while he enters on a new cycle of life 
and a new
> globe begins to form around him. Molecules are built up under the 
direction
> of Devas, humanity not being at all involved. The Spirit of a 
globe is
> probably on the line of this class of Devas, and members of it 
perform the
> work of building globes all through the system. A great wave of 
life from
> the LOGOS builds up atoms in a system by the intermediary of such 
a Deva,
> then molecules are built, then cells and so on. Living creatures 
are like
> parasites on the surface of the Spirit of the earth …..Our 
physical Earth
> was formed when the inhabitants left Globe D. of the Moon Chain 
…..but our
> Earth could not go
> 
> 14.
> 
> far in its formation till its congener, Globe D. of the lunar 
chain, the
> Moon, had died. Annie Besant and C.W. Leadbeater,
> Man: Whence, How and Whither, ps. 60-2
> 
> 
> Now, the life impulse reaches "A" or rather that which is 
destined to
> become "A" and which so far is but cosmic dust. A centre is formed 
in the
> nebulous matter of the condensation of the solar dust decimated 
through
> space and a series of three involutions invisible to the eye of 
flesh occur
> in succession viz. three kingdoms of elementals or nature forces 
are
> evoluted: in other words the animal soul of the future globe is 
formed; or
> as a Kabalist will express it, the gnomes, the salamanders and the 
undines
> are created. The correspondence between a motherglobe and her 
child-man may
> be thus worked out. Both have their seven principles. In the 
Globe, the
> elementals (of which there are in all seven species) for (a) a 
gross body,
> (b) her fluidic double (linga shariram), (c) the life principle 
(jiva); (d)
> her fourth principle kama rupa is formed by her creative impulse 
working
> from centre to circumference; (e) her fifth principle (animal soul 
or Manas
> physical intelligence) is embodied in the vegetable (in germ) and 
animal
> kingdoms; (f) her sixth principle (or spiritual soul buddhi) is 
man, (g) and
> her seventh principle (atma) is in a film of spiritualized akasa 
that
> surrounds her.
> Mahatma Letters, p. 94
> 
> Mars-Mercury Teachings
> Go to your fortepiano and execute upon the lower register of 
keys the
> seven notes of the lower octave up and down. B egin pianipiano: 
crescendo
> from the first key and having struck fortissimo on the last lower 
note go
> back diminuendo getting out of your last note a hardly perceptible 
sound
> "morendo pianissimi" ….The first and last notes will represent to 
you the
> first and last spheres, in the cycle of evolution and highest! The 
one you
> strike once is our planet...
> Mahatma Letters, p. 76
> 
> Our Globe as taught from the first, is at the bottom of the 
arc of
> descent, where the matter of our perception exhibits itself in its 
grossest
> form….Hence it only stands to reason that the globes which 
overshadow our
> Earth must be on different and superior planes.
> Letter from the Master quoted in Secret Doctrine, l. p. 166
> 
> There are ten schemes of evolution at present existing in our 
solar
> system, but only seven of them are at the stage where they have 
planets in
> the physical world. These are: 1….; 2….; 3, that of the Earth, 
Mars and
> Mercury, which has three visible planets, because it is in its 
fourth
> incarnation…..
> C.W. Leadbeater, Textbook of Theosophy, p. 124
> 
> ..our Earth Chain, or terrene Chain, is the fourth in 
succession, and
> has therefore three of its seven globes in physical manifestation, 
its third
> globe, C, being what is called the planet Mars, and its fifth 
globe E. what
> is called the planet Mercury.
> Annie Besant and C. W. Leadbeater, Man: Whence, How and Whither, 
p. 7.
> 
> 15.
> 
> It is quite correct that Mars is in a state of obscuration at 
present,
> and Mercury just beginning to get out of it….. Again, both (Mars 
and
> Mercury) are septenary chains, as independent of the Earth's 
sidereal lords
> and superiors as you are independent of the `principles' of 
Daumling (Tom
> humb).
> Letter from the Master quoted in Secret Doctrine, l. p. 165
> 
> Principles of Man
> (1) 
Spirit
> (2) Soul  
> Vehicle of Spirit    
> -----------------------------------------
> (3) 
Mind
> (4) Animal  
> Soul
> Upadhi of Mind    
> ___________________________
> (6) Astral (5) 
Life 
> Body   
> Upadhi of Life    
> ___________________________
> The Upadhi of all the 6
> Princ.
> 
> _____________________________
> (7) Physical
> Body
> *Or as usually named after the manner of
> Esoteric Buddhism and others
> 1. Atma
> 2. Buddhi (or Spiritual Soul)
> 3. Manas (Human Soul)
> 4. Kama Rupa (Vehicle of 
Desires
>  
and
> Passions)
> 5. Linga Sarira
> 6. Prana
> 7. Sthula Sarira
> Secret Doctrine, l. 153
> Key to Theosophy, pls. 70-1 with footnote in latter:
> 
> "We include Atma among the human "principles" in order not to 
create
> additional confusion. In reality it is no `human' but the 
universal absolute
> principle of which Buddhi, the Soul-Spirit, is the carrier."
> 
> i. Adi
> ii. Anupadaka
> iii. Atma
> iv. Buddhi
> v. Manas
> vi. Kama
> vii. Sthula
>  
> Annie Besant, A Study in consciousness,
>  
> p. 64, as published in the third edition of 1918
> 
> Principles Life Forms
> Atma. Spirit Atma
> Buddhi Spiritual Soul Bliss-Body
> Higher Manas) Human Causal Body
> Lower Manas) Soul Mental Body
> Kama. Animal Soul Astral Body
> Linga Sharira Etheric Double
> Sthula Sharira Dense Body
> Annie Besant, Ancient Wisdom, ps. 176-7
> published in 1897
> 
> The President has now decided upon a set of names for the 
planes so for
> the future these will be used instead of those previously 
employed. A table
> of them is given below for reference
> 
> 16.
> 
> New Names Old Names
> Divine World Adi
> Monadic  
Anupadaka
> Spiritual  
Atmic or
> Nirvanic
> Intuitional  
Buddhic
> Mental  
Mental
> Emotional or  
Astral Astral
> Physical  
Physical
> C. W. Leadbeater, A Textbook of Theosophy,
> Third Edition, 1918 p. 41
> 
> These vehicles, being composed of matter modified by the 
action of the
> Planetary Logos of the Chain to which they belong, cannot respond 
to the
> vibrations of matter differently modified; and the student must be 
able to
> use his atmic body before he can contact the Universal Memory 
beyond the
> limits of his own Chain.
> Annie Besant, A Study in Consciousness, p. 291
> 
> ….since the Ego in the causal body gives the fundamental tone 
or
> temperament for the incarnation, we may think of the Ego and his 
three lower
> vehicles as forming a chord of temperamental tones, the Chord of 
the Man.
> But the individuality in the causal body is only a partial 
representation of
> all his qualities; behind his Higher Manas or Abstract Mind exists 
the
> Buddhi, the Divine Intuition and behind that, the
> Atma or the indomitable Spirit of God in man. But the Atma, Buddhi 
and Manas
> are themselves reflections of still higher attributes of the 
Monad, "the Son
> in the bosom of the Father." The fundamental note of the Life of 
the LOGOS
> gives the dominant tone for the Monad, and the three attributes of 
the Monad
> , on the Adi Anupadaka and the higher Nirvanic planes, make 
the "Chord of
> the Monad".
> C. Jinarajadasa, First Principles of Theosophy, p. 110
> 
> 
> The "principles", as already said, save the body, the life and 
the
> astral eidolon, all of which disperse at death, are simple aspects 
and
> states of consciousness ……..
> Key to Theosophy, p. 77
> 
> Occultism teaches that physical man is one, but the thinking 
man
> septenary, thinking, acting, feeling, and living on seven 
different states
> of being or planes of consciousness (italics ours), and that for 
all these
> states and planes the permanent Ego (not the false personality) 
has a
> distinct set of senses.
> Transactions of the Blavatsky Lodge, p. 73
> 
> Atma – as Seventh Principle of Man "Remember that there is 
within man
> no abiding principle" – which sentence I find followed by a remark 
of yours
> "How about the sixth and seventh principles?" To this I answer, 
neither Atma
> nor Buddhi ever were within man – Mahatma Letters, p. 455
> 
> First of all, Spirit (in the sense of the Absolute, and therefore,
> indivisible ALL), or Atma. As this can neither be located nor 
limited in
> philosophy, being simply that which IS in Eternity, and which 
cannot be
> absent from even the tiniest geometrical or mathematical point of 
the
> universe of matters or substance, it ought not to be called in 
truth. a
> "human" principle at all. Rather, and at best, it is in 
Metaphysics, that
> point in space which the human Monad and its vehicle man occupy 
for the
> period of every life.
> Key to Theosophy, p. 93
> 
> 17.
> 
> 
> Causal Body
> For it is the Buddhi-Manas which is called the Causal Body 
(the United
> 5th and 6th Principles) and which is Consciousness, that 
connects it with
> every personality it inhabits on earth.
> **********
> Speaking of Manas, the "Causal body" we may call it – when 
connecting it
> with the Buddhic radiance – the "HIGHER EGO", never the "Higher 
Self".
> Key to Theosophy, ps. 95 and 136
> 
> Astral Body (or Linga Sharira in Theosophy)
> ( " Kama Rupa NeoTheosophy)
> Why, she confounds "Soul and Spirit", refuses to discriminate 
between
> the animal and the spiritual Egos the Jiv-atma (or Linga Sharir) 
and the
> Kama Rupa (or Atma Rupa), two as different things as body and 
mind, and –
> mind and thought are.
> Mahatma Letters, p. 46
> 
> The ego dwells in a causal body, and when he takes upon 
himself in
> addition a mental and an astral body, the operation involves the 
actual
> entangling of a portion of the matter of those lower astral and 
mental
> types.
> C. W. Leadbeater, The Inner Life, l, p. 419
> 
> When the Thinker has consumed in the mental body all the 
fruits
> belonging to it of his earthly life, he shakes it off and dwells
> unencumbered in his own place. All the mental faculties which 
express
> themselves on the lower levels are drawn within the causal body – 
with the
> germs of the passional life that were drawn into the mental body 
when it
> left the astral shell to disintegrate in Kamaloka – and these 
become latent
> for a time, lying within the causal body, forces which remain 
concealed for
> lack of material in which to manifest. The mental body, the last 
of the
> temporary vestures of the true man disintegrates, and its 
materials return
> to the general matter of the mental plane, whence they were drawn 
when the
> Thinker last descended into incarnation. Thus the causal body 
alone remains,
> the receptacle and treasure house of all that has been assimilated 
from the
> life that is over.
> Annie Besant, Ancient Wisdom, p. 146
> 
> Once again, there begins the process of involution, and now of 
the Ego
> who lives in the causal body. When the Ego descends into 
incarnation, he
> undergoes limitation planes by plane, as he makes successively the 
mental,
> astral and physical bodies.
> C. Jinarajadasa, "First Principles of Theosophy, p. 196
> 
> The desire nature of the astral body provides a delicate 
instrument of
> cognition. Evil begins when the desire elemental dominates and 
dispossesses
> for the time the Ego. A natural desire then becomes a craving and 
the astral
> body gets out of control. When a man loses his temper, so that for 
the time
> he is not showing a soul's attributes, but
> 
> 18.
> 
> those of a wild beast, he has for the time reverted to an early 
stage of
> evolution, dragged thereto by the astral body which he cannot 
control. What
> we have to understand is that we are not the habits of the desire 
elemental
> of the astral body, but are to search, for our soul's purpose, such
> aptitudes in it as are useful for us.
> C. Jinarajadasa, First Principles of Theosophy, p. 105
> 
> 
> Monad
> "Having for Father, Spirit which is Life (the endless Circle or
> Parabrahm) and for Mother the Great Deep, which is Substance 
(Prakriti in
> its undifferentiated condition) Adonai possesses the potency of 
both and
> wields the dual powers of all things." We would say triple, but in 
the sense
> as given this will do. Pythagoras had a reason for never using the 
finite
> useless figure 2, and for altogether discarding it. The One can, 
when
> manifesting, become only 3. The unmanifest when a simple duality 
remains
> passive and concealed. The dual monad (the 7th and 6th principles) 
has in
> order to manifest itself as a logos the "Kwan-shai-yin" to first 
become a
> triad
> (7th, 6th and half of the 5th).
> Mahatma Letters, p. 347
> 
> While the man is what we call alive and awake on the physical 
earth he
> is limited by his physical body, for he uses the astral and mental 
bodies
> only as bridges to connect himself with his lowest vehicle. One of 
the
> limitations of the physical body is that it quickly becomes 
fatigued and
> needs periodical rest. Each night the man leaves it to sleep and 
withdraws
> into his astral vehicle, which does not become fatigued and 
therefore needs
> no rest. During this sleep of the physical body the man is free to 
move
> about in the astral world.
> C. W. Leadbeater, Textbook of Theosophy p. 61
> 
> Now, this specialization of Jack out of the dog-Group Soul is 
due, not
> only to the higher vibrations sent towards him from Jack's master, 
mistress
> and friends, but also to the fact that a Monad, "a fragment of 
Divinity ",
> is seeking to form an Ego or Soul in order to begin his human 
experiences.
> This Monad long ago attached to itself an atom of each of the 
planes as a
> centre on each plane, as an "earnest" sent in advance with a view 
to his
> future work….When the "permanent atoms" find themselves in touch 
with a
> highly specialized part of the animal Group Soul, like the "soul 
of Jack",
> then the Monad sends down from his high plane certain 
influences…..the soul
> of Jack as the result of the stronger and more divine radiations 
from the
> Monad, breaks off from the Group Soul…..
> C. Jinarajadasa, First Principles of Theosophy p. 122
> 
> 19.
> 
> In short, as the spiritual Monad is One, Universal, Boundless 
and
> Impartite, whose rays, nevertheless, form what we, in our 
ignorance, call
> the "individual Monads" of men, so the Mineral Monad – being at 
the opposite
> point of the circle – is also One – and from it proceed the 
countless
> physical atoms which Science is beginning to regard as  
individualised……..As
> the Monads are uncompounded things, as correctly defined by 
Leibnitz, it is
> the spiritual essence which vivifies them in their degrees of
> differentiation, which properly constitutes the Monad - - not the 
atomic
> aggregation which is only the vehicle and the substance through 
which thrill
> the lower and the higher degrees of intelligence.
> Secret Doctrine, l. ps. 177-8-9
> 
> 
> Meanwhile, it may be said in passing, the everflowing stream 
of life
> from the Logos supplies new Monads of form on the higher levels, 
so that the
> evolution proceeds continuously, and as the more-evolved Monads 
incarnate in
> the lower worlds their place is taken by the newly emerged Monads 
in the
> higher.
> Annie Besant, Ancient Wisdom, p. 186
> 
> It would be very misleading to imagine a Monad as a separate 
Entity
> trailing its slow way in a distinct path through the lower 
Kingdoms, and
> after an incalculable series of transformations flowering into a 
human
> being; in short, that the Monad of a Humboldt dates back to the 
Monad of an
> atom of horneblende.
> Secret Doctrine, l. p. 178
> 
> The evolution of matter is a rearrangement; the evolution of 
life is an
> unlocking and an unfoldment. In the first cell of living matter, 
in some
> incomprehensible fashion, are Shakespeare and Beethoven. Nature 
may need
> millions of years to re-arrange the substance. "Selecting" age 
after age,
> till the proper aggregation is found, and Shakespeare and 
Beethoven can come
> from her bosom to be the protagonists in one scene of her drama. 
Yet all the
> while, throughout the millions of years, the life held them both
> mysteriously within itself……….Within each cell He resides in His 
fullness;
> under His guidance, at the proper times, Shakespeare and Beethoven 
step
> forth and we call it evolution.
> C. Jinarajadasa, First Principles of Theosophy p. 17
> 
> The nature-spirits constitute an evolution apart, quite 
distinct at this
> stage from that of humanity ……. We know that, after that 
individuality has
> been attained, the unfolding of humanity carries us gradually to 
the steps
> of the Path, and then onward and upward to Adeptship and to the 
glorious
> possibilities which lie beyond. This is our line of development, 
but we must
> not make the mistake of thinking of it as the only line….The 
nature spirits,
> for example, neither have been nor ever will be members of a 
humanity such
> as ours.
> C. W. Leadbeater, The Hidden Side of Things, l. ps. 116-7
> 
> The Goal of Evolution – MAN
> The whole Kosmos is guided, controlled and animated by almost 
endless
> series of Hierarchies of Sentient Beings, each having a mission to 
perform,
> and who - - whether we give to them one name or another, and call 
them
> Dhyan- Chohans or Angels - - are "messengers" in the same sense 
only that
> they are the agents of Karmic and Cosmic Laws. They vary 
infinitely in their
> respective degrees of consciousness and intelligence and to call 
them all
> pure Spirits without any earthly alloy "which time is wont to prey 
upon" is
> 
> 20.
> 
> only to indulge in poetical fancy. For each of these Beings either 
was or
> prepares to become, a man, if not in the present, then in a past 
or a coming
> cycle (Manvantara). They are perfected, when not incipient, men…… 
In sober
> truth, as just shown, every "spirit" socalled is either a 
disembodied or a
> future man. From the highest Archangel (Dhyan Chohan) down to the 
last
> conscious "Builder" (the inferior class of Spiritual Entities), 
all such are
> men, having lived aeons ago, in other Manvantaras, on this or 
other spheres;
> so the inferior, semiintelligent, and non-intelligent Elementals –
are all
> future men.
> Secret Doctrine l, ps. 275-5-7
> 
> There are several parallel streams of evolving life, each 
mostly
> independent of the others in its development. Two of these streams 
are those
> of Humanity and of a parallel stream called the evolution of Devas 
or
> Angels. As already mentioned, human life has its earlier stages of 
animal,
> vegetable, mineral and elemental life. From the same mineral life, 
however,
> the life diverges into another channel, through stages of 
vegetable forms,
> animal forms, then forms of "naturespirits", or the fairies of 
tradition,
> into Angels or Devas ……One stream builds organisms living in 
water, while
> three use forms living on land. Only one of the six streams leads 
into
> humanity; the other five pass into the parallel evolution of the 
Devas.
> C. Jinarajadasa, First Principles of Theosophy, ps. 17-19
> 
> Thus by their repeated plant-reincarnations the monadic group-
souls in
> the vegetable kingdom evolve, until those that ensoul the highest 
members of
> the kingdom are ready for the next step. This step carries them 
into the
> animal kingdom, and here they slowly evolve in their physical and 
astral
> vehicles a very distinct personality ……..The monadic group-soul 
incarnates
> in a decreasing number of forms as it gradually approaches the 
point at
> which complete individualization will be reached ……..At last the 
decreasing
> number of forms animated by a monadic group-soul comes down to 
unity, and it
> animates a succession of single forms – a condition differing from 
human
> reincarnation only by the absence of Manas, with its causal and 
mental
> bodies. The mental matter brought down by the monadic group-soul 
begins to
> be susceptible to impacts from the mental plane, and the animal is 
then
> ready to receive the third great outpouring of the life of the 
LOGOS – the
> tabernacle is ready for the reception of the human Monad. 
…..Doubtless, in
> the course of aeons of evolution, the upwardly evolving Monad of 
form might
> have unfolded Manas by progressive growth, but both in the human 
race in the
> past, and in the animals of the present, such has not been the 
course of
> Nature. When the house was ready the tenant was sent down; from 
the higher
> planes of being the atmic life descended, veiling itself in 
Buddhi, as a
> golden thread; and its third aspect, Manas, showing itself in the 
higher
> levels of the formless world of the mental plane, germinal Manas 
within the
> form was fructified, and the embryonic causal body was formed by 
the union.
