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A Compilation from Theosophical Literature

Critiques of Besant and Leadbeater's "Neo-theosophy" as compared to original
Theosophy as presented by Blavatsy
Volume II
41a - The Theosophical Society and Its Future - Farthing
42 - Modern Idolatry - A.E.S. Smythe
43 - More ccult !hemistry
44 - "eo-Theosophy in "e# $ealand - %ones
4& - The "e# Theosopy '(erse) - Mac*innon
4+ - lcott ,uoted - -inner
4. - n /esant0s 1eath - 2ryse
43 - n The !lder Brother - Small
44 - n T. S. 5eunion
&6 - pen 7etter - 2rentice
&1 - 2er(ersion o8 Teachings - 2ease
&2 - 2sychic Sho#manship - $ir9o88
&3 - The 2oint 7oma (ertures - :otchener
&4 - 5eunion o8 the T. S. - -il9s
&& - 5e(ie#; Theosophy vs" Neo-Theosophy - 1a(y
&+ - #ecret $octrine Translation in :ungary
&. - Sentimentalism - -il9s
&3 - Smythe on Adyar
&4 - Smythe on Arundale
+6 - Spin9s0 2lan - Enders<y
+1 - Spiritual 5ainma9ers - Sto9es
+2 - Sur(ery o8 the T. S.
+3 - =A Theosophical !hurch= - /arr
+4 - Theosophical Ecology - $ir9o88
+& - Theosophical %esuitism - -ayman
++ - Theosophy and 7. !. !. - /arr
+. - Theosophy and 5eligions - %ones
+3 - Theosophy vs" Neo-Theosophy - Thomas
+4 - Truth and Tolerance - /arr
.6 - T. S. 7eadership - Smythe
.1 - >nited in Folly - -ayman
.2 - >nity o8 the Mo(ement - *ingsland
.3 - -adia on 7ea(ing Adyar T. S.
.4 - -hat is "eo-Theosophy? - Enders<y
.& - -ho is For >s? - 5oger
.+ - -or9 o8 the T. S. - -il9s
%n Alice Bailey
.. - A Study o8 the Arcane School o8 Alice /ailey - Enders<y
.3 - /ailey !riti@ue - -ee9s
.4 - /aily 2seudo-ccultism - !leather
36 - %"!" Library Critic on /ailey - Sto9es
The Theosophial Soiet! an" Its #utu$e
&anifesto <y Mr. A. Farthing
Histo$ial %a&'$oun"
To#ards the end o8 the 14th centuryB e(en though their colleagues in the 0/rotherhood0
did not 8eel that the time #as opportuneB i.e. that humanity generally had not progressed
spiritually enough e(en though a 8e# may ha(e done soB t#o Masters o8 the -isdom #ere
allo#ed to ma9e the attempt to ma9e a(aila<le to man9ind in general some o8 their occult
9no#ledge concerning the nature o8 eCistence and man0s <eing. >p till then this had <een
9ept secret.
The Theosophical SocietyB 8ounded in "e# Dor9 in 13.&B #as 8ormed originally as an
association o8 people interested in spiritualism and psychic phenomena. Its early o<Eects
re8lected this <ut they #ere soon to <ecomeB a8ter a 8e# changesB as they are no#B #ith an
emphasis on <rotherhood.
The :ead@uarters o8 the Society #as remo(ed to /om<ay in 1336 and then to Adyar in
1333. Although the Masters #ere emphatic that the Society #as not to <e a school o8
ccultism or Magic and that their sole purpose #as to <ene8it man9ind at largeB they
ne(ertheless in (arious #ays let it <e 9no#n not only that they #ere possessed o8 occult
9no#ledge and po#er <ut that they #ere a<le and #illing to ma9e some o8 it a(aila<le to
suita<le candidates.
This #as to <e done principally in the #ritings o8 :.2. /la(ats9yB <ut some in8ormation
#as gi(en directly <y the t#o Masters concerned in their letters to A.2. Sinnett.
Some o8 this 9no#ledge #as distinct 8rom that contained in any eCtant literature at the
timeB #ith the eCception o8 some older andFor o<scure 0occult0 #ritings. These #ere mostly
unintelligi<le #ithout the necessary 09eys0.
It #as claimedB ho#e(erB that the 9no#ledge contained in the ne# outpouring #as the
source and origin o8 all philosophical and religious 9no#ledgeB in its pure 8orm. The old
scriptures and philosophical #ritings had <een 0contaminated0 <y human interpretationB
additions and alterations. They had to a large eCtent departed 8rom the pure original and had
distorted their meanings.
The 8irst maEor attempt at elucidation o8 this ancient 9no#ledge #as the #riting o8 Isis
>n(eiled <y :.2./. pu<lished in 13..B a #or9 o8 enormous erudition in #hich 1B336 other
#or9s. some o8 great rarity and anti@uity #ere @uoted 8rom. It is 9no#n that se(eral Masters
had a hand in itB pro(iding :.2./. #ith much o8 the in8ormation it contains.
This Ancient -isdom #as later more 8ully and speci8ically descri<ed in The Mahatma
7etters To A. 2. SinnettB 8rom #hich he #rote t#o <oo9s; The ccult -orld and later Esoteric
This latterB although <y no means complete or #holly accurateB is important as <eing
the 8irst systematic 8ormulationB in outlineB o8 #hat #as later to <ecome 9no#n as Theosophy.
The <oo9s #ere pu<lished in 1334 and 133&. From 13.& on#ards :.2./.0s almost continuous
output o8 articles and letters contained aspects o8 the teachings. These #ritings are no#
collected together and edited in 8ourteen (olumes o8 !ollected -ritings.
:.2./. #as #ith the Theosophical Society in India 8or a<out t#o years during #hich
time her phenomena and contacts #ith the Masters #ere amply demonstrated. A num<er o8
peopleB ho#e(erB e(en at :ead@uarters did not accept these mani8estations as genuine.
FurthermoreB the phenomena #ere completely <eyond the credence o8 the local church
Some letters purporting to come 8rom :.2./. addressed to mem<ers o8 the sta88 at
Adyar clearly ga(e the impression that :.2./.0s phenomena #ere <ased on deception. A8ter a
lengthy en@uiry <y an in(estigator 8rom the Society 8or 2sychical 5esearch #ho relied much
on ad(erse #itnesses and a hand-#riting eCpert he declared :.2./. to <e a 8raud.
This #as in a document adopted <y the S.2.5. #hich later <ecame 9no#n as the
:odgson 5eport. It has <een repudiated since <y a num<er o8 in(estigatorsB latterly e(en <y
the S.2.5. ne tragic outcome o8 the report #as that :.2./.B #ho in any case at the time #as
in poor healthB #as ad(ised to lea(e Adyar.
A8ter lea(ing India :.2./. tra(eled to England (ia Aermany and /elgium. 1uring this
time she #as occupied as and #hen health and other circumstances permittedB in #riting The
Secret 1octrine #hich #as pu<lished in 1333 in 7ondon.
This #as her most important theosophical #or9. It is an eCposition o8 all o8 the Ancient
-isdom that the Masters #ere then prepared to ma9e pu<lic. It is an enormous #or9 in #hich
1B166 other #or9s are re8erred to and in #hich ancient 'and modern) religions and
philosophies are eCplained and 8orm a <ac9ground to an immense system o8 9no#ledge o8
the #hole uni(ersal scene and man in it.
:.2./. #as miraculously 9ept ali(e <y her Master on t#o or three occasions o8 dire
illnessB to complete the #or9 #hich #as 8ollo#ed t#o years later <y The *ey to Theosophy.
n a num<er o8 occasions it #as stressed that :.2./. #as the Masters0 sole agent.
-ith her departure 8rom Adyar their in8luence there ceased. ne conse@uence o8 this #as
that most o8 their !helas 0disappeared0 'including 1amodar #ho ne(er returned to the Society
8rom Ti<et).
[Communiation (ith )aste$s]
-e also ha(e her positi(e statement thatB should she 8or any reason cease to act as
the Masters0 agentB there #ould <e no more contact #ith them 'see M.7. 13+B G/ar9erH 2nd
and 3rd editions).
All this seems to ha(e <een 8orgotten or ignored later. A num<er o8 people <oth #ithin
the Society and #ithoutB e.g. Alice /aileyB later claimed to ha(e contact #ith the Masters and
to ha(e recei(ed communications 8rom them.
These communicationsB some o8 them (ery copious and impressi(eB #ereB ho#e(erB
recei(ed psychically or 0channeled0; (ery importantly they #ere all uncorro<orated.
!ommunications through psychic mediums #as not the method used <y the Masters.
These 8actsB the nature o8 the message and the special position o8 :.2./.B are o8 prime
importance in the consideration o8 #hat 8ollo#ed in the early 26th centuryB o8 the present state
o8 the Society and its success8ul launch into the 21st century.
*nnie %esant
In the latter years o8 :.2./.0s li8e a signi8icant e(ent #as that Annie /esant #as
#elcomed #ith open arms into the Theosophical Society <y :.2./. #ho sa# in her an
eCceptional and a<le helper. She #as later admitted to :.2./.0s Inner Aroup o8 t#el(e.
A re8erence to Annie /esant in The Mahatma 7etters indicates that she #as 9no#n to
the MastersI ho#e(erB there is no re8erence to her e(er <ecoming a chelaB although she did
recei(e in 1466 #hat seems to <e an authentic letter 8rom the Masters. There is no other
e(idenceB apart 8rom her o#n in8erencesB that she had any contact #ith them.
:ad Annie /esant <een a chela her 0magnetiJation0 <y !ha9ra(atiB ostensi<ly to 0align
her principles0B descri<ed in an eye #itness statement '134&) <y 1r Archi<ald *eightlyB #ould
ha(e se(ered any relations she may ha(e had #ith her Master.
A8ter :.2./.0s death Annie /esant let it <e in8erredB in assuming the =uter :eadship=
o8 the E.S.B that she #as in touch #ith the Masters.
She also introduced !o-Masonry into England and associated it #ith the Theosophical
SocietyB #hichB ho#e(erB had <een 8ounded @uite independently o8 any other organiJation. All
international 2residents since ha(eB ho#e(erB held high o88ice as !o-Masons.
:.2./. eCpressly stated that 0#e do not meddle in politics ... 0 yet Annie /esant0s prime
interest in India #as political.K
This is not in any #ay to say that she did not do an immense amount o8 good in
esta<lishing schools and colleges and altering social practicesB <ut these acti(ities are not
speci8ically theosophical.
2olitics aims to change systems 8or the <ene8it o8 peopleI Theosophy aims to change
people themsel(es 8or the long-term <ene8it o8 humanity itsel8.
It is undenia<le that in the early years o8 her mem<ership o8 the SocietyB0 Annie /esant
#as a po#er8ul (oice in the cause o8 Theosophy and its dissemination. This seems to ha(e
<een 8oreseen <y :.2./.
:o#e(erB 8rom the time o8 her 0magnetiJation0 <y !ha9ra(atiB it appears thatB possi<ly
still under his in8luenceB she to a large eCtent espoused :induism. This is e(ident in her later
#ritings to such a point that a maEor re8erence to Theosophy in the Encyclopedia /ritannica is
under the heading o8 :induism.
Apart 8rom !ha9ra(ati there is not much dou<t that Annie /esant #as later also much
in8luenced <y !.-. 7ead<eater. :e o<(iously pre(ailed upon her in the matter o8 the 7i<eral
!atholic !hurch and in the *rishnamurti incident.
C+ ,+ -ea".eate$
!.-.7. Eoined the Society in 1333. :e did notB unli9e Annie /esant recei(e a #elcome
8rom :.2./.B nor #as he admitted to her Inner Aroup.
:e #as gi(en some instruction <y a regular chela at Adyar 8or a period and de(eloped
his clair(oyance <ut there is no re8erence that this relationship continued.
:e did recei(e a reply to his early communication #ith the Masters <ut there is no
corro<orati(e e(idence that he e(er had any more contact #ith them a8ter these introductory
It also came to light that his (eracity is much in @uestion; his statementsB 8or eCampleB
a<out his ageB his 8amily in South AmericaB and his implying that he had <een to C8ord as an
undergraduate #ere disco(ered later to <e 8alse.
In the light o8 #hat the Master *.:. said a<out AodB religion and the priestly caste in
Mahatma 7etter LB had 7ead<eater <een a chela he could ne(er ha(e allied himsel8 #ith the
7i<eral !atholic !hurch and certainly he could ne(er ha(e allo#ed himsel8 to <e made a
/ishop and therea8ter al#ays dress as such. The Masters had said =ur chie8 aim is to deli(er
humanity o8 this nightmare ... etc. = 'A personal Aod o8 Theology) 'M.7. LB 2nd and 3rd
editions). G see M 7B ppB &.-3 /ar9er Edn.H
This is important in the light o8 !.-.7.0s later claims o8 an intimate and continued
relationship #ith not only one <ut a num<er o8 MastersB e(en up to the highest in the
:ierarchy 8rom #hom he claimed periodically to ha(e recei(ed instruction in such matters as
the up<ringing o8 *rishnamurti.
In the light o8 some o8 these supposed contacts e.g. !omte St AermainB %esusB etc. the
association o8 the 7i<eral !atholic !hurch #ith the Society #as Eusti8ied.
:o#e(erB <oth the !hurch and the !oMasons #ere representati(e o8 past
dispensations. They <oth had their roots in ceremonial magicB the practice o8 #hich :.2./. did
not endorse on account o8 the possi<le dangers in(ol(ed. In a letter #hich 1amodar #rote to
SinnettB Masonry and 5osicrucianism #ere speci8ically 8or<idden 'M.7. ld Edition "o. 142AB
!hronological "o. 14A).
1uring the 8ounding o8 the Society it had <een proposed that the Society might <ecome
Masonic. This #as speci8ically decided against. ther <eha(ior o8 the then leaders is also
In (ie# o8 :.2./.0s sundry comments a<out Masonry 'into #hich she #as admitted on
account o8 her 9no#ledge o8 itB <ut ne(er 8ormally 0initiated0)B ha(ing lost its secretsB ho# came
it that the 7eaders o8 the Society not only espoused !o-Masonry <ut the Egyptian 5ite #hich
!.-.7. together #ith a colleague in Australia had de(ised and #hich is still #idely practiced <y
some mem<ers in the E.S.?
*rishnamurti #as 0disco(ered0 <y !.-.7. in 1464. A8ter many di88icultiesB including la#
suitsB he and his <rother #ere <rought up <y the Society.
:e #as hailed as the 8uture mouthpiece o8 the 7ord Maitreya :e #as e(en seen as a
second coming o8 the 7ord. :e #as unusually gi8ted <ut it #as !.-.7.0s 0insights0 that initially
esta<lished him in his role. The 7ord Maitreya himsel8 is supposed to ha(e instructed !.-.7.
in his up<ringing and training. :e #as <rought up and groomed in the 8ashion o8 an English
gentlemanB a 8ar cry 8rom a :indu 0A(atar0.
Those #ho had his up<ringing and education in handB nota<ly !.-.7. and 1ic9 /al8our-
!lar9B #ere (ery much second generation theosophists. *rishnaEi there8ore pro<a<ly ne(er
9ne# anything o8 the :.2./.FMasters teachings.
It is also (ery dou<t8ul #hether *rishnaEi himsel8 e(er had a 8irst-hand 0Master0
eCperience although he did descri<e once ha(ing seen three Masters in a (ision. :ad he had
a real eCperienceB ho#e(erB he could neither ha(e 8orgotten it nor therea8ter ha(e dou<ted
their eCistence and later ha(e repudiated them.
FurthermoreB as *rishnaEi0s teachings o8 8reedomB sel8-relianceB non-dependence on
authority and institutions and so onB are all (irtually in proper accord #ith the 0Master0
TheosophyB there #ould not ha(e <een any reason 8or him to repudiate itB nor his connection
#ith the Society.
:is loss #as that he ne(er <ecame ac@uainted #ith the sea o8 theosophical 9no#ledge
#hich #ould to a large eCtent not only ha(e Eusti8ied his (ie#s <ut pro(ided him #ith rele(ant
data 8or use in his teachingB e.g. the di88erence <et#een the personality and the indi(idualityB
the essential idea o8 >nityB and had he <een interestedB the proper nature o8 the Sel8B the total
cosmic structure and processes.
:is 0launching0 #as a re(ersion againB as in the case o8 the 7i<eral !atholic !hurch and
the !o-MasonsB to the traditional old dispensation o8 an authoritarian regime.
The second coming o8 the !hrist #as at that time '14260s) <eing regarded as imminent
#hereasB according to the Masters and theosophical teachingB such a 0second coming0B i.e.
the ad(ent o8 an A(atarB #as not eCpected 8or millennia. In any case the se(erance o8 the
Society 8rom the Masters made such a 0coming0 into it eCtraordinarily unli9ely.
The arrogance o8 those #ho pro8essed to <e a<le to elect *rishnaEi0s t#el(e disciples
#as an eCample o8 the distorted (ie# o8 themsel(es that those leaders had. Surely an 0A(atar0
#ould ha(e <een @uite capa<le o8 electing his o#n disciples.
In any case in the nature o8 *arma his up<ringing and earthly surroundings #ould ha(e
all <een in proper accord #ithout the inter8erence o8 !.-.7. Many things are puJJling a<out
*rishnaEi0s up<ringing; one #as that 8rom reports 9itchen sta88 at Adyar #ere changed <ecause
they #ere o8 the #rong caste. In a Society #hich speci8ically allo#s no such distinctions this is
hard to understand.
The recognition o8 *rishnaEi0s spiritual de(elopment 8rom a clair(oyant eCamination o8
his aura #hen he #as so young undou<tedly demonstrated !.-.7.0s possession o8 that
8aculty <ut this does not corro<orate his claim to ha(e recei(ed messages 8rom the 0*ing o8
the -orld0.
The 08inding0 o8 *rishnaEiB his up<ringing and then adoption as a (ehicle 8or the 7ord-
Maitreya #as (irtually the culmination o8 the 0split0 8rom Master Theosophy.
*rishnaEi0s repudiation o8 this position #as a serious <lo# to Annie /esant #ho
o<(iously <elie(ed a<solutely sincerely in her announcement o8 the "e# !oming. !.-.7.0s
reaction to this repudiation seems to ha(e <een more limited and 8ar less pain8ul than Annie
/esant0s although he su88ered a loss o8 stature that he #ould other#ise ha(e had as the
8inderB sponsor and educator o8 this ne# di(ine (ehicle.
A8ter *rishnaEi0s #ithdra#al 8rom the SocietyB Annie /esant also su88ered a gradual
diminution in stature and therea8ter her health 8ailed progressi(ely.
Seon" 0ene$ation Theosoph!
The 8act that neither Annie /esant nor !.-.7.B a8ter may<e one or t#o initial incidentsB
#as actually in touch #ith any Master although they may ha(e genuinely <elie(ed they #ere
has serious implications #hen considering #hat they said and did #hen they assumed
positions o8 authority.
The #hole tenor o8 the Society therea8ter #as one o8 ma9e-<elie(eM It <ecame a
pantomimeB largely de(ised and orchestrated <y !.-.7.; a 8airy storyB <ut #ith a thread o8
truth running through it.
ECcept 8or passing re8erences to :.2./. as 0our re(ered teacher0B her literature as such
#as seldom re8erred to or studied. There #asB ho#e(erB a 8lood o8 literature purporting to <e
0theosophical0 8rom <oth Annie /esant and !.-.7.B and later 8rom others.
!.-.7.0s #ritings #ere largely colored <y his o#n real or imaginary clair(oyant insights
and his interpretations o8 them.
It is note#orthy here thatB in the :.2./.F Masters literature there is (ery little re8erence
toB and no diagrams o8B the !ha9ras so much 8eatured <y later #riters. -hat little there is is in
the papers to the Inner Aroup 'incorporated <y Annie /esant into her Nol III o8 the S.1. )
-hereas the Annie /esant and !.-.7. literature can <e criticiJed 8rom a purely
theosophical point o8 (ie#B much o8 -#hat Annie /esant #rote #as signi8icant spiritual
instruction. It #asB ho#e(erB o8 the con(entionalB classical religious typeB deri(ed largely 8rom
the Indian scriptures <ut #ith a !hristian and a 0theosophical0 8la(or.
She had re(ie#ed The Secret 1octrine at the time o8 its pu<licationI this must ha(e
made a lasting impression on her <ut apart 8rom ac9no#ledging her de<t to :.2./.B she
seldomB i8 e(erB speci8ically re8erred <ac9 to its teachingB or to that in The *ey to Theosophy.
!.-.7. seems ne(er to ha(e read either o8 these <oo9s. :e puts himsel8 in a (ery 8alse
position as an 0occult0 author in the Introduction to his <oo9 The Astral 2lane #here he says
that his manuscript #as considered so eCcellent as an eCposition that the Masters #anted it
8or their archi(es.
It is di88icult to see #hy this should <eI much o8 the in8ormation gi(en us in the <oo9 is
at (ariance #ith their teaching and 8urthermore it is not clearB 8or eCampleB #hich 0astral0 plane
he is descri<ingB the :.2./. or the A./.F!.-.7. oneB the 8ormer <eing the 2nd plane o8 "ature
and the latter <eing the 4th.
There is also no mention o8 the 0etheric dou<le0 in the :.2./.FMasters classi8ication o8
the human principles. It is to this dou<le that !.-.7. ascri<es many o8 the @ualities that :.2./.
attri<utes to her astral <ody.
The changes o8 num<ering o8 the principles #here *ama 'emotionB desire) #as put 2nd
instead o8 4th is important. An aid to the understanding o8 The Secret 1octrine is analogy and
In the Masters0 literature *ama as the 4th principle is emphasiJed in the e(olutionary
stages o8 de(elopment in the 4th 5oundB the 4th 5aceB the 4th Su<stanceB not the 2nd.
ne eCample o8 the eCtent to #hich the mem<ers o8 the Theosophical SocietyB 8rom
senior mem<ers to the ne#estB #ere 0in8ected0 <y !.-.7. is eCempli8ied <y %inaraEadasa0s
acceptance o8 the 8act that !.-.7.0s Astral 2lane manuscript had in 8act <een transmitted
magically to the Masters.
<(iously also %inaraEadasa0s statement that heB in common #ith othersB had had
se(eral initiations a<out #hich he 9ne# nothing eCcept #hat !.-.7. told himB again raises the
@uestion o8 !.-.7.0s (eracity.
As the years progressed the di(ergence <et#een the :.2./.FMasters teachings and the
second generation Theosophy #idenedI e(en <asic in8ormation #as changedB e.g. the
introduction o8 the 0etheric dou<le0 '#ith 8our 0etheric0 states o8 physical matter)B the alterations
to the classi8ication o8 principles and planesB and the !.-.7. account o8 the a8ter-death states
#hich is @uite di88erent 8rom that o8 the MastersB etc.
The di(ergence o8 the t#o systems <ecame clearly apparent #ith the pu<lication o8 the
Mahatma 7etters in 1424F&. It #as un8ortunate thatB 8or a num<er o8 reasonsB their pu<lication
had <een delayed till then.
Apart 8rom 0occult0 material in themB these letters set a <ac9ground o8 speci8ic purpose
to the 8ounding o8 the Society. This #as closely related to the Masters <eing regarded as one
tier o8 mem<ership in the SocietyB #ith their accepted !helas as a second and the ordinary
mem<ers a third.
To <egin #ith this #as the case <ut it o<(iously ceased to <e so on :.2./.0s death 'i8
not <e8ore). An attempt to reintroduce it <y edict later #as o<(iously spurious.
The GMahatmaH 7etters also descri<e in some detail the conditions that #ere essential
8or a relationship <et#een the Masters and their !helas. These conditions #ere (ery
stringentB particularly regarding honesty and straight8or#ardness.
In the period a8ter :.2./.0s death and #ith the #ithdra#al o8 the Masters once again
into o<scurityB instead o8 direct guidance 8rom or association #ith the MasterB e(en i8 it #ere
(isiting him in the AstralB the practice gre# up o8 this <eing done indirectly.
For eCampleB people #ere ta9en to the Masters in their astral <odies 8or initiations etc.B
<ut a<out #hich neCt day they 9ne# nothing apart 8rom #hat they #ere told. In one or t#o
places the Masters do say that this can happen in the matter o8 training <ut not <y proCy.
FurtherB initiations are matters o8 enhancement o8 #a9ing consciousness and this can occur
only #hen certain conditions created necessarily <y the pupilB not someone on his <ehal8B
ha(e <een met.
The P$esent
5egardless o8 the state o8 the SocietyB than9s to the Masters0 insistence and helpB and
the sacri8ices o8 :.2./.B the #orld and particularly the Society ha(e a (oluminous and
authentic Initiate-Master-inspired literature.
The Society itsel8 is no# a #orld-#ide organiJation o8 an idealistic and <ene(olent
natureB inspired <y the idea o8 uni(ersal <rotherhoodB <ut the second and third o<Eects are
interpreted (ery loosely and #idely to include anything 8rom >F0s to #hat is generally eCtra-
ordinary and sensational.
All thisB ho#e(erB against a <ac9ground o8 #hat might <e termed 0religion0 or spiritualityB
mostly <y #ay o8B 8or eCampleB the Eastern eCoteric scriptures and (arious ideas on
TheosophyB methods o8 yoga and meditation. There is also in some places a strong
adherence to the 7i<eral !atholic !hurch and !o-Masonry as i8 they #ere indeed part o8 the
theosophical mo(ement.
In some placesB nota<ly A8ricaB the Theosophical Society is identi8ied #ith the
Theosophical rder o8 Ser(ice. !harity is impressed on e(ery mem<er through the
<rotherhood ideaI there are ho#e(er hundreds o8 charita<le organiJations to #or9 8or and
there can <e nothing special a<out the 0theosophical0 one to #arrant its association #ith the
Similarly the 5ound Ta<le is an admira<le organiJation <ut again nothing in it is
speci8ically theosophical.
Theosophical Science groups #hile 9eeping interested mem<ers in8ormed o8 current
scienti8ic matters ha(e seldom i8 e(er related science to anything speci8ically associated
there#ith in the classical theosophical literature. /ecause some scienti8ic mem<ers ha(e
8ound 8aults and inconsistencies in 0scienti8ic0 statements in the literature they ha(e
a<andoned the #hole grand theosophical systemB demonstrating at least a lac9 o8 a sense o8
-here older 7odges ha(e sur(i(edB and in Section central li<rariesB <oo9s on
Theosophy on display or listed in cataloguesB are mostly those o8 the second generation
#riters. Their contents on the #hole are ta9en to <e Theosophy #ithout @uestion.
A 8e# indi(iduals try to correct this situation <ut their in8luence generally is (ery small.
nly a scattered and desultory interest is paid to the classical 0theosophical literature o8 the
:.2./.F Masters era. The idea is #idespread that the Eealously guarded 8reedom o8 thought o8
mem<ers can mean that anyone0s (ie#s or opinions a<out 0theosophy0 can <e put out as
This #as certainly the case in the early days o8 the 26th century. It #as almost
(ehemently stressed then that there #as no such thing as a de8inite 0theosophical0 system o8
thoughtB 9no#ledge or teaching. The great 8ear #as o8 0dogmatism0.
This #ordB ho#e(erB #asB and still is in placesB #rongly applied. A dogma means an
o<ligatory <elie8 and no such thing is imposed on Theosophical Society mem<ers. This does
not mean that there are not authoritati(e statements o8 8act such as those gi(en us <y the
MastersB #ho claim to 9no# #hat they spea9 or #rite a<outB i.e. they are not speculatingB
(oicing opinions or ad(ancing theories.
All <elie8s concerning Theosophy and the Theosophical Society ought seriously to <e
@uestioned against #hat can easily <e disco(ered o8 the original teachings and intentions 8or
the Society. A serious perusal o8 The *ey to Theosophy #ill do this.
-hat is said a<o(e a<out 0ma9e-<elie(e0 in the Society also applies to the E.S. The
implied connection o8 it #ith the Masters through the uter :ead is an eCample. There is in
8act no such connection.
FurthermoreB the implication <y secrecyB or e(en pri(acyB that it possesses some
esoteric 9no#ledge #hich it can impart to mem<ers is also 0ma9e-<elie(e0. It ma9es an appeal
to #ould-<e aspirants to chelaship and imposes some preliminary disciplines <ut omits the
necessity 8or hard #or9 in studying and assimilating the eternal (erities o8 Theosophy as
gi(en <y the Masters.
The #utu$e
First the Adyar Society must ta9e an honest loo9B 8earlesslyB at the present position
against the <ac9ground outlined a<o(e.
7oyalties to past leadersB to their personal in8luence and their teachingsB must <ecome
secondary issues. This means an ac9no#ledgment that all that happened to the Society as a
result o8 !.-. 7ead<eater0s in8luence on itB directly or indirectlyB his in8luence on Annie /esant
and his enduring in8luence <y #ay o8 his #ritingsB is suspect. It must <e recogniJed that these
#ritings are 0theosophically0 de8ecti(e and misleading.
Annie /esant0s in8luenceB <y reason o8 her long term as 2residentB must also <e (ery
o<Eecti(ely assessed. -hate(er her personal integrity she #as o<(iously misled and
mista9enB #itness the *rishnamurti 8iascoB her espousal o8 !o-Masonry as part o8 the
Theosophical Society and her handling o8 the %udge 0case0 #ith its disastrous results.
For most mem<ers a change o8 mind or <asic <elie8s #ill at <est <e pain8ul and at
#orst di88icult i8 not impossi<le. This means that only a section o8 the eCisting mem<ership
canB in the 8irst instance at any rateB <e eCpected to ma9e any radical changeB and this section
#ill necessarily include E.S. mem<ers #ho #ill o<(iously ha(e their loyalties <ut they #ill also
presuma<ly ha(e ac@uired some sel8-reliance and ha(e learned to thin9 independently.
Some mem<ers already ha(e or #ill ha(e di88iculty #ith the @uestion o8 their
mem<ership o8 the 7i<eral !atholic !hurch and !oMasonry in the light o8 their longstanding
association #ith the Society. Many o8 these institutions ha(e in 8act <een regarded as
0theosophical0B e(en theosophy itsel8.
:o#e(erB it is necessary that the Society should 8ormally declare that hence8orth
neither o8 them is really any part o8B or has any special association #ithB the Theosophical
This does not mean that mem<ers are not 8ree to Eoin the 7i<eral !atholic or any other
!hurchB or <ecome Masons or mem<ers o8 any other institution they #ishB pro(ided that they
are not inimical or antithetical to TheosophyB and still <e mem<ers o8 the Society.
The Society has its o#n special message to promulgate. This message only eCists in
the #ritings o8 :.2./. and in the Mahatma 7etters. This message in its completeness 'as 8ar
as it #as gi(en out) is uni@ue.
The 8uture direction o8 the Society must there8ore include;
1) The eradication o8 the 0ma9e-<elie(e0 7ead<eater in8luence - in all departments
including literatureB and se(erance 8rom the Society o8 all other organiJationsB i.e. the 7i<eral
!atholic !hurch and !o-Masonry.
2) A thorough eCamination o8 all literature purporting to <e 0theosophical0B and a <ra(e
declarationB and no 8urther promotionB o8 any #hich is not #holly consonant #ith the original
teachings. This is no proscription <ut all <oo9s purporting to <e theosophical #hich strictly are
not should <e clearly la<eled or mar9ed that they are the author0s (ie#s on the su<Eect and
not necessarily authentic. Mem<ers areB o8 courseB 8ree to read #hat they li9e <ut they can <e
#arnedB i8 not guided. The section in any Theosophical Society li<rary purporting to <e
theosophical literature should <e segregated 8rom other material o88eredB <e clearly mar9ed
and the <oo9s gi(en prominence on <oo9 listsB cataloguesB etc.
3) The retention and promotion o8 the three o<Eects o8 the Society plus an acti(e
promotion o8 Theosophy as gi(en <y the Masters
4) At all Theosophical Society !entersB :ead@uartersB etc.B there should <e someone
@uali8ied to discuss TheosophyB say #hat it isB and recommend <oo9s to en@uirers. This
ser(ice should as 8ar as possi<le <e a(aila<le at all times or a notice displayed as to #here it
can <e o<tained.
&) !ommercialism in any 8ormB i.e. <oo9 selling or pu<lication as suchB #ithout speci8ic
re8erence to the promotion o8 a 9no#ledge o8 TheosophyB is not part o8 the legitimate acti(ities
o8 the Society. 0Fringe0 literature can <e o<tained in ordinary <oo9shops or 8rom other
organiJationsB e.g. the Arcane SchoolB the Anthroposophical SocietyB etc. This
recommendation is made #ith our second o<Eect speci8ically in mind. Study o8 comparati(e
religion is encouraged <y the Society <ut it does not ha(e to pu<lish or supply the <oo9s.
+) 2ro8essionalism in the society should <e eCamined. -hereas 0goods and ser(ices0
must o<(iously <e paid 8orB Theosophy as such cannot <e sold. Should eCponents <e paid? I8
soB to #hat eCtent?