> This is the individualization of the spirit, the incasing of it 
in form,
> and this spirit incased in the causal body is the soul, the 
individual, the
> real man. …. Further, this outpoured life reaches the evolving 
forms not
> directly but by intermediaries. The human race having attained the 
point of
> receptivity, certain great Ones, called Sons of Mind, cast into 
men the
> monadic spark of Atma-Buddhi-Manas.
> Annie Besant, Ancient Wisdom, 190-4
> 
> 21.
> 
> Teaching on Lower Kingdoms vs."Group Souls"
> Man was the store-house, so to speak, of all the seeds of 
life for
> this Round, vegetable and animal alike……Having appeared at the very
> beginning, and at the head of sentient and conscious life, man 
(astral, or
> the "Soul" for the Zohar, repeating the archaic teaching, 
distinctly says
> that "the real man is the Soul, and his material frame no part of 
him") man
> became the living and animal UNIT, from which the "castoff clothes"
> determined the shape of every life and animal in this Round. 
Thus, he
> "created" for ages the insects, reptiles, birds, and animals, 
unconsciously
> to himself, from his remains and relics from the Third and the 
Fourth
> Rounds.
> Secret Doctrine, ll. 290
> 
> The Monad is a drop out of the shoreless Ocean beyond, or, to 
be
> correct, within the plane of primeval differentiation. It is 
divine in its
> higher and human in its lower conditions… and a monad it remains 
at all
> times, save in the Nirvanic state, under whatever conditions, or 
whatever
> external forms…. the MONAD has, dur- ing the cycle of its 
incarnations, to
> reflect in itself every root-form of each kingdom. Therefore, the 
Kabalists
> say correctly that "MAN becomes a stone, a plant, an animal, a 
man, a
> Spirit, and finally God…But by "MAN" the divine Monad is meant, 
and not the
> thinking Entity, much less his physical body….It is correct to say 
that the
> man of this Manvantara, i.e., during the three preceding Rounds, 
has passed
> through all the kingdoms of nature. That he was a stone, a plant, 
an
> animal." But (a) these stones, plants, and animals were the 
prototypes, the
> filmy presentments of those of the Fourth Round; and (b) even 
those at the
> beginning of the Fourth Round were the astral shadows of the 
present, as the
> Occultists express it. ….Thus the astral prototypes of the lower 
beings of
> the animal kingdom of the Fourth Round, which preceded (the 
chhayas of) Men,
> were consolidated, though still very ethereal sheaths of the still 
more
> ethereal forms of models produced at the close of the Third Round 
on Globe
> D. "Produced from the residue of the substance matter; from dead 
bodies of
> men and (other extinct) animals of the wheel before", or the 
previous Third
> Round – as Stanza 24 tells us. Hence, while the 
nondescript "animals" that
> preceded the astral man at the beginning of this life-cycle on our 
Earth
> were still, so to speak, the progeny of the man of the Third 
Round, the
> mammalians of this Round owe their existence, in a great measure, 
to man
> again. Moreover, the "ancestor" of the present anthropoid animal, 
the ape,
> is the direct production of the yet mindless Man, who desecrated 
his human
> dignity by putting himself physically on the level of the animal.
> Secret Doctrine, ll. 186-7
> 
> …..the Manasaputras, the Sons of Wisdom who informed the 
mindless man,
> and endowed him with his mind (manas).
> Secret Doctrine, ll. 608
> 
> Conditions during Sleep ("Invisible Helpers")
> Q. Is the apparent objectivity in a dream really objective or
> subjective?
> A. If it is admitted to be apparent, then of course, it is 
subjective.
> The question should rather be, to whom or what are the pictures or
> representations in dreams either objective ore subjective? The 
physical man,
> the dreamer, all he sees with his eyes shut, and in or through his 
mind is
> of course subjective. But to the Seer within the physical 
dreamer, that
> Seer himself bring subjective to our material senses, all he sees 
is as
> objective as he is himself to himself and others like himself.
> Transactions of the Blavatsky Lodge, p. 73
> 
> 22.
> 
> While the man is what we call alive and awake on the physical 
earth he
> is limited by his physical body, for he uses the astral and mental 
bodies
> only as bridges to connect himself with his lowest vehicle. One of 
the
> limitations of the physical body is that it quickly becomes 
fatigued and
> needs periodi cal rest. Each night the man leaves it to sleep, and 
withdraws
> into his astral vehicle, which does not become fatigued and 
therefore needs
> no sleep. During this sleep of the physical body the man is free 
to move
> about in the astral world; but the extent to which he does this 
depends upon
> his development…. The educated man is generally able to travel in 
his astral
> vehicle wherever he will, and has much more consciousness in the 
astral
> world…… 
> C.W. Leadbeater, Textbook of Theosophy,
> See also Annie Besant, p. 61 Ancient Wisdom, p. 77
> 
> Q. What is the condition of the Linga Sarira (astral body), or 
plastic
> body during dreams?
> A. The condition of the Plastic form is tosleep with its body, 
unless
> projected by some powerful desire generated in the higher Manas. 
In dreams
> it plays no active part, but on the contrary is entirely passive, 
being the
> involuntary half-sleepy witness of the experiences through which 
the higher
> principles are passing. 
> Transactions of the Blavatsky Lodge, p. 76
> 
> Mind is a name given to the sum of the states of Consciousness 
grouped
> under Thought, Will and Feeling. During deep sleep, ideation 
ceases on the
> physical plane, and memory is in abeyance; thus for the time-
being "Mind is
> not" because the organ, through which the Ego manifests ideation 
and memory
> on the material plane, has temporarily ceased to function.. …
our "Ego is
> latent (in us) at the time of sushupti, sleep"..
> Secret Doctrine, l. ps. 38 and 429
> 
> *The three states of consciousness, which are Jagrat, the waking; 
Svapna,
> the dreaming; and Sushupti, the deep sleeping state.
> Voice of the Silence, footnote p. 6
> 
> The vast importance of the work which They are doing, and the 
enormous
> amount of it, makes it obviously impossible that They should take 
up
> personal work with individuals. In the cases where such work has 
to be done
> it is always delegated to pupils…The work of the invisible helpers 
on the
> astral plane would simply not be done unless there were pupils at 
the stage
> where that is the best work can do….. For those who are acting as 
invisible
> helpers on the astral plane there are no separate levels; it is 
all one. In
> India the idea of service on the astral plane is not so widely 
known as in
> the West…. (!!Italics ours)
> C.W. Leadbeater, Inner Life, l. ps. 37-8 and 566
> 
> The dead can see us, but it is our astral body that they see;
> consequently they are at once aware of our emotions, but not 
necessarily of
> the details of our physical condition. They know whether we are 
happy ore
> miserable…. The dead man carries on with him his affections and 
hatreds; he
> knows his old friends when he meets them, and he also forms new 
friendships
> among new companions whom he meets for the first time on the 
astral plane.
> C.W. Leadbeater, Inner Life, l. p. 83
> 
> After Death Conditions
>  
> Kamaloka
> In Kama Loka those who retain their remembrance will not enjoy 
it at the
> supreme hour of recollection - -Those who know they are dead in 
their
> physical bodies – can only be either adepts or – sorcerers; and 
these two
> are the exceptions to the general rule.
> Mahatma Letters, p. 128
> 
> The good and pure sleep a quiet blissful sleep, full of happy 
visions of
> earth-life and have no consciousness of being already for ever 
beyond that
> life. 
> 
> Every just disembodied four-fold entity
> 
> 23.
> 
> whether it dies a natural or violent death, from suicide or 
accident,
> mentally sane or insane, young or old, good, bad or indifferent, 
loses at
> the instant of death all recollections, it is mentally – 
annihilated; it
> sleeps its akashic sleep in the Kama-loka. This state lasts from a 
few hours
> (rarely less), days, weeks, month: -sometimes to several years. 
All this
> according to the entity, to its mental status at the moment of 
death, to the
> character of its death, etc. that remembrance will return slowly 
and
> gradually toward the end of its gestition (to the entity or Ego), 
still more
> slowly but far more imperfectly and incompletely to the shell, and 
fully to
> the Ego at the moment of its entrance into Deva Chain.
> Mahatma Letters, ps. 123 and 186-7
> 
> When an average man or woman reaches Kamaloka, the spiritual
> Intelligence is clothed with a desire body, which posesses 
considerable
> vigour and vitality; the lower Manas, closely interwoven with Kama 
during
> the earth –life just ended, having lived much in the enjoyment of 
objects of
> sense and in the pleasures of the emotions cannot quickly 
disentangle itself
> from the web of its own weaving, and return to its Parent Mind, 
the source
> of its own being. Hence a considerable delay in the world of 
transition, in
> Kamaloka, while the desires wear out and fade away to a point at 
which they
> can no longer detain the Soul with their clinging arms. As said, 
during the
> period that the Immortal Triad and Kama remain together in 
Kamaloka,
> communications between the disembodied entities on earth is 
possible. 
> Annie Besant, Death – And After, ps. 34-5
> 
> 
> Enq. In no case, then, do you admit the possibility of the
> communication of the living with the disembodied spirit?
> Theo. Yes, there is a case, and even two exceptions to the 
rule. The
> first exception is during the few days that follow immediately the 
death of
> a person and before the spirit?
> Theo. Yes, there is a case, and even two exceptions to the 
rule. The
> first exception is during the few days that follow immediately the 
death of
> a person and before the Ego passes into the Devachanic state. 
….The spirit
> is dazed after death and falls very soon into what we 
call "predevachanic
> unconsciousness. " 
> The second exception is found in the Nirmanakayas adept, or 
Saint…….They
> have no material body, as they have left it behind.
> Key to Theosophy, p. 118
> 
> In the Kama Loka (semi physical sphere) dwell the shells, the 
victims
> and suicides; and this sphere is divided into innumerable regions 
and
> sub-regions corresponding to the mental states of the comers at 
their hour
> of death. This is the glorious "summer land" of the Spiritualists, 
to whose
> horizons is limited the vision of their best seers – vision 
imperfect and
> deceptive because untrained and non-guided by Alaya Vynyana (hidden
> knowledge).
> Mahatma Letters, ps. 198-9
> 
> The average person passing into the heavenlife, for example 
tends to
> float at a considerable distance above the surface of the earth, 
although on
> the other hand some of such men are drawn to our level. Still, 
broadly
> speaking the inhabitants of the heaven-world may be thought of as 
living in
> a sphere or ring or zone round the earth. What Spiritualists call 
the
> summer-land extends many miles above our heads…..
> C.W. Leadbeater, Inner Life, l. p. 355
> 
> Devachan
> 
> ..All the greatest plans of moral reform, of intellectual and 
spiritual
> research into abstract Many men arrive in the astral world in utter
> ignorance of its conditions, not realizing at firstthat they are 
dead, and
> when they do realize it fearing the fate that may be in store for 
the,
> because of false and wicked theological teaching.
> 
> own preparation, living. if not quite what one would call a 
conscious
> existence, at least a dream of such realistic vividness that 
nothing of the
> life-realities could ever match it.
> Mahatma Letters, p. 191
> 
> 24.
> 
> When the astral life is over, the man dies to that world in 
turn, and
> awakens in the mental principles of nature, all the divine 
aspirations,
> would, in devachan come to fruition, and theabstract entity 
previously known
> as the great Chancellor would occupy itself in this inner world of 
its
> world…..His mental body is by no means fully developed; only those 
parts of
> it are really in action to their fullest extent which he has used 
in this
> altruistic manner. When a feeling of such utter joy in living that 
he needs
> for the time nothing but just to live. Such bliss is of the 
essence of life
> in all the higher worlds of the system. Even astral life has 
possibilities
> of happiness far greater than anything that we can know in the 
dense body;
> but the heaven-life in the mental world is out of all proportion 
more
> blissful than the astral.
> C.W. Leadbeater, Textbook of Theosophy, ps. 88-9
> 
> Enq. But what is Devachan?
> Theo. The "land of gods" literally; a condition, a state of 
mental
> bliss. Philosophically a mental condition analogous to, but far 
more vivid
> and real than, the most vivid dream. It is the state after death 
of most
> mortals.
> Key to Theosophy, p, 78
> 
> You postulate an intercourse of entities in devachan which 
applies only
> to the mutual relationship of physical existence. Two sympathetic 
souls
> will each work out its own devachanic sensations making the other 
a sharer
> in its subjective bliss, but yet each is dissociated from the 
other as
> regards actual mutual intercourse. For what companionship could 
there be
> between two subjective entities which are not even as material as 
that
> ethereal body-shadow – the Mayavi rupa?
> Mahatma Letters, p. 198
> 
> And with regard to the true communion, that of soul with soul? 
That is
> closer, nearer, dearer than anything we know here, for, as we have 
seen,
> there is no barrier on the mental plane between soul and soul; 
exactly in
> proportion to the reality of soul-life in us is the reality of 
soulcommunion
> there; and the mental image of our friend is our own creation; his 
form as
> we knew and loved it; and his soul breathes through that form to 
ours just
> to the extent that his soul and ours can throb in sympathetic 
vibration.
> Annie Besant, Ancient Wisdom, p. 143
> 
> A mother from a savage tribe is not less happy than a mother 
from a
> regal palace, with her lost child in her arms; and although as 
actual Egos,
> children prematurely dying before the perfection of their 
septenary Entity
> do not find their way to DevaChan, yet all the same the mother's 
loving
> fancy finds her children Say – it is but a dream, but after all 
what is
> objective life itself but a panorama of vivid unrealities? The 
pleasures
> realized by a Red Indian in his "happy hunting ground" in that 
Land of
> Dreams is not less intense than the ecstasy felt by a connoisseur 
who passes
> aeons in the wrapt delight of listening to Divine Symphonies by 
imaginary
> angelic choirs and orchestras. there, without once missing what 
her heart
> yearns for. Mahatma Letters, p. 103
> 
> The fifth subdivision of Kamaloka offers many new 
characteristics….Here
> are situated all the materialized heavens which play so large a 
part in
> popular religion all the world over. The happy hunting-grounds of 
the Red
> Indian……….
> Annie Besant, Ancient Wisdom, p. 100
> 
> 25.
> 
> Skandhas OR " Permanent Atoms"?
> 
> .. Karma is the guiding power, and Trishna (in Pali Tanha) the 
thirst or
> desire to sentiently live he awakens again after the second death, 
his first
> sense is one of indescribable bliss and vitality –actions, which, 
out of the
> old Skandhas produce the new groups that form the new being and 
control the
> nature of birth itself …..The "old being" is the sole-parent - - 
father and
> mother at once - - of the "new being". It is the former who is the 
creator
> and fashioner, of the latter, in reality; and far more so in plain 
truth,
> than any father in flesh. And once that you have well mastered the 
meaning
> of Skandhas you will see what I mean. It is the group of 
Skandhas, that
> form and constitute the physical and mental individuality we call 
man (or
> any being). This group consists (in the exoteric teaching) of five 
Skandhas,
> namely Rupa - - the material properties or attributes; Yedana - -
> sensations; Sanna – abstract ideas; Sankhara - - tendencies both 
physical
> and mental; and Vinnana - - mental powers, and amplifications of 
the fourth
> - -meaning the mental, physical and moral predispositions. We add 
to them
> two more, the nature and names of which you may learn hereafter. 
Suffice
> for the present to let you know that they are connected with and 
productive
> of Sakkayaditthi, the "heresy or delusion of individuality" and of 
Attavada
> "the doctrine of Self", both of which (in the case of the fifth 
principle
> the soul) lead to the Maya of heresy and belief in the efficacy of 
vain
> rites and ceremonies in prayers and intercession… …they (the 
Skandhas) are
> ever and ceaselessly at work in preparing the abstract mould, the
> "privation" of the future new being.
> Mahatma Letters, ps.. 111 and 112
> 
> 
> A physical impact of any kind will cause vibrations 
corresponding to its
> own in the - -the proximate force or energy – resultant of human ( 
or
> animal) physical body it contacts….whether local or general; they 
will reach
> the permanent physical atom….. All the results of physical 
experiences
> remain stored up in this permanent atom, as powers of vibrating 
…..The
> physical body disintegrates at death; its particles scatter, all 
carrying
> with them the result of the experiences through which they have 
passed….But
> the physical permanent atom remains….The permanent astral atom 
bears exactly
> the same relation to the astral body as that borne by the physical 
permanent
> atom to the physical body. 
> At the end of the life in kamalokapurgatory- - the golden life-
web
> withdraws from the astral body, leaving it to disintegrate, as its 
physical
> comrade had previously done, and enwraps the astral permanent atom 
for its
> long sleep. A similar relation is borne to the mental body by the 
permanent
> mental particle during physical, astral and mental life. 
> Annie Besant, Study in consciousness, ps. 97-8 and 105
> 
> 
> Enq. What becomes of the other, the lower Skandhas of the 
personality,
> after the death of the body? Are they quite destroyed? 
> Theo. They are and yet they are not – a fresh metaphysical and 
occult
> mystery for you. They are destroyed as the working stock in hand 
of the
> personality; they remain as Karmic effects, as germs, hanging in 
the
> atmosphere of the terrestrial plane, ready to come to life, as so 
many
> avenging fiends to attach themselves to the new personality of the 
Ego when
> it reincarnates.
> Key to Theosophy, p. 120-1
> 
> 
> A questioner sometimes asks: How can these permanent atoms be 
stored up
> within the causal body without losing their physical, astral and 
mental
> natures, since the causal body exists on a higher plane, where the 
physical,
> as physical, cannot be? Such a querent is forgetting for a moment 
that all
> the planes are interpenetrating ……..Te triad forms a minute 
particle within
> the causal body; each constituent part of it belongs to its own 
plane but,
> as the planes have meeting points everywhere, no difficulty arises 
in the
> necessary juxtaposition.
> Annie Besant, Study in Consciousness, ps. 107-8
> 
> 26.
> 
> Sleeping Atoms
> 
> Life is ever present in the atom or matter, whether organic or 
inorganic
> – a difference that the occultist do not accept. Their doctrine is 
that life
> is as much present in the inorganic as in the organic matter; when 
life
> energy is active in the atom, that atom is organic; when dormant 
or latent,
> then the atom is inorganic…. The "Jiva" or life-principle which 
animates
> man, beast, plant, and even a mineral, certainly is a form of force
> indestructible"…. Were it to become - - we will not say absent, 
for this is
> impossible, since it is omni-present - - but for one single instant
> inactive, say in a stone, the particles of the latter would lose 
instantly
> their cohesive property and disintegrate as suddenly though the 
force would
> still remain in each of its particles, but in a dormant state. 
Then the
> continuation of the definition, which states that when this 
indestructible
> force is "disconnected with one set of atoms, it becomes attracted
> immediately by others", does not imply that it abandons entirely 
the first
> set, but only that it transfers its vis viva, or living power - - 
the energy
> of motion - - to another set. But because it manifest itself in 
the next set
> as what is called kinetic energy, it does not follow that the 
first set is
> deprived of it altogether; for it is still in it as potential 
energy, or
> life latent….we regard and call, in our occult phraseology, those 
atoms that
> are moved by kinetic energy as "life atoms", while those that are 
for the
> time being passive, containing but imperceptible potential energy, 
we call
> "sleeping atoms".
> Five Years of Theosophy, ps. 535-6 ("Transmigration of Life Atoms")
> 
> The physical body disintegrates at death; its particles 
scatter, all
> carrying with them the result of the experiences through which 
they have
> passed - - as indeed all particles of our bodies are ever doing 
day by day,
> in their ceaseless dyings out of one body and ceasless birthings 
into
> another. But the physical permanent atom remains; it is the only 
atom that
> has passed through all the experiences of the ever-changing  
conglomerations
> we call our body, and it has acquired all the results of all those
> experiences. Wrapped in its golden cocoon, it sleeps through the 
long years
> during which the Jivatma that owns it is living through other 
experiences in
> other worlds. By these it remains unaffected, being incapable of 
responding
> to them and it sleeps through its long night in undisturbed 
repose.*
> "*H.P. Blavatsky throws out a hint as to these `sleeping atoms'. 
See The
> Secret Doctrine, ll. 710" (!! H.P.B. certainly does throw out a 
hint but
> note the complete passage in the opposite column from which the 
footnote,
> referred to was taken and compare them - - - Compilers)
> Annie Besant, Study in Consciousness, p. 98
> 
> Memory
> 
> There are five Skandhas or attributes in the Buddhist 
teachings: Rupa
> (form or body) material qualities; Vedanna, sensation; Sanna, 
abstract
> ideas; Samkhara, tendencies of mind; Vinnana, mental powers. Of 
these we are
> formed; by them we are conscious of existence; and through them 
communicate
> with the world about us.
> Enq. What do you mean by Skahdhas?
> Theo. Just what I said: "attributes" among
> which is memory……. Because memory is included within the Skandhas, 
and the
> Skandhas having changed with the new existence, a cular existence 
develops
> Key to Theosophy, ps. 100-101
> 
> When functioning in this physical world he remembers by means 
of his m
> ental body; but since that is a new one assumed only for this 
birth, it
> naturally cannot contain the memory of previous births in which it 
had no
> part.
> C.W. Leadbeater, Textbook of Theosophy, p. 44
> 
> The memory of the cells, or of groups of cells, perishes at 
death, and
> cannot be said to be recoverable as such. Where then is Memory 
preserved?
> The brief answer is Memory is not a memory, the record of that 
parti-
> faculty and is not preserved; it does not inhere in consciousness 
as a
> capacity, nor is any memory of events stored up in the individual
> consciousness. Every event is a present fact in the universe-
consciousness,
> in the consciousness of LOGOS. …..All "memories" are recoverable, 
because
> all possibilities of image-producing vibrations are within the 
consciousness
> of the LOGOS.
> Annie Besant, Study in Consciousness, ps. 277-8
> 
> 27.
> 
> Occultists AND Facts
> 
> It was H. P. B., who, acting under the orders
> of Atrya (one whom you do not know) was the
> first to explain in the
> 
> It was H. P. B., who, acting under the orders of Atrya (one 
whom you do
> not know) was the first to explain in the Spiritualist the 
difference there
> was between psyche and nous, nefesh and ruach - - Soul and Spirit. 
She had
> to bring the whole arsenal of proofs with her, quotations from 
Paul and
> Plato, from Plutarch and James, etc. before the Spiritualists 
admitted that
> the theosophists were right. It was then that she was ordered to 
write Isis
> just a year after the Society had been founded.
> Mahatma Letters, p. 289
> 
> She (H.P.B.) often in her humility, buttresses her own true 
statements
> with a mass of rubbish from inferior writers picked up haphazard; 
on minor
> points she often speaks hastily and carelessly; and further, she 
confuses
> her teachings with excessive digressions……
> Annie Besant, Theosophical Review, August, 1899.
> 
> And to show you how exact a science is occultism let me tell 
you that
> the means we avail ourselves of are all laid down for us in a code 
as old as
> humanity to the minutest detail. Mahatma Letters, p. 144
> 
> The Secret Doctrine
> 
> The Secret Doctrine will explain many things, set to right 
more than on
> perplexed student.
> Mahatma Letters, p. 357
> 
> I have also noted your thoughts about the Secret Doctrine. Be 
assured
> that what she has not annotated from scientific and other works, 
we have
> given or suggested to her. Every mistake or erroneous notion, 
corrected and
> explained by her from the works of other Theosop hists was 
corrected by me
> or under my instructions. It is a more valuable work than its 
predecessor,
> an epitome of occult truths that will make it a source of 
information and
> instruction for the earnest student for long years to come. 
> Letters from the Masters of the Wisdom, p. 54
> 
> Dr. Weller Van Hook has a very useful article in our present 
number, to
> which I draw the attention of our readers. As I have said in the 
Bulletin
> for February: "It is marked by the strong common sense, freedom of 
thought,
> tolerance and open-eyed loyalty, which are so characteristic of 
the writer."
> (Italics ours)
> Annie Besant, The Theosophist, March, 1922 p. 530
> 
> They, as they step aside, as did Madame Blavatsky, leave their 
authority
> to appointed leaders who carry on the work under the original 
Power that
> caused the organization to come intoexistence. To realize this is 
to find a
> new respect for the Heads of the movement, and a new tolerance of 
their
> doings. It is to recognize that there is no need to sustain a 
movement back
> to the teachings of H.P.B. Our present leaders suffice for the 
hour.. Weller
> Van Hook, (Italics our)
> The Theosophist, March, 1922, ps. 549-50
> 
> 
> 28.
> 
> The same will be said of the Secret Archaic Doctrine, when 
proofs are
> given of its undeniable existence and records. But it will take 
centuries
> before much more is given from it….since the SECRET DOCTRINE is 
not a
> treatise, or a series of vague theories, but contains all that can 
be given
> out to the world in this century.
> Secret Doctrine, l. xxxviii
> 
> Great "Beings"
> 
> Orientalists and their Dictionaries tell us that the 
term "Manu" is
> from the root Man "to think"; hence "the thinking man". But,  
esoterically,
> every Manu, as an anthro-morphised patron of his special cycle (or 
Round),
> is but the personified idea of the "Though Divine"; (as the 
Hermetic
> "Pymander"); each of the Manus, therefore, being the special god, 
the
> creator and fashioner of all that appears during his own 
respective cycle or
> Manvantara. Fohat runs the Manus' (or Dhyan Chohans') errands, and 
causes
> the ideal prototypes to expand from within without….
> Secret Doctrine, l. p. 63.
> 
> It is from IT that issues the great unseen Logos, who evolves 
all the
> other logoi, the primeval MANU who gives being to the other Manus, 
who
> emanate the universe and all in it collectively, and who represent 
in their
> aggregate the manifested LOGOS.
> Secret Doctrine, ll. p. 310
> 
> Manu is the synthesis perhaps of the Manasa and he is a single
> consciousness in the same sense that while all the different cells 
of which
> the human body is composed are different and varying consciousness 
there is
> still a unit, which
> is the man. But this unit, so to say, is not single consciousness; 
it is a
> reflection of thousands and millions of consciousness which a man 
has
> absorbed.
> But Manu is not really an individuality it is the whole of 
mankind. You
> may say that Manu is a generic name for the Pitris, the 
progenitors of
> mankind.
> Transactions of the Blavatsky Lodge, p. 100
> 
> 
> We have not quarrel with the "Back to Blavatsky" movement ……
Ill would we
> have profited by her teachings, were we only to have marked time in
> knowledge since she left us on the physical plane thirty years 
ago. I may,
> however, say that whenever my Brother Leadbeater or myself have 
come across
> anything which seemed to conflict with anything she had written, 
we examined
> our observation with minute care, and tested our own "discoveries" 
by her
> statements.
> Annie Besant, The Theosophist, March, 1922 p. 595
> 
> The Manu, or temporal leader, is practically an autocratic 
monarch who
> arranges everything connected with the physical plane life of the 
new race,
> and endeavors to make it as perfect an expression as possible of 
the idea
> which the LOGOS has set before Him for realisation.
> C.W. Leadbeater, Inner Life, l. p. 15
> 
> The Root Manu of the terrene Chain, Vaivasvata who directs the 
whole
> order of its evolution, is a mighty Being from the fourth Chain of 
the Venus
> Scheme…. A Root Manu of a Chain must achieve the level fixed for 
the Chain
> or Chains on which He is human, and become one of its Lords; then 
He becomes
> the Manu of a Race; then a Pratyeka Buddha; then a Lord of the 
World; then
> the Root Manu, then the Seed Manu of a Round, and only then the 
Root Manu of
> a Chain.
> Annie Besant and C.W. Leadbeater,
> Man: Whence, How and Whither, p. 78
> 
> The Adept of the First Ray who takes the seventh Initiation 
usually
> enters there-after upon the arduous duties of the Manu of a Root 
Race on a
> globe. His term of office begins with the slow gathering of the 
egos who are
> going to work under Him at the commencement of the new race, and 
through all
> the successive subraces as they appear one by one. 
> During the hundreds of thousands of years of the history of a 
Root Race,
> He directs the building of variant after variant of the sub-races 
and
> Himself incarnates in each sub-race to set the form for it.
> C. Jinarajadasa, First Principles of Theosophy, p. 209
> 
> 29.
> 
> Pratyeka Buddhas are those Bodhisattvas who strive after and 
often reach
> the Dharmakaya robe after a series of lives. Caring nothing for 
the woes of
> mankind or to help it, but only for their own bliss, they enter 
Nirvana and
> – disappear from the sight and the hearts of men. In Northern 
Buddhism a
> "Pratyeka Buddha" is a synonym of spiritual Selfishness.
> Voice of the Silence, p. 44
> 
> When the life-wave shall pass from Earth to Mercury, it is 
these Three
> who shall become in turn Lords of Mercury, and guide all evolution 
on that
> globe. They are known in Buddhism as Pratyeka Buddhas, 
the "solitary
> Buddhas"; for They do not teach…..But They stand at the level of 
the Buddha,
> though Theirs is not the role of the World-Teacher. Hence the 
curiously
> misleading description in popular Buddhism of Them as "solitary" or
> "selfish" Buddhas.
> C. Jinarajadasa, First Principles of Theosophy, p. 208
> 
> Comte St. Germain. No wonder you find it cloudy, for it was 
never meant
> for the uninitiated reader. Eliphas studied from the Rosicrucian 
MSS. (now
> reduced to three copies in Europe). These expound our eastern 
doctrines from
> the teachings of Rosencrauz, who, upon his return from Asia 
dressed them up
> in a semi-Christian garb intended as a shield for his pupils 
against
> clerical revenge. One must have the key to it and that key is a 
science per
> se Rosencrauz taught orally. Saint Germain recorded the doctrines 
in figures
> and his only exciphered MS. remained with his staunch friend and 
patron the
> benevolent German Prince from whose house and in whose presence he 
made his
> last exit - - Home.
> Mahatma Letters, p. 280
> 
> The last survivor of the Royal House of Rakoczi, known as the 
Comte de
> S. Germain in the history of the eighteenth century; as Bacon in 
the
> seventeenth; as Robertus the monk in the sixteenth; as Hunyadi 
Janos in the
> fifteenth; as Christian Rosencrouz in the fourteenth – to take a 
few of his
> incarnations – was disciple through these laborious lives and now 
has
> achieved Masterhood, the `Hungarian Adept' of The Occult World, 
and known to
> some of us in that Hungarian body……. They live in different 
countries…..the
> Master Rakoczi in Hungary but traveling much….
> Annie Besant, The Masters, ps. 75-6 1918 Krotona Edition
> 
> (1) An adept – the highest as the lowest – is one only during 
the
> exercise of his occult powers.
> (2) Whenever these powers are needed, the sovereign will 
unlock the door
> to the inner man – (the adept) who can merge and act freely but on
> condition that his jailor – the outer man will be either 
completely or
> partially paralyzed – as the case may require; viz: either (a) 
mentally and
> physically; (b) mentally – but not physically; (c) physically but 
not
> entirely mentally; (d) neither, but with an akasic film interposed 
between
> the outer and the inner man …….no adept can be supposed to keep 
his will in
> constant tension and the inner man in full function, when there is 
no
> immediate necessity for it. When the inner man rests the adept 
becomes an
> ordinary man, limited to his physical senses and the functions of 
his
> physical brain. Habit sharpens the intuitions of the latter, yet 
is unable
> to make them supersensuous. The inner adept is ever ready, ever on 
the
> alert, and that suffices for our purposes. At moments of rest 
then, his
> faculties are at rest also.
> Mahatma Letters, p. 180
> 
> 
> An accepted pupil is taken into his Master's consciousness to 
so great
> an extent that whatever he sees or hears is within the knowledge 
of his
> Master – not that the Master necessarily sees or hears it at the 
same moment
> (though that often happens) but that it lies within the Master's 
memory
> exactly as it does within the memory of the pupil. Whatever the 
pupil feels
> or thinks is within the astral and mental bodies of his Master 
……….If, for
> example, the pupil is writing a letter or giving a lecture, the 
Master is
> subconsciously aware of that fact, and may at any moment throw 
into the mind
> of the pupil a sentence to be included……..
> C.W. Leadbeater, Inner Life, l. ps. 44-5 and 49-50
> 
> Just in the same way the Great White Brotherhood has nothing 
to do with
> the relations between the Master and His pupil; that is a matter 
solely for
> the private consideration of the Master himself.
> C.W. Leadbeater, Inner Life, l. p. 54
>  
> A Master is a term applied by Theosophists to denote certain 
human
> beings, who have completed their human evolution, have attained 
human
> perfection, have nothing more to learn so far as our part of the 
solar
> system is concerned
> ……..
> Annie Besant, The Masters, p. 68 Krotona Edition of 1918
> 
> I tell you, my dear friend, that I am far less free to do as I 
like than
> you are in the matter of the Pioneer. None of us but the highest 
Chutuktus
> are their full Masters.
> Mahatma Letters, p. 113
> 
> …a high adept whose powers are not in the Chohan's chancery 
sequestered
> by Him to prevent him from squandering them upon the unworthy 
objects of his
> personal predilections
> …..
> Mahatma Letters, p. 181
> (2) But if a first-fifth round man devoted himself to 
occultism and
> became an adept, would he escape further earthly incarnations?
> (2) No; if we except Buddha – a sixth round being…Yet even he 
escaped
> further reincarnations but on this earth; and, when the last of 
the sixth
> round men of the third ring is gone out of this earth, the Great 
Teacher
> will have to get reincarnated on the next planet.
> Mahatma Letters, p. 117
> 
> ..having become a full adept (which unhappily I am not) I 
arrest the
> hand of death at will, and when finally obliged to submit to it, 
my
> knowledge of the secrets of nature put me in a position to retain 
my
> consciousness and distinct perceptions of Self as an object to my 
own
> reflective consciousness and cognition; and thus avoiding all such
> dismemberments of principles, that as a rule take place after the 
physical
> death of average humanity, I remain as Koot Hoomi in my Ego 
throughout the
> whole series of births and lives across the seven worlds and Arupa-
lokas
> until finally I land again on this earth among the fifth race men 
of the
> full fifth Round beings. I would have been, in such a case - -
"immortal"
> for an inconceivable (to you) long period, embracing many 
milliards of
> years. And yet am "I" truly
> 
> 30.
> 
> immortal for all that? Unless I make the same efforts as I do now 
to secure
> for myself another such furlough from Nature's Law, Koot Hoomi 
will vanish
> and my become a Mr. Smith or an innocent Babu when his leave 
expires. 
> Mahatma Letters, ps. 129-30 
> 
> And this weary round of birth upon birth must be ever and ever 
run
> through, until the being reaches the end of the seventh round, or-
attains in
> the interim the wisdom of an Arhat, then that of a Buddha and thus 
gets
> relieved for a round or two…..
> Mahatma Letters, p. 196
> 
> 
> The HOW and WHY of True Occult Study
> 
> As our London opponent truly remarks: these subjects 
(metaphysical) are
> only partly for understanding. A higher faculty belonging to the 
higher life
> must see, - - and it is truly impossible to force it upon one's
> understanding - - merely in words. One must see with his spiritual 
eye, hear
> with his Dharmakayic ear, feel with the sensations of his Ashta-
vijnyana
> (spiritual "I") before he can comprehend this doctrine fully; 
otherwise it
> may but increase one's discomfort, and add to his knowledge very 
little.
> Mahatma Letters, p. 200
> 
> There is one general law of vision (physical and mental or 
spiritual)
> but there is a qualifying special law proving that all vision must 
be
> determined by the quality or grade of man's spirit and soul, and 
also by the
> ability to translate divers qualities of waves or astral light into
> consciousness. 
> Mahatma Letters, p. 255
> 
> As we do not "require a passive mind" but on the contrary are 
seeking
> for those most active, which can put two and two together once 
that they are
> on the right scent, we will, if you please, drop the subject. Let 
your mind
> work out the problem for itself……
> Thus, little by little, the now incomprehensible will become 
the
> self-evident; and many a sentence of mystic meaning, will shine 
yet before
> your Soul-eye, like a transparency illuminating the darkness of 
your mind.
> Such is the course of gradual progress.
> Mahatma Letters, p. 277
> 
> On close observation, you will find that it was never the 
intention of
> the Occultists really to conceal what they have been writing from 
the
> 
> 32.
> 
> earnest determined students, but rather to lock up their 
information for
> safety's sake, in a secure safe box, the key to which is – 
intuition.
> The degree of diligence and zeal with which the hidden meaning is 
sought by
> the students, is generally the test - - how far he is entitled to 
the
> possession of the so buried treas ure.
> Mahatma Letters, p. 279
> 
> 
> H. P. B.
> You can never know her as we do, therefore - - none of you 
will ever be
> able to judge her impartially or correctly. You see the surface of 
things;
> and what you would term "virtue" holding but to appearances, we - -
judge
> but after having fathomed the object of its profoundest depth, and 
generally
> leave the appearances to take care of themselves. In your opinion 
H.P.B. s,
> at best, for those who like her despite herself - - a quaint, 
strange woman,
> a psychological riddle: impulsive and kindhearted, yet not free 
from the
> vice of untruth. We on the other hand, under the garb of 
eccentricity and
> folly - -we find a profounder wisdom in her inner Self than you 
will ever
> find yourselves able to perceive. In the superficial details of 
her homely,
> hard-working common-place daily life and affairs, you discern but
> unpracticality, womanly impulses, often absurdity and folly; we, 
on the
> contrary, light daily upon traits of her inner nature the most 
delicate and
> refined, and which would cost an uninitiated psychologist years of 
constant
> and keen observation, and many an hour of close analysis and 
efforts to draw
> out of the depth of that most subtle of mysteries - -human - - one 
of her
> most complicated machines, - - H.P.B.'s mind - - and thus learn to 
know her
> true inner Self.
> Mahatma Letters, p. 314
> 
> Finally, in bringing this Section to a close, a challenge is 
issued to
> any and every student of Theosophy to produce contradictory 
teachings as
> between Masters' letters (whether published in The Mahatma Letters 
or The
> Occult World or the little Adyar book, Letters from the Masters of 
the
> Wisdom) and the writings of H.P.B., similar to those that have 
been shown to
> exist between the Masters' and H. P. B. on the one hand and Mr.
> Leadbeater's, Mrs.. Besant's and Mr. Jinarajadasa's on the other. 
It would
> be extraordinary that the entire perversion of the real teaching, 
of
> 
> 33.
> 
> which these examples are the merest indication, should have gone 
unperceived
> by the vast majority of members of the Theosophical Society were 
it not for
> the explanation: They do not know what Theosophy is. They have not 
in them
> that knowledge of the great truths which forms the criterion, the 
only true
> standard, by which they may judge all else. Without the vision of 
the true
> that which looks like the true is bound to produce its glamour 
with the
> inevitable results. The motto of the Theosophical Society is that 
there is
> no religion higher than truth and the search for it has to be 
pursued
> irrespective of likes and dislikes. Most people do not want truth. 
They only
> desire the learning that suits them and makes them happy as their
> personalities regard happiness. They fall into the easy trap of 
belief
> because they have not that inward determination to seek and to 
know, no
> matter what the effort may cost in time and labour and sacrifice.