.) Serious study o8 the 0prime0 literatureB #hate(er else is done in 7odgesB at !entersB
etc.B should <e encouraged and all 8acilities pro(ided. Facilities should <e pro(ided 8or
meditation - @uiet and solitude i8 possi<le. Meditation shouldB ho#e(erB <e 0theosophical0B i.e.
classical '2atanEali)B :.2./. 1iagramB or Eust silenceB not according to local gurus and
amateurs #ith 0special0 methodsB and ne(er 8or money.
3) The Society #ill o<(iously need a group o8 students dedicated to the study o8 the
literature and to the dissemination o8 #hat they disco(er <oth in the #ritingsB and in
themsel(esB as they progress. This can <e supplied <y some o8 the eCisting mem<ers o8 the
E.S. At present there are no 0esoteric0 leaders or teachers in the SocietyI it #ill there8ore in this
respect ha(e to 0li8t itsel8 up <y its o#n <oot-laces0 as the eCpression has it.
There is no Eusti8ication 8or secrecy #ithin the E.S. or the Society <ut on occasion
pri(ate mem<ers meetings could <e e88icacious 8or discussionB eCchange o8 in8ormationB
mutual encouragementB etc. There is o<(iously no# no corporate connection #ith the Masters
so that that 0ma9e-<elie(e0 can <e dispensed #ith. The E.S. study should <e con8ined to the
Master or :.2./. #ritings. The Society has no other Initiate-inspired literature.
-here the E.S. mem<ers 8eel they need inspirational literature apart 8rom <oo9s li9e
The Noice o8 the SilenceB 7ight on the 2ath and some o8 the classical mystical #or9s li9e The
Bhagavad-'ita( as this is a personal matter they should <e 8ree to disco(er their o#n.
1iscrimination as to #hat is consonant #ith theosophical teachings #ill gro#. 7et students
<e#are o8 sel8-styled teachers and o8 themsel(es posing as such. They #ill 9no# #hen they
really are @uali8ied - they #ill ha(e <een 0authoriJed0. 7et none pretend.
4) The Society0s relation to 0computeriJation0B the InternetB etc.B needs serious
eCamination and Sections gi(en guidelines.
*.out Theosoph!
:.2./. used the #ords ccultismB EsotericismB Esoteric ScienceB etc.B as synonymous
#ith Theosophy. In The Secret 1octrine she states se(eral times that some o8 the teaching
gi(en there had ne(er <een made pu<lic <e8ore. These statements indicate that the teachings
included more material than #as contained in any pu<lished religious or philosophic literature.
This distinction has <een almost entirely o(erloo9ed. The great :indu scriptures ha(e
<een ta9en (irtually to <e Theosophy. Initiated /rahmins 9no# this is not the case <ut they
9eep their esoteric 9no#ledge to themsel(es.
This #as the position #hen :.2./. made some o8 that 9no#ledge pu<lic; it #as much
resented e(en <y Su<<a 5ao #hose Master incidentally #as the same as :.2./.0s. All eCtant
scriptures are eCoteric e(en though in their mystical content they re8lect much o8 #hat is in
Such treatises as The Bhagavad-'itaB the )uranasB many Su8i #ritings and other #orld
ac9no#ledged scriptural #ritings are <eauti8ul and inspiringB potentially capa<le o8 leading
aspirants on to the highest eCperiences.
"either they nor :induism nor /uddhismB in their pu<lished 8ormB are 0esoteric0B nor o8
course is the no# pu<lished The Secret 1octrine eCcept that its prolonged study changes our
modes o8 thin9ing and understandingB gi(ing us insights #e could other#ise not get.
-hat do the theosophical #ritings include that others do not? -hile the di88erences
might appear super8icial in themsel(esB in their totality they are not.
For eCampleB the :indu system is 8i(e8oldB as 8ar as the human principles and the
s9andhas are concernedB #hereas the theosophical system is se(en8old. The planes o8
"ature are se(en8oldB #ith each ha(ing a corresponding le(el o8 consciousness.
In Theosophy *arma is a comprehensi(e 7a# applying uni(ersallyB not Eust to human
<eings <y #ay o8 re#ard or retri<ution. Theosophy contains the (ast e(olutionary scheme <y
!hainsB Alo<esB 5ounds and 5aces #hich process <y analogy applies to all mani8est thingsB
e.g. all those 0things0 comprising the 9ingdoms o8 "ature. IncidentallyB properly there are no
0things0I e(ery 0thing0 is a li8e.
Some 0esoteric0 systems o8 the pastB nota<ly the original *a<alaB had re8lectionsB in
some instances almost eCactB o8 the theosophical schemeB <ut they #ere neither so
comprehensi(e nor so eCplicit. In The #ecret $octrine 8or eCampleB :.2./. relates much o8 the
theosophical teaching to the principal #orld religions and eCplains much o8 their sym<olism
and practices.
Some o8 this is also dealt #ith in Isis >n(eiled #herein the student can 8ind eCciting
insights and many eCplanations o8 e(en o<scure ancient #ritings. It is a mine o8 in8ormation
leading up to the comprehensi(e and relati(ely systematiJed eCposition in The Secret
1octrine o8 as much o8 the Ancient -isdom as could <e pu<lished then.
All this 9no#ledge #as in addition to that o8 the 0mystical0 in8ormation and teachings in
eCoteric literature. The outpouring o8 in8ormation and teaching gi(en in The Secret 1octrine
pushed 8or#ard the <oundaries o8 9no#ledge se(eral steps <eyond #hat #as then other#ise
a(aila<le to the layman.
To a (ery large eCtent this has <een ignored <y the #orld and much more sadly e(en
<y the maEority o8 mem<ers o8 the Theosophical SocietyB #ho according to the *ey ha(e the
special responsi<ility =o8 letting it <e 9no#n that such a thing as Theosophy eCists=. They
cannot possi<ly do that i8 they themsel(es do not 9no# #hat it is.
The Maha !hohan uses the eCpression =to populariJe a 9no#ledge o8 Theosophy=.
-here this has <een heeded at all it has <een ta9en to mean the rendering o8 the (ast and
erudite teachings o8 Theosophy into a 8orm suita<le 8or assimilation <y the general populace.
,uite o<(iously this cannot <e done and any attempt to do so must at least
o(ersimpli8y the grand concepts and at #orst dilute them until their pro8undity and inner
meaning is completely lost. Such an attempt to 0populariJe0 Theosophy in this #ayB to ma9e it
appeal to people #ho other#ise cannot comprehend itB is (irtual sacrilege.
ThisB ho#e(erB is a tactic used to increase mem<ership o8 the Society. The Society0s
three o<Eects are popularB 8or any<ody to su<scri<e toB <ut apart 8rom letting it <e 9no#n as
#idely as possi<le that it eCistsB Theosophy itsel8 cannot <e populariJed.
This is something that has to <e accepted #hen considering the 8uture o8 the Society.
-e must ne(er 8orget the nature o8 the original #ritings. "o attempt #as made e(en in The
*ey To TheosophyB to 0simpli8y0 or 0dilute0 the su<Eect matter. They #ere #ritten to appeal to
the 0highest minds0B #ho in turnB as 8ar as possi<leB #ould disseminate their content to othersB
i.e the grand ideas #ould percolate do#n and so in8luence all society.
A conse@uence o8 the (irtual su<stitution o8 the original literature <y that o8 the second
generation #riters has meant that there has <een (ery little 8ollo#-up material in the
:.2./.FMasters (ein. There isB ho#e(erB enough to introduce the su<Eect to intending students.
To comprehend Theosophy one has to ma9e a serious and prolonged e88ort. In
/o#en0s "otes =Madame /la(ats9y on :o# to Study Theosophy=B :.2./. eCplained to himB
=This mode o8 thin9ing is #hat the Indians call %nana Doga= and then mentioned the li9ely
eCperiences that may arise.
/ut nothing can happen #ithout the e88ort. The Theosophical Society #as 8ounded at
the instigation o8 the Masters #ith a su<lime o<Eect in (ie#; the sal(ation o8 the #hole human
race <y a 0populariJation0 o8 their teachings. Surely #e can attempt to do this to the limit o8 our
capacity. 7et us tryM
G8rom the MayB 144. The +igh Country TheosophistH
GEd. "otes <y 1T/ are placed in OG HP. H

Little children ,chelas-( eep yourselves from idols" - #t" .ohn
I had a letter 8rom Mr. %inaraEadasa dated August 24 sayingB =The other day I posted
you the <oo9; QThe *.:. 7etters to !.-. 7ead<eater0. I could not get a ne# copy <ut 8ound
one that <elonged to a mem<er. A second edition is ready in India. I am posting you the <oo9
on 1ic9ens as it seems to me to contain genuine material a<out his li8e. 2erhaps you can
pass it on to the li<rary #here you presented your <oo9s on 1ic9ens.=
The 1ic9ens <oo9 duly arri(edB apparently as the results o8 the article #hich appeared
in our August issue. I had not seen the <oo9 <e8oreB <ut had read re(ie#s o8 it. The <oo9
a<out 7ead<eater also arri(edB and a #ee9 later another copy o8 the same <oo9 reached me
8rom AustraliaB as9ing me to re(ie# it. This article is the result. I should also sayB perhapsB
that Mr. %inaraEadasa sent me a copy o8 a letter he had had 8rom the late 1r. Sto9esB to #hom
he had sent the 7ead<eater <oo9. 1r. Sto9es had replied; =-hat impressed me most is the
light #hich it thro#s upon 7ead<eater and seems to <e the most (alua<le contri<ution #hich
#e ha(e on this topic. I shall <e (ery glad to emphasiJe this in the Critic.= 1r. Sto9es #rote
this 8rom his sic9 <ed on May 23. :is (olatile and (arying temperament #ould ha(e gi(en us
something to considerB no dou<tB <ut #hat he thought or might ha(e thought cannot #eigh
#ith me in a care8ul study o8 Mr. %inaraEadasa0s <oo9.
-hat is o<(ious is the a<solutely idolatrous attitude #hich Mr. %inaraEadasa assumes
to#ards Mr. 7ead<eater. E(ery man has a right to choose his idolB i8 he 8eels that he needs
an idol to #orship. And he has a right to paint his idol in any color he pleasesB to portray it as
the most <eauti8ul idol that #as e(er depictedB and to #orship it to his heart0s content. :e has
also the right under our 8our or more 8reedoms to call upon other people to #orship his idol as
#ell as himsel8. They ha(e their 8reedom and may re8rain 8rom #orship i8 their Eudgment so
dictatesB and they may point out their reasons 8or this Eust as the #orshipper gi(es his reasons
8or his de(otion. It is necessary to de8ine this per8ect 8reedom #hich #e practice in !anada
under our T.S. !onstitution #hich secures to e(ery mem<er the right to his o#n opinionB and
the right to eCpress that opinion. It is the only constitutionB I <elie(eB among those o8 the 43
national theosophical societies #hich contains this clause. -e o<Eect to the "aJi and Fascist
policy o8 suppressing in8ormation uponB or discussion o8 any su<Eect. That 8reedom #as part
o8 the original policy o8 the theosophical society. The present leaders are a8raid o8 it and
adopt suppression a la :itler.
Mr. 7ead<eater is Mr. %inaraEadasa0s idol and there is nothing any<ody can do a<out it
<ut either turn round and #orship along #ith himB or repudiate such #orship altogether. There
are no spots on Mr. %inaraEadasa0s Sun. :e #ould not agree #ith li(er !rom#ellB #ho
#anted all the moles on his 8ace to <e painted in his portrait. "o saint in the !alendarB no
:oly Man o8 literatureB no angelB one might sayB has e(er <een portrayed in the purityB the
chastityB the sanctityB the per8ection o8 truth and honor and de(otion #hich Mr. %inaraEadasa
presents as the character o8 !harles -e<ster 7ead<eater. -hen he decided to ma9e 8or
himsel8 an idolB he made a thorough good Eo< o8 it.
-hen "e<uchadneJJar had a (ision o8 a great Image he needed 1aniel to tell him
#hat it #as. It had a head o8 goldB the heart and arms o8 sil(erB the <elly and thighs o8 <rassB
the legs o8 ironB and the 8eet part o8 iron and part o8 clay. The di88erence #ith Mr.
%inaraEadasa0s Image is that it is all clayB care8ully co(ered #ith gold lea8. 2erhaps its ma9er
does not 9no# the di88erence. !ertainly 8e# or none o8 the #orshipers 9no#. /ut some o8 us
#ho ha(e seen the manu8acture going onB re8use to <e decei(ed.
In this reputed <iography there is no mention o8 the trial in 146+ a8ter #hich the
resignation o8 the Image 8rom the theosophical society #as demanded and recei(edI no
mention o8 that remar9a<le letter o8 Mrs. /esant0s #ritten on %une 4. 146+I no #ord o8 a
Eudge in an Indian court denouncing the Image as morally un8itted to ha(e charge o8 <oysI no
mention o8 Mr. Ed#ard Martyn0s letter descri<ing continued e(il doings under the o<ser(ation
o8 Mrs. Martyn in their homeI no #ord o8 a #arrant issued 8or the arrest o8 the Image in
ntarioI no account o8 police proceedings in SydneyB AustraliaB in 1422B and the reports then
madeI no attempt to gi(e in8ormation a<out the concoction o8 =The 7i(es o8 Alcyone= as
descri<ed in =Is This Theosophy?= <y Mr. Ernest -oodB or o8 the dismay #ith #hich the
disco(ery #as recei(ed as descri<ed <y Mr. Aillespie. Mr. %inaraEadasa appears to accept his
o#n 8a<ulous records as historicB and @uotes one passage regarding an alleged inter(ie#
<et#een the Image and the Tathagata 46B666 years /.!. -e reproduce this as the Image0s
conception o8 #hat the Manu #as alleged to ha(e said to him on this remote occasion.
=:ailM my <rother through the agesI
:ailM my <rothers yet to <eI
Dou shall spread Aod0s 7o(e and -isdom
0er the #orld 8rom sea to sea.
=Many and great shall <e your di88iculties and trialsB yet greater still shall <e your
re#ardI 8or many thousands o8 years you must toil in preparation 8or the tas9 that 8e# can
underta9eB <ut #hen it is achie(ed you shall shine as the stars in hea(enB 8or yours is the
<lessing o8 those #ho turn many to righteousness G1aniel Cii. 3H. There is a spiritual dynasty
#hose throne is e(er (acantB #hose splendor ne(er 8ailsI its mem<ers 8orm a golden chain
#hose lin9s can ne(er <e torn asunderB 8or they dra# <ac9 the #orld to Aod 8rom #hom it
came. To that you <elongI its la<or and its lustre you must share.=
For the remainder o8 this letter #e must re8er the reader to page 4+ o8 the <oo9. /ut
one cannot help remar9ing that it is strange that the Manu should plagiariJe <y anticipation
8rom 1aniel as notedB and 8rom TennysonB the gold chain that <inds the #orld to the 8eet o8
Aod. Mr. %inaraEadasa 8inds it necessary to eCplain =the mistrust o8 the Adepts to use the
#ord AodB= page 46B <ut Mr. 7ead<eater sho#s no such mistrust.
/utB the reader may as9B -hat a<out these letters 8rom the Adept on #hich the <oo9 is
supposed to rest. They 8orm indeed the (ery slender pegs on #hich to hang the <oo9B and it
ta9es some cle(er literary #or9manship on the part o8 Mr. %inaraEadasa to create the
atmosphere in #hich the illusion o8 the gold-lea8 Image can eCist. Miss !lara M. !oddB #ho is
one o8 the idolatersB re(ie#s the <oo9 in the April-May issue o8 The LinB and she opens #ith
this statement; =This to my mind is the most important <oo9 that Mr. %inaraEadasa has yet
#ritten. The atmosphere is eCtraordinary. "o #onderB 8or a correspondent 8rom Adyar #rites;
Qhe says that all he 9no#s occultly he put in this last <oo9.0 =
-e can scarcely suppose that Mr. %inaraEadasa has told all he 9no#sB <ut he has told
enough and @uoted enough to lea(e the impression on the casual reader that the Idol #as in
the thic9 o8 all this and #as identi8ied #ith it and too9 part in it and that he #as largely
responsi<le 8or it. All o8 #hich o8 course is part o8 the illusion. The three lettersB it is admittedB
#ere all #ritten in 1334-3+. There is no e(idence o8 any 8urther communication o8 the Master
#ith this correspondent. Mr. %inaraEadasa @uotes a signi8icant letter on page 42 o8 #hich #e
select the last t#o sentencesI =/e pureB (irtuousB and lead a holy li8e and you #ill <e
protected. /ut remem<erB he #ho is not as pure as a young child <etter lea(e chelaship
The 8irst letter to !.-.7. 8ills t#o pages o8 the <oo9. The second 8ills ten lines. The
third letter isB as Mr. %inaraEadasa statesB =not a letterB <utB a <rie8 message in siC lines . . .
precipitated on the last page o8 a letter o8 :.2./.= Thirty #ords. The rest o8 the 111 pages o8
the <oo9 consists o8 more or less Eusti8ia<le padding. The 8irst letter #as #ritten in reply to an
application <y Mr. 7ead<eaterB then a curate on a meagre salaryB insteadB as one 8antastic
admirer assertsB o8 <eing a =(ery respecta<le !hurch o8 England parson= in a =cosy position=B
addressed through a spiritualistic medium to the MasterB and stating that his =one desire had
<een to place mysel8 under :im as a pupil.= This letter ne(er reached the MasterB as he saysB
<ut the contents did. The letter o8 the Master goes on to eCplain that the Master does not
choose pupils. /ecoming a chela or pupil o8 a Master =can only <e the result o8 one0s
personal merit and eCertions in that direction.=
There is nothing in the letter that might not ha(e <een #ritten to anyoneB so that the
idea that Mr. 7ead<eater #as specially 8a(ored is erroneous. Similar instructions and ad(ice
#ere dra#n up <y -illiam ,uan %udge and appro(ed <y Madame /la(ats9y 8or the <ene8it o8
thousands o8 applicants #ho #ished to enter the Esoteric Section or Eastern School o8
TheosophyB in 1334 and su<se@uently.
The letterB li9e all such letters 8rom the MastersB is in(alua<le and should <e read <y all
#ho #ish to understand the lo8ty ideals o8 li8e and action #hich occultism demands. It is
altogether a matter o8 action. =It is <y doing no<le actions and not <y only determining that
they shall <e done that the 8ruits o8 meritorious actions are reaped.= That is to sayB there is no
8a(or sho#n <y Masters to anyone. The student or chela or pupil must earn #hat he gets and
he o#es nothing to anyone <ut himsel8 8or #hat he earns. The second <rie8 note enEoins
secrecy regarding his mo(ements and gi(es a <lessing and greeting as =my ne# chela.= The
third message #as precipitated on the last page o8 a letter 8rom Madame /la(ats9y to Mr.
7ead<eater. It reads; =Ta9e courage. I am pleased #ith you. *eep your o#n counsel and
<elie(e in your <etter intuitions. The little man has 8ailed and #ill reap his re#ard. SI7E"!E
mean#hile. *.:.=
Mr. %inaraEadasa interprets all these things as he deems <est in the interests o8 his Idol.
-e do not regard his attempt to spread his gold lea8 o(er the period 8rom 133+ till 1434 as
success8ul. :e himsel8 #as misled in many things <y his #orshipB one o8 them <eing his
acceptance o8 the ran9 o8 an Arhat 8rom the Ailded Image himsel8. As he does not emphasiJe
this at present #e can o(erloo9 such youth8ul indiscretions. "either he nor any o8 the other
siC e(er eChi<ited any o8 the @ualities o8 an ArhatB and it #ould not occur to a real Arhat that
any o8 his colleagues needed #hite-#ashing or gold-lea8ing. 5eal history has no <lind eye 8or
any part o8 its record. 2artial record o8 the truth does not Eusti8y any attempt at historyB #hich
demands the truthB the #hole truthB and nothing <ut the truth.
- A.E.S.S.
,The "*" +" Letters to C" /" Leadbeater0 1ith a Commentary by C" .inara2adasa"" The
Theosophical )ublishing +ouse( Adyar( &adras( 3ndia( 4564 -
- Canadian Theosophist( ct. 1&B 1443
The EditorB The Canadian TheosophistB
I 8ind Mr. /arratt0s letter in your issue o8 cto<er 1&th (ery interestingB though 8or
reasons other than those 8or #hich it is e(idently #ritten. The pro(isional conclusion I dra#
8rom it is that !.-. 7ead<eater and /a<<itt 8ollo#ed the eCample o8 our most eminent
scientistsB in con8irming one another0s results <y independent in(estigation. /ut perhaps you
ha(e proper e(idence that !.-.7. #as a plagiaristB and are not merely eCpressing personal
andB i8 I may say soB em<ittered opinions. I8 you #ish to pro(e your pointB the e(idence must
<e gi(enB and IB 8or oneB #ill #elcome its appearance in print i8 it eCists. Dou #ill realiJeB o8
courseB that I am doing this <oth to 9no# the 8acts and <ecause I thin9 it is important that you
should clear yoursel8 o8 any accusation o8 <eing untheosophical in the name o8 Theosophy.
Dou ma9e statements #hichB i8 untrueB <order on the li<ellousB especially #hen the person
li<elled is not here any longer to de8end himsel8 - andB 8rom #hat I understandB #ould not ha(e
done so in any case.
I mysel8 am no de8ender o8 clair(oyant in(estigation o8 su<Eects #hich cannot <e
pro(edB i8 these are put 8or#ard as dogmas. /ut you are surely ignoring !.-.7.0s o#n
statements in di88erent placesB that this #or9 o8 his claimsB no authorityB <ut is put 8or#ard as
his o#n personal 8indingsB 8or consideration. I8 you 9ne# the T.S. as a #holeB and did not
con8ine yoursel8 to attac9ing a (ery small section o8 its mem<ersB you #ould 8ind that
intelligent F.T.S. any#here in the #orldB #ill ta9e up the same attitude; one o8 reser(ed
Eudgment on matters outside their 9enB such as !.-.7.0s #ritings - andB 8or that matterB most o8
:.2./.0s too. ForB remem<erB e(en :.2./. is no dogma in the T.S.B and she hersel8 states (ery
clearly that there are many errors in her #ritings.
There seemsB according to youB to <e a great deal #rong #ith the Adyar Society. And I
#ill agree #ith you that many things ha(e happenedB and dou<tless #ill happenB #hich are
mista9es. /ut one thing is certain; that dogmatismB curtailment o8 8reedom o8 thought and
intolerance o8 those #ith #hom the maEority disagreeB is not one o8 themI a thing you must
dou<tless ha(e realiJedB since you and Mr. /arratt ha(e al#ays <een #elcome mem<ers o8
the Society so long as you choose to remain in itB despite your sometimes unEusti8ied
castigation o8 it.
Dours sincerelyB
7. %. /enditB M.1.
1r. /endit is a distinguished mem<er o8 the Theosophical Society in EnglandI he is
also a mem<er o8 the Medical Aroup o8 the Theosophical 5esearch !entreB 7ondonB and too9
an acti(e part in the preparation o8 #ome 7nrecogni8ed 9actors in &edicineB the sacond and
re(ised edition o8 #hich #as pu<lished <y the Theosophical 2u<lishing :ouseB 7td.B 7ondon in
1443. 1r. /endit ga(e the /la(ats9y 7ecture in 7ondon in 1443I the title o8 his thought8ul and
#ell-prepared paper #as Adam( The )rodigal #on( A #tudy of &an.
-e regret that #e ha(e aroused the indignation o8 a 8ello# mem<er 8or #hom #e ha(e
a deep respect. It is most un8ortunate that our criticisms o8 Mr. 7ead<eater0sB teachings are
apparently considered in some @uarters to <e moti(ated <y <itterness. -e are not <itter
to#ard any mem<er o8 the Society - in 8act #e regard our 8ello# mem<ers #ith a88ection and
are deeply appreciati(e o8 the 8riendships #hich ha(e <een esta<lished #ith manyB many
mem<ersB some o8 #hom #e ha(e ne(er seen <ut #hom #e ha(e 9no#n through
correspondence. These 8riends include mem<ers o8 other Theosophical organiJations and
una88iliated studentsB all o8 #hom #e regard as 8orming part o8 the one Theosophical
Mo(ement. -hile #e may not ha(e as good a grasp o8 Qthe T.S. as a #hole0 as 1r. /endit
hasB #e ha(e perhaps a #ider 9no#ledge than he has o8 the #orld#ide Theosophical
Mo(ement. -e hold opinions #hich di88er 8rom those held <y the maEority o8 the mem<ers o8
the Adyar SocietyB <ut surely that is our right and pri(ilege. 1r. /endit #ould <e among the
8irst to recogniJe the symptomatic nature o8 the positionB =:e does not agree #ith meB
there8ore he hates me and is <itter to#ards me.= -eB o8 courseB do not demand tolerance 8or
our (ie#sB <ut #e try not to <e intolerant to#ards others. QTolerance0 is de8ined as Qnot to
Eudge o8 or condemn #ith <igotry0 and in this sense #e are not intolerant o8 Mr. 7ead<eater or
his teachingsI #e ha(e eCamined these teachingsB compared them #ith other sources and
a8ter reason and Eudgment ha(e reEected them.
1r. /endit as9s 8or e(idence o8 Mr. 7ead<eater0s <orro#ing 8rom /a<<itt0s <oo9sB and
ad(ances the in(iting theory that Mr. 7ead<eater had <een pursuing an independent line o8
research and had arri(ed at results similar to those o8 /a<<itt0s. -e do not 9no# o8 any
e(idence to support this theory. Eye-#itness e(idence o8 <orro#ing #ould <e impossi<le to
o<tain. The strong e(idence o8 <orro#ing lies in a comparison <et#een Mr. /a<<itt0s <oo9
and the 134& Lucifer articles - the dra#ing o8 the 7ead<eater atom might ha(e <een a tracing
8rom /a<<itt0s as they are so similar. ther e(idence must <e ta9en into considerationB - the
nature o8 Mr. 7ead<eater0s alleged clair(oyanceB his characterB and all the circumstances
surrounding the 134& re(elation.
Many mem<ers seem to <elie(e that Mr. 7ead<eater0s clair(oyance consisted o8 an
a<ility to see on the astral plane in the same manner that #e see on the physical plane - that
#hen he eCercised his clair(oyant 8aculties the entire astral #orld #as spread out <e8ore him
and that he could see all e(ents in historyB pastB present and 8utureB that he could soar up to
the 7ogos itsel8 and (ie# the cosmosB andB i8 he so desiredB could magni8y his po#er o8 seeing
so as to <e a<le to percei(e the minutest 8orms o8 matter.
The popularity o8 Mr. 7ead<eater0s <oo9s and the authority #hich he claimed and
#hich #as 8reely granted to him <y the mem<ers <y (irtue o8 his alleged eCtraordinary
po#ersB ha(e resulted in the Adyar Society0s <eing 7ead<eaterian in its approach to
Theosophy. !omparisons ha(e <een made <et#een Mr. 7ead<eater0s teachings and those o8
the Masters and :.2./.B their agent. These are in print and are a(aila<le to anyone #ho
desires to 9no# 'Theosophical NotesB /oC +&B /er9eleyB !ali8orniaB is at present reprinting
Miss -est0s <oo9B Theosophy and Neo-Theosophy). I8 the Adyar Society is e(er to assume
its right8ul place in spreading the Masters0 teachingsB undiluted <y lo#er psychismB it is
important that Mr. 7ead<eater0s claims to po#ers surpassing those o8 any other studentB
should <e e(aluated correctly. -e thin9 that this #ill come a<out e(entually as ne# students
come into the SocietyB <ut in the meantime #e #ill continue to contri<ute our little @uota to
hasten the desired end.
7et us go <ac9 to the halcyon days #hen the Society #as producing QArhats0 and
QInitiates0B many o8 #hom #ere mediocre personalitiesB some o8 #hom attained their eCalted
ran9 <ecause they had made su<stantial contri<utions to the Society0s 8unds. '/y the #ayB
#hat has <ecome o8 the t#el(e QArhats0B the disciples o8 0the !oming 7ord0?) 7et us eCamine
a con(ersation <et#een Mr. 7ead<eater and one o8 the QInitiates0. QInitiation0 too9 place on the
astral plane during the sleep o8 the physical <ody. This indi(idual had <een told that he had
<een initiated <ut un8ortunately he could not remem<er the ceremonyM The con(ersation too9
place <e8ore the Qinitiate0 #as to <e called as a #itness in a certain case and he #as 8ull o8
anCiety a<out it.
=-hate(er shall I say i8 they as9 me a<out my <eing an Initiate? I do not remem<er
anything at all o8 it.=
Mr. 7ead<eater0s reply #as; =/ut #hy don0t you remem<er? Dou ought to <e a<le to
=-ellB i8 I let my imagination play on itB I can get a sort o8 impression a<out it.=
=That is Eust #hat you ought to do.=
There is a cause 8or such imaginings. :o# can you eCpect your clair(oyant po#er to
de(elop i8 you destroy its delicate <eginnings=. '@uoted 8rom 3s This Theosophy:B E. E.
Mr. -ood #ent on to say; =It is dou<t8ul #hether any clair(oyant operates through
senses in any #ay compara<le #ith those 8amiliar to us as sightB hearing and the rest. It is
more pro<a<le that #hen impressions are clearly recei(ed in terms o8 these. . . it is due to
Q(isualiJation0 superimposed upon the impressionB and 8orming a species o8 interpretation.
-hen I put this theory <e8ore Mr. 7ead<eaterB he @uite agreed to it and #rote a passage to
that e88ect in one o8 his <oo9s.=
The a<o(e paragraph sets out summarilyB the ordinary and accustomed process used
<y creati(e #riters in their daily #or9B according to the results o8 a close study carried on 8or
many years concerning the use o8 the Qsu<conscious0 in creati(e #riting. To recei(e an
Qimpression0 8rom the deep su<liminal sel8B to #or9 upon the <asic impressionB ela<oratingB
in(entingB letting the story-ma9ing 8aculty ha(e 8ull s#ayB su<Eect to the censorship o8 the
mindB is a process 8amiliar to and used <y many #riters. 'See Mary Austin0s !;periences
9acing $eath( !veryman's 'eniusB and other #or9s o8 Miss Austin0sB pu<lished <y The
/o<<s-Merril !ompanyB Indianapolis.)
In ECperiences Facing 1eath Miss Austin states Qthat re(elation o8 the pastB
8ore9no#ledge o8 the 8utureB disclosure o8 items not ac@uired through the intelligenceB
clair(oyant cogniJance o8 contemporaneous e(ents coming to her 8rom #ithin hersel8 is part
o8 her literary #or9B a po#er #ithin hersel8 #hich she uses daily. =To ta9e the measure o8 his
o#n su<conscious capacityB to control and direct itB to ta9e ad(antage o8 its sudden spurts o8
superiority and restrict its lapses into in8antilismB is the 8irst <usiness o8 the practising
no(elist. . . It is so @uic9 this other entity - as much @uic9er than the intellect as the cat is
@uic9er than the mouse - so inherently anCious to arri(e at the gi(en point <e8ore the
intelligence can 8orestall itB that it per8orms tric9s e@ui(alent to sleight o8 handB tric9s that
occasionally decei(e its host.= Miss Austin 8orthrightly declares that she is not a mediumB she
is simply using po#ers #hich are part o8 the stoc9 in trade o8 any creati(e #riter.
I8 Mr. 7ead<eater0s po#ers #ere o8 this natureB and the paragraph @uoted 8rom Mr.
-ood0s <oo9 #ould seem to indicate clearly that this is soB then #e come to an entirely
di88erent concept o8 his Qclair(oyance0. :e had a (i(id imaginationB andB gi(en a suita<le <asic
impression or ideaB he could ela<orate upon it at length. 3nvisible +elpers( The Lives of
Alcyone( &an( /hence( +o1 and /hither( %ccult Chemistry <ear the outer signs o8 <eing
largely the result o8 imagination and in(ention superimposed upon a <asic idea. This 9ind o8
Qclair(oyance0 can <e acceptedB and our acceptance o8 it #ould help to put Mr. 7ead<eater0s
#ritings in their proper perspecti(e in the literature o8 the Society. Mr. 7ead<eater0s psychic
sensiti(ity to Qimpressions0 and his a<ility to Q(isualiJe0B do not in themsel(es re@uire us to
accept his #or9s as authoritati(e teCt<oo9s on Theosophy.
The <asic idea o8 %ccult Chemistry #as the atom 8orm in /a<<itt0s earlier <oo9 - a <oo9
#ith #hich Mr. 7ead<eater #as 8amiliar. -hether Mr. 7ead<eater recei(ed an independent
psychic Qimpression0 o8 itB #hether he <rought the memory o8 it out o8 his su<conscious #hen
the need aroseB or #hether he <orro#ed it directlyB are matters to <e pursued 8urther.
That is all there is space 8or this month.
The Q#e0 used throughout the a<o(e is the editorial Q#e0 - Mr. /arratt has not yet seen
1r. /endit0s letter. <<$"/"B==
- Canadian TheosophistB 1ec.B 14&3
The EditorB The !anadian TheosophistB
1ear Sir;
-e #ish to eCpress our appreciation 8or printing our letter o8 "o(em<er 12th.