> 
> Those words of H. P. B. `s leap to the mind of the real 
student at every
> turn of the way:
> To the mentally lazy or obtuse, Theosophy must remain a riddle; 
for in the
> world mental as in the world spiritual each man must progress by 
his own
> efforts. The writer cannot do the reader's thinking for him, nor 
would the
> latter be any the better off if such vicarious thought were 
possible.
> 
> Preface to the Key to Theosophy.
> Instead, there has been "the gradual descent of ….. teaching 
into
> so-called simplicity so that the most ignorant might be able to 
grasp it."
> "Everyone who carefully studies the phenomena presented will admit 
that men
> of strong intellect have been driven out …. by the crudity of the 
religious
> ideas set before them, the contradictions in the authoritative 
teachings,
> the views as to God, man and the universe that no trained 
intelligence could
> possible admit." Mrs. Besant can sum it up in regard to 
Christianity and its
> "moral degradation" but is unable to make application when the 
same process
> is obviously at work in Theosophy.
> 
> Theosophy has no relationship, companionship or comradeship 
with
> falsehoods. Compromise with them is not tolerance. As illustrated 
again and
> again in the case of H.P.B., Theosophy must fight to the bitter 
end against
> falsehood and sham. It
> 
> 34.
> 
> can be charitable and tolerant towards wrongdoers or committers of 
mistakes
> and blunders and sins or criminals but it can neither be 
charitable nor
> tolerant towards sin or crime or mistake or blunder. Between 
purity and
> impurity there is no compromise. Those who assert that there can 
be, attempt
> to excuse themselves by passing off lack of courage 
as "brotherliness" .
> Where work for the Cause of Theosophy is hindered or spoiled, it 
becomes a
> duty to stand firm and fats for TRUTH.
> 
> Our duty is not to believe but to seek and know, remembering 
that our
> convictions are but the result of past experiences which have to 
be checked
> by the established convictions of the synthesis of science, 
religion and
> philosophy that is available. IN ORDER TO KNOW, Theosophy must be 
studied,
> It can only be – in the various letters of the Masters that are 
now open to
> us and in the pages from their Messenger who recorded it again for 
the
> Western World in the last quarter of the 19th century. That person 
alone,
> permeated through and through by this study, with the wisdom that 
gives the
> real standard, can judge whether truth is to be found in so-called
> expansions of Theosophical teachings. Finally, it has to be 
remembered that
> the study which brings knowledge includes application of the 
principles.
> Theosophy is an uttermost necessity in daily life and not a luxury 
for
> leisure moments.
> 
> 35.
> 
> SECTION 11
> 
> IMMORALITY IN THE THEOSOPHICAL SOCIETY
> …this was and has been no secret for thousands of years, Fasting,
> meditation, chastity of thought, word, and deed…..government of 
the animal
> passions and impulses…..have been published as the means since the 
days of
> Plato and Iamblichus in the West, and since the far earlier times 
of our
> Indian Rishis.
> Mahatma Letters, p. 283
> 
> "The undefiled Lanoo (disciple, chela) need fear no danger; he 
who keeps
> himself not in purity (who is not chaste) will receive no help 
from the
> `deva eye'"
> Secret Commentary quoted in the Secret Doctrine, ll. p. 295
> 
> …the practice of moral and physical purity, and of certain 
austerities,
> develops the vital power of self-illumination. 
> Isis Unveiled, l. p. 18
> 
> At periodic intervals from the first revel ation of trouble in 
1906
> right up to the present day, there have been certain dark periods 
in the
> life of the Theosophical Society connected with the moral 
character of Mr.
> C. W. Leadbeater and later with that of some of his protégés in 
the society
> and especially the Liberal Catholic Church. They pertain to his sex
> teachings to boys – there are other sinister inferences. He stands 
self
> convicted of onanism, teaching practices that are universally 
condemned. Nor
> can he take refuge in the statement that he has learned them from 
his
> "occult" sources. Writing to Mrs. Besant on June 30th., 1906, from 
Harrogate
> he said:
> My opinion in the matter, which so many think so wrong, was 
formed long
> before Theosophical days, and before I know anything about all  
these inner
> matters. I did not even originate it, for it came to me first 
through
> ecclesiastical channels. (Italics ours) From Exhibits in the 
Narayaniah vs.
> Mrs. Besant Case
> Madras High Court, March and April, 1913
> 
> This was reiterated in another letter to Mrs. Besant, dated 
September
> 11th, 1906, from Harrogate complaining of her changed attitude 
toward him:
> So I do not quite understand the reason of the sudden change. 
Nor do I
> quite see why you write as though I were still persistently 
teaching these
> doctrines, though I have repeatedly said that I am willing to 
defer to your
> opinion. You know I never for a moment suggested that the Masters 
dictated
> or approved of such teaching. (Italics ours)
>  
> Another exhibit as above
> 
> 36.
> 
> Similar statements are made before the Committee called by 
Colonel
> Olcott on Wednesday, May 16th., 1906, representing the English, 
American and
> French Sections of the Theosophical Society:
> Leadbeater: ………..you are probably not aware that one at least 
of the
> great Church organizations for young men deals with the matter in 
the same
> manner.
> Mead: Do you deliberately say this?
> Leadbeater: Yes.
> Mead and Burnett: What is its name?
> Leadbeater: I am not free to give this. I heard of the matter 
first
> through it. (Italics ours)
> Mead: Mr. Leadbeater states that there is an organization of 
the Church
> of England which teaches self abuse!
> Olcott: Is it a seminary for young priests or a school?
> Leadbeater: It is not in a school but I must not give definite
> indications.
> …………..
> Mead: This last statement of Mr. Leadbeater's is one of the 
most
> extraordinary things I have ever heard. It is incredible that 
there is an
> organization of the Church of England which teaches masturbation 
as a
> preventative against unchastity. I ask what is the name of this
> organization.
> Leadbeater: I certainly should not tell.
> …………..
> Leadbeater: I decline to prove it in any manner.
> (From First Section, verbatim
> stenographic report of the Proceedings)
> Is Mr. Leadbeater a man from whom genuine spiritual teachings 
can come?
> Again judgment is left to each individual for himself. 
Incidentally, the
> barest presentation of the case involves people intimately 
connected with
> his life and of them, too, must every person form his own opinion. 
The
> documents quoted from tell their own story:
> 
> 1906
> 
> Mrs. Dennis, writing to Mrs. Besant from Chicago, January 
25th., 1906 –
> Mr. Leadbeater having left the United States in 1905 – says in 
part:
> 
> I have suddenly learned the cause of the ______ boy's bitter 
hatred and
> contempt for Mr. Leadbeater, of which I spoke to you in London and 
which
> cause he had at that time refused to reveal. It is not, as I had 
supposed, a
> childish and personal grievance, but as you will see from the 
charges and
> evidence formulated below, was the result of morally criminal acts 
on the
> part of Mr. Leadbeater himself. Before he was allowed to go to 
______ with
> Mr. Leadbeat er, Mr. Leadbeater had told the parents of this boy 
that his
> first effort in training boys was a frank talk on the sex question 
with
> careful instruction to them of the necessity for an absolutely 
pure and
> virgin life. He stated that he liked to gain their confidence 
while they
> were very young and before they had erred through ignorance. He 
wished to
> inform them before even a first offense, which he said was fatal, 
so
> absolute must be their virginity. This was the understanding 
between Mr.
> Leadbeater and the boy's parents in arranging
> 
> 37.
> 
> for his travels with him, and in connection with which the 
following charges
> are made against Mr. Leadbeater:
> 
> The Charges
> 
> First, that he is teaching young boys given into his care 
habits of self
> abuse and demoralizing personal practices.
> 
> Second, that he does this with deliberate intent, and under 
the guise of
> occult training or with the
> promise of the increase of physical manhood.
> 
> Third, that he has demanded, at least in one case, promises of 
the
> utmost secrecy.
> 
> The testimony given by the mother of one boy
> "He was nearly fourteen years of age when the occurrence took 
place
> while traveling with Mr. Leadbeater; and on his return he met my 
enquiries
> as to the cause of the hatred which had obviously grown up between 
himself
> and Mr. L. with the statement: ` Mother, I shall never tell you, 
but if you
> knew what I know, and had heard and seen the things I have seen 
and heard,
> you would not wonder.' Later rebukes for his antagonism again 
brought out
> the words: `Mother, you do not know all'. This attitude of secrecy 
was
> maintained for several years with an increased contempt shown at 
every
> mention of Mr. L.'s name. A few months ago rumours reached me of 
charges of
> immoral sexual practices by Mr. L. with boys having been made in 
India and
> the same having been suspected in England. When he was again 
questioned he
> testified that Mr. L. had taught him to practice self-abuse. When 
asked what
> reasons he gave for teaching him such practices he said `Mr. L. 
told me that
> it would make me grow strong and manly.' Asked his reasons fro 
concealing
> these facts so long from his parents, he said `He made me promise 
not to
> tell.'"
> 
> The testimony given by the mother of the second boy
> 
> The mother of the second boy noticed with sorrow and regret 
that the
> relations between Mr. L. and her son had become strained and that 
some
> change, the cause of which she did not understand, had been the 
result of a
> short visit which he had made to Mr. L. when fourteen years of 
age. After
> this visit she noticed that the tone of his letters to Mr. L. was 
changed
> and the he never answered Mr. L.'s letters to him without repeated 
reminders
> from her of his neglect, whereas, before the visit, frequent, 
intimate and
> affectionate letters passed between them. When the mother 
questioned him
> with regard to his loss of kindly feeling for Mr. L. the boy 
always replied:
> "Mother, I cannot tell you." Before his visit to Mr. L. it would 
have been
> his greatest joy to travel with him and help as ______ did; but 
after his
> visit, when asked: "Would you like to travel with him?" he replied 
firmly:
> "No, I never would. " After learning of the charges made against 
Mr. L. the
> mother again questioned the boy. With great reluctance he admitted 
the facts
> of Mr. L.'s immoral conduct and in reply to the question: "When 
did it
> happen?" he said: "The first night I
> visited him, when we slept together." When asked what excuse Mr. 
L. gave for
> such conduct, the boy's words were: "Mother, I think that was the 
worst part
> of the whole thing. Somehow he made me believe it was 
Theosophical."
> 
> Extracts from the London Committee verbatim report, May 16th., 
1906.
> 
> Leadbeater: …… Remember that both I and Mrs. Besant answered 
under that
> confidence and we should not expect that our answers were going to 
be laid
> before a whole Section and before the whole world…..Of course, I 
am aware
> that the opinion of the majority is against that course. They 
would regard
> things I look on as worse as much less objectionable. The only 
point in my
> mind is that I should assure you that there was no evil intent. I 
was simply
> 
> 38.
> 
> offering a solution of a serious difficulty. It is not the common 
solution
> but to my mind it is far better than the common solution, but I do 
not
> expect that you should agree with me. The point is that the 
Society wishes
> to clear itself from all connection with that view. The Society is 
correct
> in taking that ground if that is the opinion of its 
representatives…..You
> may hold any views of the course which I took, but our own idea is 
to
> prevent the Society from being injured.
> ……………….
> Leadbeater: The interlineations in writing giving a statement 
by the
> mother as to interval is untrue. The original interval was a week, 
and then
> it lengthened to ten days and then a fortnight and so on.
> ………..
> Leadbeater: I want to call up quite clearly the exact 
incidents. I
> scarcely recollect. There was advice but there might be a certain 
amount of
> indicative action. That might be possible.
> …………
> Thomas: You admit giving the advice to more than two boys.
> Leadbeater: You are to take it that the same advice was given 
to
> several(Italics ours)
>  
> …………
> Keightley: I should like Mr. Leadbeater to tell us whether in 
following
> this course he did so with Mrs. Beasnt's knowledge and consent 
before these
> charges were sent to India. He states in his letter that he has no 
secrets
> from Mr. Besant and he has been in intimate relations with her. I 
should
> like him to tell us at what date Mrs. Besant was made aware and 
whether at
> that time she did not express disapproval.
> …………
> (Miss Ward quoted Mrs. Besant's statement of Disapproval)
> …………
> Burnett: The inference remains that he does not tell all of 
his methods
> to Mrs. Besant.
> Olcott: Since he did not want the boys to tell their mothers 
he would I
> should think, shrink from telling Mrs. Besant.
> ………… (After Mr. Leadbeater withdrew from the room)
> Miss Ward: ………I would like to say that we should remember that 
he is not
> sane on these matters and that he has for a number of years given 
his whole
> life to the movement and that a large number of people owe him 
help. I think
> f we can keep the resignation in we should.
> Keightley: We have a greater duty upon us that we owe to the
> individual.- - the duty to the movement. We stand here in the 
position of
> trustees representing the interests of the movement throughout the 
world. We
> have to face the world……………… …………
> Mead: May I put in a word on behalf of the mothers of these 
boys: This
> is the most terriblething. We have some of the best women in the 
Society
> broken-hearted about this. What do we do to defend them?
> …………
> Bernard: If the measure is not strong enough it will not do. 
Mrs. Besant
> said he would not do it any more but he has not given such a 
promise. He
> even said it was hardly right for him to give explanations. If my 
colleagues
> heard what I have heard they would demand his expulsion.
> Thomas: I wish I could accept his resignation but I cannot.
> Olcott: A cable has just been received which makes the case 
worse than
> before.
> Thomas: I think he tried to tell the truth but there is no 
expression of
> regret and he holds still that the practice is a good one.
> Sinnett: It seems to me that our remarks are based on the idea 
that
> there is something behind. We ought to act only what is before us.
> Thomas: I cannot accept the statement that he did this in good 
faith. I
> think the whole of the evidence show that if it was not a case of 
direct
> 
> 39.
> 
> vice, t was a case of gratifying his own prurient ideas.
> …………
> Burnett: I should like to say why I am here and support the 
expulsion.
> We are not here to persecute Mr. Leadbeater. We are here to 
preserve the
> good name of the Theosophical Society before the world. And while 
some of us
> may have opinions that would differ because of our intimate 
relations with
> him, belief in his personal integrity has no bearing on the present
> situation. We know how the world regards the matter. It is not 
supported by
> any doctor; therefore, we must get out of our mind any idea of 
personality.
> I have no feeling against the man who sat here today and uttered 
the most
> infamous things (Italics our) I have ever listened to, but I say 
that if we
> do not expel this man, the world will rise up against the Society. 
……….
> (Mr. Leadbeater was called in and the
> resolution accepting his resignation was read to him by the 
President)
> Mead: Do you mean to continue this course of teaching?
> Leadbeater: Seeing there is so much feeling in the matter by 
people
> whose views I respect, I do not. (Italics ours)  
> 
> Extracts from Exhibits available later and to which Col. Olcott 
referred
> when he said a cable had been received making the case worse than 
before.
> 
> From a letter Mr. Leadbeater wrote to one of the boys, part of 
which was in
> cipher:
> 
> PRIVATE
> 
> My own darling boy, there is no need for you to write anything 
in
> cipher, for no one but I ever sees your letters. But it is better 
for sees
> your letters. But it is better for me to write in cipher about 
some of the
> most important matters…………………………………Turning to other matters, I am 
glad to
> hear of the rapid growth and the strength of the results. Twice a 
week is
> permissible, but you will soon discover what brings the best 
effect (The
> occurs the following passage in cipher, the boy's translation of 
it being
> given). The meaning of the sign is urethra. Spontaneous 
manifestations are
> undesirable and should be discouraged. If it comes without help, 
he needs
> rubbing more often, but not too often or he will not come well. 
Does that
> happen when you are asleep? Tell me fully. Glad sensation is so 
pleasant.
> (Italics ours)
> Thousand kisses darling.
>                     
> From a letter of the boy's mother:
> 
> Mr. L. gave to this boy a teaching admittedly dangerous, and, 
at the
> same time, prevented the counsel and the guidance of his parents 
in so
> critical a matter by impressing the boy strongly with secrecy Mr. 
L. either
> considered the parents unfit counselors or else he feared their 
disapproval.
> In either case it was an assumption of privilege. For no matter 
which view
> he held, the parents are Karmically responsible for the child, and 
such
> teaching so contrary to their sense of right would have been 
possibly
> permissible only after having consulted them and received their
> consent…………………………… for in this, you will observe Mr. L. expresses 
himself as
> "glad the sensation is pleasant", showing that he approves of the 
sensuous
> part of the practice. This surely was teaching the boy to throw 
pleasurable
> consciousness into the practice……..A.B. said to me in '97 "never 
make the
> mistake of doing evil that good may come." Now it appears to me 
that this
> act is far more evil in its effects than
> 
> 40.
> 
> what we call lust, for it warps the nature and annuls any possible 
good that
> might result………It is an inexplicable feature in this case, that 
the boy was
> taught this method while away from his home.There was ample 
opportunity for
> Mr. L. to have consulted the boy's father about this when in our 
city but he
> did not.
> From Jinarajadasa's Circular of April 16, 1906:
> 
> From all the information that has so far come to my knowledge, 
and I
> think that I am now acquainted with practically all that there is, 
I have
> not the slightest hesitation in saying that there is not the 
faintest
> particle of proof of the charge (sodomy), nor anything that to a
> clear-sighted man would seem even to justify such a charge. I 
gather that
> his accusation against Mr. Leadbeater has been made in other 
countries.
> I know that, as a matter of fact, this insinuation was made by 
some
> people in Ceylon, while he was in that country between 1885-89. I 
heard of
> it when I was a boy of 12, and before I knew Mr. Leadbeater. But 
soon after
> my acquaintance with him, I understood why the charge was made. He 
was
> especially kind to some boys there and helped them always….
> …..I have known Mr. Leadbeater for 19 years, during 11 of 
these I lived
> with him. Many a year, when his means were little, we have lived 
and worked
> together in one little room. I saw him night and day these years, 
and I
> think I can honestly say that there was no act or thought of his 
that was
> hidden from me. During all these years of intimacy I never saw or 
hear from
> him the slightest thing to raise even a suspicion in my mind of 
this charge
> of… (sodomy) ….I gather that some think that Mr. Leadbeater is "a 
sexual
> pervert". Witness, for instance, his liking every boy, as though 
there can
> be no rational explanation for that. Secondly, his irritability. 
How this
> can easily come about, I know. Those who have to travel about and 
lecture,
> as he did, meeting new people, thrown constantly into new 
surroundings and
> magnetism, that constant need to adapt oneself to new 
circumstances every
> week almost…..
> But there is a truer charge that Mr. Leadbeater taught some 
boys..
> (onanism). Mr. Leadbeater admits it, but he deserves to be herd on 
the
> matter……….
> We have certain ideas in which we are brought up in this world 
and one,
> certainly a strange one, is, condoning illicit intercourse. We 
know that men
> are not angels, and so no one insists that a man shall not have 
intercourse
> with a woman before marriage. We little think of the woman, except 
to
> condemn her, and in certain countries, to punish her. Our 
disapprobation of
> the social evil is so slight that certainly to offer it is the 
only possible
> remedy to many a youth under a difficult circumstance. Let a man 
sin in this
> way. It matters little. Yet that this solution is an outrage on 
womanhood
> and humanity, and is not the solution that we seek, I know in my 
inmost
> being, even though I have accepted it and followed it in those 
times when
> desire forces were too strong for my mastery. (Italics ours)
> 
> Then there is Mr. Leadbeater's advice that this is not the 
solution.
> What the solution is I don't know. Some day, no doubt, humanity 
will
> discover it. Certainly it is not the solution offered by Mr. 
Leadbeater. I
> should never offer it as even the shadow of one.
> (Italics ours) (Exhibit Narayaniah case)
> 
> Mrs. Besant writing from Simla, June 9th., 1906 (with 
permission to use
> publicly should the need arise): says in part:
> 
> This was the first time I had heard of such a method a meeting 
the
> sexual difficulty, let alone of Mr. Leadbeater's recommendation of 
it. I had
> always regarded self-abuse as one of the lowest forms of vice, a 
thing
> universally
> 
> 41.
> 
> reprobated by decent people. To me it was not arguable. But I have 
since
> heard that it is sometimes practiced and recommended by ascetics, 
otherwise
> god men, for the sake of preserving chastity- - as though self–
abuse did not
> destroy chastity as much as prostitution, and in an even more 
degrading
> way!" (Italics ours)
> 
> Mrs. Besant to Mrs. Dennis, May 10th., 
1906:
> 
> You asked me what you are to think of my position. This, I 
know Mr.
> Leadbeater to be a disciple of Master K.H. I have constantly met 
him out of
> the body and seen him with the Master and trusted their work. I 
know that if
> he were evil minded this could not be. I cannot therefore join in 
hounding
> him out of the T.S. in which he has been one of our best 
workers…..I should
> save trouble by deserting Mr. L. but I do not see that to be my 
duty."
>  
> (Exhibit Narayaniah case)
> 
> From Mr. Leadbeater to Mrs. Besant, June 
30th.,
> 1906:
> 
> You speak of defending the advice I gave; but you cannot 
defend it
> because you don't agree with it, as you have said clearly from the 
first,
> therefore the clamour of the American Executive against you is 
silly.
> (Italics ours)
>  
(Exhibit
> Narayaniah case)
> 
> From Mr. Leadbeater to Mrs. Besant, 
September
> 11th., 1906:
> 
> You know I never for a moment suggested that the Masters 
dictated or
> approved such teaching. I should myself simply infer that They 
left me to
> make my own discoveries, and presumably therefore did not consider 
that this
> one thing out-weighs everything else, as you apparently do now, 
though you
> as certainly did not think so when we were together at Benares. 
Both
> matrimony and prostitution must obviously be worse, because in 
each case
> they involve action upon radically wrong, is it not more probable 
that in
> spite of that defect, they were willing to use what was good in 
me, than
> that both of us and several other people have been consistently and
> successfully deluded for many years, especially when you consider 
how much
> good came out of the delusion. If we are to suppose the whole 
transaction
> carried out by Dark Powers at the cost of infinite trouble, you do 
not see
> that the balance of result of that transaction is enormously 
against them? I
> suppose it is useless to write, because you have felt a certain 
line to be
> your duty and you naturally therefore see everything from that 
point of
> view; but at least do not let yourself be persuaded to think that 
I am still
> carrying on that line of teaching in spite of you; I yielded my 
opinion to
> yours at once, but it does not seem to have made any difference. 
All through
> the affair, I have guided my self as far as possible by what I 
thought you
> would wish. (Italics ours)
>  
> (Exhibit Narayaniah Case)
> 
> At the time of this turmoil Mrs. Besant sent a letter to the
> Corresponding Secretary of the Esoteric Section in America which, 
with her
> consent, was later issued as a printed circular. An extract reads: 
Mr.
> Leadbeater appeared before the Council of the British Section,
> representatives from
> the French and American Sections being present and voting. Col. 
Olcott in
> the chair. He denied none of the charges, but, in answer to
> 
> 42.
> 
> questions, very much strengthened them, for he alleged that he had 
actually
> handled the boys himself, and that he had thus dealt with boys 
before
> puberty `as a prophylactic'. So that the advice supposed to be 
given to
> rescue a boy, as a last resort, in the grip of sexual passion, 
became advice
> putting foul ideas into the minds of boys innocent of all sex 
impulses, and
> the long intervals, the rare relief, became twenty-four hours in 
length, a
> daily habit. It was conceivable that the advice as supposed to 
have been
> given, had been given with pure intent, and the presumption was 
so, in a
> teacher of Theosophical morality; anything else seemed incredible. 
But such
> advice as was given in fact, such dealing with boys before sex 
passion had
> awakened, could only be given with pure intent if the giver were, 
on this
> point, insane . Such local insanity, such perversion of the 
sexinstinct too
> forcibly restrained, is not unknown to members of the medical 
profession.
> The records of a celibate priesthood and of unwise asceticism are 
only too
> full of such cases, and their victims on all other points good, 
are on the
> sex questi on practicallyinsane.
> 
> Let me place here on record my opinion that such teaching as 
this given
> to men, let alone to innocent boys, is worthy of the sternest 
reprobation.
> It distorts and perverts the sex impulse, implanted in man for the
> preservation of the race; it degrades the ideas of marriage, 
fatherhood and
> motherhood, humanity's most sacred ideals; it befouls the 
imagination,
> pollutes the emotions and undermines the health. Worst of all that 
it should
> be taught under the name of the Divine Wisdom, being 
essentially `earthly,
> sensual, devilish'. (With the exception of the first two words, 
italics
> ours)
>     
> And a few weeks later, writing to the American Section from 
Benares
> City, she said in part:
> 
> Any proposal to reinstate Mr. Leadbeater in the membership of 
the T. S.
> would be ruinous to the Society. It would be indignantly 
repudiated here and
> in Europe and I am sure in Australia and New Zealand, if the facts 
were
> known. If such a proposal were carried in America – I do not 
believe it
> possible –I should move on the T. S. Council, the supreme 
authority, that
> the application of membership should be rejected. But I am sure Mr.
> Leadbeater would not apply.
> 
> But in The Theosophist, February, 1908, following a certain 
telegram, to
> which reference will be
> Made presently, was published the following from Mr. 
Leadbeater:
> 
> You ask me to write a formal letter which you can show, if 
necessary, to
> say what is my present position in regard to the advice which I 
gave some
> time ago to certain boys. I need hardly say that I adhere to the 
promise I
> gave you in February of last year (1906) that I would not repeat 
that advice
> as I defer to your opinion that it is dangerous. I recognize as 
fully as you
> do that if would be so, if promiscuously given and I had never 
dreamt of so
> giving it.
> 
> After a move by the Council of the Blavatsky Lodge in 1907 to 
reinstate
> Mr. Leadbeater which caused Mrs. Besant to send the following 
telegram:
> 
> If publicly repudiates teaching two years after repudiation on 
large
> majority representative of the whole Society would reinstate not 
otherwise,
> the President completely changed her mind. Nor was it then deemed 
necessary
> to wait
> 
> 43.
> 
> "two years". She addressed a letter to the members of the 
Theosophical
> Society in which she now said:
> 
> Much has been made of a "cipher letter". The use of cipher 
arose from an
> old story in the Theosophist, repeated by Mr. Leadbeater to a few 
lads; they
> as boys will, took up the cipher with enthusiasm and it was 
subsequently
> sometimes used in correspondence with the boys who had been 
present when the
> story was told. In a type-written note on a fragment of paper 
undated and
> unsigned, relating to an astral experience a few words in cipher 
occur on
> the incriminated advice. Then follows a sentence, unconnected with 
the
> context, on which a foul construction has been placed. That the 
boy did not
> so read it is proved by a letter of his to Mr. Leadbeater – not 
sent, but
> shown me by his mother – in which he expressed his puzzlement as 
to what it
> meant as he well might. There is something very suspicious about 
the use of
> this letter. It was carefully kept away from Mr. Leadbeater (Mrs. 
Besant
> however had a copy!), though widely circulated against the wish of 
the
> father and mother, and when a copy was lately sent him by a 
friend, he did
> not recognize it in its present form, and stated emphatically that 
he had
> never used the phrase with regard to any sexual act. It may go 
with the
> Coulomb and Pigott letters.
> 
> Mrs. Chidester, Assistant Corresponding Secretary of the 
American E. S.,
> replied to this, enclosing a photograph of the cipher letter, 
which was
> typewritten and unsigned, but written on the stationary Mr. 
Leadbeater
> habitually used and interlined in his own handwriting:
> 
> First, as to the Cipher-letter being forgery.
> 
> When on September 28, 1907, you were shown the original Cipher-
letter,
> you did not in any way or manner question its genuineness nor did 
you
> attempt any explanation or defense of it. Nor do I understand that 
Mr.
> Leadbeater has ever denied writing it. Furthermore you virtually
> authenticate it in the first part of the paragraph dealing with it 
on pages
> 10 and 11 of your letter……
> 
> Before even the two years she had stipulated had elapsed she 
inserted
> the following in the Theosophist for January, 1909, concerning the
> readmission of Mr. Leadbeater to the Theosophical Society in 1908:
> 
> The General Council of the Theosophical Society has declared 
by a
> majority composed of 13 General Secretaries, its 4 official 
members and 4
> our of the additional members – 21 in all – that "there is no 
reason why Mr.
> C. W. Leadbeater should not return, if he wishes to his place in 
the Society
> which he has in the past served so well." 
> 
> In the Theosophist for March, 1909, she wrote:
> 
> I am not in a position to tell our readers what will be done 
by those
> who disapprove of the action of the General Council of the 
Theosophical
> Society in opening the door to the return of my highly-valued 
colleague, Mr.
> C. W.
> 
> 44.
> 
> Leadbeater. The more liberal minded of the, who are willing to 
live and
> let live, will probably take advantage of the new rule (Rule 31) 
which
> permits a dissentient minority to organize itself independently 
outside the
> National Societies and to attach itself only to Headquarters. Thus 
it will
> publicly show its disapproval of the liberty affirmed by the 
President and
> General Council; but at the same time will not seek to coerce the 
great
> majority of members.
> 
> 1912
> 
> Just as the 1906 trouble arose out of incidents in preceding 
years so
> did the 1912 which resulted in Mr. Jiddu Narayaniah's suit to 
recover
> possession of his two sons, J. Krishnamurti (whose portrait in the 
latter
> half of 1925 appeared in newspapers in practically every country 
of the
> world as "The Coming Christ") and J. Nityananda. He desired to set 
aside the
> guardianship of Mrs. Besant which placed them in propinquity to Mr.
> Leadbeater and had recourse to law in the hope of achieving his 
object.
> 
> He wrote to Mrs. Besant on January 6th., 1912, from Adyar:
> 
> Respected and Dear Mother,
> In continuation of my conversation with you in Benares on the 
31st
> ultimo, just before my departure to this place, I respectfully beg 
to inform
> you that after deep consideration, I have come to the following 
conclusion
> on the facts here mentioned and I earnestly hope and trust that 
you will
> give your best consideration and render me the relief I seek…….
> What I personally witnessed I have brought to your notice on 
several
> occasions, and I told you in no doubtful terms that Mr. Leadbeater 
has the
> lowest kind of sexual appetite, and that he has his own ways of 
gratifying
> it. What the other person has seen was, I am told, also brought to 
your
> notice, by some at least of those to whom the person had spoken. I
> therefore requested you on many an occasion to separate my boys 
from him.
> You were kind enough to comply with my requests, but only half and 
half
> still giving room to Mr. Leadbeater to continue his dirty 
practices.
> On the last occasion, namely when I spoke to you in Benares, 
you plainly
> told me that you could not separate the boys from that man.
> My own impression is that Mr. Leadbeater is a thoroughly 
undesirable
> character to be in charge of my boys, not even to temporarily 
associate with
> them.
> I therefore finally request you to bring about a complete and 
final
> separation of my boys from that man and assure me in writing that 
you will
> not permit him to influence in any manner either by day or night 
my boys and
> that you will never allow that man even to meet my boys, even 
occasionally,
> or to carry on any sort of correspondence with my boys, so that 
the boys may
> not come under his influence to the least extent. If you fail to 
comply with
> my request, I regret that I shall have recourse to law to find my 
remedy,
> and I very respectfully submit that this is no threat of mine…..
> 
> 45.
> …………
> Even this sacrifice I am resolved to make in order that I may 
save those
> children from what I am convinced would be their ruin, if they 
continue to
> remain in that man's hands, already a well-known old offender.
> 
> May the Lords of Compassion make you have compassion on me. 
> (This and all succeeding quotations in the 1912 sections from 
exhibits and
> evidence in the case at the Madras High Court, March, 1913)
> 
> Mrs. Besant prepared a written reply to Mr. Narayaniah's 
plaint when he
> filed suit for possession in which she attempted to obscure the 
point at
> issue by making allegations against The Hindu newspaper and 
certain people
> who, she asserted, were behind the suit.
> 
> Mr. Justice Bakewell ruled "The whole of paragraph 29 is 
scandalous",
> and passed an Order, part of which runs:
> 
> Her (Mrs. Besant's) written statement cannot by any stretch of 
language
> be described as pleadings. It is verbose, prolix, argumentative and
> irrelevant, and in one of the paragraphs at least, namely 
paragraph 29, it
> is highly scandalous, and consists largely of evidence…….The 
plaint (on
> behalf of Mr. Narayaniah) is also prolix and contains many matters 
of
> evidence but the statements in the defendant's written statement 
are not
> caused by its bad pleadings. The written statement is ordered to 
be struck
> out, since it is impossible to separate the objectionable part 
from the
> necessary assertions. The defendant is ordered to pay the 
plaintiff's taxed
> costs of this application occasioned by the filing of this written
> statement.
> Counsel for Mr. Narayaniah filed certain letters from Mr. 
Leadbeater to Mrs.
> Besant which indicate that the trouble began as far back as April, 
1910.
> Incidentally, certain sentences in this correspondence may be 
noted:
> 
> Undated but after April 24, 1910: I mentioned to you yesterday 
that the
> Master had spoken very kindly and encouragingly about the recent
> disturbances here, but I had not time to tell you what He said and 
I should
> like you to know it exactly as soon as possible, lest by chance 
you should
> not have remembered it in full…. 
> Dec. 24, 1909: I am directed to see that the boys do not 
again enter
> their old house, and I fear I may have difficulty with that 
father, since
> his mind moves very slowly. Can you impress it upon him? …. I 
wonder whether
> the Master anticipates trouble with him about that ceremony, for 
He again
> referred to it last night…..The Master plainly intimated that this 
was the
> last time they would be permitted to take part in anything of this 
sort, and
> this only as a concession to "The weaker brethren". I think it 
would be a
> blessing if the father could be kept away over the date of the 
ceremony,
> January 7…. Could you not send him to inspect a branch in Kashmir 
or some
> other distant province? I am rather
> nervous about the function.
> Jan 3, 1910: Krishna has written you his idea of the ceremony, 
which
> began the New Year for us, but he does not remember (for he 
probably did not
> see) that the Lord Maitreya Himself looked in and the Star once 
more gleamed
> over
> 
> 46.
> 
> us at the critical moment. More and more I see the importance of 
every step
> in this affair, and my sense of responsibility grows day by day. 
Of this
> last development I have told Mrs. Russak, Mrs. Van Hook, Ruspoli 
and Clarke,
> the people whom Krishna himself chose. I do not know whether it 
would be
> well that the whole Sunday morning should know but if so, I think 
it would
> be better for you tell them, on your return.
> Jan. 6th., 1910:….The grouping, which you describe accurately,
> represents one state of the proceedings, and it is the time that 
the Lord
> Maitreya solemnly gave him into our charge on behalf of the 
Brotherhood.
>  
> (Italics throughout ours)
> 
> In the recorded evidence Mr. Narayaniah says in part:
>  
> In December the boys slept in Mrs. Besant's room, while she 
was at
> Benares, but they took their meals with their father, as usual. 
Witness went
> to Benares for the Convention in December, 1909 (sent away in 
accordance
> with Mr. Leadbeater's request? - -Compilers), and returned to 
Adyar in
> January, 1910, and he did not know what took place at 
the "initiation"
> further than that Mr. Leadbeater and the elder boy were closed up 
in a room.
> He thought it was Mrs. Besant's room. Mrs. Besant returned to 
Adyar in 1910,
> and then she put a draft form of guardianship into his hands and 
asked him
> to go through it and sign it. He kept it for some days and she 
asked him
> about the document, and he said that he was not prepared to sign 
it. Some
> time after that Sir Subramnia Iyer came to him and asked what the 
difficulty
> was regarding the document and he said that he did not like to 
sign such a
> document. Then Mrs. Besant went to him, and asked whether he 
believed in
> "the Masters"? He said "Yes". "Don't you believe that I am in 
communication
> with the Masters? You take me to be your spiritual teacher. I know 
you won't
> give me any difficulties, but difficulties may arise, after your 
death, with
> your relations. So I want that letter." He inserted in the draft 
that Mrs.
> Besant should be guardian after his life time". Mrs. Besant 
objected to his
> stating "after my lifetime" and wanted him to constitute her as 
guardian
> immediately.
> 
> It was stated in the letter : Of. Also Mr. 
N.'s letter
> : Yet Mrs. Besant can
> that she alone should be the : of March 6, 1910 when
> : actually say in the
> guardian of the boys and he : he says in part:
> : Watch Tower Notes.
> did not give power to transfer : As my desire is that
> : The Theosophist, Jan.
> the guardianship. The last : you and you alone 
should
> : 1922.
> clause "I do not give you power : be their guardian, I do
> : And thus on December
> to transfer the guardianship" : not give your power 
to
> : 5, 1921, the chapter
> was written by him. (Italics : transfer the 
guardian-
> : closed which began on
> : 
ship I give
> you, to any : January 11, 1910, when
>  
other but to
> myself, in : the charge of guarding
>  
case you find
> any neces- : and of training was
>  
sity to do
> so. If you hap : given to my brother C.
> -
pen to pass
> away from : W. Leadbeater and my-
>  
your present
> body before : self.
> I 
do, the
> guardianship : (Italics ours)
> ..
should
> naturally revert :
> to 
me….(or)
> persons :
>  
appointed by
> me for that :
>  
purpose in
> my will.
> Lakshman, servant of Mrs. Besant, is recorded as saying in
> cross-examination:
> 
> The boy (Krishnamurti) had a separate bath room, but that day 
he was
> bathing in Mr. Leadbeater's bath room, and witness
> 
> 47.
> 
> was surprised to find them together there, and naked. It is 
considered a
> sinful act for Hindus to bathe completely naked, and through shame 
he did
> not call Mr. Leadbeater but he went away.
> 
> From Mrs. Besant's evidence:
> 
> In February, 1910, the plaintiff told her that he had seen 
Nitya
> shivering on the verandah outside Mr. Leadbeater's room, and that 
the boy
> had said that Krishna was inside and that plaintiff had then seen 
something
> nasty….. Mr. Leadbeater's room, and that the boy had said that 
Krishna was
> inside and that plaintiff had then seen something nasty….. It is 
absolutely
> false that she is aware of any evil practices of Mr. Leadbeater.
> (Italics ours)
> 
> In reply to Plaintiff's counsel:
> 
> I never explained to him (the father) that giving over the 
boys meant
> that they ought not to marry. I think he did understand it. If I 
had thought
> it was necessary to explain to him, I would have done it. As 
Initiates no
> sexual activity is possible. If what is said had happened, it is 
impossible
> that the boy should be as he is. He could not have it. If he could 
have had
> it, he never would have consented to it. All sexual impulse lay 
behind.
> 
> Mr. Justice Bakewell, in summing up, said in part:
> 
> Mr. Leadbeater admitted in his evidence that he has held, and 
even now
> holds, opinions which I need only describe as certainly immoral 
and such as
> to unfit him to be the tutor of boys, and taken in conjunction 
with his
> professed power to detect the approach of impure thoughts, render 
him a
> highly dangerous associate for children…… (I am of opinion for the 
reasons I
> have given that it is necessary in the interests of the children 
and for
> their future protection that they should be declared wards of 
Court and I
> declare accordingly. I also direct the defendant to hand over the 
custody of
> the two boys, Krishnamurti and Nityananda, to the plaintiff on or 
before the
> 26th of May, 1913. With regard to the costs of the case, this 
trial has been
> unduly protracted and considerable expense has been caused by the 
charges
> which were made by the plaintiff and I find not to have been 
proved. I
> therefore direct him to pay the costs of the suit and the 
defendant's
> including the costs of the several commissions and all costs 
expressly
> reserved.