SecondlyB #e regret to call attention to an error on p. 1&+ o8 the same issue; the compilation
#e ha(e <een printing is <y Margaret Thomas rather than Miss -est. The reader might also
in8er that it #as <eing done in <oo9 8orm a(aila<le 8or distri<ution. -e #ish it #ereB <ut it #as
in serial 8ormB completed 8or the time <eing in our cto<erB 14&3B num<erB and #e ha(e 8e#
copies to spare no#.
Meantime #e should li9e to put in our oar on the contro(ersy <et#een Mr. /arratt and
1r. /endit.
=2lagiarismB= at least as used in the >nited StatesB re8ers to li8ting #ithout
credit the #or9 o8 another author. Independent disco(ery o8 the same thingB or parallel
#ritings <y authors mutually un9no#n to each otherB are @uite common. There8ore the prior
eCistence o8 /a<<itt0s <oo9 in itsel8 is not e(idential. Moreo(erB 7ead<eaterB as /arratt points
outB re8ers to /a<<itt0s <oo9. The point then is not #hether 7ead<eater plagiariJed - i8 there
#as plagiarism it #as <y %inaraEadasa #ho later remo(ed the re8erence - <ut #hether
7ead<eater claimed as an independent clair(oyant o<ser(ation o8 his o#nB something that he
really got only 8rom /a<<itt. This #ould <e a lie #orse than plagiarismB the operati(e @uestion
is; =-as the Qdisco(ery0 true?= It is o<(ious that i8 the =8inding= had no realityB it is impro<a<le
that /a<<itt #ould e(ol(e a 8alse hypothesis and that 7ead<eater #ould either su88er a
hallucinationB or concoct a 8a<le o8 the same 9indB and independently. :ence i8 it can <e
sho#n that the 7ead<eater atom is a mythB he stands automatically con(icted o8 a lie.
-ithout trying to complete the case hereB #e shall sho# in a near issue o8 our o#nB that the
7ead<eater atom has no standing and no (eri8ication in either science or TheosophyI <y
TheosophyB #e mean the teachings o8 the Mahatmas and :.2./. An important @uestion is
#hether the character and li8e o8 !.-. 7ead<eater #ere such as to create con8idence in the
reality o8 such a teaching. This co(ers a #ide 8ield indeedB and one #hichB alsoB #e reser(e
8or 8uller treatment.
7ead<eater claims to ha(e disco(ered 13 =ultimate= atoms in the hydrogen atomB some
years <e8ore di(isi<ility o8 the atom #as 8ound <y scienceB hailing this a great proo8 o8 his
method. /ut science 8ound that the hydrogen atom has one electron and one protonB t#o
instead o8 13 =minor atoms.= It is clear that #hate(er it #as that 7ead<eater anticipatedB it
#as not the scienti8ic theory o8 the atom. That the atom #as divisibleB #as no disco(ery o8
7ead<eater0s either. As sho#n <y the #ecret $octrineB Sir -illiam !roo9esB in 1333B
ad(anced a theory #hich included the 8ollo#ing; '1) the term =ultimate atom= as a component
part o8 the chemical atomI '2) the consolidation o8 the chemical atom 8rom primal =seeds= o8
this natureI '3) the eCistence o8 isotopes. 'The last a<out 36 years <e8ore the =o88icial=
disco(ery.) This theoryB #hich startled the /ritish AssociationB #as appro(ed <y :.2./. <ut
#as too much 8or the science o8 the dayB #hich laid it on the shel8 until re(i(ed 8ar in the
present century - #ith (ery little credit gi(en either !roo9es - an early mem<er o8 the
Theosophical Society - or to :.2./.B in #hose #or9 this important anticipation is enshrined as
mainly true. -hate(er the dou<ts as to ho# much 7ead<eater got out o8 /a<<ittB one must
assume that he at least read the #ecret $octrine" Science disco(ered the truth o8 #hat
!roo9es and :.2./. said; it ne(er did 8ind an =atom= o8 e(idence 8or 7ead<eater0s eighteen
part hydrogen atom or any others o8 the string o8 (asesB EugsB and other 8ancy 8igures that
parade through %ccult Chemistry" This is the all-important point> I8 7ead<eater0s atom can <e
sho#n to ha(e any e(idence o8 its eCistence #hate(er eCcept in the statements o8
7ead<eaterB then one can plausi<ly arrange /a<<ittB !roo9esB and 7ead<eater side <y side as
co-disco(erers o8 a truthB 7ead<eater as an ela<orator and impro(er o8 the others. '"ot a
great achie(ementB since all they could do at <est #ould <e to 8ollo# 8ee<ly a long distance
<ehind #hat had <een 8irmly esta<lished <y Adepts thousands o8 years ago.) /ut i8 it can <e
sho#n that no e(idence eCists at all 8or the eCistence o8 such an atomB that it contradicts #hat
is 9no#n a<out the atom scienti8icallyB and that it contradicts #hat is said a<out it in the #ecret
$octrineB #hich #as all dictated andFor chec9ed <y the Mahatmas themsel(es - then the
7ead<eater atom has no leg to stand on eCcept the 8aith o8 neo-theosophists in 7ead<eater0s
character and po#ers. It can <e sho#n that this is the case. This is the o(erall indictment;
let us no# deal #ith that inherent in the description o8 7ead<eater0s methods.
Ab initioB there is an o88-color touch in 7ead<eater0s claim to ha(e =anticipated=
scienti8ic disco(ery. The only thing he had in common #ith scienti8ic disco(ery #as the mere
di(isi<ility o8 the atomB #hich he could not possi<ly ha(e disco(eredB as #e ha(e sho#n.
Second come the impossi<ilities in his descriptions o8 method. :e claims as the primary
methodB =simply an intensi8ication o8 ordinary sight.= :e appears to ha(e recogniJed that the
rods and cones o8 the retina could notB no matter #hat the =intensi8icationB= register anything
as minute as an atomB so states that this =intensi8ication= is the po#er to di(ert light 8rom
these to the =etheric matter= o8 the eye. /ut here he escapes the Scylla o8 physiology to 8all
into the !hary<dis o8 optics. No light can render visible the form of an ob2ect smaller than its
o1n 1avelength" This di88iculty is met in o<ser(ing <acteriaB o8 the order o8 6.6661
centimeters in length. It is ameliorated some#hat <y using ultra(ioletB <ut only moderately.
The moleculeB o8ten containing thousands o8 atomsB is o8 the order o8 6.66666661 cm.
or 1F16B666 the siJe o8 anything that can <e seen <y light. 5oughly spea9ingB to see the atom
at allB to say nothing o8 detailB #ould in(ol(e seeing something a<out ten million times as small
as anything that light could possi<ly sho# e(en as a <lurred o<Eect - no matter ho# much
=intensi8ied.= <(iouslyB it is a complete a<surdity to spea9 o8 any such (ision as due to =an
intensi8ication o8 ordinary sight.= It #ould not only re@uire =etheric matter= in the eyeB <ut a
=light= #holly <eyond the conception or de8inition o8 light as used in =ordinary sight=. Also; the
electron microscope #as in(ented to get around Eust this di88iculty. In the 8irst placeB this
instrument #as de(eloped 8rom a theory o8 the atom #holly contradictory to that o8
7ead<eater. In the second placeB it does sho# atoms. That isB at a magni8ication o8
1.&B666B666B it #ill sho# circular shado#s in the arrangements #here the theory places the
car<on atomsB say o8 a <enJene ring. The hydrogen atoms attached to such a ringB are so
(ery small that it re@uires considera<le imagination to ma9e out their shado#s at all on an
electron microscopic plate. Many o8 such photographs ha(e no# <een madeB thus (eri8ying
the teaching o8 :.2./. that the primal 8orm o8 all <eingsB 8rom atom to angelB is spherical. "o
Eug or (ase has e(er once appeared out o8 the empyrean to steady up the #o<<ling 8ame o8
!.-. 7ead<eater. 8 courseB on the same <asic principle o8 opticsB the claim o8 =color= as a
property o8 the atomB is unconditionally a<surd. =!olorB= in the (isual senseB is the e88ect
produced on the retinaB not <y =spirillae= #ithin an atomB <ut <y #a(es due to the mass motion
o8 #hole molecules. !onsidering the =atom microscope= - e(erything said a<o(e is also 8atal
to that notionI in addition to the 8act that the atoms could not <e organiJed into microscopes
#ithout 8irst a thorough mastery o8 them <y the a<o(e discredited method o8 =intensi8ied
Further 8oolishness appears in the claim that to see a (ery small o<Eect a (ery small
microscope is needed. The re(erse is true. The only manner in #hich an atom microscope
could <e use8ul in o<ser(ing an atom or anything elseB 1ould require an observer of atomic
si8e" It is surprising that 7ead<eater did not thin9 o8 shrin9ing himsel8 - no great 8eat in a cult
claiming that the <est #ay to destroy an e(il =thought-8orm= #as to =get inside it and eCpand
suddenly.= 'This #as an actual ans#er to a @uestion #hich appeared in a neo-theosophical
magaJine - pro<a<ly #ritten <y 7ead<eater himsel8.)
A sinister aspect is put on the thing <y the 8act that 7ead<eater0s atom #as credi<le
enough - or at leastB no tangi<le 8act #as 9no#n to discredit it at that timeB in science. /ut a
scienti8ic theory #hich at this date has produced the atom and hydrogen <om<sB actual
pictures o8 atoms - in their molecular arrangementsB #hich 8ollo# the theoryB and <y an
instrumentB the electron microscopeB #hich #as <uilt upon that theoryB has something more
on the <all than pure 8ancy - especially as it agrees point <y point #ith #hat #as said in the
#ecret $octrineB #hich latter ought to mean something at leastB to anyone #ith the 8ace to call
himsel8 a Theosophist. And it is precisely that theoryB standing side <y side #ith the S.1.B that
says "M to the 7ead<eater atom.
7ead<eater0s procedure is more logically eCplainedB step <y stepB in the 8ollo#ing;
1. The deri(ation o8 the di(isi<ility o8 the atom 8rom the #ecret $octrine"
2. The adoption o8 the /a<<itt atom as its detailed 8orm.
3. The a<sences o8 ad(erse scienti8ic e(idence at that time. '134&. )
4. The setting aside o8 the #ecret $octrine teachingsB under co(er o8 the systematic
attac9s and attempts to relegate her to the <ac9 shel8B almost 166 percent success8ul - #hich
#ere at that time accompanying the attac9s on %udgeB #ho #as trying to uphold her #or9 to
the death.
&. The hypnosis o8 Annie /esantB pro<a<ly <y 7ead<eater himsel8B into seeing the
same 8ormsI a process descri<ed as =magnetiJation= <y her #hen A.". !ha9ra(arti
=imparted= to her the =po#er= to see and hear a =Mahatma= gi(ing her instructions in that
8amous case.
"o# the a<o(e implies not only conscious dishonesty on the part o8 7ead<eaterB <ut
the acti(e practice o8 <lac9 magic on a 8airly potent scale. :ere #e per8orce also enter the
@uestion o8 character. -as 7ead<eater that sort o8 man? :is claims in themsel(es place him
as ha(ing the po#ers o8 a (ery high <eing - in 8actB as ha(ing po#ers #hich the Mahatmas
themsel(es ne(er claimed. The 8act o8 his ma9ing it sho#s that he must ha(e <een a
MahatmaB a charlatanB or a lunatic. -e thin9 the case is su88iciently pro(en <y the incident
<y -oodB p. 1&+-&. o8 your 1ecem<er num<er. It is simply an incident o8 inciting a (acillating
(ictimB <y appeal to prideB (anityB and authorityB into committing perEury in support o8
7ead<eater0s claims.
-e 8ear that those #ho cannot see the insidious and dishonest nature o8 this incident -
to say nothing o8 the a<surdity o8 the (ie# o8 =clair(oyance= in(ol(ed - Eust do not spea9
enough o8 the same ethical or Theosophical languageB 8or any real means o8 communication
to eCist <et#een themsel(es and us. /ut this incident is @uite typical o8 the entire 7ead<eater
psyche-t#isting upon #hich this cult #as <ased. "or do #e see ho# anyone could possi<ly
ha(e any 8aith in his =clair(oyance= a8ter the *rishnamurti 8iasco - #hich also in(ol(ed a
8anatical appeal to eCactly those elements o8 personal religion most detested <y the Masters.
"o#B since 1r. /endit chooses to di(ert the issue <y personal aspersions against Mr.
/arrattB #hile at the same time ignoring in deep silence the strongest points made <y the
latterB #e thin9 that some respects paid to the learned 1octor also are in order.
:e claims to <e one o8 the =intelligent F.T.S.= #ho =reser(e a <alanced Eudgment= in
regard to =matters <eyond their 9en= - such as 7ead<eater0s (isions. !redi<ly said (isions are
<eyond his 9en as (isions. /ut is the @uestion o8 #hether or not the (isions #ere real in
themsel(esB #hether or not 7ead<eater #as a 8raud or delusionaryB <eyond the 9en o8 any
=intelligent F.T.S. ?= I8 he says it isB he is merely saying that i8 someone puts 8orth an
eCtra(agant claim o8 9no#ledge <eyond the normal mortal rangeB he there<y automatically
puts himsel8 <eyond the @uestion as to moti(e and truth. This is merely to say that intellectB
reasonB and indi(idual perceptionB moral and 8actualB must al#ays stand aside #hene(er a
<old and un<lushing claim o8 higher 9no#ledge raises its headB at most adopting a purely
neutral position. In other #ordsB dou<t is dou<t8ully legalB <ut actual opposition is the result o8
<ias and <itterness. pposition to 7ead<eater is de8initely opposed. This is no =reser(ed
Eudgment.= -e cannot understand #hat he means <y 7ead<eater not claiming authority <ut
setting 8orth his (isions as actual personal eCperiences =8or consideration.= In (ie# o8 the 8act
that 7ead<eater and his 8riends claimed him to <e =on the threshold o8 di(inityB= and that
status #as supported <y the prestige o8 the most in8luential people in the Society #hat else
could such a position <e <ut the (ery essence o8 authority? 7ead<eater le8t no moderate
ground 8or opponents to stand on. /y claiming that his eCperiences #ere personal and direct
- the theme =I 9no#B 8or I mysel8 ha(e seenB= runs through his #or9s li9e telegraph poles
through a rail#ay Eourney - he le8t no alternati(e 8or non-<elie(ers to consider him other than a
liar or a lunaticB or <oth. It #as either thisB or surrender and 9eep silent - the act o8 a co#ard
#here one is honestly concerned o(er the #el8are o8 the Mo(ement. There is no room here
8or ordinary resol(a<le human errors o8 in8ormation or deduction. The man has to <e a
MahatmaB a <lac9guardB or a proper case 8or a padded cellB and is placed in that position
precisely <y his o#n acts and those o8 his de(otees. This <eing soB any man has as much
right to du< him a <lac9guard as another man has to name him a sainted adept - and to say
so. /endit o<(iously thin9s that to eCercise this right is a re8lection upon personal character.
The coeCistence o8 this position #ith the claim o8 =reser(ed Eudgment= could only <e
considered hypocrisy eCcept that it is so typical o8 the thoroughly con8used mental processes
pre(alent in neo-Theosophy.
I8 your o#n remar9s on p. 1&.B 1ecem<er issueB really apply to the 7ead<eater
=clair(oyanceB= they place him precisely as a pioneer #riter o8 science 8iction and 8antastic
8iction. -e #ould not put his talents in that 8ield (ery highB <ecause he is not as good in style
or plotting as %ules Nerne or :.A. -ellsI <ut #e #ould not o<Eect much to him thereB <ecause
he #ould not <e the cause o8 misleading thousands o8 people philosophically and
TheosophicallyB and o8 9eeping split a mo(ement upon #hose ultimate success the 8ate o8
ci(iliJation depends. As it isB unless something is done to 9ill this mythologyB it #ill go do#n
the centuries as another o8 the 8alse religions di(iding man9ind and leading to untold tragedy.
-e #ill shortly - pro<a<ly neCt issue - pu<lish this letter #ith additional remar9s to
clari8y the matter 8or our readers #ho do not see the Canadian Theosophist"
MeantimeB #e challenge /endit to ans#er - ans#erB not e(ade - this letter.
-ith <est regardsB
EditorsB Theosophical Notes( /oC +&B /er9eleyB !ali8ornia.
- CT( Fe<.B 14&4
Neo in Ne( 4ealan"
MiddleseC !o.B !onn.
The EditorB
The Canadian Theosophist;
The indi88erence o8 our Society to the #el8are o8 the Theosophical mo(ement as a
#hole is deplora<le. There seems scarcely any realiJation o8 the num<ers o8 people that
ha(e <een depri(ed o8 the age-old -isdomB due to the 8ailure o8 Theosophists to stand
together as a <ody. -e resem<le <attalions #hich ha(e lost contactB each stri(ing 8or its o#n
o<Eecti(e #hile indi88erent to the 8or#ard mo(ement o8 the #hole Army in #hich #e are all
Mr. A.:. :all in your April issue denies that there is any authority in the Society. :e
reminds usB truly o8 courseB that #e cannot right8ully esta<lish a 8iCedB dogmatic system o8
<elie8. That apparently #e are all 8ree to read #hat #e choose and arri(e at our o#n
conclusions. :ereB it seems to many o8 usB #ould <e common ground upon #hich all the
Societies could meet so as to resol(e their di88erences and thus present a united 8ront to the
#orld. >n8ortunately the system at #or9 in the Adyar Society is @uite the re(erse o8 that
descri<ed <y Mr. :all. This authoritarian control is designed to pre(ent the original teachings
o8 the Adepts and :.2. /la(ats9y 8rom in any #ay challenging the later Theosophy o8 !.-.
7ead<eater and others o8 that school.
As an illustration; Some time ago I presented three <oo9s to all Adyar 7odges in "e#
$ealand. ECperience had taught me that each o8 these (olumes possessed a general appeal
second to none in the entire range o8 Theosophcal literature. These <oo9s #ere 'a) The
'nosis or Ancient /isdom in the Christian #criptures by /illiam *ingsland( pu<lished <y
Aeorge Allen R >n#inB 7ondon. '<) The +ill of $iscernment <y Tre(or /ar9erB pu<lished lay
the !o(ina Theosophical SocietyB no# at 2asadenaB !ali8ornia. This (olume re8lects the
original Theosophy. It has #on golden opinions. It is a =must= <oo9 to all #ho #ould share
#ith others the light o8 the Ancient -isdom. 'c) The &ahatma Letters to A" )" #innettB
pu<lished <y 5ider R !o.B 7ondonB distri<uted <y the !o(ina Theosophical Society.
Aenerally spea9ingB the reception o8 these <oo9s <y the 7odges #as most grati8ying.
:o#e(erB I later recei(ed a letter 8rom the Aeneral SecretaryB "e# $ealand Section. It #as
dated Auc9landB April 26B 14&1. This letter ended #ith the type#ritten inscriptionB =Aeneral
Secretary.= A<o(e these #ords a space had <een le8t 8or the signature. There #as no
signatureI the letter #as unsigned. "o# this is a (ery odd procedureB <ut no more odd than
the letter itsel8. I @uote;
=There are many <oo9s #hich you send us #hich #e appreciate and li9e to ha(e and I
8eel sure you #ill understand our point o8 (ie# a<out the !o(ina <oo9s not <eing suita<le 8or
our li<raries.=
Since they occupy <y 8ar the maEority o8 the !o(ina Society0s catalogueB the authors
chie8ly a88ected <y this proscription are :.2. /la(ats9yB -illiam ,. %udge and that pro8ound
eCponent o8 The #ecret $octrine( 1r. A. de 2uruc9er. The latter (ery clearly #arns us. In his
#ords; =The Theosophical Mo(ement must <e 9ept pure and inspired <y the original
unadulterated teachings deri(ed 8rom the 8lo# o8 inspiration 8rom the Areat 7odge. . . The
#or9 o8 sa8ety and puri8ication must <e doneB and it #ill <e done.=
The "e# $ealand Aeneral Secretary continues her o<Eections;
=These <oo9s uphold -.,. %udge and ignore Annie /esantB !.-. 7ead<eater and
!olonel lcottB and ha(e passages #hich <elittle them. Such <oo9s as The +ill of
$iscernment and the pamphlets are o8 this nature. The opinion is that these <oo9s tend to
con8use ne# mem<ers and su<scri<ers and are <etter not placed in our li<raries. There is
much in these <oo9s #hich is use8ulB and one recogniJes thatB <ut I mysel8 agree #ith the
opinion that they are unsuita<le 8or our li<raries <ecause o8 the <ias against our o#n leaders.=
In (ie# o8 the opposition to these <oo9s their 8ate <ecomes eCtremley uncertain. To
<egin #ithB no =pamphlets= o8 any 9ind #ere sent to these 7odges. "o# let us analyse this
letter. It states that these (olumes =<elittle= Mrs. /esantB !.-. 7ead<eater and !ol. lcott. In
reality this statement has no 8oundation #hatsoe(er. E(en more surprising is the complaint
that these <oo9s =ignore= these three people. "o# this is purely and simply a statement that
8or a Theosophical <oo9 to <e accepta<leB the authorB in an ingratiating mannerB must inEect
into his teCt the names o8 certain indi(iduals in #hom he may ha(e no interest #hate(er.
Thus he is made to con8orm to their Theosophy and sanction their ideas generally. I8 the
#riter 8ails in this respect his <oo9B #hate(er its meritsB is declared =unsuita<le= 8or the
mem<ers as #ell as the pu<lic. -hatB one might as9B is there a<out any o8 these three
=leaders= #hich ma9es the mention o8 their names indispensa<le to the understanding o8 a
system #hich in itsel8 is the accumulated -isdom o8 the ages? :ere in its li(eliest colors is
the old personality-#orship #hich has #rought such mischie8 in the past. :ere too is the
authority #hich Mr. :all assures us is noneCistent. AuthorityB moreo(erB so completely the
re(erse o8 the open plat8orm to #hich the Society #as originally dedicated. !onspicuously
a<sent in these <oo9s #as any mention o8 the -orld MotherB the -orld TeacherB the Apostles
and other unpalata<le su<Eects. /ut #e hear o8 no complaints on this score.
Since <oth Mrs. /esant and Mr. 7ead<eater ha(e long since passed onB the idea o8
=<ias against our o#n leaders= is meaningless unless to perpetuate and declare a<solute the
particular Theosophy 8or #hich these t#o people #ere responsi<le. AlsoB #e are toldB =these
<oo9s uphold -.,. %udge.= It is highly pro<a<le that this matter is causing this "e# $ealand
eCecuti(e considera<le uneasiness. It is ha(ing the same e88ect in many places. -e ha(e
long preened oursel(es <e8ore the #orld in the shining ro<es o8 <rotherhoodB #hile in our
midst the shame8ul campaign has continued against the 8air name o8 this great ser(ant o8
humanity. For some siCty years a constant stream o8 un#ary people has allo#ed this incu<us
to <e 8astened upon themB and still they 9eep coming. SuchB againB is the e(il o8 authority
o(er the minds o8 those #ho allo# others to do their thin9ing. 5ead -illiam ,. %udgeM 5ead
e(ery #ord o8 his that you can 8indB #hoe(er you <eB ayeB and you #ill =#ear him in your
heart0s core= 8or the remainder o8 your daysM *no#ing this man0s <oo9sB as so many o8 us doB
one can 8eel only the pro8oundest pity 8or those #ho ha(e <een depri(ed o8 the su<lime
#isdomB guidance and inspiration #hich 8lo# 8rom his #ritings. /ut the clouds are rolling <yB
as %udge himsel8 8oretold. Today there are portentious signs on the horiJonM
There is one more point in this Aeneral Secretary0s letter #hich is the last
communication recei(ed 8rom her. She saysB =these <oo9s tend to con8use ne# mem<ers
and su<scri<ers.= I8 this is the caseB i8 the teachings contained in these <oo9s cause
con8usion in "e# $ealand and else#here - teachings tested through unnum<ered centuries
and gi(en to the #orld <y the great Auardians o8 humanity - then #hat on earth must <e the
species o8 Theosophy to #hich these people ha(e <ecome inured?
- 5. 7loyd %ones.
- Canadian TheosophistB Aug.B 14&3
-ho #ouldn0t <e a de(otee o8 up-to-date Theosophy?
-hich supersedes all cults and creeds and e(ery 9no#n philosophy.
It0s students scan the cosmic planB and su<-di(ide the Trinity
And may #ith ease o<tain degrees that certi8y di(inity.
I do not spea9B I ha(en0t the chee9
A<out the scheme original -
1i(ulged to us <y :.2./. #hich #e no# sa8ely pigeon-hole.
-e no# ha(e saints #hose (ision paints a 8uture more 8antasticalI
And #e can 8ool the golden rule and ma9e it more elastical.
The =Secret 1octrine= no# #e moc9I its study-sel8-re(ealing -
Made plain to us #ith pain8ul 8uss the things #e0re no# concealing.
It might <e Truth? 8or us NermouthM that soothes us li9e a Jither -
The #ine distilled 8rom pages 8illed #ith =ManB -henceB :o#B and -hither.=
It dulls our <rainsB <ut entertains and gi(es us dreams entrancing
And pro(es #ithout the slightest dou<t the race is sure ad(ancing
Since our ne# StarB our a(atar #as once a moon-chain chimpanJee
And arhats goodB near /uddahoodB are here as any simp can see.
7et Jealots rantB intolerantB a<out our ne# Theology
-e0ll let them see that :.2./. missed points in sociology
That #e don0t lie is pro(en <y our splendid popularity.
!lair(oyantly #e al#ays see occasion 8or hilarity.
In (estments dressedB upon our chest a golden cross #e dangle
2oor sinners comeI #e ha# and hum - unt#ist the ether0s tangle.
A mystic #ord <y de(as heard - a magic in(ocationM
And sinners goB no# pure as sno#B assured o8 consecration.
ur modern stu88 is ne(er rough - #e ma9e occultism simpleM
To @uali8y you simply <uy a share in our ne# temple
In Sidney /ayI and #atch and pray 8or Alcy0s trans8ormation.
From callo# youth to 7ord o8 Truth - ur !hrist <y acclamationM
So you0ll agreeB a de(otee o8 up-to-date Theosophy
Is 8ar ahead o8 one that0s 8ed on :.2./0s philosophy
For he may scan the cosmic plan and su<di(ide the Trinity
And may #ith ease o<tain degrees that certi8y di(inity.
- 1. Mac*innon
EditorB The Canadian Theosophist; - Among the present generation o8 leaders o8 the
Theosophical SocietyB there is and has <een 8or many years a tendency to regard theosophy
as nothing more than a special #ay o8 interpreting !hristianity. They ser(e the mem<ers #ith
!hristianityB seasoned and garnished #ith a <elie8 in reincarnation and 9armaB in place o8 the
sound philosophical teachings gi(en <y the MastersB #hich are the true =theosophy=. They
tacitly assume that =historical= !hristianity and the accessory ideas o8 =apostolic succession=
and such things are un@uestiona<ly true. 1r. *uhn0s ne# <oo9 =-ho Is This *ing o8 Alory?=
is a heroic attempt to sho# the 8allacy o8 such ideas.
Many theosophistsB #ho ha(e <een misled 8or many years <y the doctrines o8 the
!hristian church and its Adyar-sponsored =7i<eral !atholic= sectB may <e inclined to disregard
1r. *uhn0s accumulation o8 e(idenceB and dismiss it 8rom thought #ithout due consideration.
For their <ene8itB I #onder #hether it might not <e o8 interest i8 you #ould reprint something
#ritten <y :enry S. lcott. It is to <e 8ound on page 143 o8 Nol. I o8 =The Theosophist=B the
issue o8 MarchB 1336B pu<lished in /om<ay. -riting in regard to statements made <y an
English upholder o8 !hristian traditionsB lcott says;
=For mysel8B I am 8ree to say that there is no ade@uate proo8 to my mind either that
%esus #as the Son o8 AodB that he said or did the things ascri<ed to himB that either one o8
the 8our Aospels is anything <etter than a literary 8a<ricationB or that %esus e(er li(ed. "or do
I see that the ideal character o8 %esus is any no<ler than that o8 AautamaB i8 so no<le. At the
proper times and places I ha(e maintained these (ie#sB and hope to do so o8ten again. So
8ar 8rom sharing 1r. -yld0s ideal o8 !hristianityB I ha(eB a8ter nearly 8i8ty years o8 practical
o<ser(ation and eCperience in !hristian countries and among the teachers and pro8essors o8
!hristianityB <een 8orced to conclude that it is a <ad religion and 8osters e(ery sin and (ice
against #hich its ethical code in(eighs.=
As you #ill seeB lcott did not ha(e a(aila<le the material #hich 1r. *uhn has studiedB
#hich has led him to regard the gospels as myth rather than =literary 8a<rication=B <ut lcott
#as @uite de8inite in reEecting the =historicity= o8 the %esus character. ne #onders #hether
the present 2resident o8 the Theosophical Society has e(er read the early (olumes o8 =The
Theosophist= and #hether he e(er 8acesB in his o#n mindB the realiJation o8 #hat the 8irst
2resident #ould say i8 he could reply to the unctuous =!atholic= statements o8 his successor
in o88ice.
- Anna *. -inner.
2&3 S. 4th St.B
2hiladelphia .B 2a.B >.S.A.
- Canadian TheosophistB Aug. 1444
8 Annie /esantB my 8riendB #hose soul has le8t its #orn-out <odyB I ha(e only 9ind
#ords to say. I 8irst met her #henB in 1334B I #as trans8erred 8rom #or9ing #ith Mr. %udge in
"e# Dor9 to :.2./.0s 7ondon :ead@uartersB at 14 A(enue 5oad. There :.2./B presided
spirituallyB #hile Mrs. /esant presided o(er usB the #or9ing sta88 as a household. n the sta88
#ere Mr. MeadB Mrs. !ooper-a9leyB 7aura !ooperB the !ountess -achtmeisterB -al ter lds
and others. For a<out 8i(e years I #as #ith them and as #e #ere li9e a 8amily o8 <rothers and
sisters Annie /esant #as as dear to me as i8 she #ere indeed an older sister. In those <right
yearsB and in the dar9er one0s that 8ollo#edB I regarded her al#ays as my sister. And no# in
her memory I eCpress my <rotherly a88ection 8or her and my admiration o8 her splendid
@ualitiesB her lo8ty purposeB her de(otion to the cause o8 humanity.
Some o8 the readersB o8 the !.T. ha(e ta9en o88ence <ecause I ha(e through the
medium o8 this magaJine gi(en strongly #orded #arnings against the #retched 8a9ers #ho
ha(e done almost incalcula<le inEury to the T.S.I <ut it #ill <e noticed that I ha(e ne(er
included Mrs. /esant in the list o8 those per(erters o8 Theosophy. SheB li9e hundreds o8 other
TheosophistsB #as misled <y the arch-8a9er #ho has so greatly inEured the cause o8
Theosophy. :e made use o8 her esta<lished reputationB <rilliant intellect and splendid
elo@uence to 8urther his o#n %esuitical designs. That is his 8right8ul 9armaB not hers. I say
this lest any one might thin9 that in praising Mrs. /esant I am condoning the 8right8ul o88ences
o8 those #hom I ha(e unsparingly stigmatiJed as 8a9ers and 8alse teachers. Mrs. /esant #as
an =heroic enthusiast= in her #or9 8or humanityI andB i8 <ecause o8 her too <rie8 period o8
tutoring in Theosophy <y :.2./.B she #as (ictimiJed <y that arch-charlatanB she should not <e
Eudged se(erely. In 8uture incarnatiansB it is not to <e dou<tedB she #ill <e a 8aith8ul #or9er 8or
the Masters and the true Theosophy #hich they o88er to the #orld. Fe# o8 the old-time
Theosophists - those #ho <elonged to the T.S. <e8ore its disruption on the issue o8 <ogus
messages - are no# li(ing. SoonB there #ill <e none o8 us le8t. /ut it is undou<tedly our
9arma to get together again in 8uture li(esI and #e may <e sure that prominent among the
reassem<led #or9ers #ill <e our good comradeB Annie /esant.
- %ames Morgan 2ryse.
- From Canadian TheosophistB ct. 1&B 1433
5e8lections on 5eading =The Elder /rother=S
- -. Emmett Small
This is a <oo9 that tells o8 the long period in theosophical history #hen a one-time
cleric in the !hurch o8 EnglandB !harles -e<ster 7ead<eaterB rose to <ecome the most
po#er8ul indi(idual in the Adyar Theosophical Society. It tells o8 his in8luence through his
psychic Qre(elations0 on the thin9ingB the <eha(iorB the (ery destiny o8 that Society. It is a
crushing re(ealing o8 8act and o8 sad and shoc9ing happening. -ritten <y Aregory Tillett o8
the 1epartment o8 5eligious StudiesB >ni(ersity o8 SydneyB more than a doJen years #ent to
its preparationB and the result is a #or9 o8 pro<ity and scholarly clarityB supported <y copious
archi(al re8erence and eCtensi(e <i<liography.
S The !lder Brother( A biography of Charles /ebster LeadbeaterB <y Aregory TillettB
5outledge R *egan 2aulB hardco(erB Cii T 33. pp. !opious "otes and /i<liographyB U24.4&.