>  
> April, 18, 1913
> 
> 1921-22
> Yet once more in the third cycle of trouble that began in 1921 
and has
> continued practically without remission to the present day, the 
conflict was
> the outcome of hidden actions, with sinister appearances, 
happening again
> and again in the preceding years until their cumulative effect 
could not be
> ignored. As in 1906, so in 1912 and again in 1921. Let the 
extracts from the
> original documents tell their own story to those who seek truth 
and truth
> alone.
> 
> Incidentally, it is interesting to note here that when Mr. 
Leadbeater
> met Mr. T. H. Martyn in Rome in 1906, the latter's attitude was 
summed up
> thus: "I found that
> 
> 48.
> 
> had already received a letter from Dennis giving it (the 
accusation) in a
> wildly exaggerated form but had simply put it in his pocket and 
kept
> silence", when Mr. Leadbeater's judgment was, apropos of another 
matter in
> the same letter: "Martyn is so eminently a man of common sense 
that I always
> feel disposed to allow great weight to any suggestion which he 
venture to
> make. (Letter from Mr. Leadbeater to Mrs. Besant, date May 17th., 
1906,
> which was an exhibit in the Narayaniah case – Italics ours)
> 
> Also, it was a matter of common knowledge in the Theosophical 
Societ6y
> that up to 1921 both Mr. Leadbeater and Mrs. Besant vouched for 
the fact
> that Mr. Martyn says of "initiations" …..In July,1917, five of us 
were told
> that we had taken various initiations. No one remembered in the 
morning - -
> some had hardly slept at all feeling rather excited.") But 
judgment changed
> as did his position in the "occult hierarchy" when Mr. Martyn 
became the
> accuser. The following are all extracts (Italics ours)
> 
> from his letter to Mrs. Besant, date May 20th., 1921:
> 
> 1906: Police proceedings against the latter (Mr. Leadbeater) 
were
> seriously threatened. On of his boys in desperate trouble urged me 
to try
> and prevent them being proceeded with and admitting that the only 
evidence
> he could give confirmed Leadbeater's immoral practices…… I went 
away to
> Africa soon after and on returning I tried to forget what this 
confession
> involved, to explain it away; and succeeded.
> 
> 1914: …Leadbeater came to live with us in Sydney. I took him 
at his own
> valuation and yours, regarding him as an Arhat.
> 
> 1917: …I went to America. Young Van Hook was in New York. He 
talked
> freely of C.W.L.'s immorality and about faking the "lives" of 
people….Now,
> here is the evidence of two Leadbeater boys (my 1906 experience - -
I can
> give you the name if you want it - - and young Van Hook) both 
subsequent
> (Mr. Martyn's italics) to the 1906 inquiry and subsequent both to 
the
> confessions of all the American boys and to C.W.L.'s admissions at 
the
> enquiry of 1906. I have put these pieces of evidence together and 
add to
> them the compromising facts of life in my house (I am only 
touching the
> fringe of this in this letter) and find staring me in the face the
> conclusion that Leadbeater is a sex pervert, his mania taking a 
particular
> form which I have - - though only lately - - discovered, is a form
> well-known and quite common in the annals of sex criminology. 
There are some
> I know who think C.W.L. may have brought over old sex weaknesses 
and still
> be chosen by the Masters to do certain work for them. I have found 
comfort
> in the possibility up to the time of my last interview with you in 
London.
> 
> 49.
> 
> 1919: .. my visit to London. A week before you sent for me and 
gave me
> your message in October, 1919, I called on Mrs. St. John. She was 
in great
> trouble because the police were taking action (so she told me) 
against four
> L.C.C. priests, Wedgwood, King, Farrer and Clark. She wanted me to 
warn
> Wedgwood in Australia and did not know how to without 
incriminating herself
> by compounding a felony. Farrer she told me she had got out of the 
country
> and she was sure the police would not find him (Italics Mr. 
Martyn's). King
> had decided to remain in London and see it out as Farrer was out 
of the way,
> etc. Of course, while in London I heard about charges of sodomy 
with boys
> being made against Wedgwood ( by Major Adams and others) and 
reports about
> him had also reached me from Sydney but what Mrs. St. John told me 
came as a
> complete surprise. A week later Graham Pole sent me word to say 
you wished
> to see me urgently and I called. You then told me that you wished 
to
> communicate with Wedgwood in Sydney but by so doing directly you 
would be
> compounding a felony and you gave me the message for Raja that
> Wedgwood must leave the E.S. and T.S. etc. I happened to think of …
(a)… talk
> you had given on a previous Sunday about black magic and sexual 
excess and
> asked if you were referring to Wedgwood's case….you said yes, that 
Krishna,
> who was very intuitive at times had in a comment suggested the 
explanation.
> Now, you will see that this went much further than implying 
Wedgwood had
> compromised himself - - a good man might do that and be innocent 
of evil. It
> meant to me that on your own evidence and that of Krishna, 
Wedgwood was
> guilty of sex depravity. Then there cropped up the matter of 
Wedgwood's
> initiation. You told me he was not an initiate. I could not be 
surprised at
> that naturally, if the other was true, how could he be? ….In 
America after
> leaving you certain people came to me and told me they had heard 
that the
> truth about Wedgwood was coming out at last and explained that he 
had in
> London admitted his trouble to one of them (or both, I am not 
sure); that
> great efforts were made to help him overcome it; that things went 
on well
> for a time, but that later on he dropped back again into his evil 
ways. I
> can give you names if you want them. When I reached Sydney Raja 
accepted the
> message with evident reluctance…. And I soon saw that the 
breakdown of
> Wedgwood involved to him nothing short of the collapse of 
Leadbeater as an
> Arhat: of the divine authority of the L. C. Church; and of all 
reliance on
> the genuineness of reported initiations, discipleships, etc….he 
just became
> the politician pure and simple scheming to maintain what to me 
was - - on
> the evidence available - - a falsehood; he showed no desire at all 
to find
> the truth and follow it (Italics Mr. Martyn's).
> I may have been a little unfair in this conclusion because I 
afterwards
> found that Raja is an echo of C.W.L. and that he takes his 
occultism
> directly from what the latter says without question.
> Then followed that cable to you from Raja explaining what your
> statement – that Wedgwood was not an initiate – involved. He made 
no
> reference in the message to the immorality - - that was apparently
> unimportant and you replied accepting Leadbeater's statement about 
the
> initiation as decisive and cancelled your instructions….
> 
> Cables: Sydney Dec. 17th, 1919, to Besant, Adyar.
> "Martyn reports you said Wedgwood not initiate. Leadbeater 
asserts you
> were present at initiation. Am most anxious members sake there 
should be no
> fundamental divergence between you and him on such important 
occult matter
> since at same time…and….took second…and…first. Do you mean that 
since you
> have no recollection you cannot assert Wedgwood initiate but do 
not wish to
> be quoted as saying that he is positively
> uninitiated."
> Dec. 22, Bombay.
> "Brother's statement enough accept fact, cancel message sent."
> 
> 50.
> 
> Before Raja's cable was sent I had interviewed Leadbeater 
alone. He
> wanted to hear all he could. I told him about the evidence thrust 
on me in
> America about Wedgwood having confessed and he said "Well, we had 
better get
> rid of him then". I have often since remembered this incident. If 
Leadbeater
> knew Wedgwood to be innocent because (Italics Mr. Martyn's) he was 
an
> initiate why should he have said that?
> 
> ….Like many of the older members I have known how you and others 
for quite a
> long time regarded Chakravarti as a Master in the flesh and later 
had to
> repudiate him when certain facts indicated the mistake…. the 
incident has a
> bearing in the case of Leadbeater. 
> 
> How insidiously, by the way, this form of sex teaching may be 
spread in
> the desire to safeguard reputations, is shown in an article in 
Theosophy in
> Australia, February, 1922, entitled "The Sex Question".
> 
> This question has received a certain amount of prominence 
recently among
> our members, and certain practices have been more or less freely 
discussed.
> There have been at various times among educationalists different 
suggestions
> made as to the best course to be adopted in the case of those 
under-going
> special training, with a view to combating or neutralizing so much 
of the
> natural physical instinct as would interfere with the progress of 
the pupil
> along that line. It is not my intention to attempt a review of the 
methods
> suggested, but it may well be borne in mind that competent 
authorities are
> of divided opinions, and where they differ, we of the rank and 
file may well
> refrain from dogmatism. (Italics ours)
> 
> Who are the only "educationalists" advocating such a course? 
And who,
> the "competent authorities"?
> 
> Reginald Farrer, a priest of the Liberal Catholic Church, 
wrote to Mrs.
> Besant and two others as follows:
> "It is with infinite regret that I tender you my resignation 
from the
> Co-Masonic Order. 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 Wedgwood. 
King and
> Clark 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. I was not strong enough to control my own 
lower
> nature, and gave way to a practice that I am now heartily ashamed 
of.
> Reparation for the stain that I have brought upon the Order I 
cannot make
> and I have come to the mournful conclusion that it is incumbent on 
me to ask
> you to strike my name from the Roll of Co-Masonry.
> "My reason for writing this letter is to unburden my 
conscience. I can
> no longer carry this weight on my shoulders, especially as it 
reflects so
> much discredit on the different orders of which we are members.
> "Wedgwood absolutely declines to give up the mal-practice, 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, Acuna, who is also addicted to this vice has actually 
stood
> sponsor for one of his "friends" who was initiated into Emulation 
Lodge
> recently.
> "The foregoing declaration is made without any feeling of 
malice
> whatever, but in a sincere endeavor to make known the facts in the 
hope that
> in some small way, and at a late hour, I may serve the cause of 
Truth."
> 
> 51.
> 
> The preceding document, known as " The Farrer Confession", 
soon became
> public property, more or less, in London at least. Not so, the 
following
> confirmation dated June 23, 1922, of such practices among some 
priests of
> the Liberal Catholic Church as well as corroboration of Mrs. 
Besant's
> statements to Mr. Martyn which she asserted later he "grossly 
exaggerated".
> 
> "I, RUPERT GAUNTLETT, of 9 Talbot Mansions, Museum Street, 
W.C. 1, make
> the following statement on Oath, and do so for the purpose of 
contributing
> to the clearing up of the scandals which are now so seriously 
wrecking the
> harmony of our Society. The statement is therefore, made entirely 
without
> malice, and solely for the above mentioned purpose.
> "When Mrs. Besant was in England during 1919 I had an 
interview with her
> at her flat in Robert Street, and the subject of Mr. Farrer's 
confession of
> Sexual Malpractices was brought up. Mrs. Besant asked me what was 
my
> position in the Liberal Catholic Church and what were my 
intentions in
> regard to this confession. I stated that though I had no knowledge 
of the
> truth or otherwise of the charges which Mr. Farrer had brought 
against other
> persons. I was at the same time so reluctant to be associated with 
persons
> against whom such charges could be made that I was seriously 
considering my
> resignation from the Church. Mrs. Besant then asked me not to take 
this
> action as the time she said, might come when it would be essential 
for some
> one to take action for the cleaning of the Church from such 
scandals and in
> that case I should be the person to do so. I asked her whether 
there as any
> real ground for Mr. Farrer's statement in so far as it 
incriminated others,
> and Mrs. Besant then said that she had no doubt as to its truth, 
and that in
> any case, within her personal knowledge, Mr. Wedgwood's behavior 
when at
> Adyar was such that she refused ever to have him there again. On 
this
> assurance I consented to remain in the Church, for the specific 
purpose of
> taking my present action when the time should be ripe, and before 
doing so I
> wrote to Mrs. Besant in March that I was now acting in accordance 
with her
> instructions.
> "On March 22d last I saw Mr. Wedgwood in London, and had a 
serious
> conversation with him on this subject. As Senior Bishop of the 
Church he
> told me that he wished to resign, and that he wished his 
resignation to take
> effect from after March 23d, on which date he had certain duties 
to perform
> which could not be postponed.
> "I asked him most seriously to reconsider his resignation, as 
coming at
> such a time it could only be considered as implying his guilt of 
the charge
> made against him, and I asked whether it would not be better to 
bring a
> libel action against Mr. Farrer and so, for the sake of our 
various
> interest, clear his character. He told me he would not do this and 
that I
> was to accept his resignation, and on this I did so, but at the 
same time
> stated most clearly that I could only do so on the distinct 
understanding
> that guilt was implied by his resolution. He was unshaken in his 
purpose,
> and I then accepted his resignation…… …"
> (Italics ours)
> 
> In July, 1922, Mr. John Van Manen issued a pamphlet on "Our 
Present
> Trouble", published in Calcutta on page 1 of which, this statement 
occurs:
> ..Once more our internal problems are before the world. By a 
late mail
> from America I have received a private letter asking me to furnish 
in
> writing a copy of a certain statement made to me some years ago by 
a boy
> closely connected with Mr. L., of considerable import and bearing 
on
> 
> 52.
> 
> the question under debate. This statement was, when made to me, 
placed by me
> before Mrs. B. in person and communicated to Mr. L. by letter. 
Under all the
> above circumstances I feel that I cannot shirk responsibility by 
not
> answering the letter addressed to me. As it is, however, likely 
that any
> answer of mine would be made public use of in one way or another I 
want to
> make it a complete and full statement of my position and views 
which, I
> feel, are not only those of several others in this matter but 
legitimate and
> reasonable…………
> 
> The scandals in Sydney, Australia, resulted in a Police 
Enquiry. The
> following is a true copy of a précis furnished to the Executive of 
the
> Sydney Lodge of the Theosophical Society, after inspection of the 
Report
> presented to the Minister of Justice, New South Wales, Italics 
ours:
> 
> Three adults at different times saw one particular boy (A) in
> Leadbeater's bed with him. On two occasions the boy was naked. 
This boy (A)
> denies that he ever slept with Leadbeater.
> Another boy, however, gives evidence that (A) frequently, 
perhaps
> habitually, slept with Leadbeater, and that (A) `s bed was 
frequently
> unoccupied at night (both boys had beds on the balcony of 
Leadbeater's
> room). 
> One boy explains that Leadbeater encouraged him to first 
bathe, and then
> lie down on his (Leadbeater's) bed in his bathing wrapper on an 
afternoon
> preceding a T.S. meeting at night. He was to rest in order to be 
fresh for
> the meeting at night. Leadbeater lay on the bed with a book in his 
left
> hand; the boy lay on the other side. Without any words, Leadbeater 
with his
> right hand caught hold of the boy's person and proceeded to 
masturbate him.
> This boy had not arrived at the age of puberty. He explains that 
he had a
> feeling that it was not right and slipped off the bed. He avoided 
giving any
> further opportunity of the same kind, though there were other rest
> afternoons. No date could be fixed by the boy, but it seems 
probable the
> incident happened during the first few month of Leadbeater's 
residence in
> Sydney, 1914-1915.
> Among those who volunteered evidence in favour of Leadbeater 
were
> several adults who happened to be visiting Sydney. Some of these 
in their
> evidence admit that they themselves have been addicted to the 
habit of
> masturbation. Two who make this admission are old Leadbeater boys 
and both
> are prominent T.S. officials. Two or more of the boys who gave 
evidence
> admit the same habit, and the Enquiry Officials seem satisfied 
that most of
> the boys who came before them were victims of it.
> It would seem that there are quite a number of young boys who 
have
> associated with Leadbeater while he has been in Sydney, for a 
short time
> only. One of these gives evidence, and he states:
> "I left the Church so abruptly for the reason that I had a 
feeling for
> some "time, but never said anything, that something was wrong. I 
shook it
> off for a "while but I still believe that there was some undue 
familiarity
> between Bishop "Leadbeater and the boys ___________ and 
___________ and
> another boy named ___________; "I forget his (full) name, he left 
the Church
> very suddenly."
> 
> The Police, forwarding "Alterations in Evidence" under date 
June 7th.,
> 1922, state:
> 
> We beg to report in forwarding the attached alterations that 
all the
> witnesses making statements in defence of Bishop Leadbeater have
> 
> 53.
> 
> re-attended the Criminal Investigation Department with the 
exception of Mrs.
> Kollerstrom, who was instructed to return Tuesday last if she 
wished to
> review her evidence; and all of them with the exception of two 
(Fritz Kunz
> and Stephen Leigh) wanted to alter their original statements and 
one of them
> (Rein Vreede), it will be noted called the second time for the 
purpose of
> re-qualifying his original qualifications.
> Mr. Jinarajadasa made extensive alterations, but appeared to 
uncertain
> of what he did say that apparently he could not trust himself to 
correct his
> statements verbally, and wrote out what he had to convey, which in 
our
> opinion does not materially alter his original statement, and even 
then did
> not write it out without making three errors.
> The brothers Krishnamurti and Mityananda nearly got to 
loggerheads over
> the exact manner in which they could correct their statements. 
(Italics
> ours)
> 
> The HEAD of CRIMINAL INVESTIGATION 
DEPARTMENT
> (Chairman of the Enquiry) makes
> the comment to the Inspector General of Police:
> 
> I am of the opinion, however, that there are good grounds for 
believing
> him (Leadbeater) to be a sex pervert…..The suspicions generally 
expressed by
> ___________are not without foundation (Italics ours).
> 
> The INSPECTOR GENERAL OF POLICE comments:
> The evidence in the possession of the Police does not appear 
to call for
> any independent action against Leadbeater at present, but 
sufficient is
> disclosed in the accompanying papers to justify his conduct being 
kept under
> observation. (Italics ours)
> 
> The CROWN SOLICITOR:
> 
> There is not much doubt that Leadbeater has in the past 
practiced , and
> probably does still advise, masturbation, but save as above, there 
is no
> evidence available.
> 
> Has Mr. Leadbeater kept his promise made to several people in 
1906 and
> his repeated pledge to Mrs. Besant? Can his word be relied upon? 
Is it
> possible that he can be used in the slightest way by Members of 
the White
> Lodge utter in their purity?
> 
> 1925
> 
> From Truth, 
London,
> issue of December 30, 1925:
> Mrs. Besant's Disciples.
> A few weeks ago Mrs. Besant announced at Queen's Hall the 
impending
> second advent of the Messiah and the preliminary appointment of 
some of his
> Apostles. Many readers of TRUTH will doubtless remember what was 
said here
> at the time as to the disreputable antecedents of one or two of 
these
> worthies. That they are not unfair samples of the crowd of 
disciples which
> Mrs. Besant has gathered around her may be guessed from a 
scandalous affair
> that has just occurred in Holland. A man named Kieft – a lay 
brother, or
> something of that kind – who was in charge of the acolytes, or 
choir boys or
> whatever they may be, attached to a new
> 
> 54.
> 
> Besantine church at a place called De Duinen, near Huizen, in 
North
> Holland, was tried a few weeks ago for unnatural offences with 
these boys.
> The court reserved judgment. Kieft has now been found guilty and 
sentenced
> to six months imprisonment.
> Unless my memory is at fault, "De Duinen" is the residence of 
a Dutch
> lady of substantial means, who has fallen under the influence of 
Mrs. Besant
> and some of the other "Apostles" and has been a lavish 
benefactress of this
> unsavoury sect. She built, I believe, the church which figures in 
the story
> of Mr. Kieft, and no doubt it has been largely by her help that 
this sect of
> Theosophists have obtained a footing in Holland. It might be 
supposed that
> the conviction and imprisonment of Kieft would open the lady's 
eyes to the
> character of Mrs. Besant's disciples, but after the example of 
Mrs. Besant
> herself this by no means follows.