=5ead it.= I thought to mysel8 a8ter closing its last intriguing pageB that is perhaps all I
should sayB 8or the matters presented are o8 too (ital importance 8or a single (oice or only a
8e# (oicesB to spea9 out on. SoB read it and come to your o#n conclusion. 5e(ie#s in
leading ne#spapers o8 England and Australia ha(e gi(en deser(ed credit to the author 8or his
strictly historical stance and non-alignment pro or con relati(e to the central 8igure o8 !.-.
7ead<eaterI <ut the most 9no#ledgea<le commentary has come 8rom Ted. A. 1a(yB Aeneral
Secretary o8 the !anadian Section o8 The Theosophical Society. In his re(ie# o8 the <oo9
'The Canadian Theosophist( "o(.-1ec. 1432) he #rites; =The Elder /rother should <e
#elcomed <y all #ho are concerned #ith getting at the truthB e(en at the ris9 o8 shattering
<elie8s. In #riting itB Aregory Tillett has done a great ser(ice to the Theosophical Mo(ement.
:is is a <alanced presentation o8 a di88icult and enigmatic su<Eect. This <oo9 pro(ides a
timely opportunity 8or a complete reassessment o8 the early years o8 the SocietyB and i8 this is
achie(ed it #ill <e o8 <ene8it to all present and 8uture students o8 Theosophy.= -ith this
summation I thoroughly agree.
-hatB thenB are 7ead<eater0s contri<utions to the thought o8 his time? MainlyB #e could
sayB his psychic Qin(estigations0 on the astralB his so-called patrolling during the #ars o8 the
<attle8ields in his astral <ody =accompanied <y a troop o8 Qin(isi<le helpers0 assisting the
recently deadI his reportings o8 past li(esB that ridiculous roll-call o8 8amed cele<rities no#
reincarnating into <odies o8 his o#n close associatesI his ad(ocacy and tireless plans 8or the
Q!oming0B the chosen Nehicle o8 the !hristI his la(ish use o8 ceremonialB <enedictions and
hymnsI the <ruiting a<out among his 8ollo#ers o8 =possi<le ad(ancements= and =initiations=I
his chatty remar9s a<out the MastersI his Q(isits0 to Sham<hallaI the anthropomorphiJing o8
=the 7ord Aautama /uddha=B =the Maha !hohanB= =The Manu= and =the /odhissat(a=. All that
is sho#n to <e !-70s <ill o8 8areI that and his seCual teachings and <eha(iorB <ordering on
<lac9 magicB and causing righteous #rath and indignation and e(entual loss in mem<ership
among his o#n Society.
5e(ie#ing all this one must sadly as9; Is this Theosophy? ne pointB perhaps most
important o8 allB is made clear; <et#een :2/ and 7ead<eater there #as no close association
as <et#een Teacher and pupil. !-7 #as not a mem<er o8 the :2/ 7odge in 7ondonB nor o8
her Inner Aroup. 2articularly in that area o8 theosophical philosophy #hich eCplains #hat
happens a8ter death !-7 is sho#n to <e =in clear contradiction #ith /la(ats9y and the
teachings gi(en in The &ahatma Letters.= :is accountsB Tillett assertsB =deri(e 8rom his
spiritualist periodB and represent precisely the sort o8 a8ter-death state that #as gi(en out <y
Nictorian clair(oyants and mediums.= As a possi<le eCplanation o8 !-70s clair(oyanceB E.7.
Aardner0s <oo9let =There is "o 5eligion :igher Than Truth= is re8erencedB #here it is
suggested it could <e an =unconscious 9riyasha9ti=IS and this perhaps is the gentlest and
9indest summing up possi<le.
S =7ead<eater unconsciously created an entire arti8icial systemB <ased upon his o#n
strongly held (ie#sB andB again unconsciouslyB used his o#n occult po#er to (isualiJe this
system into a state #here it had the appearance o8 realityB and appeared as an o<Eecti(e
reality to him #hen he (ie#ed it clair(oyantly.= 'p. 2.+)
:arshestB and perhaps most percipientB criticism o8 7ead<eater comes 8rom Alice
7eighton !leatherB de(oted student o8 :.2./.I also 8rom %ohn M. 2renticeB an eminent Sydney
Theosophist. And in the 8amous T.:. Martyn 7etterB #hich resulted in a <rea9-a#ay 8rom the
Society o8 the maEority o8 the mem<ership o8 its largest 7odgeB again history spea9s 8or itsel8.
5e(ie#ing thus #hat !-7 stressedB the conclusion is ine(ita<le that he #as dri(en <y
the unrestrained use o8 the imaginati(e 8aculty. "o oneB it #ould seem to the honest studentB
<ut one thoroughly sel8-deluded could ha(e #ritten and <eha(ed as he did. "o one alsoB <ut
one #ith s9ill and energy and dri(e and determinationB and a certain one-pointed dedication -
to himsel8? - could ha(e per8ormed as he did and a88ected as he did so po#er8ully the li(es o8
so many others.
And I <elie(e no student can 8ail to ta9e to heart and ponder the #ords o8 :2/ #riting
to the American !on(ention in !hicagoB April 2+ and 2.B 1341 - only a 8e# days <e8ore her
death - #arning against the allurements o8 psychism. =/e#areB= she admonishedB =lest the
2sychic outruns the Manasic and Spiritual de(elopment. 2sychic capacities . . . running riotB
controlling instead o8 controlledB using instead o8 <eing usedB lead the Student into the most
dangerous delusions and the certainty o8 moral destruction.... = - 2rophetic?
A #ord must <e said a<out the attitude o8 the 2oint 7oma TS regarding !.-.
7ead<eater. First it should <e une@ui(oca<ly stated that the TS o8 2oint 7oma has ne(er had
any connection #ith the so-called 7i<eral !atholic !hurchB does not <elie(e it in line #ith the
riginal 2rogram o8 the TS as outlined <y :2/ and her TeachersB and declares thatB though
its mem<ers undou<tedly are sincere and #ell-meaningB the #hole idea is ill-concei(ed and a
detriment to the aims o8 the Mo(ement as en(isaged <y Those #hose Messenger :2/ #as.
The pamphlets regarding !-7 issued <y %oseph :. FussellB then Secretary o8 the SocietyB
though care8ully stated as not o88icially issuedB do 8ran9ly represent #hat might <e called the
Society0s (ie#s and those o8 its 7eader. *atherine Tingley 8elt 8or the sa9e o8 TheosophyB its
reputation in the #orldB that strong protest #as demanded against #hat !-7 #as gi(ing out
as Theosophy <ut #hich #as not the Theosophy o8 :2/ and largely contradictory o8 it. 1r.
Fussell spo9e strongly against the seC per(ersions ad(ocated <y !-7 - 2oint 7oma decried
and censured any such practice or <eha(ior - and his e88ortsB though <y many Theosophists o8
Adyar considered o(er-harshB did <ring o88icial @uestioning <y the Australian and Indian
authorities. 8 e(en greater importance #ere the statements sho#ing 7ead<eater0s complete
disregard o8 :2/0s #arnings a<out the misuse o8 psychic po#ers and his misunderstanding
or misrepresentation o8 the teachings.
:istoricallyB tooB #e should add that a8ter *atherine Tingley0s death and the <eginning
o8 the leadership at 2oint 7oma under 1r. A. de 2uruc9erB no o88icial pu<lic criticism #as
spo9en o8 !-7 or Annie /esant or any other Theosophical Society or Aroup. The stand 8or
pure Theosophy had <een ta9en and #ould ne(er <e departed 8rom. It #as no# 8elt that the
passage o8 healing time #ould re(eal the mista9es o8 the past. 5ene#ed emphasis #as
gi(en to the study o8 :2/ and The #ecret $octrineB to reassert the (alidity o8 the riginal
2rogram o8 the SocietyB and to set an eCample o8 this in practice. As a constructi(e 8ar-seeing
step to#ards the 8utureB Ade2 started #hat <ecame 9no#n as the FraterniJation Mo(ement
among Theosophists. That #as o(er 8i8ty years ago. The e88ort #as to#ards =a reuni8ication
o8 all genuine Theosophical hearts into one spiritual <rotherhoodB #ith the teachings o8 the
MastersB as originally coming through :.2./.B as the 8oundation-stones o8 that Temple o8
-isdom #hich I hope to see <uilded . . . -hat #e all #ant is truth. 7et us there8ore 8ind that
truth and 8ollo# itB #hich #e can do in the grand original Theosophical teachings o8 :.2./.I
and let us remem<er that it #as :.2./. #ho collected together the 8irst mem<ers o8 the
Theosophical Society and ga(e to them the 9ey in the maEestic doctrines o8 the Ancient
-isdom-5eligion #hich she ela<orated in her later years among us.= '5eaders are re8erred
to &essages to ConventionsB pu<lished in 1443B #hich tells the story o8 this important
theosophical e88ort.
As a physician regards his patientB not <laming or e(en admonishingB <ut only #ith
thought 8or #hat is #isest 8or impro(ement and reco(eryB so must #e regard the Theosophical
mo(ement today. -e are grate8ul to Aregory Tillett 8or the #or9 he has done in #riting this
<oo9. -hat he has #rittenB as he saysB is neither a hagiography nor an eCposeB <ut =an
account o8 the li8e o8 a remar9a<le man #ho achie(ed <oth notoriety and 8ameB ardent
disciples and dedicated enemies.= It gi(es opportunity 8or the sincere Theosophist to re-(ie#
the past - and to come to perhaps ne# and honest conclusions. ne reads the <oo9 #ith
enormous pityB aye #ith compassion - it is long too late 8or anger - and yet #ith hopeB hope
that today #e all may learnB #ith ne#-directed energy so that historic mista9es #ill not <e
repeatedI hopeB a<o(e allB that the <elo(ed Mo(ement shall <e cleansed as 8ar as possi<le
and as soon as possi<le 8rom the lingering attitudesB =loyalties0 i8 you #ishB o8 8ormer
misdirectionB united in a determinationB surely shared <y all dedicated TheosophistsB to mo(e
ahead in trust and con8idence doing the #or9 #e 9no# in our hearts is 8or the #el8are o8
It is not help8ul to <ash at personalities or to attac9 in any #ay those #ith #hom - e(en
<ased on principle - #e cannot agree. /ut #e can state 8acts and let those 8acts instruct. -e
can appeal and #e can thus challenge. That much is our duty. And in the pu<lication o8 this
<oo9 #eB the #hole Theosophical Mo(ementB are gi(en opportunity to see i8 #e ha(e truly
learned 8rom historyB to see perhaps i8 #e can <e #holly honest #ith oursel(es. That holds 8or
e(ery one o8 us - 8or those #ho ha(e loo9ed to !-7 8or (ision and inspirationB and those #ho
ha(e clearly seen in his per8ormance that #hich <rought nearly irrepara<le disaster.
Thus <asically #e Eudge only oursel(es. The greatest @uality o8 a chelaB #e may
suggestB is honesty; honesty to T:AT #hich is recogniJed as :ighest #ithin himsel8. I8 the
(ie#er o8 theosophical history can pass that testB #e ha(eB perhapsB a chance to go ahead
and 8ind the needed means to heal and ma9e #hole the great Mo(ement. The opportunity is
here <e8ore us. The challenge is clear. The choice is ours.
- !clectic TheosophistB "o. .4
5ecently I recei(ed a letter 8rom Mr. F. 2ierce Spin9sB co(ering an address #hich he
deli(ered at -heatonB Ill.B in %ulyB 14&.. This dealt #ith Theosophical reunionB mostly in the
direction o8 ma9ing the Adyar Theosophical Society the principal organiJation - a sort o8
Theosophical po#er paramount. I replied <rie8ly that I #as una<le to cooperate #ith himB
unless and until there #as the complete repudiation <y the Adyar Society o8 errors that ha(e
arisen #ithin itB <rought a<out <y unrestrained psychism.
It seems to me that Mr. Spin9s started o88 8rom a #rong premise. :is opening gam<it
#as that siCty-t#o years ago a schism de(eloped in the Theosophical Mo(ement. This is not
so. The schism 'i8 that is the right #ord) #as in the Theosophical Society and not in the
Theosophical Mo(ement.
In my opinion there are three 8actors in(ol(ed - 8irst Theosophy - Theosophia( the
perennial philosophyB the Secret 1octrineB the Esoteric TraditionB an age-old <ody o8 doctrine
#ith a spiritual <asisB #hich is ne(er 8ully promulgatedB 8rom #hich nothing can <e su<tractedB
to #hich nothing can <e addedB <ut #hich can <e eCperienced and con8irmed <y indi(iduals
#illing to undergo discipline and to 8ollo# eCpert guidanceB #hich #ill al#ays <e 8orthcoming
asB and #hen re@uired.
The second 8actor is the Theosophical Mo(ement. This is the restatementB 8rom age to
ageB o8 the 8undamentals o8 Theosophia itsel8B in 8orms suited to the re@uirements o8 the
people and the period to #hom and #hen it is re(ealed. Its most recent mani8estation came
through :.2. /la(ats9y and her immediate 8ollo#ers and disciples.
The Theosophical Society #as to <e the (ehicle o8 TheosophiaB and the outer
eCpression o8 the Theosophical Mo(ement - its em<odiment - 8or the century 13.&-14.&. Its
mission #as marred <y a series o8 8ailures practically 8rom its inception.
In my opinion i8 its message o8 >ni(ersal /rotherhood had <een acceptedB <oth o8 the
Alo<al -ars might ha(e <een a(erted or else postponed. There #ere great *armic currents
#hich may ha(e made them ine(ita<leB <ut it does seem that the impact o8 this "ational
*arma might ha(e <een cushionedB to say the least. /ut it #as not to <eI it did not #or9 out
that #ay.
The so-called schism <ro9e out openly in 134&. There had <een e(idences o8 it soon
a8ter the departure o8 :.2./. in 1341. Its real <asis #as the e88ort to add to the original <ody o8
teaching as outlined <y /la(ats9yB as the outcome o8 psychic eCperiencesB etc.B <y indi(iduals.
In the Adyar T.S. the 8ull 8lood made itsel8 mani8est a8ter the death o8 the 2resident-FounderB
!ol. :.S. lcottB in 146..
The eCtent o8 this 8lood can <est <e realiJed <y those #ho did not eCperience it 'and
the present #riter didB ha(ing Eoined the Adyar T. S. in 146+) <y reading the recent
auto<iographical (olume Candles in the #unB <y 7ady Emily 7utyens. This is a shattering and
de(astating eCpose o8 the credulity o8 some TheosophistsB the machinations o8 some o8 the
7eadersB and the 8antastic nature o8 the psychic de<auchM It is <y no means completeB <ut it
is the <est and most re(ealing study to date. It is a must 8or all students o8 the period.
I am toldB although I ha(e no direct e(idenceB that the Adyar Theosophical Society is
slo#ly trying to purge itsel8 o8 the a8termath o8 psychism that stemmed 8rom Messrs.
7ead<eaterB Arundale and -edg#ood. There has <een an increasing recognition that the
clair(oyance o8 these indi(iduals has produced the most misleading and untrue results. The
most gigantic hoaC is %ccult ChemistryB although it #as not so intended. It is the #or9 o8 Mr.
7ead<eater and Mrs. /esantB and it can <e assumed that it #as at the time that these so-
called researches #ere <eing conducted that Mr. 7ead<eater o<tained his supremacy o(er
Mrs. /esantB #hich <ecame an increasing 8actor in her theosophical di(ergences and
In my opinionB <e8ore any serious student o8 Theosophy could a88iliate #ith the Adyar
Society there must <e an a<solute repudiation o8 all the #ritings o8 Mrs. /esantB Mr.
7ead<eater and their immediate associates 8rom 1463 on. There is so much that is
misleading and - in some cases - deli<erately untrue that no honest person could <e
associated #ith any society #hich sponsored them and retain his or her moral integrity.
So it seems to meB that Mr. Spin9sB is saying =2eaceB 2eace= #here there is notB and
cannot <eB any real peace.
All this has <een #ritten #ithout any resentment and #ith no real intent at
recrimination. I #asB (ery 8ortunate that my 8irst theosophical mentor #as a scientistB #ho #as
deeply (ersed in The #ecret $octrine. :e #arned me in 1463B #hen the 8irst o8 7ead<eater0s
re(elations regarding the SiCth 5oot 5aceB su<se@uently eCpanded into &an> +o1( /hence
and /hither( #as theosophically unsound. From then on my attitude #as one o8 aloo8 <ut
polite agnosticismB coupled #ith much study o8 the /la(ats9y teCts. Then came my open
<reach #ith Mrs. /esant in 141& and my su<se@uent eCpulsion 'on representations #hich
#ere later admitted <y my accusers to <e untrue) in 1423. In the interim I had satis8ied mysel8
that Mr. 7ead<eater0s clair(oyance #as either (ery 8aulty or else noneCistent.
In my opinion it is <etter not to try and re#ea(e the seamless garment o8 one
Theosophical Society. "o matter ho# care8ully a <ro9en cup is repaired the <rea9s #ill sho#.
:ence I am una<le to #al9 in step #ith Mr. Spin9sB although I ha(e no reason to dou<t or
@uestion his sincerity.
- %. M. 2rentice.
5epatriation Aeneral :ospital
!oncord.B Sydney
- Canadian TheosophistB %uly-Aug.B 14&3
*n Open -ette$
To Mr. %.7. 1a(idgeB o8 AdelaideB !oncerning the 2sychism o8 Mr. !.-. 7ead<eater
My 1ear 1a(idgeB - -e are old 8riendsB you and IB so #e can - or l hope #e can -
spea9 to each other #ith plainness and #ithout o88ence. I8 I do (iolence to any con(iction or
any con(ention in #hat I am a<out to #riteB i8 my angle o8 (ision seems distorted or #arpedB
let us agree <e8orehand that it is due to the 8act that the #ine o8 8riendship - a heady (intage
at all times - is less matured than #e had thought. I shall do my <est to <e care8ulB truth8ulB
and courteousB as I 9no# you yoursel8 e(er areB placing only Theosophy higher than the
8riendship o8 #hich S. 2aul said that it #as the greatest o8 the three (irtues #hich remained.
My reason in so #riting is to gi(e you an opportunity to Eusti8y the 8aith that is in youB as you
ha(e recently pu<lished an article in The Theosophist in #hich you pro8ess astonishment that
I sa# 8it at the !on(ention o8 the Australian Section o8 the Theosophical Society to eCpress
mysel8 =#ith great 8orce and (olu<ility= dissatis8ied #ith the clair(oyance o8 =/ishop=
7ead<eater. I appreciate the 8act that you #ere good enough to lea(e me anonymous - it
suggests the @ualities I credit you as possessing a<o(eI <ut it is li9e me to re8use to allo# it
so to remain. Dour astonishment rings trueI I suppose you ha(e ne(er thought o8 it as
other#ise than necessary to accept the clair(oyance o8 =the /ishop= as #e accept the #ecret
$octrine and the 7a# o8 Ara(ityI yet had you as9ed us to eCplain in detailB instead o8 rushing
into print and so pro(o9ing me to this letterB I should ha(e eCplained simply and 8ran9Iy #hy I
do not accept the truth o8 the (ision and the psychic leadership o8 one #hoB 8or a seasonB #e
<oth acceptedB though in 8ar di88erent degrees. I should ha(e told you my reasons. As I 9no#
that the columns o8 The Theosophist are as closed to me as are the portal o8 that Initiation
o(er #hich =the /ishop= presides in these daysB closed indeed to all criticism o8 that
gentleman. I am accepting the coolB i8 less spaciousB hospitality o8 $a1nB to tell you #hy I am
not at one #ith you on this matterB and I (enture to say that i8 you care to come to the de8ence
o8 your =(enerated leaderB= the same hospitality in all reason #ill <e at your disposal.
Dou commit yoursel8 heedlessly and #hole-heartedly to your support o8 =the /ishop.=
Dou as9 o8 all i8 there are any others than his peers #ho could pronounce an opinion on so
(eCed a pointI you imply #hat he has so care8ully - through a long period o8 industryB #hereo8
the re#ard is the de(otion o8 such as yoursel8 - culti(ated the idea that he has no peers. In
some respectsB I am inclined to agreeB though hardly in the #ay you #ould li9e. /ut let us as9
oursel(esB are there no other criterions #here<y #e mayB nayB must Eudge? Are #e al#ays to
<e at the mercy o8 those specialists #hose #ords must <e accepted grate8ully and #ithout
comment? Must there <e no discussion other than that #hich acceptsB no re8erence to the
/ar o8 7ogicB to the Eust Eudgment o8 consistency and truthB to those canonsB 8or instanceB
#here<y the (alue o8 so much in literature can <e rigidly determined? Is there no internal
e(idence #here<y #e may test the claims o8 e(en those #ho stand on the threshold o8
di(inity? -ho miss no opportunity o8 asserting that they are the Agents o8 the :ierarchy?
-ho do not hesitate to tell us that they are the 8uture leaders and teachers o8 :umanity? I
thin9 there is . I 9no#B moreo(erB that #hen I 8irst started on the slo# road o8 ccultism I #as
taught that the 8irst @uali8ication I must de(elop #as 1iscriminationB and that I #as to accept
nothing on the ipse di;it o8 any indi(idualB e(en though he had stepped across that threshold
o8 di(inityB and not paused this side. It is <ecause I ha(e endea(ored to culti(ate this @uality
as I #as directedB that I 8ind mysel8 #here I do.
I am going to propose some @uestions and to ma9e some suggestions to youB although
I 9no# <e8orehand that it is a hopeless <usiness. To admit that I am right #ould mean the
decay o8 a 8aith to #hich you are clinging #ith <oth hands. For I 9no# that you are o8 those
#ho are so 8ully committed to the truth o8 Mr. 7ead<eater0s genius that you #ill ne(erB in this
incarnationB admit that you are or might ha(e <een #rong. NerilyB Mr. 7ead<eater has
grappled you to him #ith hoops o8 steelB and you do not #ish to disse(er the tie. :o#e(erB I
su<mit some o8 the reasons #hich ha(e so completely destroyed my 8aith in =the /ishop=I
you can ta9e or lea(e them as you choose.
I propose to as9 you i8 there is any e(idence that =the /ishop0s= clair(oyance has e(er
added one ne#B original or (ital 8act to the sum o8 the #orld0s 9no#ledge? I8 there isB I
con8ess that I ha(e no 9no#ledge o8 it - and I ha(e heard many lecturesB read all his
pu<lished #ritings sa(e his last (olumeB #hich <ested meB and seen most o8 his type#ritten
notes 8or E.S. groups. I mean any 8act that can <e su<Eected to proo8 o8 any 9ind. !an
respond to any 8orm o8 critical eCamination. In all his #ritings on li8e a8ter deathB 8or instanceB
is there one 8act that #as not already in e(idenceB #holly or in partB in the #ritings o8
spiritualists? I 8reely concede that Mr. 7ead<eater has a logical mindB an amaJing memoryB
and a consistency o8 eCpression. Thus he has gathered 8rom many 8ields and garnered into
one storehouse all that is 9no#n 8rom se(eral sources. /ut there is nothing ne#; one is
tempted to @uote the old French criticism that #hat it has that is true is not ne#B and #hat is
ne# is not true. :e has run counter on some groundsB <ut there is usually some predilection
that is personal in all this - asB 8or instanceB in his o<Eection to the teaching o8 t#in soulsB #hich
some spiritualists aecept. To me the !hristian teaching is su88icient 'Mar9 12;2&)B <ut in the
case o8 =the /ishop= one is tempted to see in it 8urther e(idence o8 lamenta<le teachings in
other directions. 8 more importance is the 8act that he runs so (ery o8ten counter to the
#ecret $octrine. I ha(e not the time or the inclination to point out theseB and i8 you #ant themB
I suggest you 8ollo# my eCample and go to the #ritings o8 :.2./. directI it #ill <e a good
eCcuse 8or studying them i8 you need one. And it #ill <e time #ell spent. :is general #ritings
on li8e a8ter death ha(e <rought help and com8ort to many people - so ha(e the #ritings o8
spiritualists 8rom Sir li(er 7odge to the columns o8 The +arbinger of Light. /ut as 8ar as =the
/ishop= is concernedB you #ill 8ind nothing not 8ound else#hereB sa(e perhaps his clarity o8
Mr. 7ead<eater0s psychic progress can <e roughly di(ided into 8our periods. 8
necessityB these o(erlapB and none are clearly mar9ed as to <eginning and endB yet to study
his progress it is necessary to eCamine each period separately. They are;
The =In(isi<le :elper= period.
The =5ound Ta<le= period.
The =-orld Teacher= period.
The =!eremonial= period.
In the 8irstB e(erything #as su<ordinated to the idea o8 #or9 on the Astral 2lane. It #as
su88icient to <ring many <oys under his direct controlI the ideas 8illed his #ritingsB and to a
lesser degree his lectures. :e interested in this #or9 all #ho touched his or<it as he mo(ed
round the glo<e. Many peopleB #ith that 9een sympathy #hieh desires to <ear other people0s
<urdens #ith a minimum o8 physical discom8ortB did not hesitate to accept this idea - o8ten to
the detriment o8 their #or9-a-day #orld duties. They roamed the astral plane at night on
errands o8 mercyB ha(ing created the necessary mental =compleC= <y d#elling on the proEect.
Many actually created in the thought #orld the ideal conditions #herein they la<ored. A noted
psychologist discussed this #ith me in 7ondon in 1413B and told me o8 the damage that #as
done to many people <y this creation o8 compleCes. :e #as a TheosophistB too. Det #here
are all those #ho #ere trained <y =the /ishop= - directly trained I mean.= E(en =!yril= o8
=In(isi<le :elpers= has 8allen a#ayB and no# has nothing to say to his old teacher. :e has
a<andoned the erst#hile trainer in his maturity. It is perhaps the outstanding 8eature that o8 all
those #hom he has =trained= there is not one to #hom he can gi(e his =imprimaturB= although
this seems #ise during his o#n li8etime. E(en a /ishop re@uires only successorsB and not
possi<le ri(als. It is interesting to recall that in 1414 I as9ed Mr. 7ead<eater - as he
undou<tedly #as then - #hy it #as that #hen he and Mrs. /esant #ere in Aermany some
years earlier they had not in(ited 1r. Steiner to share their researches and so arri(e at
unanimityB and I #as <rus@uely - #ith that <rus@ueness that #as so characteristic o8 Mr.
7ead<eater at that period - in8ormed that there #as no oneB #ith the possi<le eCception o8
=AlcyoneB= #ho sa# as =high= as Mrs. /esant and himsel8B so that it #as @uite impossi<le to
as9 anyone else to share the #or9 they #ere engaged in. All the sameB in 1422 I heard
=0Alcyone= sayB in response to an account o8 something =seenB= that he =sa#= nothing at all.
So the merry Eest goes onM SurelyB my 8riendB there is 8ood 8or thought in all this?
The 8our periods set out a<o(e <lend considera<ly. The =5ound Ta<le= period reached
its apotheosis in Sydney #hen Mr. 7ead<eater settled himsel8 com8orta<ly thereB and
collected a <odyguard o8 <oysB A77 o8 #hom he identi8ied #ith mem<ers o8 the 8amous <ut
@uite mythical ta<le at !amelot. The incongruity o8 the #hole ta<le incarnating to so pro(ide
his <odyguard did not stri9e at his sense o8 humorI and =his lordship= 'as he #as soon to
<ecome) ne(er thought that other cities might ha(e need o8 one o8 the 8laming eCamples o8
ancient chi(alry to enlighten their dar9ness and lac9 o8 manners. And the 8unny part o8 the
#hole thing is that #hen the 8ourth period #as 8ully on himB =the /ishop= metamorphised the
#hole ta<le in almost e@ually mythical !hristian saintsB #ith a 8e# realitiesB such as S.
FrancisB o8 Assisi 'erst#hile *ing Arthur)B S. AnthonyB o8 2aduaB and S. /ernardB o8 !lair(auC.
1a(idgeB #hen #eB in our simplicityB ha(e prayed to S. Anthony to return us some lost and
(alued propertyB #e ha(e <een addressing the empty EmpyreanB 8or at that identical moment
S. Anthony #as conducting the /ishop to his <athM I am relie(ed to 8ind that my patron saint
o8 a rapidly (anishing <oyhood memory - S. Stanislaus *osta - is still in the :ea(en -orldB
and not in Sydney - though #hy and 8or ho# long only =the /ishop= 9no#s.
The =-orld Teacher= period is an eCceptionally interesting one. It includes the minor
cycle o8 the =5ents in the Neil o8 TimeB= and hints at the coming epoch o8 the +th 5oot 5aceB
and co(ers the complete su<Eugation o8 Mrs. /esant. In 1463 I recall that Mrs. /esant
dramatically sprung upon us the 8act that she #as getting oldB and that a ne# 1isciple greater
than hersel8 #as li9ely to reappear to ta9e charge o8 the mo(ement. At this period many
pointed re8erencesB #hich included the un(eiling o8 a portrait in /enaresB at a -hite 7otus
meetingB #ere made to 1amodar *. Ma(alan9ar. It #as generally supposed that he #as the
person to #hom such cryptic re8erence had <een made. Space does not allo# me to tell you
the story o8 1amodar in 8ullI you can 8ind it in the early 8iles o8 The Theosophist and in %ld
$iary Leaves. 1amodar hasB ho#e(erB 8ailed to materialiseI he seems to pre8er this ascetic
atmosphere o8 the 8ar side o8 the :imalayas to the present heated air o8 the Theosophical
SocietyB and it is not 8or you and me to criticise him 8or doing so. Det #hen this seeming
reluctance to put in an appearance #as 8ully appreciated <y Mr. 7ead<eaterB no# #ell and
com8orta<ly housed - not to say =dug in= - at AdyarB a still more <rilliant proposition suggested
itsel8. -hy not the appearance o8 a <rand-ne# A(atarB (ouched 8or and heralded <y himsel8?
:e truly realised that his o#n tarnished reputation made it impossi<le 8or himB to <e the A(atar
in personB <ut he sa# the possi<ilities o8 a reha<ilitation in the re8lected glory o8 anotherB #ho
#ould appear under his sole management so to say. :is 8irst choice 8ell on =rion= (an :oo9B
#hoB alasM pro(ed un#illing in some respect or otherB and #ho has since a<andoned him
utterly. Then came =Alcyone= - and a <laJe o8 magic #hich #as only eclipsed <y an
un8ortunate appearance in the Madras 7a# !ourtsB and a 8inal departure 8rom India to 8ind a
8iCed a<ode in Australian. To support the great superstructure #hich he proposed to erectB a
#ide 8oundation #as necessary. :is clair(oyance #as @uite e@ual to the call and =5ents in
the Neil o8 Time= appearedB I ha(e not heard that either o8 us are includedB so #e can discuss
#ithout any personal 8eeling all that they represent. It is an epitome o8 the #orld0s progressI
the =5ents= ma9e it plain that the present o<scure group o8 people #ho ma9e up the
Theosophical Society today are the pioneers o8 the #orld0s many ad(ances. The great
scientistsB the 8irst-8ruits o8 geniusB the philosophers later than 2ythagoras and 7ao-TseB are
not includedI but at least one member of every household in Australia that gave &r"
Leadbeater hospitality and entertainment figures therein" And many mista9es as #ellM 7et
me tell you o8 one. There #as one household #herein there #ere t#o sonsB the younger o8
#hich attracted Mr. 7ead<eater0s notice - this #as in 1464 - and he prophesied many things
8or him. :e #as gi(en e(ery opportunity to Eusti8y his Theosophic eCistenceB and his <rother
#as more or less o<scured <y the <rilliant 8uture prophesied <y Mr. 7ead<eater. -henB
ho#e(erB pri(ate copies as to the present names o8 the characters in the =5ents= started to
circulateB it #as 8ound that it #as the older <oy and not the younger #ho #as named thereinM
Mr. 7ead<eater had mista9en the namesM DetB not#ithstanding this con8usion and the
accompanying resultsB neither o8 the <rothers too9 the slightest notice o8 Theosophy on
arri(ing at manhood. -ith =!yril= and =rion= and many another #ho re8used to su<Eugate his
#ill to Mr. 7ead<eaterB they <oth (anish into the outer dar9ness o8 those upon #hom he smiles
no longer.
I pass rapidly <y the promised re#ard to those #ho remain 8aith8ul unto the end that
MrsB /esant and Mr. 7ead<eater ha(e in store in the +th 5oot 5ace !olonyB #ith its ela<orateB
i8 8utileB ceremoniesB and its e(erlasting pin9 <lanc-manage. I can echo #ith heartiness the
remar9 o8 a <rilliant Theosophist #hom I 9ne# in 7ondonB #ho said to me #ith unmista9ta<le
8er(our; =Than9 Aod I shall not <e thereM= It is un8ortunate that many o8 those #ho in times
past ha(e <een assured <y the /ishop that they #ere o8 the electB ha(e since a<andoned him
to his 8inal periodB and ha(e gone o88 to do the #or9 o8 T:ES2:D in the #orld. :o# he
accounted 8or their de8ection I 9no# notB neither do I care. For there is #or9 enough 8or us allB
and #hile the =/ishop= sings mass at St. Al<an0sB some o8 us are trying to do it.
Then comes the meteoric appearance - and disappearanceM - o8 MrB -edg#ood. It
#ould <e a <etrayal o8 con8idence to tell you all I 9no# o8 his 8irst meetings #ith Mr.