> - - - - - - - - -
> 
> In view of the great influence which Mrs. Besant exercises 
over many
> minds it is necessary to say plainly that she cannot be 
dissociated from
> these scandals. She cannot be ignorant of the character of men like
> Leadbeater and Wedgwood…………
> 
> 55.
> 
> SECTION lll
> 
> William Quan Judge
> ….if your discretion and silence are likely to hurt or endanger 
others, then
> I add: Speak the truth at all costs, and say, with 
Annesly, "Consult duty,
> not events." There are cases when one is forced to exclaim "Perish
> discretion, rather than allow it to interfere with duty."
> Key to Theosophy, p. 202
> 
> Ingratitude is a crime in Occultism and I shall illustrate the 
point by
> citing the case of W.Q. Judge. He is one of the three founders of 
the
> Theosophical Society, the only three who have remained as true as 
rock to
> the cause. While others have all turned deserters or enemies, he 
has ever
> remained faithful to his original pledge……He is the Resuscitator of
> Theosophy in the United States, and is working to the best of his 
means and
> ability, and at a great sacrifice, for the spread of the movement……
Brother
> Judge refuses to defend himself…But is that a reason why we should 
let him
> go undefended? It is our bounden duty to support him, in every 
way, with our
> sympathy and influence, energetically, not in a half-hearted, 
timid way….Is
> it the part of "Brother-Fellow" to remain indifferent and inactive 
when one
> who has done so much for the noble and sacred CAUSE is vilified 
for its
> sake, hence, for that of every Theosophist; when he is selected by 
the enemy
> as the mark of all the lying and damaging attacks of those who 
wish to
> destroy the Society in order to build on its ruins another, a 
bogus Body of
> the same name, and to enshrine therein an idol with feet of clay 
and a heart
> full of selfishness and evil, for the admiration and worship of 
credulous
> fools? Can we allow them to achieve this object when they seek to 
ensure
> success by undermining the character of this most unselfish 
champion of our
> T.S. ? Put yourselves in the victim's place, and then act as you 
think your
> Brothers should act towards you under similar circumstances. Let 
us protect,
> I say, all of us; protect by word and deed. Let every one who can 
hold the
> pen expose every lie said about our friend and Brother, in every 
case we
> know it to be a lie. Second Prelimnary Memorandum issued by 
H.P.B.,
> April, 1890
> 
> Let them read Masters' letter in the prelimnary - - - (Second 
Prelimnary
> Memorandum as given above). All that I said about W.Q.J. was from 
HIS words
> in HIS letter to me. H.P.B. quoted in "Letters That Have Helped 
Me", p. lll
> 
> William Q. Judge's intimate connection with the founding of the
> Theosophical Society in 1875 and the close ties of his work with 
H.P.B.
> right up to her death in 1891 are facts that have been purposely 
obscured.
> Why, will be indicated presently. Let us look at a few records 
that are a
> matter of Theosophical history. 1875- - -1891
> 
> On that eventful evening, September 7th 1875, H.P.B., Col. 
Olcott and
> Mr. Judge were three of those present at 46, Irving Place, New 
York City.
> Keen,
> 
> 56.
> 
> interested discussion of a talk that had just been given was going 
on when
> Col. Olcott handed to Mr. Judge a slip of paper bearing the 
words "Would it
> not be a good thing to form a society for this kind of study?" Mr. 
Judge
> read it, passed it to H.P.B., who at once turned to him and 
said "Ask Col.
> Olcott to form a Society." Mr. Judge, in the chair, called the 
meeting to
> order, nominated Col. Olcott as permanent Chairman and was himself 
nominated
> Secretary. Such was the foundation of the Theosophical Society.
> 
> When H.P.B. and Col. Olcott sailed for India late in 1878 he 
alone was
> the mainstay of Theosophical activity in the United States for the 
next five
> years. In the early summer of 1884 he went over to Paris to meet 
the other
> Founders on their return to France, exchanging the ties of close
> correspondence for renewed personal contact. After spending some 
time with
> H.P.B., he left her to go to Adyar, not returning to the United 
States until
> the end of the year. Twelve months were spent stimulating 
Theosophical
> interest in the scattered lodges of the American Section. Then in 
1886 he
> started his magazine The Path which the Masters themselves 
proclaimed "the
> best, the most Theosophical of all Theosophical publications", and 
which
> H.P.B. described as "pure Buddhi" beside which Lucifer 
was "fighting
> combative Manas". Of it was also said:
> 
> He who does all and the best that he can and knows how does 
ENOUGH for
> Them. This is a message for Judge. His PATH begins to beat The 
Theosophist
> out of sight. It is most excellent…..The Path alone is his 
certificate for
> him in Theosophy.
> H.P.B. in a private letter, quoted in Irish Theosophist, June, 
1895.
> 
> In 1888 when another important step in this particular cycle 
of the
> Theosophical Movement was about to be taken H.P.B. summoned Mr. 
Judge to
> London. There, at her request, he drafted the rules for the 
guidance of the
> Esoteric Section. When he went back to the United States he 
returned with
> recognition of this intimate work of years recorded beyond dispute 
to be
> made public at the right time. This fact is significant as is also 
another
> to be referred to presently. Otherwise, why did H.P.B., sending 
Annie Besant
> as her messenger to the American Section, bid her herself read the 
following
> message in open convention? Be it
> 
> 57.
> 
> noted that this was written only twenty-three days before H.P.B.'s 
death and
> that she sent it distinct and separate from the general message to 
the
> American Section:
>  
> 15.4.1891
> 
> To the Fifth Convention of the American Section of the 
Theosophical
> Society.
> "Brother Theosophists:
> "I have purposely omitted any mention of my oldest friend and 
fellow worker,
> W. Q. Judge, in my general address to you, because I think that his
> unflagging and self-sacrificing efforts for the building up of 
Theosophy in
> America deserves special mention.
> 
> "Had it not been for W.Q. Judge, Theosophy would not be where 
it is
> today in the United States. It is he who has mainly built up the 
movement
> among you, and he who has proved in a thousand ways his entire 
loyalty to
> the best interests of Theosophy and the Society.
> 
> "Mutual admiration should play no part in a Theosophical 
Convention, but
> honour should be given where honour is due, and I gladly take this
> opportunity of stating in public, by the mouth of my friend and 
colleague,
> Annie Besant, my deep appreciation of the work of your General 
Secretary,
> and of publicly tendering him my most sincere thanks and deeply 
felt
> gratitude in the name of Theosophy, for the noble work he is doing 
and has
> done. Yours fraternally H.P. Blavatsky." (Italics ours)
> 
> Four years previously H.P.B. had begun her first Message to 
the American
> Section: "William Q. Judge, General Secretary of the American 
Section of the
> Theosophical Society, "My dearest Brother and Co-Founder of the 
Theosophical
> Society:
> 
> "In addressing to you this letter which I request you to read 
to the
> Convention summoned for April 22d, I must first present my hearty
> congratulations and most cordial good wishes to the assembled 
Delegates and
> good Fellows of our Society and to yourself – the heart and soul 
of that
> Body in America. We were several to call it to life in 1875. Since 
then you
> have remained alone to preserve that life through good and evil 
report. It
> is to you chiefly, if not entirely, for it, for the first, and 
perhaps for
> the last time publicly, and from the bottom of my heart, which 
beats only
> for the cause you represent so well and serve so faithfully.
> 
> "I ask you also to remember that, on this important occasion, 
my voice
> is but the feeble echo of other more sacred voices, and the 
transmitter of
> the approval of Those whose presence is alive in more than one true
> Theosophical heart, and lives, as I know, preeminently in yours ……"
> (Italics ours)
> Five Messages from 
H.P.
> Blavatsky to the American
> Section, p. 3. Also Report of the 
Convention,
> Letter of H.P.B. 1888
> 
> 58.
> 
> When H.P.B. died on May 8th, 1891, Mr. Judge was in New York 
and Mrs.
> Besant in midocean on her homeward voyage. He left on the first 
steamer for
> England and on May 27th called a conference of the Advisory 
Council of the
> Esoteric Section. The circular concerning this meeting states:
> The American Concillors were represented by Bro. William Q. 
Judge, with
> full power, and Bro. Judge attended as the representative of 
H.P.B. under a
> general power as given below.
> 
> What that "general power" which made Mr. Judge H.P.B.'s 
representative
> was, is recorded in the following words when his occult status was 
made
> known publicly for the first time at the meeting of this Advisory 
Council:
> 
> ESOTERIC T.S. SECTION
> 
> As Head of the Esoteric Section of the Theosophical Society, I 
hereby
> declare that William Q. Judge of New York, U.S.A., in virtue of his
> character of a chela of thirteen years' standing and of the trust 
and
> confidence reposed in him, is my only representative for said 
Section in
> America, and he is the sole channel through whom will be sent and 
received
> all communications between the members of said Section and myself, 
and to
> him full faith, confidence and credit in that regard are to be 
given. Done
> at London, this fourteenth day of December, 1888, and in the 
fourteenth year
> of the Theosophical Society. H.P. Blavatsky
>  
(Seal) (quoted
> in Circular of May 27, 1891)
>  
> London, October 23d, 1889
> 
> …The Esoteric Section and its life in the U.S.A. depend upon 
W.Q.J.
> remaining its agent and what he now is. The day W.Q.J. resigns, 
H.P.B. will
> be virtually dead for the Americas. W.Q.J. is the Antaskarana 
between the
> two Manas (es), the American thought and the Indian, - - or rather 
the
> trans-Himalayan esoteric knowledge. Dixi. H.P.B.
> 
> P.S. W.Q.J. had better show and impress this on the mind of all 
those whom
> it may concern.
>  
> (Circular of August, 1893)
> 
> Naturally, therefore, the Council came to the following 
decisions, as
> recorded in the Circular of May 27, 1891, signed by all who 
attended the
> conference, viz. "Annie Besant, Alice Leighton Cleather, Isabel
> Cooper-Oakley, Laura M. Cooper, H.A.W. Coryn, Archibald Keightley, 
William
> Kingsland, Emily Kislingsbury, G.R.S. Mead, W.R. Old, E.T. Sturdy, 
Constance
> Wachtmeister, W. Wynn Westcott, Claude F. Wright and William Q. 
Judge, for
> the entire American Council E.S.T. and individually." (Italics 
theirs):
> 
> 59.
> 
> In virtue of our appointment by H.P.B. 
we
> declare:
> That in full accord with the known wishes of H.P.B., the 
visible Head
> of the School, we primarily resolve and declare that the work of 
the School
> ought and shall be continued and carried on along the lines laid 
down by
> her, and with the matter left in writing or dictated by her before 
her
> departure.
> That it was recorded that there was ample proof by witnesses, 
member of
> this School, that her last word in reference to the School and its 
work
> were: KEEP THE LINK UNBROKEN! DO NOT LET MY LAST INCARNATION BE A 
FAILURE."
> …………
> 
> That this Council records its decision that its appointment 
was solely
> for the purpose of assisting H.P.B. in a consultative way, and 
that as she
> had full power and authority to relieve us from duty at any time, 
our office
> and that of each of us ends with the above resolution passed in 
order as far
> as possible in our power to place the future conduct of the School 
on the
> basis directed and intended by her: therefore we collectively and
> individually declare that our office as Councillors ceases at this 
date, and
> that from henceforth with Annie Besant and William Q. Judge rest 
the full
> charge and management of this School. (Italics ours)
> 
> These facts, be it noted, Mrs. Besant well knew and for three 
years E.S.
> documents went out signed in their joint names. As a matter of 
fact this
> same Circular of May 27, 1891, contained an addendum so signed, 
containing
> these significant words:
> 
> Consider the position of the School: we are no longer a band 
of students
> taught by a visible Teacher; we are a band of students mutually
> interdependent forced to rely on each other for our usefulness and 
our
> progress, until our very brotherliness in mutual help shall draw a 
visible
> Teacher back among us. H.P.B. remains one of our heads though H.P. 
Blavatsky
> is "dead", and the Heads of the School have not withdrawn, Their 
guidance in
> withdrawing the presence chosen to represent Them for a time on 
which we
> have rejoiced to lean. Especially important is it that at the 
present
> juncture we should bear in mind the words of H.P.B. written at the
> conclusion of the Key to Theosophy (See Section "The Future of the
> Theosophical Society", ps. 241-243, original edition, or reprint by
> Theosophy Company, Los Angeles………)
> 
> There, then, is our next pressing work, our most mighty 
responsibility.
> For if we of this School, Brothers and Sisters, cannot accomplish 
this task,
> the Theosophical Society is doomed………
> 
> …..We believe in H.P.B. and in the Masters, and it is enough 
for us that
> they say. "Go and carry on our work along the lines on which you 
have been
> instructed…"
> …..For the use of all of us, there are written teachings left by 
H.P.B. in
> our hands that will give food for study and thought for many a 
year to come
> (Italics ours), and though the main duty of the Esotericist is 
service to
> others, and not personal advancement in knowledge, it is 
characteristic of
> her thought for us that behind her she left intellectual and 
spiritual food
> for the earnest student, as well as the charge to complete her 
unfinished
> work.
> 
> Under the heading "Yours till Death and after, H.P.B." Mr. 
Judge wrote
> an article immediately after H.P.B.'s death which appeared in 
Lucifer, Vol.
> VIII, June, 1891, ps. 290-292 (afterward republished in "H.P.B. In 
Memory of
> Helena Petrovna Blavatsky by Some of Her Pupils", ps. 26-28) that 
contained
> certain words she had written
> 
> 60.
> 
> to him as far back as 1888. The reader's attention is especially 
called to
> the significant fact that H.P.B. penned these words in 1888 and 
that Mr.
> Judge published them immediately after her death, reprinting the 
in The
> Path, January, 1892, long before any troubles arose. Both the 
writing by
> H.P.B. and the publication and republication by Mr. Judge clearly 
show how
> accurate was the vision in connection with the breaking up of the
> Theosophical Society. He says on p. 291, Lucifer, and on p. 27 of 
that
> Memorial Book:
> 
> In 1888 she wrote to me privately:-
> Well, my only friend, you ought to know better. Look into my 
life and
> try to realize it –in its outer course at least, as the rest is 
hidden. I am
> under the curse of ever writing, as the wandering Jew was under 
that of
> being ever on the move, never stopping one moment to rest. Three 
ordinary
> healthy persons could hardly do what I have to do. I live an 
artificial
> life: I am an automaton running full steam until the power of 
generating
> steam stops, and then - - good-bye! *** Night before last I was 
shown a
> bird's eye view of the Theosophical Societies. I saw a few earnest 
reliable
> Theosophists in a death struggle with the world in general, with 
other - -
> nominal but ambitious - - Theosophists. The former are greater in 
numbers
> than you may think, and they prevailed, as you in American will 
prevail, if
> you only remain staunch to the Master's programme and true to 
yourselves.
> And last night I saw *** and now I feel strong - - such as I am in 
my body
> - - and ready to fight for Theosophy and the few true ones to my 
last
> breath. The defending forces have to be judiciously - - so scanty 
they are -
> - distributed over the globe, wherever Theosophy is struggling 
against the
> powers of darkness.
> 
> In reprinting the words in The Path, January, 1892, he added a 
quotation
> from that important last section of The Key to Theosophy and then 
said:
> 
> In the first quotation there is a prophecy that those few 
reliable
> theosophists who are engaged in a struggle with the opposition of 
the world
> and that coming from weak or ambitious members will prevail, but 
it has
> annexed to it a condition that is of importance. There must be an 
adherence
> to the program of the Masters. That can only be ascertained by 
consulting
> her and the letters given out by her as from those to whom she 
refers…….. 
> 
> We must follow this program and supply the world with a system 
of
> philosophy which gives a sure and logical basis for ethics, and 
that can
> only be gotten from those to whom I have adverted; there is no 
basis for
> morals in phenomena, because a man might learn to do the most 
wonderful
> things by the aid of occult forces and yet at the same time be the 
very
> worst of men. A subsidiary condition, but quite as important as 
the other,
> is laid down by H.P.B. in her words that we must "remain true to 
ourselves".
> This means true to our better selves and the dictates of 
conscience. We
> cannot promulgate the doctrines and the rules of life found in 
theosophy and
> at the same time ourselves not live up to them as far as possible. 
We must
> practice what we preach, and make as far as can a small 
brotherhood within
> the Theosophical Society. (Italics ours)
> 
> 61.
> 
> 1893-96
> 
> But in 1894 Mrs. Besant charged Mr. Judge with forging letters 
in the
> handwriting and in the name of Masters. To understand the case 
fully and in
> detail the reader's attention is directed to "The Theosophical 
Movement,
> 1875-1925: A History and A Survey" (E.P. Dutton and Co., New 
York), as well
> as to Lucifer, other magazines and certain pamphlets, page 
references in
> which will be given presently. Here are related but the most 
essential
> details in chronological order:
> Mrs. Besant on p. 9 of 
her pamphlet
> "The Case Against W.Q. Judge" says:
> 
> I met Mr. Judge first in April, 1891, when sent to America by 
Madame
> Blavatsky to make his acquaintance and to carry a message from her 
to the
> American Convention. I knew of him that he had been one of Madam 
Blavatsky's
> pupils in the early days, and he showed me a letter of hers in 
which she
> spoke of him as being one of the founders of T.S. I knew that from 
the year
> 1886 Mr. Judge had been working in America for the Society, with 
marked
> ability, devotion and success, that he had sacrificed for it his 
means of
> livelihood, and worked with unswerving courage and unfaltering 
purpose. I
> found him to be a man of clear insight, shrewd ability, earnest 
devotion,
> and some psychic gifts, so that he was available to some extent as 
a medium
> of communication with person not physically present. He claimed to 
have
> given sixteen years (from 1876 to 1891) of unbroken service to the 
T.S. and
> the Masters, and this long period of service gave him weight in my 
eyes. It
> was not until Christmas, 1893, that I learned that the "sixteen 
years" were
> illusory, that for the greater part of them little work was done, 
that
> during part of them there was a complete breach between H.P. 
Blavatsky and
> himself, and that at one time she uttered most bitter reproaches 
against him
> and regarded him as having become her enemy. 
> (Italics ours)
> 
> For these last statements Mrs. Besant failed to produce any 
evidence nor
> did she reveal her means of proving that what H.P.B. wrote in 
1889; "William
> Q. Judge of New York, U.S.A., in virtue of his character as a 
chela of
> thirteen years standing" – which makes it sixteen years in 1891 – 
was
> "illusory".
> 
>  
> September, 1893
> She further says on 
p. 13 of
> the same pamphlet:
> I went to America in September, 1892. Some words and acts of 
Mr. Judge
> awoke again in me a fear, for he spoke in a veiled way that seemed 
to imply
> that he was going to use Master's authority where no such 
authority had been
> given. The result was that I made a direct appeal to the Master, 
when alone,
> stating that I did feel some doubt as to Mr. Judge's use of His 
name, and
> praying Him to endorse or disavow the messages I had received 
through him.
> He appeared to me as I had so often before seen him, clearly, 
unmistakable,
> and I then learned from him directly that the messages were not 
done Him and
> that they were done by Mr. Judge.
> 
> 62.
> 
> December, 1893
> 
> And she continues on the same page:
> The order to take action was repeated to me at Adyar, after 
the evidence
> was in my hands, and I was bidden to wash away the stains of the 
T.S. "Take
> up the heavy Karma of the Society. Your strength was given you for 
this."