7ead<eaterB o8 the latter0s openly eCpressed hostilityB and o8 his 8inal #inning o(er to the ne#
ne could #rite muchB my 8riendI <ut I gaJe #ith consternation on the pages o8 my
MSS. already #ritten. 7et us recogniseB ho#e(erB that MrB 7ead<eaterB a8ter lea(ing
!hristianity as a con8irmed /uddhist; #hen he denied all that he had pre(iously acceptedB
#ent through a period o8 TheosophicaI agnosticism in regard to the !hristian 8aithB as is so
clearly set out in the <oo9 called The Christian CreedB and 8inally surrendered himsel8 to the
8ull claimsB sacerdotal and otherB o8 the !atholic !hurch. :is psychism immediately produced
a string o8 startling re(elations. Although through the ages there had <een inspired mystics
#hose (ision had pierced to the (ery Aodhead - a 1anteB a Saint %uan o8 the !rossB a
S#eden<org - none had e(er seen =the angel o8 the mass.= The <u<<les and the clotted and
complicated nonsenseB #ith all its dependence on millinery and trimmings that is re(ealed in
"The #cience of the #acraments"" "o artist #as e(er inspired to paintB no sculptor to designB
no poet to sing o8 these eCtraordinary happeningsB until the psychism o8 =the /ishop= ga(e a
ne# terror to !hristianity. Det it has <een immediately s#allo#ed <y his adoring #orshipersB I
personally #ent to St. Al<an0s 8or three successi(e Sundays in Fe<ruaryB 1421B to recei(eB i8
possi<leB some spiritual reaction. pen-hearted and open-mindedB its 8ar as one can e(er <eB
#ith many memories o8 my lost-past !atholic childhood. The only result #as a #eariness and
a distaste that the ritual #as so <adly per8ormedB 8rom the presiding /ishopB #hose 8ailing
memory made a type#ritten slip held <e8ore him <y a <are8ooted acolyte necessaryB to the
smaller <oy #ho 9noc9ed o(er the incense containerB and a8ter scooping up #hat he couldB
9ic9ed the remainder out o8 the sanctuary #ith his <are 8eet.
It is a minor point that the =/ishop= hasB since this period startedB <een #on o(er to
MasonryB #hich he deridedB and to AstrologyB #hich he sneered atB in replying to my @uestions
in regard to /esant in 1414. It is a minor point that he has committed himsel8 to the /aconian
authorship o8 the Sha9espearean playsB #hich no scholar o8 any distinction accepts. -hile
most admit that the man Sha9epeare couldn0t ha(e #ritten themB they say also that /acon
didn0t. In any caseB the actual li8e o8 /acon does not appear to ha(e <een such as to ma9e
him a great occultist - certainly he had a thirst 8or 9no#ledge and a mind 8ar in ad(ance o8 his
ageB as any reputa<le =7i8e= #ill sho#I <ut he had sinister @ualities o8 heart and mind that are
not #hat #e usually associate #ith the Masters o8 -isdom and !ompassion. That he #as a
sychophant is sho#n in his letters as9ing 8or pre8erment and addressed to his uncleB that his
moral character #as de8icient is sho#n in the circumstances that led to his do#n8all. I #ould
suggest that you get the t#o shilling edition o8 the =7i8e o8 /acon= pu<lished in MacMillan0s
=English Men o8 7etters= series and study it. So also #ith Sir Thomas More and Thomas
Naughan - <oth o8 #hom he has ele(ated to the :ierarchy - Mr. 7ead<eater seems to ha(e
<een e@ually un8ortunate. The 8irst-named had 8e# o8 the (irtues and little o8 the strength o8
mind o8 his predecessor -olseyB as #itness the 8act that no person #as <urnt at the sta9e 8or
heresy in the reign o8 :enry NIIIB until a8ter More <ecame !hancellorB and #as una<le to
#ithstand the pressure that -olsey had disregarded. Naughan #as un8roc9ed 8rom his cure
and 8rom the church 8or his drun9en ha<itsB and #hile his #as a true type o8 mysticismB it is
possi<le that MrB 7ead<eater has con8used Thomas Naughan #ith his <rother :enry. In these
psychic regions anything is li9ely to happen. The one consistent thing seems to <e =the
/ishop0s= mis8ortunes in handling them. This is a matter #e might discuss it lengthB <ut I 8ear
I #eary you already. AndB indeedB I gro# #eary mysel8 o8 enumerating all these things #hich
should <e so apparent o8 themsel(es.
It isB ho#e(erB in regard to Mr. 7ead<eater0s utter 8ailure to add to our scienti8ic
9no#ledge that I 8eel most deeply. -ith all his <oasted a<ility to see <ac9 to the Moon !hain
and on into the 8utureB he has done nothing to help us in any #ay. "either did he sayB hint atB
or do anything in regard to the late #ar. "o#B in the light o8 a8ter e(entsB he has much
9no#ledge to <ring 8orthB and his disli9e o8 anyone <orn o8 other than English parents has
surely assumed (ast proportionsB although one mem<er at least o8 his entourage #as actually
<orn in Aermany. /ut then he either didn0t 9no# or #as a8raid to spea9. So #ith the
disco(eries going on around us in the domain o8 psychology. 1id he hint at repressionB or
#ish-8ul8ilments in his <oo9 on =1reams=? :as he helped in any #ay the #or9 that FreudB
%ung and !oriot - to mention three only - are doingB to relie(e the psychopathological
conditions that do so much harm? -ith all his po#ers o8 (ision I see no e(idence that he has
added one ne# 8act to the 9no#ledge o8 psychology. ln regard to the understanding o8 those
instincts #hich #e share in common #ith the animalsB he has said nothingI the pac9 and the
herd instincts are meaningless to him as 8ar as helping us to understand them is concerned.
:e can descri<e the angel in St. Al<an0sB <ut he has ne(er told us anything o8 compleCes that
distress and hinder us. There remains then %ccult Chemistry. It has already <een sho#n in
$a1n that the pictured atom #as in eCistence years - t#o decades o8 years - <e8ore he
reproduced it. A physicist suggested in America that a great deal more notice #ould <e ta9en
o8 Mr. 7ead<eater0s researches i8 he #ould undergo a simple test o8 allo#ing a chemist to
place a 8e# o8 the chemical elements in a phial and than clair(oyantly in8orm him #hat they
#ere. :e #ould then Eusti8y his right to #rite on the constitution o8 the elements. r let him
gi(e us some ne# 9no#ledge o8 the <ridge that unites the organic #ith the non-organicB and
#e shall <e glad to accord him a place on the roll o8 physicists.
r let him turn his attention to 7iterature. There are many gaps to <e 8illed. :e has
gi(en us a clair(oyant rendering o8 the original o8 the Apostles0 !reed - #hy not gi(e us also
the lost t#o or three pages o8 Euripides0 BacchaeB the loss o8 #hich lea(es a #orld0s
masterpiece incomplete. I 9no# that Mr. 7ead<eater has e(er <ur9ed all suggestions o8 a test
o8 any 9ind - <ut you might suggest that there is nothing more implied here than he has
already done in the case o8 the Apostles0 !reed.
"oB my 8riendB I ha(e no special reason to <elie(e in the clair(oyant 8aculties o8 Mr.
7ead<eater. :e may <e @uite honest and <elie(e in all that he says he seesB I ha(e no
reason to dou<t it. /ut neither ha(e I any reason to dou<t that the psychic to #hom I pay my
hum<le t#o and siCpence sees also #hat she tells me in my aura or concerns my past li8e o8
my past incarnations. They are on the same planeB as 8ar as I am concernedI it is only
<ecause he has so care8ully and so #ell culti(ated the <elie8 that there is something so
in8initely superior in his =trained= clairoyanceB as against the untrained (arietyB that he has the
position he has. A8ter allB is it not a @uestion o8 (ery e88ecti(e sel8-ad(ertisement?
SoB my 8riendB I lea(e the matter #ith you #hile I go o88 to the =mo(ies.= I8 you ha(e any
real <asis 8or your supportB I am #illing to <ear #ith your eCpression o8 it. I8 you can sho# me
that I am #rong I shall #illingly admit my error. I8 you can con(ince me that !.-. 7ead<eater
is a great man and a great teacherB I shall gladly sit at his 8eet. I shall <e glad to ha(e a replyB
and shall a#ait #ith interest any o<ser(ations you may see 8it to address to me.
Mean#hileB I remainB as e(erB
Dour sincere 8riend and co-#or9erB
- %.M. 2rentice
:o<artB Tasmania
cto<er .thB 1422
- $a1nB "o(.B 1422
Pe$>e$sion o? Teahin's
The !ditor( Canadian Theosophist; - A reprint 8rom the magaJineB TheosophyB 'Nol. CiiB
pp. 446-463B Sept. 1424) entitled #ectarianism Among Theosophists appears in The
Theosophical &ovement 8or MarchB 14&6B #hich should <e read #ith most earnest
consideration. Its urgent importance can <e <est sho#n <y @uotations. A8ter the #riter has
dealt #ith the 8act that e(ery religion o8 the past has degenerated 8rom the original teaching o8
its 8ounderB and has <ro9en up into sects #hich =are 9ept ali(e <y t#o great 8orces; 'a) A
priesthood #hich claims authority through some species o8 Qsuccessorship0 or 0mediatorship0I
'<) A de(oted laity #hich <elie(es in the Q!hurch0B #hich li(es and thin9s su<Eect to the claims
made on <ehal8 o8 the Q!hurch0 and the priesthood . . . .= B he continues; =Theosophists o8
e(ery persuasion and degree 9no# #ell all these truths as an a<stract statement o8 the cycles
o8 degeneration and decay . . . /ut Theosophists are prone to 8orget that their o#n human
nature is no di88erent 8rom that o8 the race to #hich they <elongB and that conse@uently the
same #ea9nessesB the same tendenciesB the same dangers ha(e to <e 8aced and con@uered
<y us i8 #e #ould not ha(e the great message o8 Theosophy meet the same 8ate as its
predecessor Messages and Messengers.= . . . =In the hal8 century since :.2./.0s message o8
Theosophy #as deli(ered to the #orld. . . there ha(e come a<out numerous contradictory
teachingsB all o8 #hich claim to <e Theosophy or TheosophicalB and are so accepted <y
num<ers o8 #orthy and sincere persons #ho 9no# no <etter. Thus the unity of teaching has
already disappeared 8or the pu<lic and the 8ollo#ers o8 the (arious opposed teachings. In all
these <odiesB as #ell as outside themB are students #ho 9no# the TruthB <oth o8 the
philosophy and o8 history. They are a#are o8B and 8or themsel(es accept and study the
Message o8 :.2./. /ut #hat are they doing in regard to the corruptions daily presented as
Theosophy? -hat are they doing #ith respect to the eCtra(agant claims daily <eing heralded
<y eCponents #hom these students 9no# to <e 8alse to the philosophyB 8alse to their pledgesB
8alse to the truths o8 Theosophical history? The ans#er isB "othing. Are not all suchB ho#e(er
sincereB in 8act un8aith8ul ste#ards? Is it true /rotherhood to permit to <e taught as
Theosophy that #hich one 9no#s to <e spuriousB and eep silent: . . . =E(ery Theosophist
#ho <elie(es it is enough 8or himsel8 to 9no# the trueB 8or himsel8 to esche# the 8alse . . . -
#ithout doing his utmost to eCpose the counter8eit and the 8raudB is particeps criminisB is
accessory to the <lac9est o8 crimes - the per(ersion o8 the pure teachings o8 the -hite 7odge
into an instrument o8 /lac9 Magic. It has <een done <e8ore in the case o8 e(ery great
Message. It is in process <e8ore our eyes in the present state o8 the Theosophical Mo(ement
o8 our times... More and more are teachings <eing gi(en currency as Theosophy #hich are
the antithesis o8 #hat she and her Masters ga(e out. More and more sectarianismB #ith all its
e(il <roodB is <eing spread and practised as The 2ath.=. . . =!an anyone soe(er imagine
:.2./. compromising #ith the spurious teachings and spurious gro#ths rampant on e(ery
hand in the name o8 Theosophy? SpiritualismB necromancyB hatha yogaB poperyB priesthoodB
sectarianismB and psychismB practised or promulgated under their o1n colors <y those #ho
<elie(e in them and pre8er themB are one thing. /ut #hen these things are taught and
presented as Theosophy and as under the sanctions o8 :.2./. and her MastersB e(ery
Theosophist #ho 9no#s the 8acts is in honour <ound to 8ight the 8raud to the utmost eCtent o8
his po#ers. It is to <e remem<ered that no religion has e(er <een corrupted 8rom #ithout.
The poison has al#ays proceeded 8rom #ithin. >nder co(er o8 the TrueB the False is
disseminated until the su<stitution is complete. All the eCternal 8oes o8 Theosophy and the
Theosophical Mo(ement are po#erless to destroy or per(ert. As o8 oldB the real enemies are
#ithin the household o8 the 8aith. Sectarianism and corruption go hand in hand and their #or9
is already #ell under #ay. They must <e opposed instantly and constantly <y all #ell-
disposed and loyal students o8 the great message o8 :.2./.=
This #as #ritten 2+ years ago. !an it <e said that the name o8 Theosophy is any less
a<used today than it #as in 1424? Theosophy has lost many o8 its most alert and acti(e
de8enders in recent years ma9ing the need greater than e(er 8or 8earless champions #ho are
not a8raid o8 <eing thought intolerant. That #ord is a (ery use8ul #eapon 8or those #ho do not
#ant the di88erences that eCist <et#een their teachings or that o8 their leaders and the
teachings o8 :.2./. and her Masters pointed out and sho#n to ha(e no right #hate(er to <e
called Theosophical. ne can <e per8ectly 8riendly #ith people #hose <elie8s are not the
same as one0s o#nB #hile at the same time protecting the latter 8rom con8usion #ith the
8ormer - Theosophy 8rom "T Theosophy.
- -./. 2ease.
2346 !ad<oro /ay 5oadB NictoriaB /.!.
11 MayB 14&6.
- Canadian TheosophistB %une 1&B 14&6
- /oris de $ir9o88
In these hectic daysB #hen the (ast #orld-scene is 8illed #ith dictatorsB strong menB
#ould-<e !aesarsB re<els and (iolent re8ormersB nuclear dangersB 8alloutsB mounting tensionsB
and dire prophetic 8orecastsB it is easy to imagine that the greatest ris9s to present-day
man9ind lie on the outer 8ield o8 physical strugglesB #here the most spectacular e(ents are
ta9ing place.
"othing could <e more erroneous. As students o8 the Ancient -isdomB #e should
ha(e no di88iculty in recogniJing the 8act that the gra(est dangers to the human race lie in the
onslaught o8 psychic delusions #hich are spreading their pernicious in8luence 8rom mind to
mind all o(er this glo<eB <ut more particularly in the >nited States.
!ompared #ith the disintegrating e88ects o8 psychismB and the decepti(e in8luence o8 its
many and compleC 8orms o8 mani8estationB any and all physical dangers are child0s play.
7ecture hallsB li<rary shel(esB and the <ulging pouches o8 mail carriersB are 8illed #ith the most
(aried assortment o8 psychic claims in spo9en and #ritten #ordB <ac9ed <y delusions o8
grandeurB #ish8ul thin9ingB and <latant assertions concerning man and natureB unsupported <y
e(en a modicum o8 8acts.
The ignorant and traditionally gulli<le pu<lic s#allo#s most o8 it #holesaleB and runs
8rom one place to anotherB in search o8 more sensationB andB un8ortunatelyB greater con8usion.
-e #ere #arned o8 this <y :.2./. hersel8. In her Message to the 1341 /oston
!on(ention o8 the T.S.B she said;
=Dour position as the 8orerunners o8 the siCth su<-race o8 the 8i8th root-race has its o#n
special perils as #ell as its special ad(antages. 2sychismB #ith all its allurements and all its
dangersB is necessarily de(eloping among youB and you must <e#are lest the 2sychic outruns
the Manasic and Spiritual de(elopments. 2sychic capacities held per8ectly under controlB
chec9ed and directed <y the Manasic principleB are (alua<le aids in de(elopment. /ut these
capacities running riotB controlling instead o8 controlledB using instead o8 <eing usedB lead the
Student into the most dangerous delusions and the certainty o8 moral destruction. -atchB
there8oreB care8ully this de(elopmentB ine(ita<le in your race and e(olution-periodB so that it
may 8inally #or9 8or good and not 8or e(il . . .=
It is @uite possi<le thatB #hen (ie#ed 8rom the deeper standpoint o8 ccultismB e(en
physical struggles among the nations should not <e entirely eCcluded 8rom the domain o8 the
psychic. This is 8or the simple reason that a great many e(ents in the li8e o8 man9ind are
<rought a<out <y an unconsciousB automatic response or reaction on the part o8 the masses
to (arious con8used psychic impulses re8lected into their 9ama-manasic principles 8rom the
e(er-mo(ing #a(es o8 the lo#er astral lightI these carry the impressions o8 8ormer strugglesB
o8 long-8orgotten e(entsB #hich the race eCperienced either centuries agoB or e(en li(es ago.
The e(er-recurring little ="apoleons= o8 the present era are apingB mostly unconsciouslyB other
="apoleons= #hose records are stillB paradoCically enoughB li(ing realities in the #orld o8 the
/ut #e are here concerned primarily #ith directly psychic in8luences emanating 8rom
the lo#er su<-planes o8 the astral #orld and impinging upon the distur<edB ignorantB
uncontrolled and deluded lo#er sel(es o8 a(erage men.
ne o8 the most common delusions o8 the present-day 8ield o8 psychic acti(ity is the
#idespread deception practiced <y hundreds o8 =psychists= o8 e(ery description. /y
deception they try to impress their gulli<le 8ollo#ers #ith the alleged 8act that their disclosures
and teachings come 8rom some (ery lo8ty personage on higher planes o8 <eingB 8rom <ygone
historical charactersB through a #hole host o8 Ti<etanB EgyptianB Atlantean and 7emurian
=guidesB= do#n to present-day inha<itants and =rulers= o8 distant stars or planets o8 our Solar
System. E(en our o#n Theosophical Adept-/rothers ha(e not <een le8t out o8 this galaCy o8
deceptionB and are called upon to 8urnish (arious high-sounding prophecies and dire
The pre(alent psychic sho#men in(aria<ly 8unction under (ery eCclusi(e namesB and
support their claims <y re8erence to (arious eCalted institutionsB such as =!onsortiumsB=
=ImperiumsB= =Temples o8 -isdomB= =Supreme. !ouncilsB= and the li9eI all theseB no dou<tB
eCist only in their imagination.
The root o8 the #hole matter lies in (arious types and degrees o8 psychic mediumshipB
astral intoCicationB o(er#rought imaginationB and the general psychic de<ility o8 human
<eingsB #hose moral stamina is either (ery lo# and uncertainB or practically non-eCistent. The
causes o8 innumera<le psychic phenomena throughout the ages arise in the erratic
8unctioning o8 the principles o8 the constitution o8 men and #omenB in #hom these principles
are more or less loosely 9nitted together. #ing to this conditionB their principles 8unction only
too o8ten in an erratic and uncontrolled manner. Their constitution lac9s the strongB
harmoniJing and coordinating e88ect o8 the Inner Sel8B the :igher Ego. -e seem to ha(e in
the #orld o8 today a (ery largeB and steadily increasing num<er o8 Egos incarnated #ith this
un8ortunate tendency to psychic delusionsI men and #omen #ho are mediums #ithout
9no#ing itI #hose passion 8or the phenomenal ma9es them easy prey to the deceptions o8
the astral plane.
This state o8 a88airsB #hile ne# to some peopleB has <een 9no#n 8or ages past. A
num<er o8 spiritual philosophers and great thin9ers o8 ancient days ha(e #ritten on the
su<Eect. Among themB 2orphyryB the iniated "eo-2latonist o8 the 3rd century o8 our eraB had
the 8ollo#ing to say;
=It is #ith the direct help o8 these <ad demonsB that e(ery 9ind o8 sorcery is
accomplished . . . it is the result o8 their operationsB and men #ho inEure their 8ello#-creatures
<y enchantmentsB usually pay great honors to these <ad demonsB and especially to their
chie8. These spirits pass their time in decei(ing usB #ith a great display o8 cheap prodigies
and illusionsI their am<ition is to <e ta9en 8or godsB and their leader demands to <e
recogniJed as the supreme god.= '$e abstinentia carnisB IIB 41B 42. )
Students o8 Theosophy should <e especially a#are o8 these present-day dangersB and
stri(e to understand <y means o8 study and re8lection the nature o8 the astral #orld and o8 its
deniJensB the relation o8 this #orld to oursB and the distinctionB <asic and 8undamental in e(ery
respectB #hich eCists <et#een that #hich is psychic and that #hich is manasic or spiritual.
The t#o are as 8ar apart 8rom each other as is moonlight 8rom sunlightB and are distinctly
connected #ith 7unar and Solar energiesB respecti(ely.
%amesB the Apostle o8 the !hristiansB #rote on this su<Eect centuries ago in his !pistle
'iiiB 1&)B #herein he says; =This #isdom cometh not 8rom a<o(eB <ut is earthlyB sensualB
de(ilish=I though translated in these #ordsB the original Aree9 terms are psychie and
daimoniodesB meaning psychic and demon-li9e. "o# the #ord demon or daimon re8erred in
ancient days to certain deniJens o8 the astral #orldB and had o8 course none o8 its later
!hristian connotations. It had to do #ith (arious types o8 elementals as #ell as elementariesB
regarding #hich (ery little has yet <een gi(en out in our Theosophical teachings <ecause o8
the eCtreme danger o8 gi(ing too much in8ormation to minds that are not ready 8or it. It #ould
also <e erroneous to Eump to the conclusion that e(ery =daimon= is e(ilI there is a #hole
realm o8 deep occult teachings <ehind this #ord.
There eCists no a<solute partition or <arrier <et#een any o8 the contiguous planes o8
"atureB least o8 all <et#een #hat #e call the physical and #hat #e term the astral planes.
They <lend together <y means o8 almost impercepti<le grades o8 su<stances and energiesB
and this intermediate 8ield <et#een the t#oB and o(erlapping the t#oB is made up o8 the
innumera<le electromagnetic energiesB some 9no#n to science and some totally un9no#n as
yetB #hich range 8rom the ethereal-physical to the astral-materialB as it #ere. It is these
(arious gradations o8 magnetic and @uasi-magnetic energies and su<stances #hich are
actually the means o8 intercommunication <et#een the physical and the astral.
"o# there are eras in the history o8 manB eras recurring cyclicallyB #hen these
inter(ening grades o8 magnetic su<stance <et#een the physical and the astral gro# thin and
partially (anish 8or the time <eing. At such times there occur #orld#ide =out<rea9s= o8
psycho-astral epidemicsB phenomenal and other#ise. The astral in(ades the physical #orld
more than is ordinarily the caseB and a period o8 eCtreme psychic danger sets in. /e are
today in one of these cycles. It #ould <e (ery di88icult to sayB #ith our relati(e lac9 o8 de8inite
9no#ledgeB Eust eCactly ho# long this state o8 a88airs #ill pre(ail.
The modern Theosophical Mo(ement #as started precisely #ith a (ie# to stemming
the onrushing #a(e o8 psychic delusionsB #hichB associated as it is #ith rampant materialismB
simply compounds the dangers o8 <oth in one gra(e peril. It is imperati(e to understand that
all psychic matters are even more material than the physical onesB and this in spite o8 the 8act
that they cannot <e percei(ed <y our grossly physical senses. The psychic is essential 9amicB
and 9amaB as a principle or energyB is the 8ourth lin9 o8 a se(en8old chainI <y picturing to
onesel8 the se(en8old constitution o8 any hierarchyB #ith its descending and ascending arcsB it
<ecomes o<(ious that the 9amic or psychic 8inds itsel8 at the <ottom-most point o8 this dou<le
arcB in the most material part o8 the total cur(e.
The many (icissitudes o8 our o#n Mo(ement since the turn o8 the century ha(e
demonstrated <eyond any possi<le dou<t the su<tle danger o8 psychic eCcursionsB and the
ease #ith #hich students can 8all prey to the (arious types o8 delusionsB mental and
emotionalB #ith #hich the lo#er su<-planes o8 the astral #orld a<ound. Side <y side #ith a
cosmic philosophy o8 li8eB and in total contradiction to e(ery #arning (oiced <y the Founders
o8 this Mo(ementB giant #eeds ha(e <een allo#ed to gro# and prosper 8or many yearsB
entangling the un#ary see9er in their #e< o8 decepti(e <eauty. 1isregarding the 8oremost
principles o8 the Mo(ementB (arious sidesho#s ha(e <een permitted to thri(e #ithin its ran9sB
threatening to undermine the #hole structure <y means o8 su<tle ecclesiastical claimsB
8antastic impro(isations on psychic themesB and dogmatic assertions sprung 8rom delusions
o8 grandeur and ignorance o8 the true nature o8 the Esoteric 2hilosophy. It #ill ta9e many
years yetB and concerted e88ort on the part o8 many peopleB to cleanse the organiJed
Mo(ement 8rom this psychic <light.
The #hole 9eynote o8 our Mo(ementB its <earingB its contents and its o<Eecti(esB are a
call to arouse in men their potential spiritualityB and to rise in strength a<o(e the material and
the psychic. ur teachings are an attempt to counteract the psychic out<rea9 o8 the age <y
means o8 a deep philosophy #hich gi(es the eCplanation o8 the causes o8 thingsI #hich
points out the #ay #here true certainty can <e 8oundI #hich indicates the path #hich leads to
the de(elopment o8 the grandB no<le and lo8ty spiritual 8orces and energies #hich reside at the
core o8 man0s Inmost Sel8.
As pointed out so graphically <y 1r. A. de 2uruc9er in one o8 his #or9s ' The !soteric
TraditionB p. 341);
=2sychism in all its 8orms . . . . is something that un8ortunately appeals directly to the
credulousB the gulli<leB the un#iseB and the 8oolishI and the earnest Theosophist should
ne(er hesitate openly to proclaim that one o8 the main purposes in 8ounding the modern
Theosophical Mo(ement #as to do #hat could <e done to stem the then impending inrushing
tide or 8lo# o8 psychism in its (arious 8orms. -here psychism isB Spirituality usually 8lies out
at the #indo# - <ecause e(icted <y man0s 8ollyI #here Spirituality is allo#ed to enlighten the
mind and re8ine the heart <y its <enign and inspiring in8luenceB the psychical in all its 8orms
shri(els into the <undle o8 illusions #hich it actually is.=
- Canadian TheosophistB %uly-AugustB 14+1
1r. A. de 2uruc9er0s appeal 8or cooperation has <een #ell recei(ed <y most o8 the
Theosophical Societies no# eCisting. The general 8eeling is ho#e(er that 8usion is not
possi<le and that 8riendly cooperation is as 8ar as the mo(ement can <e carried at present.
The cordiality o8 the responses made are #ell eCempli8ied in the letter o8 Mrs. :otchenerB
#hich #e su<Eoin. Mr. 7.-. 5ogers o8 the American T.S. has <een e@ually cordialB and the
recent con(ention at -heaton endorsed the proposals heartily. 1r. de 2uruc9er has indicated
the limitations o8 his in(itation in a report o8 his speech gi(en at a meeting held at 2oint 7oma
on %uly 16. :e ma9es it (ery clear that he has not in(ited anyone <ut TheosophistsB and
designates (arious mo(ements as non-Theosophical #hich are there8ore not in(ited nor
#elcomed to neCt year0s !entennial meeting. -e ma9e the 8ollo#ing eCtracts 8rom his
speech so that there shall he no misunderstanding.
=For instance - and #hat I am going to say is not casting any shado# o8 reproo8 nor o8
<lame; I am simply stating a 8act so that you may understand my meaning clearly - the
*rishnamurti-mo(ement is a non-theosophical mo(ementI and #hile there is much o8 good in
itB it has nothing to do #ith us or our #or9B eCcept as a side-issueI and it #ould <e 8oolish to
#aste our time on side-issues #hen #e ha(e all that #e can do in our o#n <elo(ed
Theosophical 8ields o8 la<our.=
=Similarly the religious mo(ement that originated in the Society o8 AdyarB the so-called
07i<eral !atholic !hurchB0 has li9e#ise little or rather nothing to do #ith TheosophyB and
there8ore nothing to do #ith usB and our 8ield o8 la<our. 2lease understand these ideas clearly
#hich I ha(e set 8orth (ery <rie8lyB (ery succinctlyB and #ithout attempting to eCplain things that
I ta9e it 8or granted you already 9no#.=
=FurthermoreB the -orld-!on(ention o8 Theosophists o8 #hich I ha(e already spo9en
pu<liclyB and #hich I hope to call to assem<le neCt year on the hundredth anni(ersary o8
:.2./.0s <irthB is to <e a !on(ention o8 Theosophists and o8 Theosophists alone - not a
!on(ention o8 erraticsB nor o8 psychicsB nor o8 adherents o8 the *rishnamurti-mo(ementB nor
o8 atheistsB nor o8 Free-thin9ersB nor o8 7i<eral !atholicsB nor o8 5osicruciansmB nor o8
!hristian ScientistsB etc.B etc. /ut it is to <e a !on(ention o8 Theosophists onlyB the reason 8or
this <eing that #e must concentrate on our o#n purposesB other#ise those purposes #ill
<ecome so di88use as to ha(e neither point nor 8orce.=
:e adds also in re8erring to Mrs. /esant0s acceptance o8 the in(itation to <e presentB
=she should understandB and clearly that i8 Mr. 7ead<eaterB #ho is so prominent in the 7i<eral
!atholic !hurch mo(ementB and #ho she states in her ca<le as intending #ith hersel8 to
attend our #orld con(ention o8 Theosophists neCt yearB comes hereB he #ould o8 course ha(e
to come as a duly accredited delegate o8 some Theosophical Section or 7odge.=
The Theosophist(
+13. Temple :ill 1ri(eB
:olly#oodB !ali8orniaB
May 24B 1436.
1ear 1r. de 2uruc9er
It #as #ith sincere pleasure that I recei(ed your letter and that o8 Mr. Fussell this
morning. In ans#er to you <oth my heart responds in Eoyousness and in a desire to
understand and to co-operate in your #or9 8or a #orld peace and union among Theosophists.
2ermit me to say that 8or years I ha(e <een praying that this union might come a<out. I
8elt that the di88erences <et#een the se(eral Societies #ere tri(ial in comparison to the points
o8 unity. I 8elt that it did not matter #hether one <ody or another possessed the original
!haracter <<Charter: - dig" ed"==B 8or I am con(inced that the Spiritual !harter #hich hangs in
the Areat -hite 7odge is the one to #hich #e are all pledged.
Another thing; It is not the pastB #ith its mista9es 'as #ell as its glories)B that matters
so muchI it is the 8uture. The psychology o8 the #hole #orld is that o8 unityB especially
emphasiJed at the present time. Across the spaces o8 the #orld the Eternal Douth has
spo9enB =7nite?= And those #ho lo(e our Inner :eads and #ho lo(e the channels #ho
<rought Their message to usB trans8orming it to our respecti(e hearts and mindsB are <earing
this command o8 the Eternal Douth and are actually yearning to eCpress it.
Since my nearly thirty years0 association #ith TheosophyB I ha(e emphasiJed the three
aspects o8 it; the Ancient -isdomB the Acti(ity in ser(ing itB and the 7o(e to uni8y e(eryone
#ho recogniJes its po#er and its SourceI and I ha(e e(er endea(oured to eCpress
predominantly the aspect o8 7o(e. And I can say that in the #hole time o8 my ser(ice to the
Society there has not <een one <ody o8 the Theosophical mo(ement 8or #hich I ha(e not 8elt
gratitude and understanding.
2ardon me 8or this personal re8erenceB <ut I #ant you to 8eel and recogniJe ho# #holly
and gladly I recei(e and reciprocate your desire 8or co-operation in <ringing our <rothers into
one great circle o8 understanding.
At the same time one recogniJes that each one o8 the corporate <odies in the
Theosophical mo(ement must #or9 and eCpress itsel8 along its particular linesB and should <e
8ree to do so #ithout condemnationB and #ith 8ull understanding that it is conscientious and
sincere. At present each must gro# along the lines it has esta<lishedB so 8ar as the 8orm and
presentation o8 Theosophy are concernedI <ut so 8ar as the Source and Truth o8 TheosophyB
there is not and cannot <e separation. I 8eel con8ident that #here(er any mem<er may <e - in
your SocietyB in our SocietyB or #hate(er Society that is disseminating the Ancient -isdom -
there is his placeI and so long as he is spea9ingB li(ingB and disseminating TheosophyB it
matters not to me in #hich T.S. 7odge or Mo(ement he may 8ind himsel8.
I eCplain my attitude to you so that you may understand #ith #hat #hole-hearted co-
operation I shall carry your greetings to 1r. /esant and the Aene(a !on(entionI and I shall
eCpress to them my 8irm con(iction that #ith the determination 8or unity that is eCpressed <y
Mr. 5ogersB <y youB and other o8 our American TheosophistsB #e are <ound to succeed. I8
here in America #e ma9e a 8irm stand 8or this unityB and pledge to each other to cease all
condemnationB and to su<stitute understandingB the rest o8 the #orld may in time come in and
complete the chain o8 union.
In closingB let me say that I ha(e tried to eCpressB as 8ully as #ords #ill permitB ho# Mr.
:otchener and I 8eel a<out this great mo(ement 8or Theosophical 2eaceB and the hopes that
#e ha(e in common #ith you 8or it. It #ill <e our pleasureB on our return 8rom Europe in the
autumnB to accept your 9ind in(itation to (isit 2oint 7oma and clasp in the physical the hands
so 8raternally eCtended to us in this great ideal. -e are 8or#arding you a complete set o8 the
international Theosophist. -ith cordial greetings to youB to Mr. FussellB and to all others #ho
are assisting youB
E(er sincerely yoursB
Marie :otchener.
- Candadian TheosophistB Sept.B 1&B 1436
The !anadian ECecuti(eB as its meeting on ct. 2B decided to pu<lish in the MagaJine
the correspondence #hich had <een recei(ed relati(e to the suggestion that the t#o
Theosophical <odies in !anada <e reunited. These letters 8ollo# and #e are also pu<lishing
an article 8rom The Theosophical &ovement o8 %uly 14+6 #hich relates to the #hole pro<lem
o8 the reuni8ication o8 all Theosophical Societies.
It is a pro<lem #hich #arrants the serious attention o8 all mem<ers o8 the (arious
Societies. It #ill <e noted 8rom #hat 8ollo#s that the point o8 di88erence concerns the (alidity
or other#ise o8 teachings - and herein lies a danger. The Theosophical Mo(ement cannotB
#ithout disregarding its initial aim and purposeB o88icially endorse any teachingsB nor <ecome
either a =:.2./. Sect= or a =7ead<eater-/esant Sect= - or e(en an =Anti-7ead<eater Sect=. I8
in the clash o8 opinionsB the essential principle o8 the 8reedom o8 e(ery mem<er to accept any
teaching #hich appeals to his reason and intuition is o(erloo9edB the Society #ill <e in danger
o8 ta9ing one more step to#ards a possi<le end #arned o8 <y :.2./. in The *ey to Theosophy
- =E(ery such attempt as the Theosophical Society has hitherto ended in 8ailureB <ecauseB
sooner or laterB it has degenerated into a sectB set up hard-and-8ast dogmas o8 its o#nB and so
lost <y impercepti<le degrees that (itality #hich the li(ing truth alone can impart.= The
AppendiC to the original Edition o8 The *ey contained this declaration; ="o person0s religious
opinions are as9ed upon his EoiningB nor is inter8erence #ith them permittedB <ut e(ery one is
re@uiredB <e8ore admissionB to promise to sho# to#ards his 8ello#-mem<ers the same
tolerance in this respect as he claims 8or himsel8.=
The essential right o8 8reedom o8 thought and eCpression #as rea88irmed <y the
Aeneral !ouncil o8 the Theosophical Society in a 5esolution passed on 1ec. 23B 1424; =. . . it
is thought desira<le to emphasiJe the 8act that there is no doctrineB no opinionB <y
#homsoe(er taught or heldB that is in any #ay <inding on any mem<er o8 the SocietyB none o8
#hich any mem<er is not 8ree to accept or reEect . . . "o teacher or #riterB 8rom :.2. /la(ats9y
do#n#ardsB has any authority to impose his teachings or opinions on mem<ers . . . pinions
or <elie8s neither <esto# pri(ileges nor in8lict penalties. The mem<ers o8 the Aeneral !ouncil
earnestly re@uest e(ery mem<er o8 the Theosophical Society to maintainB de8end and act
upon these 8undamental principles o8 the SocietyB and also 8earlessly to eCercise his o#n
li<erty o8 thought and o8 eCpression thereo8B #ithin the limits o8 courtesy and consideration 8or
others.= To this #e #ould add :.2./.0s #ordsB =It is a<o(e e(erything else important to 9eep
in mind that no Theosophical <oo9 ac@uires the least additional (alue 8rom pretended
authority.= - 3ntroduction to the #"$"
The !anadian ECecuti(e also re@uested that there <e pu<lished eCtracts 8rom the
monthly program o8 The Toronto Theosophical Ne1s;
=There is no religion higher than Truth.=
="o statement made <y spea9ers on the Society0s plat8orm <ears any authority <eyond
its o#n appealB and the SocietyB as suchB is not responsi<le 8or any (ie#s eCpressed.
=The Society has no creed nor dogma and is not intended to com<at any religious
<elie8B <ut to eCplain and supplement it.
=E(ery mem<er is eCpected to sho# the same tolerance 8or the opinions o8 others that
he eCpects 8or his o#n.=
The 8irst letter is 8rom 1r. -.E. -il9s to Mr. /arnesB Editor o8 The 9ederation @uarterlyB
the o88icial organ o8 the !anadian Federation o8 7odges;
1ear Mr. /arnes;
I am glad to accede to your re@uest to comment upon your Editorial in the March
num<er o8 your magaJineB The 9ederation @uarterlyB <ecause it gi(es me an opportunity to
eCplain to you and your readers #hy #e 8ind it out o8 the @uestion to en(ision the reunion o8
the !anadian Federation #ith the !anadian Section.
It is a <ig su<Eect <ut I #ill try to outline the maEor o<stacles as clearly as possi<le. The
QSplit0 in the !anadian Section occurred <ecause criticismB 8reedom o8 thought and its
eCpressionB #as o<Eected to <y a num<er o8 mem<ersI especially criticism #ith regard to the
Q7eaders0 and their teaching and acti(ities. These mem<ers later #ithdre# and e(entually
8ormed the !anadian Federation. This di(ision and conse@uent <rea9 #as really a matter o8
di88erent (aluesB loyalty to the Q/elo(ed 7eaders0 as against loyalty to truth and Theosophy.
The acti(ities under criticism #ere mainly three.
1. The preparation 8or the Second !oming o8 !hrist as the -orld Teacher in the person
o8 *rishnamurti. This #ent on and ended in such a psychic eCtra(aganJa as the #orld has
seldom seenB #ith ne# Initiations declared almost #ee9lyB #ith the t#el(e Apostles actually
named amongst those prominent in the T.S.I #ith Mrs. /esant solemnly spea9ing in the
name o8 the Q*ing o8 the -orld0 to large hushed audiences.
'This is all depicted 8aith8ully <y 7ady Emily 7utyens recent <oo9 Candles in the #un as
she #as at the centre o8 these acti(itiesI it is also to <e 8ound in the magaJine o8 the Star
rderB The +erald of the #tar o8 that dateB #ith large photographs). This psychic de<auch
#hich made Theosophy a thing o8 contempt and ridicule throughout the #orldB ended #hen
*rishnamurti dis<anded the rder o8 the Star o8 #hich he #as the :eadB and re8used any
longer to go ahead #ith the Q-orld Teacher0 <usinessB and #ent his #ay alone. Then it could
<e plainly seen that all the messages <rought through 8rom <eyond the (eil 8rom MastersB
8rom 7ord MaitreyaB '!hrist) and the *ing o8 the -orldB the #hole setupB had <een pure
2. The second acti(ity under criticism #as the sponsoring o8 a ne# church <y the
7eaders o8 the Theosophical SocietyB many o8 #hom <ecame /ishops and priests o8 this
church. This despite the 8act that the Inspirers o8 the Theosophical Mo(ementB the
MahatmasB and their direct agentB :.2./.B had made (ery clear that one o8 the Theosophical
Mo(ement0s chie8 aims #as to oppose sacerdotalism and organised religion in all its 8orms as
<eing one o8 the greatest causes o8 human misery.
3. The third and the most important acti(ity #hich #as under criticismB #as the
su<stitution o8 2seudo-Theosophy in place o8 Theosophy in the Theosophical Society.
:.2./.0s <oo9s #ere relegated to <ac9 shel(es and re8used to en@uirersB and #ere rarely
mentioned and ne(er studiedB 8or decades. The Esoteric philosophy o8 the /rothers #hich
They had made in some part a(aila<le to us as TheosophyB #as superceded <y the
clair(oyant in(estigations o8 Mr. 7ead<eaterB aided and sponsored <y Mrs. /esant. This as a
teaching and a philosophyB is in direct con8lict #ith Theosophy itsel8B in teachingB in its attitude
to li8eB and in its (aluesI and this teaching has a<sor<ed the #hole attention and proselytiJing
po#ers o8 the T.S. 8or the last hal8 centuryB and still does.
8 these three acti(ities o8 the Q7eaders0 under criticismB the 8irst is no# important only
as part o8 the recordB and also <ecause it sho#s ho# the psychic po#ers o8 !.-. 7ead<eater
and /ishop ArundaleB and othersB #ere completely unrelia<le. !an it <e dou<ted that most o8
the time #hat they sa# and sensed #as their o#n thought 8orms? Sel8-deception is the 8irst
and the last illusion to <e o(ercome.
The second acti(ityB the 7i<eral !atholic !hurchB is as acti(e a cause o8 disagreement
<et#een us today as e(er it #as. I8 an e88ort has <een made to 9eep it out o8 the lodge
roomsB it is still a Theosophical acti(ity #hichB <ecause it engenders dependence and
superstitionB is the antithesis o8 Theosophy. An International lecturer 8or the T.S. #ill <e a lay-
theosophist one day and o88iciate as a /ishop the neCt.
The third acti(ity under criticism #asB and isB <y 8ar the most importantB 8or it cannot <e
denied that the #hole mem<ership '#ith a 8e# nota<le eCceptions) has <een 8ed a tra(esty o8
Theosophy #hich is yet called TheosophyB and #hich is diametrically opposed to real
Theosophy in most important matters o8 doctrine and in the #hole atmosphere and attitude to
li8e #hich it inculcates.
All these years since Mr. 7ead<eater #as in(ited <ac9 into the SocietyB a8ter <eing
allo#ed to resign to a(oid pu<lic eCpulsionB the Theosophical Society has <een gi(en o(er to
the sel8-styled near-in8alli<le clair(oyant in(estigations o8 this one man. I8 there had <een any
real 8reedom o8 thought and eCpressionB i8 criticism had <een allo#ed in the T.S.B !.-.7.0s
psychic pronouncements #ould ha(e <een eCamined and accepted or reEectedB li9e the #or9
o8 any other psychicB <y each mem<er according to his lightsI <ut #hen Mrs. /esant
sponsored in the 8ullest #ay these pronouncements and aided in producing themB then #ith
her immense personal in8luence they <ecame sacrosanct and <eyond criticism or dou<t in the
minds o8 the un@uestioning 8ollo#ers o8 these t#o Theosophical 7eaders. For 8i8ty years
e(ery earnest en@uirer see9ing truth and attracted to the T.S.B hasB #ith rare eCceptionsB <een
met #ith 2seudo-Theosophy. :o# many o8 these #aded through to the pearl #ithinB and ho#
many 8inding only psychism and sacerdotalism in the SocietyB ha(e gone a#ay disgusted? It
is impossi<le to calculate the harm that has <een done <y this su<stitution o8 2seudo-
Theosophy 8or Theosophy. Throughout the T.S.B (oices raised in protestB in criticismB #ere
re8used eCpressionB dro#ned outB as they still are todayB and most o8 those #ho realiJed #hat
#as happeningB 8inding themsel(es helpless to stem the tideB le8t the Society. In !anada
aloneB a small "ational Section <ecause it #as 8ortunate enough in the early years o8 its
eCistence to possess a num<er o8 strong indi(iduals #hoB in spite o8 oppositionB #ere a<le to
hold together in the name o8 truth and TheosophyB has maintained its stand and has attracted
to itsel8 students o8 li9e cali<re 8rom all o(er the #orld. Through its magaJineB The Canadian
TheosophistB it declares itsel8 8or TheosophyB the philosophy gi(en to the original
Theosophical Society as a sacred charge <y the /rothersI <ut it #ill print any sincere
eCpression o8 opinion 8orB or againstB any philosophy or opinionB 8or it (alues 8reedom o8
thought and eCpression a<o(e all. "o #here else in the T.S. is there encouragement o8
8reedom o8 thought and eCpression. And yet the Society through its Eournals each month
ma9es its declaration o8 =Freedom o8 Thought=. -hy is it that #hilst all Eournals dealing #ith
general #orld su<Eects carry a page or t#o 8or the comments and criticism <y their readersB
and yet our theosophists dedicated to the search 8or truth 8or the #el8are o8 humanityB do not?
-hy is criticism and 8reedom o8 eCpression a(oided in the T.S.? -hy is criticism considered
un<rotherlyB and yet the search 8or truth is the essence o8 /rotherhood?
In the a<o(e I ha(e tried to ma9e a<undantly clear the position #hich has to <e
understood and resol(ed <e8ore reunion is thin9a<le. In the !anadian Section #e (alue
a<o(e e(erythingB a<o(e 8riendly pleasant relationsB or agreementB or any com8ort o8 mindB
t#o things - the truth and its 8earless 8ree eCpressionB and TheosophyB the Esoteric philosophy
o8 the MahatmasB to maintain #hich in its original purity is our main and sacred responsi<ility.
/oth are necessaryB 8or #ithout the continual discipline o8 the search 8or truth Theosophy
ine(ita<ly degenerates into a series o8 dogmasB the property o8 a Sect. And no# in conclusion
o8 this matterB may I @uote you the #ords o8 the "ational 2residentB Mr. %ames S. 2er9insB
upon this su<Eect 'Mr. Spin9s0 paper) ta9en 8rom his Editorial in the "o(em<er 14&3 The
American Theosophist in #hich #e heartily concurB =TodayB a de<ate upon #hether or not
Theosophists agree upon elements o8 doctrineB or claims o8 8ormer leadersB seems pointless
compared #ith ma9ing certain that there actually eCists 8reedom o8 thought 8or in(estigating
any and all ideas presented <y sincere studentsB as #ell as 8reedom 8rom the encircling
shado1 of a too-dominant leadership. 'italics ours) For #here(er these 8reedoms o<tain in
indi(iduals #ho (oluntarily cooperate in such aims as those o8 the T.S. there is created a
natural <asis 8or unity among all Theosophists=. And again later in the same EditorialB
=Similarly the T.S. can <e a (ehicle o8 Truth only i8 it pro(ides 8or the inclusion o8 (ie#s that are
sometimes diametrically opposed. /hat 1ould be fatal to a church( must be attained by a
body of #eeers that 1ould reflect many aspected Truth". 'italcs ours)
I8 these ideas o8 Mr. 2er9ins e(er <ecame the actual policy in action o8 the T.S.B then all
our di88erences #ould disappearB and #e #ould 8ind a sound <asis 8or esta<lishing >nityB and
start creating that nucleus o8 >ni(ersal /rotherhood upon #hich the success o8 Theosophy
/oth you and Mr. Spin9s appear to regard the eCistence o8 di88erent Societies or
Aroups #ithin a "ational Section to indicate a denial o8 /rotherhood. -hat has this proposed
union to do #ith /rotherhood? It has e(erything to do #ith unity and so #ith strengthB <ut
<ecause #e #or9 8or the cause o8 Theosophy in di88erent #ays and conse@uently in di88erent
campsB does this ma9e us un<rotherly? Surely notM /rotherhood is an attitudeB the result o8
an indi(idual a#a9ening to some degree his dormant spiritual natureB through #hich he
realiJes to some eCtent his 9inship #ith all humanity and recogniJes the responsi<ility this
perception entails. In this connection may I re8er you to an article on >ni(ersal /rotherhood
8rom the rpheus 7odgeB #hich Mr. Sri 5am pu<lished in the 1ecem<er 14&4 The
-e recogniJe each other as <rothersB not only <ecause o8 our common humanityB <ut
also there is a some#hat deeper <ond in that #e each recogniJe that #e are all #or9ing 8or
the !ause o8 Theosophy and so 8or humanityB as #e understand itB and gi(e each other credit
8or earnestness and ordinary sincerity. /ut <ecause #e <elie(e that you are 8ollo#ing a
mista9en ideal and teachingB #e cannot Eoin #ith you. 8 course #here a group o8 men and
#omen o8 di88erent types and temperamentsB and <ac9groundsB and religionsB and
up<ringings etc.B unite 1hole-heartedly in some common great causeB and stand up together
under the strains and di88iculties and e(en su88ering entailedB each 9no#ing he can depend
upon the other in this matter to the death e(enB then a <ond o8 real <rotherhood #hich Qcuts
ice0 as the saying isB arises in each. This is the =<rotherliness 8or ones co-disciple= spo9en o8
in the =Aolden Stairs=B =A clean li8eB an open mindB etc.B= #hich you #ill <e 8amiliar #ith. /ut
this <rotherhood #hich they tried on many occasions to 8ormB <oth on large and small scalesB
in the early days o8 the T.S. is the most di88icult thing in the #orld to compassB as un8ortunately
history sho#s. It is a prere@uisite to success in ccultismB the &ahatma Letters tell us.
There8ore 8or you to see9 to reEoin the !anadian SectionB as things areB #ould <e to
enact a shamB a pretence o8 >nity. :o#e(er (alua<le >nity may <eB it cannot <e purchased
<y sitting together under the same roo8B <ut demands 8irst and 8oremost unity o8 aim and
purposeB and thisB as I ha(e eCplained is #here #e are poles apart.
In conclusionB I hope my plain spea9ing #ill gi(e no o88ense to any o8 your readers. -e
regretB as I0m sure you doB that the reunion suggested is impossi<le as things are.
Dours trulyB
- -. E. -il9s
- CTB "o(-1ecB 14+6
Theosophy versus Neo-TheosophyB compiled <y Margaret Thomas and others.
2u<lished 1446 <y Isis /oo9sB M-.43 5oad .B "apoleonB hio 43&4&B >.S.A. 146 pp. '2riceB
incl. postage; U..66 >.S.)
This is a ne# edition o8 a compilation o8 @uotations illustrating the di88erences <et#een
the teachings promulgated <y :.2. /la(ats9y and her teachersB and those o8 later #riters.
First pu<lished pri(ately in the mid-1426s 'the original title #as Theosophy or Neo-
Theosophy:)B it #as serialiJed in The Canadian Theosophist in 1423. Nictor Enders<y
reprinted it in his Theosophical Notes 14&2-&3B adding some comments o8 his o#n. It is this
(ersionB together #ith additional material <y Mar9 %a@uaB that has <een used 8or the Isis
/oo9s edition.
Margaret Thomas0s method o8 using side <y side @uotations has <een ta9en up <y
others o(er the yearsB most e88ecti(ely in 5ay Morgan0s &isleading &ayavic 3deations '14.+)
su<titled =The "eo-Theosophy o8 !.-. 7ead<eater and Annie /esant.= Many o8 the
contradictions re(ealed <y the comparati(e passages are startling to say the least. Although
many <elie(e the contraryB serious di88erences do eCist.
It is relati(ely simple to determine to #hat eCtent the claims are (alid that "eo-
Theosophy eCplainsB impro(esB simpli8ies or e(enB as some thin9B eCpands on the original
modern Theosophy. And it is up to the indi(idual student to decide thisB <ased on common
sense i8 no other inner authority. -hether this or that person #rote it is irrele(ant. ne must
<e one0s o#n authority or study time is #asted.
IncidentallyB at least one 'the only one I #as a<le to chec9) o8 the @uotations in the
"eo-Theosophic column is not to <e 8ound in a recent edition o8 the @uoted #or9. Modern
editors e(idently consider discretion more important than 8idelity to original #ritingsI and <y
means o8 eCpurgation 9eep "eo-Theosophy palata<le to a ne# generation o8 readers.
To say that modern Theosophy is a de8inite doctrine is not to imply that it is there<y a
dogma to Theosophists. Either :.2./. or a Master #rote that =. . . nothing dogmatic can <e
truly theosophical.= 'Lucifer IB 134) though not all seem #illing to accept this. /ut serious
students are under no delusion that the #ritings o8 /la(ats9y '8or eCample) are 8ree 8rom errorI
or in(aria<ly crystal clearI or that her teaching #as any#here near complete. /ut the
doctrine she and her Masters taught is consistentB and this @uality among others ma9es them
a relia<le standard against #hich to Eudge later interpreters or teachers.
As a tentati(e analogyB original Theosophy might <e li9ened to the compass needle
#hich al#ays points in the same direction. "o one says #e must tra(el in that direction - the
decision is ours and ours aloneB <ut #e shouldn0t 8ool oursel(es that #e are heading north
#hen in reality #e are 8acing sou0 sou0 #est.
The comparati(e method used <y Margaret Thomas is a use8ul tool 8or undecided
students. Also 8or those #ho ha(e made up their minds. In introducing the Theosophy or
Neo-Theosophy: series in this magaJineB #ith tongue o<(iously partly in chee9B !.T. Editor
Al<ert E.S. Smythe #rote; =Those #ho <elie(e the Masters #rong and Mrs. /esant right #ill
<e glad to ha(e this e(idence. Those #ho <elie(e Mrs. /esant #rong and the Masters right
#ill <e e@ually glad o8 the demonstrated di88erence. Those #ho dis<elie(e in the Masters #ill
point to the contradictions as e(idence that no such persons as the Masters could eCistB
other#ise they #ould not so 8lagrantly contradict themsel(es #ithin such a short period.= 'Nol.
ILB p. 1.)
- Ted A. 1a(y
- Canadian TheosophistB Sept-ctB 1446
......Maria yon SJlemenics has <een translating The #ecret $octrine into
:ungarianB and had made considera<le head#ay #ith itB #henB she statesB the 7i<eral
!atholics o8 that countryB 8ollo#ing precedentB ha(e suppressed her #or9 as 8ar as possi<leB
sold the house o(er her head in #hich she #as #or9ingB and ha(e set tools o8 their o#n to do
the #or9. She gi(es as an eCample that =they #ould mista9e 2ara<rahm 8or their Aod-Father
and call him soB and !hrist #ould <e introduced to the un8ortunate reader as the only
<egotten Son o8 2ara<rahm. They #ould ma9e a nice 7i<eral !atholic /i<le out o8 the #ecret
$octrine.= She intends to stic9 to her translation until it is 8inishedB and as9s 8or monetary
assistance to carry on the #or9 o8 printingB etc. Address EsterhaJy u. 14B /udapestB :ungary.
- Canadian TheosophistB %an. 1&B 1423B pp. 2&+-.
EditorB Canadian Theosophist; -
SirB In your Fe<ruary num<er Mr. !edric -ea(er ta9es me to tas9 8or calumniating A./.
and !.-.7.B 8or ra9ing up old issues and contro(ersies <etterB in his opinionB le8t undistur<ed.
:e does not dispute the 8act o8 the harm doneB nor does he concern himsel8 that the e(il
eCists una<ated today. :e is only concerned that criticism should <e openly eCpressed and
that 8eelings may <e hurt and com8orta<le personal harmony <e destroyed. This is the
sentimental 8eeling #hich goes <y the name o8 /rotherhood in the Adyar T.S. !an a trace o8 it
<e 8ound in the &ahatma Letters( or in any o8 :.2./.0s (oluminous #ritings? "ot a traceM
There you #ill ne(er 8ind truth compromised #ith 8or the sa9e o8 amia<le relationsI nor harm
to the Society permitted to continue to a(oid hurt 8eelings. -here does the /rotherhood lie in
allo#ingB #ithout protestB thousands o8 students to <e 8ed upon a de<auched su<stitute 8or
TheosophyB #hich they are led to <elie(e is the real thing. The (irile practical spiritual (aluesB
/rotherhoodB ToleranceB and :armonyB implicit in the teachings o8 real TheosophyB ha(e <een
displaced <y emasculated sentimental imitations and Mr. -ea(er clearly is one o8 the many
#hose outloo9 su88ers 8rom this.
In "o(em<er 1443B Mr. Aeo88rey :odson made practically the same complaint to the
!anadian Theosophical Society as Mr. -ea(er does no#B and 8or a 8ull ans#er to his letter I
must re8er him to the ans#ers made to Mr. :odson in the "o(em<er 1443 Canadian
TheosophistB #here the matter is 8ully dealt #ith.
It is (itally important that students should clear up their minds regarding this matter and
so help to remedy the e(il in the T.S. <y maintaining a united sound centre o8 Theosophy in
!anada. It is a 8actB that the Adyar T.S. lodges todayB #ith a 8e# eCceptionsB are 8ed
eCclusi(ely upon a degenerate su<stitute 8or TheosophyB a su<stitute directly in con8lict #ith
Theosophy in all important matters. 8 t#enty in@uirers in search o8 Theosophy and
approaching our lodgesB nineteen o8 them at leastB #ill <e 8ed 2seudo-Theosophy and all the
personality-#orship and 8lapdoodle #hich goes #ith itB and 8e# indeed #ill e(er #or9 their #ay
through to Theosophy and its soul-satis8yingB sel8-challenging teachings.
I #ill gi(e t#o instances sho#ing that this e(il is as acti(e as e(erB #hich recently came
to notice. A mem<er o8 an Adyar lodge told 2ro8essor -ood 'a8ter one o8 his lectures) ho#
glad he #as to hear him re8er to the &ahatma LettersB and made the 8urther remar9 that
during his t#enty-se(en years in his lodge he had ne(er heard the &ahatma Letters
mentioned. /ecause the &ahatma Letters contro(erts so o<(iously and emphatically the
Adyar teachingB 2seudo-TheosophyB this <oo9 has al#ays <een 8ro#ned upon in all lodges
controlled <y the E.S.B and relegated to the <ac9ground. -hat a crime to depri(e the
thousands o8 mem<ers o8 the T.S. o8 the most (alua<le <oo9 #e ha(e. The other instance #ill
<e 8ound in the same num<er o8 the Canadian Theosophist as Mr. -ea(er0s letter. Mr.
%inaraEadasaB the Editor tells usB has pu<lishedB #ith an introduction and notes o8 his o#nB
some shorthand notes o8 lectures deli(ered <y 2ro8essor -ood in 1423B a @uarter o8 a century
agoB on !.-.7.0s clair(oyance. This #as pu<lished #ithout 2ro8essor -ood0s 9no#ledge and
in spite o8 the 8act that it is #ell 9no#n to Mr. %inaraEadasa that 2ro8essor -ood since that
date has changed his opinion regarding !.-.7.0s clair(oyance upon #hich he had lost
relianceB as sho#n in his (ery interesting <oo9B QIs This Theosophy?0 To such dishonest
lengths is the Adyar :ead@uarters #illing to go to <olster up 2seudo-Theosophy #hich is
<ased upon the psychic imaginings o8 7ead<eater.
- Mem<er ECecuti(eB !.T.S. - -.E. -il9s.
- Canadian TheosophistB April 1&B 1443
THE 0ENE2*- *DY*2 2EPO2T@ 1<41
Mr. 5ohit MehtaB the 5ecording SecretaryB AdyarB #rites eCplaining the dispatch o8 the
Aeneral 5eport 8or 1442. =-e ha(e not printed the summary report 8or 1442B= he saysB =as
during pre(ious yearsB on account o8 paper scarcityB and hence no report #ill <e sent to
7odges. :o#e(erB i8 the 7odges desire to purchase the 8ull Aeneral 5eport they can do so on
payment o8 T#o 5upeesB plus the postage. 2lease in8orm the 7odges accordingly. n
account o8 the long delay in recei(ing the Section reports the printing o8 the Aeneral 5eport
has <een (ery much delayed. -ith greetings 8rom :ead@uartersB Fraternally yoursB 5ohti
MehtaB . . . . 5ecording Secretary.= The letter is dated 2&th %anuaryB and arri(ed in the last
#ee9 o8 May. The report is smaller than usualB 2. o8 the national societies ha(ing <een
una<le to send in reports. This naturally renders the statistics (ulnera<le. 1r. Arundale in his
presidential address e(inces a !al(inistic disposition. :e a(o#s his 8aith in a =Spiritual plan=
#hich the happening o8 e(entsB =e(er 8urthers and can ne(er de8eat.= Also =Aod created
Indi(iduality to <e di(erse and immortal and made it to <e an image o8 :is o#n Eternity.= And
=Aod the !reator a#a9ens in the 2o#er and MaEesty o8 :is o#n per8ect !reati(e Spirit its
sleeping counterpart in the children o8 :is >ni(erse.= This is Theosophy as 1r. Arundale and
his disciples see it. Some o8 our >nited States critics may as9 - =-hat #ill Mr. Smythe say to
that?= In 9ind and courteous and gentle terms 1r. Arundale intimates to the delight o8 these
criticsB that he #ill ne(er reply to Mr. Smythe no matter #hat he may say. And #hy? I8 they
#ill turn to The &ahatma LettersB and read 7etter L.B they #ill ha(e the ans#er #hy he ne(er
replies. It is simply <ecause he is not a theosophist in the Mahatma senseB in the /la(ats9y
senseB in the lcott sense. It #ould <e none o8 our <usiness #hat he #as or #hat (ie#s he
heldB i8 he did not mas@uerade <e8ore the pu<lic as a theosophistB and occupy the chair o8 the
presidency o8 the society and thus misrepresent to the #orld in the @uisling manner #hat
theosophy is notB <ut #hat it is as he sees it. :e is 8ond o8 that circumlocutionB <ut #e #ould
respect him more i8 he #ould honestly state that he is not a theosophist in the Mahatma
senseB <ut ha(ing o<tained an o88icial position he thin9s 8it to retain it <y re8using to ans#er
@uestions. Again #e #ould respect him more i8 he honestly con8essed his pri(ate con(ictions
and re8rained 8rom propagandiJing them as Theosophy.
- Canadian TheosophistB %une 1&B 1444 'A.E.S. Smythe)
"N% CA#!> AB7#! T+! ATT%AN!B"
"AN ANT3$%T!"
There has appeared in The Canadian TheosophistB an indictment <y Mr. Smythe
against the 2residentB #hich the latter has had reprinted in The Theosophical /orld 8or
Fe<ruary 1434B under the a<o(e titleB to counter<alance the =many 9ind and generous things=
said a<out him in that magaJine. Though this pro(es again to those #ho 9no# and there8ore
lo(e him #ell - to others it #ill naturally pro(e nothing - his <road-mindedness and great heartB
yet in one respect I ta9e eCception to 1r. Arundale0s policyB namely to the soiling o8 the pages
o8 our Eournal #ith such unclean things.
>ncleanB 8or to pour upon a man #ho does his duty as he sees itB though #e may di88er
in our (ision o8 itB such a torrent o8 a<use #ith the o<(ious intent o8 deriding himB humiliating
himB and in general eCposing him pu<liclyI and all this done #ith unholy glee in the a<use 8or
the sa9e o8 the a<useB such action isB I maintainB uncleanB utterly un-Theosophical. I8 this is
thought too harsh a pronouncementB let the reader Eudge 8or himsel8. The article in @uestion
consists o8 a<out +66 #ordsB o8 #hich the 8ollo#ing +6 and moreB that is at least one in e(ery
tenB are pure li<el.
1r. Arundale is said to =tal9 too muchB= to =ha(e no sense o8 the (alue o8 moneyB= to
=tamper #ith the !onstitution o8 The Theosophical SocietyB= to =out-:erod e(en the Qtrained
clair(oyant o8 the Sydney Manor0 G!.-. 7ead<eaterHB= to =9eep 8aith not longB= to =ta9e another
#hac9 at the structure #hich had <een intended to <reed TheosophistsB= to <e =too cannyB= to
su88er 8rom =more or less amia<le lunacyB= to <e =an irresponsi<le personB= to act =8ooleryB= and
to =displace the honest truth o8 Theosophy.=
%ust no# I said that I disagreed #ith 1r. Arundale in ha(ing the indictment against him
repu<lished in our magaJineB <ut no# that I ha(e placed all the choice epithets and ill names
in a ro#B I am not so sure that the 2resident0s policy has not <een a #ise one. E(ery decentB
some#hat re8ined person cannot <ut <e disagreea<ly struc9 #ith the lac9 o8 restraint and the
(ulgarity o8 the attac9 - lea(ing alone its unholy Eoy in the attac9 8or the sa9e o8 the attac9 -
and #ill <y the mere contrast 8eel his conscience a#a9ened 8or the principle o8 <rotherlinessB
8riendlinessB and 9ind respect 8or other persons0 opinionsB 8eelings and thoughtsB that lies at
the root o8 our #hole mo(ementB that is incorporated in the 8irst o<Eect o8 our Society.
1r. Arundale is accused o8 ha(ing =ta9en another #hac9 at the structure #hich had
<een intended to <reed Theosophists #ho #ould disseminate the teachings o8 The #ecret
$octrine and prepare the #orld 8or more eCtended teachings in 14.&.= /ut i8 e(er I #as sure
o8 a thingB it is no# o8 the 8act that the =#hac9= ta9en <y Mr. Smythe at Theosophy and The
Theosophical Society <y his un#orthy #riting is 8ar more serious than anything else. For it is
a (iolation o8 the spirit o8 /rotherhood. I8 e(er the spiritB the mentality ratherB represented <y
Mr. Smythe0s articleB should pre(ailB not only in the !anadian SectionB as it un8ortunately
seems to doB <ut in the #hole SocietyB then that #ould certainly spell the spiritual death o8 our
mo(ementB and e88ectually pre(ent the return to it o8 a ne# messengerB and the entrusting to it
o8 =more eCtended teachings in 14.&.=
It is the attitude o8 the !anadian Section #hich I do not understand. I mean the
seemingly uncomplaining ac@uiescence o8 its mem<ers regarding this and many other e@ually
un#orthy attac9sB carried on no# 8or many yearsB <y their highest o88icer in the organiJation o8
The Theosophical SocietyB in the o88icial organ o8 the SectionB against the greatest leaders
and teachers #e ha(e had in the past and presentI leaders #ho ha(e #on the con8idenceB
the re(erence and the lo(e o8 the maEority o8 the SocietyB and #ho ha(e there8ore <y that
maEority <een elected to the highest o88ice in the Society. Is there no respect le8t 8or the
eCpressed #ill o8 the maEorityB the <ul#ar9 o8 democracyB in democratic !anada? r i8 such
considerations are not (alid any more in our politically dislocated modern #orldB is there no
old-time decency le8t 8or not callously hurting others0 sincerest 8eelingsB a9in as those 8eelings
are to the deepest religious aspirations that ha(e e(er up-li8ted men0s souls to the heights?