> How could I, who believed in Him disobey? (Italics ours)
> 
> The reader is requested to bear in mind the above statements 
from the
> pen of Mrs. Besant who says that the Master spoke to her twice in 
1893. How
> faithful she was to her own "vision" and the "messages" she 
herself received
> can be judged from her speech read at the Third Session of the 
European
> Convention, July 12, 1894, only six months after the receipt of
> communications which she herself said came from "Master".Extracts 
are
> quoted, ps. 11-13 "The Neutrality of the T.S." (Italics Ours)
> 
> For some years past persons inspired largely by personal 
hatred for Mr.
> Judge, and persons inspired by hatred for the Theosophical Society 
and for
> all that it represents, have circulated a mass of accusations 
against him,
> ranging from simple untruthfulness to deliberate and systematic 
forgery of
> the handwritings of Those who to some of us are most 
sacred……..Under the
> promise that nothing should be done further in the matter until my
> interventionhad failed, I wrote to Mr. Judge. The promise of 
silence was
> broken by persons who knew some of the things complained of, and 
before any
> answer could be received by me from Mr. Judge, distorted versions 
of what
> had occurred were circulated far and wide. This placed Mr. Judge 
in a most
> unfair position, and he found my name used against him in 
connection with
> charges which he knew to be grossly exaggerated where not entirely 
untrue.
> …..then I made what many of Mr. Judge's friends think was a 
mistake. I
> offered to take on myself the onus of formulating the charges 
against him. I
> am not concerned to defend myself the on this, nor to trouble you 
with my
> reasons for taking so painful a decision; in this decision for 
which I
> alone am responsible, I meant to act for the best, but it is very 
possible I
> made a mistake -- for I have made many mistakes in judgment in my 
life, and
> my vision is not always clear in these matters of strife and 
controversy
> which are abhorrent to me… ……
> 
> And now I must reduce these charges to their proper 
proportions as they
> have been enormously exaggerated, and it is due to Mr. Judge that 
I should
> say publicly what from the beginning I have said privately. The 
President
> stated them very accurately in his address to the Judicial 
Committee: the
> vital charge is that Mr. Judge has issued letters and messages in 
the script
> recognizable as that adopted by a Master with whom H.P.B. was 
closely
> connected, and that these letters and messages ere neither written 
nor
> precipitated directly by the Master in whose writing they appear; 
as leading
> up to this there are subsidiary charges of deception, but these 
would
> certainly never have been made the basis of any action save for 
their
> connection with the main point.
> 
> Further, I wish it to be distinctly understood that I do not 
charge and
> have not charged Mr. Judge with forgery in the ordinary sense of 
the term,
> but with giving a misleading material form to messages received 
psychically
> from the Master in various ways, without acquainting the 
recipients with
> this fact.
> 
> 63.
> 
> I regard Mr. Judge as an Occultist, possessed of considerable 
knowledge
> and animated by a deep and unswerving devotion to the Theosophical 
Society.
> I believe that he has often received direct messages from the 
Masters and
> from Their chelas, guiding and helping him in his work. I believe 
that he
> has sometimes received messages for other people in one or other 
of the ways
> that I will mention in a moment, but not by direct writing by the 
Master nor
> by His direct precipitation; and the Mr. Judge has then believed 
himself to
> be justified in writing down in the script adopted by H.P.B. for
> communications from the Master, the message psychically received 
and in
> giving it to the person for whom it was intended, leaving that 
person to
> wrongly assume that it was a direct precipitation or writing by 
the Master
> Himself – that is, that it was done through Mr. Judge, but done by 
the
> Master (These two words italicized by Mrs. Besant).
> 
> (Then follow certain sentences on precipitation that, 
incidentally,
> should be compared with H.P.B.'s explanation in "Lodges of Magic", 
Lucifer,
> October, 1888, and the Master's as given in The Occult World, ps. 
145-6,
> fourth edition, indicating that Mrs. Besant did not know the 
rationale nor
> had she the "key" by which the true chela knows whether 
communications are
> really from a Master or not)
> 
> Within six months after what she declares are Master's 
instructions to
> "take up the heavy Karma of the Society" she concludes this 
statement of
> hers, p. 14, same pamphlet:
> 
> …..I have made the frankest explanation I can…….For any pain 
that I have
> given my brother, in trying to do a most repellent task, I ask his 
pardon,
> as also for any mistakes that I may have made (Italics ours).
> 
> Mrs. Besant's, Mr. Bertram Keightley (a friend of Mrs. 
Besant's) moved
> and Dr. Buck (a friend of Mr. Judge's) seconded the following 
resolution
> which was carried nem con. (p. 16, "The Neutrality of the T.S." 
Ita lics
> ours):
> 
> Resolved: That this meeting accepts with pleasure the 
adjustment arrived
> at by Annie Besant and William Q. Judge as a final settlement of 
matters
> pending hither to between them as prosecutor and defendant, with 
the hope
> that it may be thus buried and forgotten, and --
> 
> Resolved: that we will join hands with them to further the 
cause of
> genuine Brotherhood in which we all believe.
> 
> Despite her own words and the form of this Resolution in which 
she
> concurred, Mr. Besant actually descended to the following tactics, 
as she
> herself outlines in the pamphlet "Should Mr. Judge resign?" p. 6. 
The
> Theosophical Society has still to learn why Mrs. Besant went back 
on the
> European convention Meeting and its
> 
> 64.
> 
> resolution:
> 
> ….I was bound under a legal agreement of 1893, to be in 
Australia on the
> 1st September last for a lecturing engagement. I was therefore 
obliged to
> leave London, and I took the last ship which made me land in 
Australia the
> day before that on which my first lecture was to be delivered. By 
sitting up
> all night before I started for Australia, I managed by myself to 
direct copy
> of this inquiry with my statement that I believed that these 
forgeries had
> been made, to all the leading London papers. In addition to that I 
sent to
> all these papers a statement which I had drawn up and submitted to 
certain
> well-know persons, with regard to the policy of concealing or 
evading truth,
> or considering that ordinary morality was not binding on any one 
who stood
> as an occultist ……..I sent that also to the London papers, and I 
sent it
> with a private note from myself asking them to give full 
publicity. I placed
> all these documents in the hands of my friend Miss Willson, of the 
London
> head-quarters, and asked her to deliver them by hand at the 
newspaper
> offices. (Italics ours)
> 
> And Mrs. Besant's way of "putting and end to a distressing 
business" was
> to use the "Westminster Gazette" articles of 1894 to raise the 
whole matter
> again at Adyar on December 25th, 1894, requesting Mr. Judge – 
behind his
> back and in his absence – to resign the office of Vice-President 
of the T.S.
> Because she had been "checkmated at all points, isolated, and 
finding the
> way completely blocked to further action I accepted my defeat" ( 
See "The
> Case Against W. Q. Judge", p. 19) in 1894, she renewed the mock 
trial in a
> dastardly, shameful way in 1895. She
> never gave William Q. Judge the opportunity of meeting her again 
on her own
> ground and "checkmating" her when she raised the same charges for 
the
> second time; she even went so far, by means of a parliamentary 
trick, as to
> cause his defence presented by American friends at the London 
Convention of
> 1896 to be laid on the table without being read, while causing her 
own
> statements to be printed and circulated in the pamphlet "The Case 
Against
> W.Q. Judge". This carries its own refutation all unconsciously – 
its
> contradictory passages have merely to be tabulated side by side. 
In all of
> these attacks she was greatly assisted and derived benefit from 
the "occult"
> position of Gyanendra Nath Chakravarti with whom, however, she 
parted
> company ten years later. The white magician of 1893-4 had become a 
black in
> 1903-4.
> 
> How consistent Mrs. Besant is may be judged by taking "The 
Case Against 
> W. Q. J.
> 
> 65.
> 
> Judge" and setting :
> p. 6 against ps. 8 and 21, also Lucifer, November, 1893, p. 
187 (where
> she first says that spiritual facts aren't demonstrable and cannot 
be proved
> on the physical plane and where she expects her own statements of
> experiences to be accepted without proof but where she expects Mr. 
Judge to
> lay "irrefutable evidence" of the truth of his)
> 
> ps. 8 and 9 against W.R. Old's letter to Lucifer, Mrs. 
Besant's article
> in that magazine, December, 1894, p. 458 and W. Q. Judge's letter 
dated
> January 25, 1895 and reprinted in the following number of Lucifer 
(where she
> first says that Mr. Judge's complaints that he has not received 
copies of
> the documents are not true and that he knew every document she was 
going to
> use and every argument she was going to employ and then declares 
that no
> duty lay on her to supply him with copies, that she had no time to 
make
> copies and that she was not inclined to undertake the cost of 
having them
> transcribed)
> 
> p. 10 against her Hall of Science statement, the relevant part 
reprinted
> in "The Theosophical Society and the Westminster Gazette" p. 8, or 
in
> Lucifer, February, 1895 (where she first implies that she had had 
letters in
> the same handwriting and from the same person as Madame Blavatsky 
had, on
> her own knowledge, and then says that her first-hand knowledge was 
of the
> existence of the teachers but on the letters – received through 
Mr. Judge
> and not direct at all – she was duped)
> 
> ps. 1 and 13 against ps. 12-14 "Neutrality of the T.S.."
> (where she says , as shown, that she was acting under Master's 
orders but
> also states that she alone was responsible for the decision; and 
where after
> saying that she wishes it to be distinctly understood that she 
does not
> charge Mr. Judge with forgery, and that she believes that the gist 
of these
> messages was psychically received, she re-formulates the original 
charge
> that Mr. Judge forged scripts adopted by the Mahatmas)
> 
> How truthful Mrs. Besant is may be judged by taking that 
same
> pamphlet "The Case Against W.Q. Judge" and setting:
>  
> ps. 19, 20 and 88 against ps. 11 and 12 of "The Neutrality of 
the T.S."
> and p. 353, The Theosophist June, 1909 (where she first 
acknowledges
> herself checkmated and defeated in and condemned by many for her 
action
> against Mr. Judge who she asked should be called on to resign his 
office and
> then has stated in the magazine she herself edits that the 
proposal of some
> members for the expulsion of Mr. Judge was "defeated by the 
interposition of
> Mrs. Besant"!)
> 
> Mr. Judge died on the 21st of March 1896. The evidence that 
Mrs. Besant
> and his other ignorant detractors were wrong is shown by the 
record he left
> behind and by his work and teachings from first to last. He came 
to H.P.B.
> in 1874, began active work in 1886, died in 1896. Mrs. Besant and 
any of her
> followers are challenged to
> 
> 66.
> 
> show a single inconsistency between the teachings as given by Mr. 
Judge,
> during his twenty-one years of active Theosophical work, on the 
one hand and
> the Masters and H.P.B. on the other. Our first section has already 
shown how
> variant are the teachings given by Mrs. Besant and her present-day
> colleagues as compared with those of H.P.B. and the Masters.
> 
> This Mr. Judge who was a "forger" has been praised in The 
Theosophist
> June, 1909, and again in that same magazine in March, 1922. Are we 
to
> suppose that when a General Secretary of a Section becomes 
a "forger" he
> also remains " a great Theosophist", is "spiritual and 
intuitional",
> "extraordinarily capable as an organizer and leader"? That "His 
real work,
> the spread of Theosophy in America, was splendidly performed, and 
his memory
> remains as lasting inspiration"? The memory of a forger, and a 
forger of
> masters' script, a lasting inspiration! But despite the true 
tributes in her
> magazine to William Quan Judge, Mrs. Besant has not yet had the 
courage and
> the honesty to withdraw the unproven charges which out of personal 
reasons
> of vanity and pride she hurled against Mr. Judge.
> 
> Those who were not able to preserve humbly the right line of 
messages as
> they came and rejected them for false messages became themselves
> perpetrators of false teachings and givers of bogus messages. 
Prominent
> among them is Mrs. Annie Besant. That she has done this during 
this last
> twenty years is evident and the latest letter given in the name of 
the
> Master of Masters (The Theosophist, January, 1926) carries its own
> condemnation to any intuitive Theosophist. How Mrs. Besant has 
deviated from
> the teachings of Theosophy is shown in the first section; her 
identification
> with those promulgating immoral teachings and practices, indicated 
in the
> second, follows from that very deviation and is the cause of her 
downfall to
> the detriment of the people whom she leads.
> 
> The trouble dates from that fateful moment in the Hall of 
Science when
> on
> 
> 67.
> 
> August 30, 1891, by implication in subtly worded sentences she 
led her
> audience to believe that her evidence of communications from the 
Masters was
> first-hand. ("What evidence have you beside hers? My own 
knowledge.") When
> she refrained from correcting the impression by stating that the 
messages to
> which she referred came to her through another person, W.Q. Judge, 
she then
> and there began the blunting of her sense of truth in connection 
with the
> sacred cause of the Masters. How this has led her further and 
further away
> from the possibilities that were hers at the time of H.P.B.'s 
death can be
> traced to the very point where today she gives out in the highest 
names such
> letters as are now scattered broad-cast for those who prefer blind 
belief to
> the arduous, earnest search for true knowledge.
> 
> ********************* 
> 
> 
> 
> Dallas
>  
> 
> -----Original Message-----
> From: theos-talk@yahoogroups.com [mailto:theos-
talk@yahoogroups.com] On
> Behalf Of Perry Coles
> Sent: Tuesday, April 19, 2005 1:55 AM
> To: theos-talk@yahoogroups.com
> Subject: Theos-World Re: practicing universal brotherhood rather 
than merely
> mouthing the concept
> 
> 
> 
> Hi Eldon & All,
> Thanks for reposting this, I found it very good.
> It seems to me that we are all in a process here, which perhaps 
can 
> help us to understand some of the motives and mindsets that are 
> behind the way we interact with each other.
> 
> We all have various different ways that our fears and past 
> conditioning trigger our responses. (of course I fully include 
myself 
> in this as well)
> 
> Maybe if we try and use awareness and deep questioning of 
ourselves 
> and our own motives we can grow and hopefully see that our 
responses 
> to others actually reflect back to ourselves insights as to how we 
> may be motivated and how we operate.
> 
> Fear can come from emotional need to believe things are a certain 
way 
> or needing others to see things the way we see them.
> 
> Ten years ago I also was a big Leadbeater fan however now I see 
the 
> man from a completely different perspective which may change in 
one 
> way, shape or form as time goes by.
> If asked what I think about CWL I can only give my own impressions 
as 
> they are now however that does not mean they are anything other 
than 
> my own impressions at this point in time.
> 
> The same of course can be said of Blavatsky and any other writer, 
> teacher or perspective.
> 
> The reality of life in this cycle seems to be that conflict arises 
> and I am interested in finding how can we as a group and as 
> individuals try and develop strategies that encourage free 
exchange 
> of perspectives and ideas without it descending into personal ego 
> issues or attacks.
> 
> Some of us find a more intellectual approach that compares 
different 
> writers and philosophies to be very effective and helpful, some 
find 
> this too heady and approach from a different modality.
> However all modes need the opportunity and the freedom to express 
> themselves.
> 
> Theosophy as I understand it suggests that there are many 
different 
> modes and approaches we may take to come to an understanding of 
who 
> and what we are, and our relationship to the ALL.
> 
> So perhaps if we can weather though the ups and downs of group 
> interaction in a self reflective way, constantly checking what our 
> own motives may be, it may be used as a process to understand 
these 
> complex areas of human interaction and motivations and a deeper 
> understanding of ourselves.
> 
> Cheers
> 
> Perry
> 
> --- In theos-talk@yahoogroups.com, "Eldon B Tucker" <eldon@t...> 
> wrote:
> > Here's something I wrote to the list back in September that I 
think 
> is
> > important for all of us to keep in mind.
> > 
> > -- Eldon Tucker
> > 
> > ----
> > 
> > People may come to Theosophy from many different approaches. 
Some 
> may have 
> > started with books by Leadbeater and Besant, others with books 
by 
> Barkorka 
> > and Purucker, others with Judge and Blavatsky books. I would 
expect 
> that if 
> > they can engage each other in friendly discussion, they can 
broaden 
> their 
> > knowledge and grow to greater insight.
> > 
> > I don't think it's necessary to tell people to only read certain 
> authors 
> > and avoid others as being tainted. I will say what I prefer, but 
> leave it 
> > to other people to decide what appeals to them best. In a free 
> exchange of 
> > ideas over an extended period of time, I think people will 
> gravitate to the 
> > highest approach they are ready for. Each person sets their own 
> limit and 
> > is better able to seek it out when exposed to a friendly, 
diverse 
> > environment that encourages thoughtful study.
> > 
> > Although I'd consider my studies as being advanced, I recognize 
> that it is 
> > just from my point of view and others would see things 
differently, 
> often 
> > with wherever they are at being highest, for now, in their 
> estimation. And 
> > it does not serve a useful purpose to rank and order different 
> approaches, 
> > with one's own on top, of course, in order to add to one's self-
> importance 
> > and putting others in their place.
> > 
> > If someone wants to study Leadbeater's life from a historic 
> standpoint -- 
> > or Blavatsky's, Judge's, or Krishnamurti's -- that's fine as 
long 
> as they 
> > don't use their appraisal as a hammer to hit people on the head 
> when they 
> > say that they read and like the books any of these people may 
have 
> written.
> > 
> > A metaphysical and spiritual thread of discussion is as valid as 
> any 
> > historic one, and everyone should be free to share their ideas, 
> regardless 
> > of the author or any historic threads of discussion going on at 
the 
> same
> > time.
> > 
> > Regardless of what we might discuss, it's important that we 
respect 
> the 
> > others among us of different backgrounds and beliefs, and not 
put 
> things in 
> > a way that sounds like a personal insult, like "You like that 
idea 
> from a 
> > Crowley book? You must be an evil dugpa!" Or "You say you like 
that 
> idea 
> > from a Bailey book, yet we have just proven in our historic 
> discussions 
> > that Bailey was a fraud. Only an idiot would believe something 
she 
> wrote. 
> > Do you recant any belief in her works or do you confess to being 
an 
> idiot?" 
> > Or "Do you profess a belief in Jesus Christ as your Lord and 
Savior 
> and 
> > profess a belief in the One True God, or do you admit to being a 
> devil 
> > worshiper destined to burn it hell?" -- Note that there are all 
> leading 
> > questions that require people to either submit to one's belief 
or 
> confess 
> > their stupidity.
> > 
> > It's possible from any particular slant of discussion to find 
ways 
> to put 
> > people down, even if one is not doing so intentionally. A 
> discussion of the 
> > actual history and spiritual credentials of someone's favorite 
> theosophical 
> > figure could have a chilling effect upon people reading his or 
her 
> books 
> > and wanting to discuss the ideas presented. Yet were they free 
to 
> discuss 
> > the ideas, perhaps we'd learn something from them and they're be 
> exposed to 
> > better ideas from us as well.
> > 
> > A discussion of metaphysics might lead to suggestions that 
people 
> not 
> > versed in that particular set of philosophical ideas is "not 
ready 
> yet" and 
> > should simply be dismissed as spiritual wannabes. That, of 
course, 
> has a 
> > chilling effect on the skeptic or believer in something 
different, 
> making 
> > him or her to want to brand people a bunch of religious kooks 
and 
> leave for 
> > a better group of people.
> > 
> > It all comes down to a matter of respect. We can explore new 
ideas, 
> > challenge existing assumptions, and seek a greater understanding 
of 
> things. 
> > But we should maintain sufficient objectivity to know that our 
> personal 
> > viewpoint isn't the prime perspective of the universe. 
Everything 
> only 
> > seems that way *to our eyes*. If we can believe what we will and 
> yet 
> > happily allow others to coexist with different beliefs and 
> assumptions, 
> > respecting their individual and likely different seeking of 
truth, 
> we are 
> > actually practicing universal brotherhood rather than merely 
> mouthing the 
> > concept.
> 
> 
> 
> 
> 
>  
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