As one o8 those #ho is possessed o8 such 8eelings 8or :.2./. and :.S..B 8or A./. and
!.-.7.B 8or 1r. ArundaleB 5aEaB and 5u9miniB I protest against the negati(ely passi(eB or
positi(ely a88irmati(e attitude '#hich is it really?) o8 the !anadian Section as a #holeB as I
protest against the li<elous attac9s o8 Mr. Smythe indi(idually. As one o8 1r Arundale0s
=associatesB= I protest against the gross untruth that =his associates admit that he tal9s too
much and has no sense o8 the (alue o8 money.= As one o8 those resident at AdyarB I protest
against the imputation o8 co#ardice in usB implied <y the remar9 that =there are none at Adyar
#ith the courage and the common sense to stop himB= i8 #e indeed thought 1r Arundale the
=irresponsi<le person= #ho ma9es =duc9s and dra9es o8 The Theosophical Society= #hich Mr
Smythe ma9es him out to <e.
The Master has told us that =he #ho hears an innocent person slanderedB #hether a
<rother Theosophist or notB and does not underta9e his de8ence as he #ould his o#nB is not a
Theosophist.= -hatB thenB o8 him #ho does the slandering? As to 1r. Arundale0s =innocenceB=
I do not 9no# that it needs any de8ence. It is so transparent to those #ho =associate= #ith
him. :.2./. echoes the Master0s sentiments #hen she tells us that one o8 the steps o8 the
Aolden Stairs leading up to the Temple o8 1i(ine -isdom is a =(aliant de8ence o8 those #ho
are unEustly attac9ed.= Again I do not 9no# that any =(alor= is needed in de8ending 1r.
Arundale against such an ad(ersaryB eCcept that it <e counted (alor not to shrin9 8rom
touching unclean things. /ut this I 9no#B that it is our <ounden duty to purge our mo(ement
o8 these #here #e see them enter our organiJationB in order to secure the 8uture o8 our
Society. -ith that end in (ie# then - to counteract the (irus Mr. Smythe has 8or many years
<een constantly inEecting in the minds o8 the mem<ersB I mean the (irus o8 un<rotherlinessB
un8riendliness and un9indliness contained in his articles - this =antidote= #as #ritten.
And I challenge Mr. Smythe to accord to it the same pu<licity in The Canadian
TheosophistB as the 2resident has gi(en his article in The Theosophical /orld. I may add
that this step is ta9en <y me on my o#n accountB #ithout ha(ing consulted 1r. Arundale a<out
- A.%. :amerster.
AdyarB 2&th Fe<ruaryB 1434.
I am inde<ted to Mr. :amerster 8or <ringing into notice once more the partial @uotation
8rom my =88ice "otes= on pages 246-241 o8 the "o(em<er issue o8 The Canadian
TheosophistB dealing #ith 1r. Arundale0s no# notorious =A Message to :uiJen= in The
Theosophical /orld 8or cto<er last. A correspondent challenged me to ta9e it upB <ut I had
already done soB and 1r. Arundale copied a part o8 my note in his Fe<ruary issue o8 The
Theosophical /orld" This #as apparently the signal 8or the aiders and a<ettors to rally to his
rescueB 8or I ha(e had a num<er o8 letters this month on the su<Eect. These #ere personal
and ha(e <een replied to in 9ind. /ut Mr. :arnerster challenges me to print his (olley #hich I
#illingly do as it sho#s that he is not anCious to 8ace the real issueB <ut tries to ma9e out that I
am merely calling names #ithout reason. "ot a #ord appears in his complaint a<out the
(iolation o8 the !onstitutionB nor is there anything in #hat he #rites to indicate that the
epithets used are not applica<le to the matter dealt #ith. :e says he is pleased to see all =the
choice epithets and ill names in ro#B= and he thin9s that =e(ery decentB some#hat re8ined
person cannot <ut <e disagreea<ly struc9 #ith the lac9 o8 restraint and (ulgarity o8 the attac9.=
:e also percei(es an =unholy Eoy= in the attac9B and I thin9 one may o<ser(e that this remar9
is at least gratuitous. !ertainly anyone #ho 8elt Eoy in 1r. Arundale0s degradation o8 the T.S.
#ould deser(e to <e regarded as unholy. /ut that is Eust the issue. I do not see ho# #e can
agree a<out itB <ut it may help some students i8 #e line up the epithets once more #ith the
occasion 8or their use.
Tals too much. This is a @uotation 8rom se(eral o8 1r. Arundale0s 8riends in di88erent
parts o8 the continent. :o# a<out the reported suppression o8 The Theosophical /orld:
+as no sense of the value of money" This is a 8re@uent criticism and may <e illustrated
<y his demand 8or a U&66B666 8und 8or Adyar #hich #as sat upon <y most o8 the "ational
Societies including the >nited States o8 America.
Tamper 1ith the Constitution of the T"#" -hat is the Message to :uiJen <ut direct
e(idence o8 such tampering? There is no #arrant 8or any o8 these <arnacles in any part o8 the
!onstitutionB and they represent a direct (iolation o8 the non-dogmatic character o8 the T.S.
%ut-+erod even the trained clairvoyant" This also is an allusion to the Message to
:uiJen #ith its numerous <arnacle organiJations.
*eep faith not long" "one o8 the 1ictators can <e trustedB and #hen 1r. Arundale
pledged himsel8 on his assumption o8 o88ice that he #ould not identi8y the 7.!.!. in any #ay
#ith the T.S. #e eCpressed our dou<ts. 1oes he not in this Message identi8y the 7.!.!. #ith
the T.S.?
Too canny" The #hole sentence eCplains itsel8. The Master stated that nothing more
than :.2./. had #ritten #ould <e gi(en to the #orld till 14.&. My note stated; =1r. Arundale
and his 8riends are much too canny to #ait till 14.&. They can tell you all a<out it no#B or
thin9 they canB and 8or a great manyB this is Eust as good.= 1oes Mr. :amerster dispute this? I
thin9 #e can let it stand.
&ore or less amiable lunacy" This #hole set-up as listed <y 1r. Arundale in his =A
Message to :uiJen= is lunacy pure and simpleB as compared #ith the ideals o8 the Masters
and #hat they set 8orth in their letters and the Secret 1octrine. I say =more or less amia<leB=
8or many innocent people ha(e <een entrapped <y the ritual and ceremony and led to <elie(e
that these things <elong to Theosophical doctrine and tradition. A perusal o8 The &ahatma
Letters #ould con(ince them to the contrary.
An irresponsible lie $r" Arundale can mae ducs and draes of the Theosophical
#ociety" -ellB i8 this is not o<(ious enoughB then Mr. :amerster has less gumption than the
a(erage American or !anadian. Anyho#B 1r. Arundale carries on in his irresponsi<le #ay.
1id he consult the Aeneral !ouncil a<out =A Message to :uiJen?=
This foolery" Mem<ers o8 the T.S. are eCpected to s#allo# this hum<ug =The 8irst
purpose o8 the ':uiJen) centre is to act as a su<-station 8or the distri<ution o8 8orce relayed to
the #orld through Adyar.= The second purpose is =to act as a reser(oir 8or the special #or9 o8
the Master the 2rince in Europe and America as 5egent o8 this administrati(e areaB etc.=
Aro#n-up men and #omen li9e Mr. :amerster may <elie(e thisB i8 they pleaseB <ut #e #ere
not so taught <y :.2./. nor her Masters. -hen other :ierophants in other organiJations
ma9e statements o8 this description #e are told they are <ogus and so they undou<tedly areB
<ut they are Eust as relia<le as the :uiJen concoction. :olland is at present sending its gold
to "e# Dor9 8or sa8e 9eeping. -e #ould recommend the Master the 2rinceB #hoe(er he may
<eB and i8 1r. Arundale <e ac@uainted #ith him he can pass along the hintB to mo(e his
reser(oir to a sa8er spot than :uiJen.
$isplacing the honest truth of Theosophy" 1r. Arundale has <een getting out a ne#
siC-(olume edition o8 The Secret 1octrine. -e ha(e not seen it yetB <ut #e hope it is near
enough the original to #arrant us recommending all the mem<ers o8 the Adyar SocietyB
including the Aeneral !ouncilB to read it through and i8 they can sho# that it contains any
<asis 8or maintaining these e88ete mummeries in the ne# #orld #hich the Theosophical
Mo(ement contemplatesB I #ill <e #illing to ma9e a hum<le apology to Mr. :amerster and the
2resident and his Aeneral !ouncil. /ut my study o8 the honest truth o8 Theosophy has not
led me into any sort o8 hum<ug. 7i8e and death are too serious 8or the shams and delusions
o8 psychic 8antasy. 8 course e(ery<ody is per8ectly 8ree to 8ollo# such courses i8 they 8eel so
inclined. The child mind needs some sort o8 9inder-garten trainingB <ut men and #omen o8
some maturity re@uire 9no#ledge and #isdom such as the ages ha(e passed on to usB and
#hich is readily dissociated 8rom the contemporary opinions o8 those #ho da<<le in one 8orm
or another o8 so-called occultism or mysticism. Statements that ha(e no corro<oration eCcept
<y the 8ollo#ers o8 the group 8rom #hich they emanate may <e ignored <y serious students
#ho 8ind that all reality in truth and 8act is amply su<stantiated <y eCperienceB <y scienceB and
<y that literature #hich represents the toil o8 =generations o8 adepts through thousands o8
years.= This contrasts #ith the one-man re(elations #hich so-called =occultists= ha(e tried
and #ith some success to palm o88 on an ineCperienced #orld.
- A. E. S. S.
- 'Canadian TheosophistB April 1&B 1434)
[Spin&s9 Plan]
The EditorB The Canadian Theosophist"
1ear Mr. /arr;
The EuCtaposition o8 your eCcellent re(ie# o8 Candles in the #unB and Mr. Spin9s0
address in the "o(.-1ec. issue is particularly 8elicitous as illustrating the precise reasons #hy
the organiJational unity 8or #hich Mr. Spin9s longs cannot ta9e place - in addition to other
o<stacles o8 more personal nature in (arious instances.
It is Eust this disgrace8ul periodB o8 part o8 #hich the undersigned #as eye-#itness as a
mem<er o8 the T.S.B and #hose heritage and practices are still uneCpendedB that 9eeps so
many o8 us 8rom any 8ormal association #ith the <ody in #hich it occurred and in #hich so
many o8 its ideas are still pursued. To carry the name o8 such an organiJation is to tacitly
sponsor and encourage #ith one0s o#n in8luenee those things #hich it 8osters. Merely
admitting to the classi8ication o8 =TheosophistB= and @uite outside the T.S. is su88icient o8 a
personal <urden and discredit - as many o8 us ha(e 8ound in the had #ay - #ithout
compounding it <y actual mem<ership in the guilty organiJation.
The situation o8 course is not as <ad 8or mem<ers o8 such a group as the !anadian
SectionB #ho ha(e rather #ell managed to get themsel(es 9no#n and distinguished 8or loyalty
to the original purpose and teachings o8 Madame /la(ats9yB and hence ha(e a(oided the tar-
<rush to a degree through merited 9arma.
Mr. Spin9s has speci8ically made it 9no#n in the past that #hat he #ishes is to ha(e
e(ery<ody Eoin the T.S. as the solution to the pro<lem o8 disunity - and ne(er mind #hat is
taught or practised there. %ust to all <elong to one single organiJation - that is all that is
needed. n the same <asis a general union #ith the !atholic !hurch #ould ser(e the
purpose e@ually as #ell. For us <lac9 sheep #ho re8use unionB that #ould indeed <e
pre8era<leI <ecause the !hurch at least lets one 9no# in a (ery relia<le manner eCactly #hat
he is #etting into upon Eoining. "ot so #ith the T.S. I8 you Eoin itB you can eCpect to <ecome
identi8ied #ith Eust a<out anythingI anythingB that isB eCcept the Theosophy o8 :.2./. and the
Masters. A great deal o8 di(ersity o8 opinion #ithin the Society #as eCpected and #elcomed
<y those 2ersonagesI <ut sane di(ersity o8 opinion is one thingB and sheer psychosis is
Any real study o8 the #or9s o8 :.2./. and o8 the &ahatma Letters should gi(e an idea
o8 #here legitimate di(ersity le8t o88 and insanity <eganB 8rom their point o8 (ie#. /ut in the
T.S. at large those are sadly neglected studies.
E(en i8 anything o8 the sort #ould <e #elcomed in the T.S.B no 8ormula can <e gi(en to
distinguish legitimate Theosophy 8rom the (arious pseudos and psychisms. Any such 8ormula
#ould <e a creed and a crystalliJation and #ould 8reeJe e(erything into a mold #hich might
#ell <e technically correct TheosophyB <ut 8rom #hich the li8e o8 indi(idual enterpriseB studyB
and eCploration has departed - as is the case in some places no#.
It is the spirit and the general le(el o8 intelligence and education o8 an organiJationB not
any 8ormal declaration or constitutionB that determines such an issue. An occultly generated
<ody has a li8e o8 its o#n that #ill ta9e care o8 such matters up to the point #here that <ody
disintegrates or <ecomes corrupt. -hen that happensB you can no more get it <ac9 on the
path than you can resurrect a dead <ody <y chanting the 8ormula o8 a tonic o(er it. Dou ha(e
to let it go and try something else. The parallel is not @uite completeB <ecause the T.S. has
had the peculiar a<ility to <e deceased as to the main organiJation #hile some component
parts are @uite li(elyB your o#n <eing one o8 them. /ut to some o8 us on the sidelinesB it is a
@uestion #hether the immo<iliJation o8 the li(e lim<s entrained <y the attachment is
Mr. Spin9s claims that the original split #as o(er personalities and that doctrinal
di88erences #ere not in(ol(ed. To <e @uali8ied 8or spea9ing as authoritati(ely as he doesB he
should 9no# more a<out the 8acts. At least t#o (ery (iolent doctrinal di88erences #ere
in(ol(edI the =Mars-Mercury-Earth= #rangle and the authenticity o8 the 2rayag Message.
2ersonal 8rictions #ere entangled #ith themB and personality-minded persons 8iC their minds
on these correspondingly. E(en more importantlyB a <asic di88erence in attitudes seas
in(ol(ed. :.2. /la(ats9y held that the chie8 and only purpose o8 the T.S. #as to <ring a<out
uni(ersal <rotherhood <y the teaching o8 TheosophyI and to herB no su<stitutes #ould do.
':er (ie# on this is 8ully <orne out <y the present condition o8 the #orld.)
:.S. lcott had much the same (ie# that Mr. Spin9s hasI ne(er mind the mere
@uestion o8 truthB or the health or unhealth o8 psychic practicesI Eust ha(e an organiJationally
united <odyB and all #ill <e #ell.
That split eCisted in (iolent 8ormB as Theosophical Notes has <een sho#ingB long
<e8ore the =%udge !ase= and the o88icial splitI :.2./. and the Masters could not pre(ent or
heal it. I do not thin9 Mr. Spin9s can.
Nictor Enders<y.
- Canadian TheosophistB March-AprilB 14&3
Spi$itual 2ainma&e$s
The 8ollo#ing article appears in The %"!" Library Critic 'April 2&thB 1423)B and is such
an eCcellent re(ie# 8rom the American standpoint that $a1n o88ers no apology 8or reprinting it.
The %"!" Library CriticB in its utterly 8earless eCposure o8 hum<ug in the T.S.B stands easily
8irst as pioneer in Theosophical Society re8ormB and posterity #ill ha(e reason to <e grate8ul to
=Those #ho ha(e <een readers o8 the Critic 8or some time may recall an article in the
issue o8 cto<er 31stB 141.B on 0Spiritual 5ainma9ersB0 #hich #as a 8ran9 and caustic criticism
o8 an address <y %.I. -edg#oodB then 02residing /ishop0 o8 the ld 'no# 7i<eral) !atholic
!hurchB #ho #as <eing escorted a<out the country <y Mr. -arringtonB 2resident o8 the
American Section T.S.B and introduced to Theosophical lodges in the interest o8 his
mo(ement. That incident may <e said to mar9 the high tide o8 the in8luence o8 !.-.
7ead<eater and his associates on the Theosophical Mo(ement and at the same time the
lo#est point o8 the in8luence o8 :.2. /la(ats9y since the Theosophical Society #as 8ounded.
=Mr. -edg#ood0s address a#a9ened the editor o8 the Critic 8or the 8irst time to the 8act
that the Theosophy #hich #as <eing taught in the T.S. #as no longer the Theosophy o8 the
8ounders nor o8 The #ecret $octrineB <ut had <ecome a #eird mass o8 astonishing and #ild
psychism and #orseB <ased upon the un(eri8ied claims o8 one man to <e an in8alli<le
clair(oyantB and that it #as dri8ting more and more into sacerdotalismB <lac9 magicB and other
errors #hich :.2. /la(ats9y unceasingly condemned. A deli<erate attempt #as <eing made to
introduce into the T.S. a modi8ied 8orm o8 the 5oman !atholic 8aith and ritualB a<solution and
remission o8 sins <y a priestB in place o8 the la# o8 9armaB the dogma o8 apostolic succession
#hich :.2./. had denounced as 0a gross and palpa<le 8raudB0 religious emotionalism in place
o8 true spiritualityB and sal(ation <y the manipulation o8 occult 08orces0 <y a priest in place o8
gro#th through one0s o#n e88orts. It #as asserted in so many #ords that 0the #a(e o8
de(otion is recedingI the #a(e o8 ceremonial is ad(ancingB0 that magical processes #ould
herea8ter replace the li8eB taught <y the SagesB and Mr. -edg#ood e(en #ent so 8ar as to
assert that the moral purity o8 the priest entrusted #ith these duties #as a matter o8 secondary
consideration - a statement #hich later re(elations concerning this gentleman may eCplain.
=And all o8 these things #ere not only toleratedI they #ere actually endorsed and e(en
urged <y the 0leaders0 o8 the Theosophical SocietyI e(ery one o8 them can <e 8ound in the
#ritings o8 the clair(oyant 7ead<eaterB <ac9ed up <y Mrs. /esant. And throughout the Society
there #as a rush to <e <aptiJed into the ne# churchB important o88ices #ere 8illed #ith !atholic
priests and 8ormerly sensi<le theosophists #ere to <e seen strutting a<out the lodge rooms
clad in gorgeous apparelB e(ery <utton and 8igure on #hich #as supposed to ha(e some
mystic e88ect in calling do#n outpourings o8 the 1i(ine po#er on people near and 8arB #hile
they <esieged the gates o8 hea(en #ith the Mass and this smell o8 <urning incense. It #asB
indeedB a mad and glorious spiritual de<auchB a #ild dancing to the 8iddling o8 the Seer o8
=It #as at once o<(ious to the #riter that <ut one thing could sa(e the Theosophical
Mo(ementB so 8ar as the Theosophical Society #as concernedB and that #as a return to the
study o8 the teachings o8 :.2. /la(ats9y not as presented and per(erted <y those #ho
claimed to <e her interpreters and successorsB #hile in reality <etraying herI <ut in her o#n
#ritten #ordsB unmodi8ied and unre(ised. And to emphasiJe thisB the CriticB in the neCt issueB
"o(em<er 11B 141.B adopted the phraseB =/ac9 to /la(ats9yB= a slogan so catching that it #as
soon used e(ery#hereB dou<tless <y many to #hom it had occurred independently.
=Since that time the Critic has not ceased to urge that only <y going <ac9 to the original
teachings in their purity could the Mo(ement <e sa(edI it has not hesitated to sho# that the
church mo(ement #as 8ounded and largely engineered <y men o8 grossly immoral li(esB that
all sorts o8 pious 8rauds #ere resorted to in order to con(ert the T.S. mem<ersB and 8inally to
place the responsi<ility #here it most o8 all <elongsB on the 2resident o8 the Theosophical
Society. For 8i(e years the Critic has not ceased to hammer a#ay on this one lineB regardless
o8 a<use and charges o8 scurrilityB o8 8riends gro#n cold or turned to enemiesI it has not
hesitated to eCpose the originators o8 the corruption <y pu<lishing #hen necessary original
documents #hich ha(e <een condemned on the score o8 indecency <y those #ho could not
deny their authenticityI it has ignored appeals and re8used <ri<es to 9eep silent. And #hile it
ma9es no claim to ha(ing #rought any great in8luence and thin9s that it is <ut one o8 many
#ho ha(e <egun to a#a9en to the dangerB there can <e no dou<t that mar9ed results ha(e
<een achie(ed. The 8ulminations incessantly issued <y the 2resident o8 the T.S. in o88icial
letters and addresses sho# that the /ac9 to /la(ats9y Mo(ement is a menace to the
corrupters o8 Theosophy #hich has to <e rec9oned #ithB 8or one does not #aste #ords on
mere nothings.
=Fi(e years ago :.2. /la(ats9y #as almost 8orgotten in the society #hich she 8ounded.
:er name #as rarely seen in the o88icial pu<licationsI her <oo9s #ere omitted 8rom the
o88icially recommended listsI it #as impossi<le to procure them in T.S. lodges eCcept on
special ordersI a systematic e88ort #as made to discourage students <y spreading the notion
that The #ecret $octrine #as too di88icult to understandB <y circulating primers o8 Theosophy
ad(ising them to let it aloneB <y 9eeping it under loc9 and 9eyI only rarely #ere there classes
ha(ing the o<Eect o8 studying any o8 her <oo9sB #hile those o8 her closest and most trusted
associateB -illiam ,. %udgeB #ere eCcluded 8rom circulationI in@uirers and ne# mem<ers
#ere at once introduced to the ran9est sort o8 neo-theosophical literature and taught to
<elie(e that the #riters #ere holy. Mean#hileB many o8 the older mem<ersB to #hom :.2./.
#as more than a traditionB had <ecome disheartened and had le8t the SocietyB either to
a<andon the serious study o8 TheosophyB to study in pri(ateB or to a88iliate #ith other
associations more loyal to her memory. The ideal o8 most mem<ers #as notB to <e come
pro8icient in Theosophy as it #as taught to :.2./. <y her MastersB <ut to <ecome mem<ers o8
an inside organiJationB the aim o8 #hich #as o<(iously to paralyJe all independence o8
thoughtB to <ind them <y preposterous pledges o8 <lind o<edience to Annie /esantB or to
ac@uire psychic po#ers #hich #ould ena<le them to do stunts on the astral plane or to
ho<no< #ith imagined 0Masters.0 The cele<ration o8 -hite 7otus 1ayB the anni(ersary o8 the
passing o8 :.2./.B 8ar 8rom <eing an e88ort to 9eep her teachings e(er greenB had in most
cases degenerated into laying a some#hat #ithered #reath on her gra(eI a 8e# s9etchy
papers 8illed #ith tri(ial anecdotes a<out herB supplemented <y irrele(ant ru<<ish - that #as
#hat made up -hite 7otus 1ay programs. FinallyB e(en the o88icial Eournals 8orgot to mention
it at allB or ga(e it <ut passing noticeB #hile 8illing page a8ter page #ith <irthday laudations and
poems on the present leaders.
=-hat do #e 8ind today? 7oo9ed at 8rom one aspectB it is not encouraging. An e(er
madder and madder and craJier and craJier torrent o8 psychic 0disco(eries0 designated as
0science0 <eing dealt out to the 8aith8ulI preposterous prophecies as to the 8ar distant 8uture <y
a man #ho cannot 8oretell the #eather a #ee9 aheadI #holesale manu8acture into 0Initiates0
o8 people #hose sole claim to such an honor is the personal ser(ice they ha(e rendered to
Mrs. /esant or Mr. 7ead<eaterI more and more determined e88orts on the part o8 the
2resident o8 the Society to 8orce !atholicism upon itB coupled #ith discrimination against
those #ho #ill not pledge themsel(es to support her in so doingI and 8alsehood a<out those
#ho #ill not accept her methods and ideas in pre8erence to those o8 :.2./.I and perhaps
#orst o8 allB a #idely mar9ed tendency to palliate and Eusti8y teachings on seCual matters
#hich all decent people outside the Society loo9 on #ith a<horrenceI the demand that inner
students must accept a seC per(ert as an un@uestioned authority on spiritual mattersB and the
deli<erate hood#in9ing o8 the pu<lic and o8 ne# mem<ers on these matters <y o88icialdom
generallyI the dogma openly proclaimed that a (ile act is not (ileB and may e(en <e a (irtue i8
committed <y one #ho can claim a supposed high ran9 as a teacher or initiate.
=/ut on the other handB #hat do #e see? The /ac9 to /la(ats9y Mo(ement is on the
increase. -hile the last t#o annual reports o8 the American SectionB one o8 the strongholds o8
"eo-TheosophyB sho# a 8alling-o88 o8 acti(e mem<ershipB o88set only in part <y accessions o8
ne# con(erts ignorant o8 the scandalous conditionsB one o8 the leading associations
distinguished <y loyalty to :.2. /la(ats9y reports the esta<lishment o8 ne# <ranches and a
hitherto unprecedented gro#th o8 interestB largely on the part o8 those #ho ha(e <ecome
0inacti(e0 in the T.S.I many old-time mem<ersB some o8 them o8 high standing and long record
as theosophical #or9ersB lea(ing the SocietyI the Sydney 7odge in AustraliaB the largest
lodge in the #orldB in open re(olt and allying itsel8 #ith the /ac9 to /la(ats9y Mo(ementI the
E.S. in America suspended <ecause o8 the opposition o8 a large part o8 its mem<ersI the
head o8 the E.S. in France resigning his o88iceI the recent announcement o8 the o88icial organ
o8 the !anadian Section that it #ill herea8ter lay more stress on the teachings o8 :.2./. and
less on later teachersI the starting o8 /la(ats9y !lasses in T.S. lodges and the
unprecedented demand 8or /la(ats9y <oo9sB especially in original (ersionsI e(ery#here
signs o8 re(olt against "eo-Theosophy undreamed o8 8i(e years ago - all o8 these sho# #hich
#a(e the current is setting.
=The ne# mo(ement <ac9 to old teachings should re8lect itsel8 in -hite 7otus 1ay
cele<rations. The #hite lotusB 8orcing itsel8 through the mud to spread its lea(es and petals to
the sunB may ser(e as the sym<ol o8 Truth 8orcing itsel8 through the slime o8 psychismB
superstition and corruption. /ut one must not 8orget that e(en Truth #ins only through the
e88orts o8 those #ho are ready to #or9 and sacri8ice in order to de8end it. Many and many a
time has Truth gi(en #ay <e8ore error Eust <ecause its 8riends ha(e relied too implicitly on its
=tendency to pre(ail.= The con@uering po#er o8 Truth lies not in itsel8B <ut in the minds and
hearts o8 its de(otees. "othing <ut eternal (igilance can sa(e the Theosophical Mo(ement
8rom going the #ay o8 all others in timeB and <ecoming a mire o8 superstitionB priestcra8tB 8alse
#ays o8 attainmentB unless its 8riends #ill 8ight 8or it regardless o8 conse@uences to
themsel(es. -hite 7otus 1ay cele<rationB should no longer <e o8 the nature o8 memorial
eCercisesB <ut rather an e88ort to encourage the rea#a9ening o8 old in8luencesI they should
loo9 8or#ardB not <ac9#ard. It is not enough that #e set aside one hour in the year 8or tal9ing
a<out #hat :.2./. #as or said or taught or did. E(ery such meeting should ha(e as its prime
o<Eect the consideration o8 ho# 0#hat #asB again may <eB0 #hat classes should <e organiJed
8or this or the coming yearB #ith this in (ie#I #hat <oo9s shall <e usedB added to the li<rary or
o88ered 8or sale #hich #ill aid such studies. 2lans should <e considered 8or securing the
ser(ices o8 teachers and lecturers #ho 9no# the teachings o8 :.2./.B @uite irrespecti(e o8
#hether they are mem<ers o8 the T.S. or notI the petty 8eeling 0he is not one o8 us0 should <e
8orgotten. And I ha(e a 8irm con(iction that those #ho ha(e once ac@uired a taste 8or
/la(ats9yB #ho ha(e o(ercome the 8alse 8ears o8 the di88iculties in their #ayB #ill not need to
<e urged 8urtherB i8 they can a(oid the pit8alls o8 personality #orship. For :.2./.0s Theosophy
spea9s 8or itsel8I #hen once you ha(e learned to see9 and to o<ey 0The Inner 5ulerB0 as she
teachesB you #ill not <e <ound <y <lind pledges to outer onesI you #ill ha(e no use 8or the
gaudily attired 0Spiritual 5ainma9ers0 #ho claim to a<sol(e you 8rom your sins and to call
do#n the <lessings o8 the gods on youB #hile pretending that they are teaching Theosophy.=
- $a1nB %ulyB 1423
A Survey of the Theosophical Society
ImpersonalB hence impartialB sel8-eCamination is as essential to the #holesome gro#th
o8 an organiJation such as the Theosophical Society as it is to the indi(idual #ho is intent on
regeneration. -ithout this impartial sur(ey an organiJation or an indi(idual is almost certain
to get side-trac9ed on some alluring <ypath #ith o<(ious andB dire conse@uences.
The T.S. a<solutely 8ails to attract to its mem<ership the 8inest types o8 the raceB those
indi(iduals the most spiritually and intellectually e(ol(ed. They are recogniJed <y their deep
sincerityB their strong realiJation o8 their unity #ith man9indB and their responsi<ility to#ard itI
they ha(e intellectual a<ility and discrimination a<o(e the a(erage.
The T.S. does attract in large num<ers indi(iduals in #hom curiosity and credulity ta9e
the place o8 ardent sincerityB and open-minded s9epticismB - @ualities essential to the real
searcher 8or Truth. So that today #e 8ind the T.S. 8illed #ith a cro#d o8 good-natured 8ol9B
desiring nothing more than to s#allo# open-mouthed the crum<s o8 truth or untruthB gi(en
them <y those they ha(e accepted as their Spiritual 7eaders. This has continued until no#
#e see the eCtraordinary spectacle o8 a <ody o8 people #hose motto is =TruthB= #ho are
<anded together in a common search 8or and dissemination o8 TruthB 8orming a sect #hose
<elie8s are the (eriest superstition. For #hat can the entirely uncon8irmedB and o8tentimes
8antastic pronouncements o8 one indi(idual <e calledB other than superstitionI
pronouncements many o8 #hich are at (ariance #ith #hat is <est 8ounded in Modern ScienceB
and contrary to #hat has <een taught <y Esoteric philosophy in all agesB and in the modern
re(elation - Theosophy.
In attempting a sur(ey o8 the T.S. it #ill perhaps <e <est to 8ormulate a mental picture
o8 the Society as it is thought it should <eB the ideal Theosophical SocietyI and in comparing
the present structure #ith thisB to see in #hat #ay it 8ails to reach this ideal.
The T.S. #as 8ormed to present to the race all that can <e taught pu<licly in this age o8
the Ancient -isdomB #hich has <een studied and taught <y the Sages and Seers o8 all timeB
and #hich can <e 8ound in a hal8-hidden 8orm in their #ritings and in the #ritings o8 their pupils
throughout the ages.
At the time o8 the <irth o8 the T.S. #estern thought #as cramped and misledB on the
one hand <y modern Science in the 8ull 8lush o8 its ne#ly 8ound po#ers and 9no#ledgeB #hich
taught that all that can could 9no# #as to <e 8ound in the study o8 the potencies o8 Matter.
n the other hand thought #as #ill8ully limited <y the dogmatic statements o8 a manmade
religionB as materialistic in reality as its opponentB Science. At the same time there #as
gro#ing up a ne# SuperstitionB - SpiritualismB #hose de(oteesB casting aside all eCercise o8
rationalistic critical 8acultyB ga(e <lind acceptance to messages purporting to come 8rom the
It #as under these circumstances that :.2./.B trained and taught in the Ancient
-isdom and a trusted Messenger o8 its AuardiansB came #ith her message #hich #as a
reiteration o8 ancient truthsB em<odying the <asic principles underlying <oth the Spiritual and
the Material aspects o8 the >ni(erse.
!onse@uently the highest ideal o8 any <ranch o8 the Theosophical Society should <e to
preser(e the integrity o8 those principles taught <y the Founders o8 the Society and to transmit
them unchanged to the 8utureI and its chie8 8unction should <e the dissemination o8 these
principles and teachingsB pure and 8ree 8rom the accretions and distortions #hich are almost
certain to result 8rom contact #ith the human personality. The Theosophical lodge must <e
8ore(er on its guard against this human e@uationB #hich al#ays acts to ma9e spiritual truths
con8orm to personal inclination and preEudiceB and in trying to assure itsel8 that no alteration
has ta9en placeB it must again and again return to First 2rinciples. It <ehoo(es the indi(idual
also to 9eep a strict #atchI his sel8-lo(e #ill lay snares 8or him at e(ery turn.
Such a responsi<ility should only 8all on the shoulders o8 the pioneers o8 the raceB
those people #ho ha(e a desperately sincere desire to 9no# the truth a<o(e all personal
considerationsB ho#e(er unpleasant it may seemB and #ho ha(e the courage and other
@uali8ications necessary to the attainment o8 Spirituality.
It is necessary there8ore that mem<ers o8 the T.S.B the most po#er8ully organiJed part
o8 the Theosophical Mo(ementB and there8ore a most potent 8orce 8or good or illB should <e
spiritually de(eloped and thus impersonal i8 these truths are to <e passed on in their purityB
#ithout personal taint. Sel8-9no#ledge is the 8irst great essential in the #inning o8 this spiritual
impersonality. Any and e(ery criticism 8rom #ithout #ill spur the student to loo9 #ithin i8 he is
#holly sincereB and until he 8inds himsel8 immune 8rom personal 8eeling #ith regard to
criticismB he #ill ha(e made (ery little progress.
It #as suggested <y a mem<er that much loo9ing #ithin might lead to mor<id
introspection. It #as pointed out that only hal8-heartedB and not #holly sincere introspection
#ould lead to this result. The realiJation <y the aspirant to sel8-9no#ledgeB that he is at last
getting do#n to the <edroc9 o8 his nature and #ill 9no# the #orstB and so #ill ha(e a sure and
unshi8ting 8oundation upon #hich to <uildB coupled #ith a realiJation o8 the true nature o8 the
human SpiritB #ill act as an e88ecti(e counterpoise to mor<id introspection.
Theosophy teaches that the Silent -atcher lies apparently asleep at the centre o8 our
<eingB <ut he is e(er ready to step in and ta9e command as soon as the #ay is made ready
8or him. The realiJation that in himsel8 lies the po#er to o(ercome #ill gi(e sure courage to
the student ho#e(er desperate his condition. :e 9no#s that in time he #ill attain.
It #as remar9ed <y another mem<er that the Theosophical aspirant is apt to 8ind
himsel8 at a stage #here he is <e#ilderedB and loses touch #ith practical li8e. :e no longer
allo#s his desires and am<itions 8ull s#ay as they are counter<alanced <y a realiJation o8
their essential #orthlessnessB <ringing only temporary material ad(antagesI yet he is not
strong enough to act 8or the sa9e o8 doing that #hich has to <e doneB #ithout desire 8or the
8ruits o8 action. It #as pointed out that this attitude mar9s an essential step on the #ay #here
there is a shi8ting o8 the poles. The student <eing partially cut o88 8rom his accustomed source
o8 actionB vi8" his emotionsB and not yet <eing a<le to act as the real man #ithin. Sym<olically
it is spo9en o8 as the <urning sands #hich must <e crossed <e8ore he can reach the oasisB
that point at #hich he <egins to <uild a ne# centre. The crossing o8 the desert is said to <e a
desolating ordeal and is only made possi<le to us <y a 9ind o8 Spiritual perception #hich lies
<eyond the gamut o8 normal human li8e. The Theosophical Society soon lostB 'i8 it e(er
possessed) the (ision o8 its high and di88icult missionB #hich #as nothing less than to @uic9en
spiritual perception in the race. To 8ul8ill this 8unctionB centres must <e 8ormed capa<le o8
8unctioning in t#o #aysI 8irstB as 8oci o8 Spiritual energy capa<leB #here possi<leB o8
a#a9ening in some degree the sleeping di(inityB latent in all menI and secondB as guardians
o8 a Spiritual philosophy #hich must <e held in all its purityB no<ility and (igor 8ree 8rom
distortion or dilutionB a(aila<le 8or all see9ers 8or Truth. It is useless to 8orm groups content
merely to read and a<sor< and propagate teachingsI it ine(ita<ly leads to materialiJation and
#atering do#n o8 no<le truthsB #hich are thus passed on lac9ing spiritual (italityB and
incapa<le o8 8ul8illing their high mission. -hat is essential is to ha(e one or more in the
Theosophical lodge #ho ha(e clari8ied their minds as regards the <asic principles o8
Theosophy. As the result o8 sincere and courageous endea(orB they ho(e put aside preEudice
and preconcei(ed ideas at #hate(er cost in discom8ort to themsel(es. Also they must ha(e
gained some 9no#ledge 8or themsel(es.
It is the chie8 characteristic o8 organiJed religion that it insists upon an eCternal source
o8 po#er and redemptionB netting persons in the place o8 principles. From this doctrine
proceeds priestcra8t and the <lind 8ollo#ing o8 leaders. The essence o8 Theosophy is 8ound in
the doctrine o8 the Internal 5edeemer. Much is no# taught as Theosophy #hich rightly
<elongs to the pro(ince o8 religion. 5eligion has its uses in dealing #ith unde(eloped peopleB
<ut to 8ormulate its teaching under the name o8 Theosophy is to lead astray many #ho ha(e
<oth the desire and the capacity 8or the Spiritual li8e. =Theosophy is 8or pioneersB= says
A clear conception o8 such <asic a<stract ideals as /rotherhood and Tolerance is
eCceedingly hard to o<tain. The emotional imitation o8 these Spiritual (alues on the other
handB #hich passes 8or the real thingB is (ery commonI it appeals to the senses and is
eagerly accepted <y almost e(eryone at sight as sel8-e(ident truth. This gaudy and attracti(e
super8icial (ie# acts <oth as a snare and a (eil hiding the reality <ehind 8rom allB eCcept those
determined to pro<e deeplyB in their search 8or truth. So the ordinary see9er 8or truth remains
content #ith an easy round o8 9indly 8eelings and good intentions to#ards his 8ello#s as his
ideal o8 /rotherhood. At the same time Toleration <ecomes a spineless determination to
agree #ith his 8ello#s upon all contro(ersial su<Eects. -here this is impossi<le he maintains
a com8orta<le protecti(e silenceB so that the tender 8eelings o8 his <rother shall remain
undistur<ed <y criticismB - ta9ing no account o8 the possi<le inEury the promulgation o8 such
erroneous <elie8s may ha(e on others. In this #ay an agreea<le emotional state miscalled
=:armony= is maintained in many lodgesB at the eCpense o8 truth. Failure to challenge these
denatured emotional imitations o8 Theosophical (alues has <een mainly responsi<le 8or the
collapse o8 the T.S. as a Spiritual organiJation.
5eal /rotherhoodB may <est <e sought <y a 8earless eCpression o8 opinionB holding
onesel8 ready at any instant to discard or alter one0s <elie8s should the e(idence put 8or#ard
re@uire itB realiJing al#ays that any thought holds <ut a partial truth. ToleranceB 8ar 8rom <eing
an easy super8icial ac@uiescence and let li(e policyB is the recognition o8 the right o8 another
to the (ie# he holds despite your strenuous opposition to it. TolerationB thus cannot <e said
to eCist #here a 8ree and open discussion is #ithheld. FurtherB a tolerant indi(idual must
al#ays hold his con(ictions open to criticism and eCaminationB at all times.
The per(ersion o8 the Theosophical SocietyB sooner or laterB #as an almost certain
8oregone conclusion. "o Spiritual 8orce can <e let loose in the #orld #ithout e(o9ing a
corresponding reaction 8rom the 1ar9 Forces. /ut #hy ha(e #e 8ailed so easily? Man9ind is
still in its Spiritual in8ancy. The promulgation o8 Theosophy is too hea(y a tas9 8or the ran9
and 8ile o8 humanityI it is a tas9 8or the ran9s o8 the race. Spiritual truths are not only
(alueless to the une(ol(ed <ut may <e positi(ely harm8ul. Spiritual 8orces must ele(ateB or
degradeB they cannot remain inacti(eB and as history sho#s clearly the immature and
une(ol(ed ha(e a#ays per(erted Spiritual truths too high 8or them to understand. The only
#ay in #hich the mass o8 humanity may <e helped Spiritually is through the pioneers o8 the
race. I8 Theosophy #ere accepted <y the most Spiritually de(elopedB the masses #ould
automatically o<tain all that they could assimilate 8rom the result o8 their e88orts. 7ight must
al#ays come 8rom a<o(eB not 8rom <elo#.
The ordeal o8 discriminating Truth 8rom untruth de(ol(es upon those #ho accept
TheosophyB #hether as indi(iduals or as a <ody. It is this ordeal #hich the T.S. as a <ody has
8ailed inB together #ith most o8 its mem<ers as indi(iduals. In order to sustain success8ully
this ordeal t#o things are essential. A deep and eCacting SincerityB - an inner honesty so
drastic and o8 such long li8e that it has <ecome second natureB - and Intelligence. This po#er
o8 Intelligence implies the a<ility to <ring the impartial critical rationalistic 8aculty to <ear
coupled #ith IntuitionB a Spiritual 8aculty eCisting as more than a germ in only the (ery 8e#. It
is through the passing o8 this ordeal that this Spiritual 8aculty o8 di(ining Truth is <orn.
Theosophical teachings are chie8ly o8 (alue to the sincere See9er 8or TruthB 8or #hom
the main o<Eecti(e is Spiritual regeneration. From the application o8 its principles he may
e(ol(e a science o8 #ise li(ing #hich each indi(idual can apply in his o#n li8e at the place in
the scale o8 <eing at #hich he 8inds himsel8. A #ide 9no#ledge o8 the <asic principles o8
Theosophy and o8 their practical application in the li8e o8 the indi(idual is <y 8ar the greatest
need in the #orld today.
- Secretary.
- rpheus 7odgeB T.S.
- Canadian TheosophistB %an. 1&B 144+
An article <earing the a<o(e title and #ritten <y Sydney 5ansomB a priest in the 7i<eral
!atholic !hurchB appeared in The Theosophist o8 %uneB 14&1. -e read the 8irst 8e# lines -
and counted slo#ly up to tenI #e read 8urther - and counted up to one hundred. -e thought
o8 Qpatience s#eet #hich nought can ru88le0 and realiJing that patience is the complete
a<sence o8 all impatienceB #e regretted mildly that #e had not attained to that high state.
A short time ago a declaration #ag made <y the Aeneral !ouncil relati(e to the
disassociation o8 the Theosophical Society 8rom all the eCtraneous mo(ements #hich had
gro#n up #ithin its ran9s. The 7i<eral !atholic !hurch #as one o8 the mo(ementsB and #as
mentioned especially <y the 2resident in an article on the 1isassociation 2olicy #hich
appeared in The Canadian Theosophist 8or MayB 14&6. This declaration #as appro(ed <y the
maEority o8 the representati(es on the Aeneral !ouncil and here in !anada it #as #elcomed
as a long-delayed and (ery important step. The Society #as to <e 8reed 8rom all o88icial
relationship to the li<eral !atholic !hurchB !o-MasonryB The rder o8 Ser(iceB and other
groups. "o# #e ha(e the strange anomaly o8 a representati(e o8 that !hurch #riting in the
Eournal #hich is loo9ed upon generally as the o88icial organ o8 the SocietyB eCtolling the
!hurch as a =Theosophical !hurch= de8ending the esta<lishment o8 Qcreeds and statements
o8 <elie8B essential as they are0B @uoting 8rom statements made <y (arious <ishops in the
churchB and endingB =Are #e a Theosophical !hurch? Are #eB indeedB intended to <e such?
It is <ecause I 8eel there are some #ho #ould reply Q"o0 that I ha(e #ritten this article.=
In 8ostering the 1isassociation 2olicyB Mr. %inaraEadasa displayed courageous
leadershipI 8uture historians o8 the Mo(ement may e(en e(alue his action as e(idence o8
#ise and 8ar-seeing statesmanship in a crucial cycle. It redirects the energies o8 the Society
<ac9 to the primal <Eects and remo(es one o<stacle to closer cooperation among all
Theoophical Societies.
-e can understand and sympathiJe #ith Mr. %inaraEadasa in the dilemma in #hich he
is placed. The 7i<eral !atholic !hurch has a strong hold on the Society - not o88iciallyB o8
courseB <ut through the in8luence o8 mem<ers o8 the !hurch #ho are in high positions in the
Society. The policy o8 such control #as esta<lished years ago <y Mr. 7ead<eater #ho let it <e
9no#n that 0our o#n people0 only should <e elected to administrati(e positions on the
sectional and lodge eCecuti(es. Mr. %inaraEadasa is dou<tless <eing su<Eected to pressureI
he is the president o8 a Society #hich has o88icially disassociated the 7i<eral !atholic !hurch
8rom itsel8B <ut priests and <ishops o8 the !hurch are among the prominent mem<ers o8 the
Society. :o#e(erB ha(ing ta9en a standB Mr. %inaraEadasa should maintain itB and not permit
7.!.!. propaganda to appear in the magaJine controlled <y him.
Mr. 5ansom @uotes 8rom the 2residing /ishop o8 the !hurch; =ur message may <e
descri<ed as !atholic Sacramentalism upon a <asis o8 Theosophical mysticismB or as some
#ould pre8er to put itB occultism. It is necessary that #e should <e (ery #ell ac@uainted #ith
the Theosophical <asis and <e a<le to eCpress it in !hristian termsB #here(er !hristian terms
are a(aila<le=. I8 the 2residing /ishop had himsel8 any deep understanding o8 the real <asis
o8 the Theosophical Mo(ementB he #ould ne(er ha(e <een in the !hurch. :o#e(erB the
priests o8 the !hurch are not re@uired to study <asic Theosophical <oo9s as The &ahatma
Letters( The #ecret $octrine( 3sis 7nveiledB and other #ritings o8 the great 8ounder and
messengerB :.2./.I they must care8ully study The #cience of the #acraments '7ead<eater)B
The Christian Creed '7ead<eater)B and !soteric Christianity '/esant). =>ntil #e are granted
8urther re(elationB these <oo9s are 8undamental.=
-e are not intolerant to#ards mem<ers o8 the 7.!.!.B some o8 #hom #e are honored
to ha(e as 8riendsI i8 #e are intolerant to#ards the 8ormation o8 that !hurch #ithin the
SocietyB then #e plead the highest authority. The Master *.:. #roteB =I #ill point out the
greatestB the chie8 cause o8 nearly t#o thirds o8 the e(ils that pursue humanity e(er since that
cause <ecame a po#er. It is religion under #hate(er 8orm and in #hate(er nation. It is the
sacerdotal casteB the priesthood and the churches.=
-hat a relie8 it is to turn 8rom the pathetic mediocrity o8 Q!atholic Sacramentalism0B
Qcreeds and statements o8 <elie80B Qliturgies0B Qpraying and imploring0B to one o8 the greatest
statements o8 the #ecret $octrineI =The e(er un9no#a<le and incogniJa<le *arana aloneB
the !auseless !ause o8 all causesB should ha(e its shrine and altar on the holy and e(er
untrodden ground o8 our heart - in(isi<leB intangi<leB unmentionedy sa(e through Qthe still
small (oice0 o8 our spiritual consciousness. Those #ho #orship <e8ore itB ought to do so in
silence and the sancti8ied solitude o8 their soulsB ma9ing their spirit the sole mediator <et#een
them and the >ni(ersal SpiritB their good actions the only priestB and their sin8ul intentions the
only (isi<le and o<Eecti(e sacri8icial (ictims to the 2resence.=
There is no a88iliation <et#een the aims o8 the Theosophical Society and those o8 the
7i<eral !atholic !hurch. 7et the !hurch go its o#n #ayI let us maintain disassociation.
- 1. -. /.
- Canadian TheosophistB Sept. 14&1
- /oris de $ir9o88
The <asic propositions and principles o8 the Esoteric 2hilosophy are outlined #ithout
am<iguity in the #ritings o8 :.2. /la(ats9yB her o#n Superiors in the occult hierarchyB and a
8e# o8 their early disciples. It is to the dissemination o8 these <asic thoughts and teachings
that the li8e and #or9 o8 the Founders #as primarily de(oted. rganiJational details #ere
merely the una(oida<le 8rame#or9 re@uired 8or the harmonious and e88icient tas9 o8 ma9ing
the teachings 9no#n to an e(er-increasing num<er o8 people throughout the #orld.
!are8ul eCamination o8 the present day Theosophical climate and the pu<lications
issued <y eCisting Theosophical rganiJationsB discloseB e(en to a casual o<ser(er #ho
eCamines the situation #ithout preEudice or (ested interests to de8endB that a great (ariety o8
eCtraneous ideas and totally unrelated su<Eects ha(e in8iltrated the Theosophical philosophy
during the t#entieth centuryB #ith dire e88ects and regretta<le results.
Ideas in complete or partial antagonism to the original installment o8 the teachings
ha(e <ecome current throughout the Mo(ementB only too o8ten unrecogniJed or <lindly
accepted on =authority= <y those #ho seem to <e una#are o8 the <asic principles o8 the
Esoteric 2hilosophy as such. Many o8 these ideas ha(e <een imported 8rom the general 8ield
o8 psychisinB mediumistic clair(oyance '#hich has nothing to do #ith spiritual (ision)B astral
(isioningB o(er#rought imagination creating decepti(e mental picturesB and #ish8ul thin9ing.
All in allB #e ha(e had 8or years a condition o8 psychic pollution #hich imperati(ely demands
remedial ecological actionB so as to puri8y the muddy stream o8 Theosophic and pseudo-
Theosophic thought.
It is indeed an idea at least #orth stri(ing 8orB namelyB to meet the 14.& centennial
anni(ersary o8 Theosophical Society #ith a clear cut understandingB throughout the organiJed
Mo(ementB o8 #hat the original principles and teachings o8 the Esoteric 2hilosophy really areB
and #hat are the deplora<le departures 8rom these teachings and the pseudo-teachings
#hich ha(e <een allo#ed to pollute the originally limpid and in(igorating stream 8rom the
8ountain-head o8 Truth. To achie(e this re@uires sincerity o8 purposeB 8earless in(estigationB
purpose8ul appraisal o8 the 8acts in(ol(edB and a re8usal to <e dominated <y any (ested
interests or #orldly pursuits against Truth and Facts.
In any such proEect o8 Theosophical EcologyB those engaged in it must <e prepared
ahead o8 time 8or persecution and misunderstandingB and to <e sho#n as the =enemies= o8 the
Mo(ement and as <eingB most li9elyB in8luenced <y =<lac9 magicians= or their emissaries.
This o(er#or9ed tric9 is still (ery much ali(e in some @uarters and might <e used any moment
to sa(e the day. Ecology in the Theosophical 8ield is o8ten as un#elcome as it seems to <e in
(arious industrial 8ieldsB and this primarily on account o8 the 8actB #ell 9no#n throughout
historyB that incon(enient truths ought not eCistB and that search 8or historical 8acts and
spiritual 8oundation-principles o8ten comes to a halt #hen the eCistence o8 an Institution is
endangered. /ut o8 #hat (alue are any Institutions or rganiJations #hen compared #ith the
(alidity o8 the teachingsB the purity o8 Theosophic thoughtB or the 8uture #ell-<eing and gro#th
o8 generations o8 thin9ers yet un<orn?
It is not our intention to imply that a clear cut distinction <et#een the genuine
Theosophical teachings and their distortions is easy to see. n the contraryB it is sometime
(ery di88icultB and re@uires a thorough 9no#ledge o8 the teachingsB as #ell as the a<ility to
recogniJe su<tle casuistry #here it eCists and to a(oid sel8-deception. 1istortions o8 the
original teachings are the result o8 =astral intoCication= #hich o8ten arises in psychically-
sensiti(e people #ho <ecomeB 8or a num<er o8 co-related reasonsB eCcessi(ely charged #ith
su<stances and 8orces nati(e to the intermediate astral su<-planes. This shuts out 8or the
time <eing normal access to their reasoning po#ers and the a<ility to appraise #hat they see
in terms o8 sound EudgmentB intuition and analogy. Emotional reactions set in #hich 8urther
distort the pictures or impressions. There areB as a matter o8 8actB many modi8ications o8
mediumshipB or mediumistic sensiti(ityB and they ha(e nothing to do #hate(er #ith seances or
trance-mediums. 2recisely <ecause o8 <eing so di88erent 8rom ordinary spiritualistic
mediumshipB they are o8ten unrecogniJedB or parade under some high-sounding and totally
misleading name.
1ealing #ith this o(erall su<Eect usually <rings up irate o<Eections on the part o8 some
#ho are determined to sho# that Theosophy cannot <e de8ined in terms o8 any set teachingsI
that it has no creedsB no dogmas and no <elie8sI and that the Theosophical Society has no
doctrine to proclaim. All this is partially trueB <ut it disregards other 8acts. And one o8 the
most important 8acts is that :.2./. and her Teachers started the #hole proEect in the last
@uarter o8 the nineteenth century to <ring <ac9 8rom o<li(ion the =accumulated #isdom o8 the
agesI a =metaphysical and ethical system intended to <ring a<out among men a right thought
to <e 8ollo#ed <y action=I a teaching called <y :.2./. =the Areat 1octrine - #hich the
Theosophical SocietyB 8aith8ul to the promise o8 its triple programmeB is engaged in <ringing to
light.= It is =the archaic /isdom-AeligionB the esoteric doctrine once 9no#n in e(ery ancient
country ha(ing claims to ci(iliJation.=
In all o8 her #ritingsB primarily in The #ecret $octrineB the 8undamental principles or
tenets o8 that doctrine and that system are outlined #ith clarity and strengthB so that no dou<t
can eCist as to #hat Theosophy isB and #hat it is not. :ad :.2./. not done thatB the spiritual
#eapon #hich she used to cut through the entrenched materialism o8 the age #ould ha(e
<een <luntedB and nothing (ery decisi(e #ould ha(e come a<out 8rom this initial e88ort at a
spiritual re<irth.
In addition to our constant e88ort to disseminate the teachings and the ethical ideals o8
TheosophyB #e must not lose sight o8 the o<(ious 8act that the 8ield o8 Theosophic thought
must <e s#ept clear o8 the accumulated dross <y means o8 a #isely de(ised program o8
ecological puri8ication.
- From TheosophiaB Summer 14.2 'V131)
The article =!on8lict - -hat !on8lict?= <y Anne 7eslie 5ogerB printed in the cto<er
issue o8 =The !anadian Theosophist= has reached AustraliaB <ut #ill the Australian section
place it on its ta<les 8or the mem<ers to read? Surely not the local in the city #hich <orders
the Army !amp in #hich this article is <eing #rittenB 8or the #oman in charge told me
personally that she had <een shoc9ed <y some o8 the articles #hich appear in =The !anadian
Theosophist= and that she care8ully censors each issue <e8ore adding it to the li<rary to ma9e
certain that disgrace8ul attac9s on the =7eaders= do not slip <y. And as to the Sydney 7odgeB
one can #ell imagine that the po#er8ul aura o8 !.-. 7ead<eaterB compara<le no dou<t in
strength to that o8 the /uddhaB #ill eCert a <ene(olent '?) protection do#n the years against
the ad(erse thought current represented <y such articles.
As an American soldier recently arri(ed in Australia I attended some o8 these local
meetings to see ho# e88ecti(ely Theosophy had spread in this country. A piti8ully small group
o8 human <eings #as all there #as to sho# 8or one o8 the largest cities in Australia. Thus
ha(e the intelligent mem<ers o8 the community <een mo(ed <y that (ersion o8 Theosophy
#hich calls the A/S7>TEB =:e=.
The priesthood that :.2./. hatedB the clergy denounced <y the MastersB certainly #rote
their most e88ecti(e treatisesB certainly #ere most repaid 8or their literary e88orts #hen they
#ere permitted to #rite the teCt<oo9s 8or the Theosophical Society. -ell might ha(e the
mem<ers o8 the %esuit Society contested 8or the honor o8 #riting precisely those teCt<oo9s.
/ut #hether or not actual mem<ers o8 their orderB or representati(es o8 the dar9 8orces <ehind
that orderB #rote those <oo9sB the %esuits ha(e certainly had their re(enge 8or the eCposure o8
their moral (ileness <y the Master *.:.B #ho #rote =They - the %esuits sacri8ice the inner
principleB the Spiritual <rain o8 the egoB to 8eed and de(elop the <etter the physical <rain o8 the
personal e(anescent manB sacri8icing the #hole humanity to o88er it as a holocaust to their
Society - the insatia<le monster 8eeding on the <rain and marro# o8 humanityB and de(eloping
an incura<le cancer on e(ery spot o8 healthy 8lesh it touches.=
Their re(enge #as in the creation o8 the 7i<eral !atholic !hurchB the a<andonment o8
the #or9s o8 :.2./.B the pu<lishing o8 palpa<ly a<surd statements #hich ha(e #ell nigh dri(en
outB and persuaded 8rom EoiningB most o8 the intelligent humans #hose intuitions #ould
naturally attract to the true Theosophical teachings.
%udging <y the resultsB it seems Eusti8ia<le to state that the Theosophical %esuitsB
#hether or not they secretly <elonged to that named orderB ha(e de(eloped an incura<le
cancer on e(ery spot o8 healthy Theosophical 8lesh they ha(e touchedB unless the persons
touched immediately recoiled in natural re(ulsion and utterly renounced such teachings.
-hat other conclusion can one dra# 8or the eagerness o8 so many Theosophists to accept
such a legion o8 irrational claims as ha(e <een put 8or#ard <y the post-:.2./. theoriJers and
It is not the purpose o8 this article to attempt to place the responsi<ility upon any one
person 8or the lamenta<le results #hich ha(e attended the mista9e o8 trusting the #rong
leaders. 2erhaps the Master himsel8 has already elucidated this (ery point in one o8 his
=Su<y 5am - a truly good man - yet a de(otee o8 another error. "ot his guru0s (oice -
his o1n. The (oice o8 a pureB unsel8ishB earnest soulB a<sor<ed in misguidedB misdirected
mysticism. Add to it a chronic disorder in that portion o8 the <rain #hich responds to clear
(ision and the secret is soon told; that disorder #as de(eloped <y forced (isions; <y hatha
yog and prolonged asceticism. S. 5am is the chie8 medium and at same time the principal
magnetic 8actorB #ho spreads his disease <y in8ection - unconsciously to himsel8I #ho
inoculates #ith his (ision all the other disciples.=
Det #ithout attempting to <lameB and there<y perhaps ma9e another errorB it is o<(ious
that there is a disease in the Theosophical SocietyB and i8 this chronic disease is not to result
in deathB the Society mustB li9e a human <eingB change its #ays o8 li(ing. It must entirely
cease psychic pursuits and re(ert 8or study and inspiration to the #or9s o8 :.2./. and the
Mahatma 7etters. It is o8 course not necessary to go at length into discussion o8 the personal
8eelings o8 (arious leaders on the matterB as the Theosophical ideal is to sin9 all personal
desires into the general good o8 all. And naturally true Theosophists #ill not mind gi(ing up
their pretty picture <oo9s o8 thought 8orms 8or those phases o8 Theosophy #hich are o8
practical (alue in convincing and teaching others. Theosophists should contemplate the
magni8icent and unparalleled opportunity they ha(e had o8 o<taining their Theosophy direct
8rom the 8ountains o8 truth and rue their #ea9ness in ha(ing attempted to sla9e their thirst 8or
9no#ledge <y drin9ing 8rom the muddy #ater do#n stream <ecause they #ere attracted <y
the charming 8lo#ers in the (icinity.
And in conclusionB the Mahatma 7etters are again @uotedB 8or it is <elie(ed that all
Theosophists #ill e(entually agree on the truth as presented <y the MastersB although
indi(iduals may 8rom time to time stray into <ypaths #hich <egin lined #ith lo(ely 8oliage and
tempting per8umes <ut #hich end in a <lind alley o8 noCious #eeds
=It is not physical phenomena that #ill e(er <ring con(iction to the hearts o8 the
un<elie(ers in the Q/rotherhood0 <ut rather phenomena o8 intellectuality( philosophy and
- Sgt. AleC. -ayman
- Canadian TheosophistB %an. 1&B 1444
The Septem<er issue o8 The Canadian Theosophist contained a criticism o8 an article
<y Mr. Sydney 5ansom entitled =A Theosophical !hurch=B #hich had <een pu<lished in The
Theosophist 8or %une 14&1. 7etters o8 protest and o8 eCplanations appeared in su<se@uent
issues o8 the magaJineI a 8e# lettersB not intended 8or pu<lication #ere recei(ed 8rom 7i<eral
!atholic !hurch mem<ers o<Eecting strenuously to the criticism and stating that it had <een
inspired <y hatredB animosityB am<ition and other assorted (ices. "either the letters #hich
#ere pu<lished nor those #hich #ere not intended 8or pu<licationB cast much light on the
<asic pro<lem. 2sychologically the reaction #as interestingI the person #ho cries Qhe hates
me0 #hen he is 8aced #ith a criticism o8 some pet theory o8 hisB is o<(iously immature.
Fran9ly #e #ere a <it disappointed in this type o8 response 8rom 7i<eral !atholics. 2erhaps
#e 8ell into the error o8 Eudging all 7i<eral !atholic mem<ers <y the 8riends #e ha(e #ho are
mem<ers o8 the !hurchI Qhatred0 #ould <e the last thing to enter their hearts.
-e regard 7i<eral !atholic !hurch mem<ers as 8ello# tra(ellers see9ing the path and
#e ha(e no animosity to#ards them. -hen #e suggest that they ha(e le8t the admittedly
austere and di88icult road pointed out <y the Masters and :.2./.B and ha(e #andered into a
pleasant <ypathB #e do soB not 8or any sadistic pleasure in criticismB <ut 8or all our sa9es and
8or the sa9e o8 the Mo(ement. The !hurch mem<ers are among the relati(ely 8e# #ho ha(e
accepted such ideas as the ne Source o8 all li8eB the continuity o8 eCistenceB the la# o8
*armaB the concept o8 the MastersB the eCistence o8 su<tle planes o8 matterB and other
associated ideas. I8 the !hurch had appeared during the 1ar9 Ages o8 EuropeB Theosophical
students o8 today might ha(e regarded it as e(idence o8 the continual e88ort o8 the Masters to
enlighten ma-9ind. Its ritualsB ceremonies and its priestly caste #ould ha(e <een accepted as
incidental to the age. /ut it did not appear in the 1ar9 AgesI its rise in the 26th century is an
anachronismI its gro#th #ithin the Theosophical Society is a denial o8 the Message o8 13.&I
its identi8ication #ith Theosophy has #rought con8usion.
In the 8ollo#ing letter 8rom Mr. 5ansom some o8 the con8usion o8 thought is e(ident.
Mr. 5ansom saysB
36 a9eshott A(e.B
:igh AateB 7ondon ". +B
"o(. 2.thB 14&1.
1ear Editor =!anadian Theosophist=B
I ha(e only Eust seen your issue 8or Sept. 14&1B containing re8erence to an article I
#rote some time agoB entitled A Theosophical Church. Dour contri<utor says my article
caused him to count a hundredB <ut I do (enture to thin9 a 8e# more hundred might ha(e
<een use8ulI he #ould surely then ha(e seen that his re8erences to my article #ere
unnecessary. The complaints made ha(e no rele(ance to the intention o8 my articleB arid a
con8usion seems to ha(e <een made <et#een =Theosophical= and =Theosophical Society=. I
li9e to thin9 that the con8usion #as unintentionalB and not arising 8rom a preEudice. The
@uestion o8 a88iliation #as not e(en remotely implied or suggested 'ho# could it <e?).
The short study-list o8 <oo9s seems to ha(e caused amusementB it <eing compared
#ith the more =re8reshing= <oo9s that deal speci8ically #ith your line o8 studyI <ut the listB
surelyB re8erred only to the su<Eect o8 my article. :ad I <een #riting on /uddhismB e.g.B you
#ould pro<a<ly ha(e raised no o<Eection to my suggesting an appropriate study-list.
It is @uite trueB as statedB that I am a priest in the 7i<eral !atholic !hurchB <ut I 8ear
your #riter considers this a dis@uali8icationM I also <elong to se(eral other mo(ementsB all o8
#hichB I hopeB ha(e some <earing on the helping 8or#ard o8 humanity. /ut chie8lyB I thin9 you
should 9no# thatB I ha(e a &6 years0 mem<ership in the T.S.B ha(e (isited se(eral countries
'including !anada) eCclusi(ely on <ehal8 o8 the SocietyI and ha(e too deep a regard 8or it to
#ish to compromise itB or lessen its e88ecti(eness.
I send my <est #ishes 8or the #or9 o8 the T.S. in !anada.
Dours sincerelyB
Sidney 5ansom.
-e are grate8ul to Mr. 5ansom 8or his good #ishes 8or the #or9 o8 the T.S. in !anada
andB in return #e send <est #ishes 8or the success o8 the Mo(ement in Areat /ritain.
Mr. 5ansom raises the @uestion o8 preEudice. Q2reEudice0 is de8ined as Qa <ias or
leaningB 8a(ora<le or un8a(ora<leB #ithout reasonB or 8or some reason other than Eustice0. -e
deny QpreEudice0B <ut 8ran9ly admit that #e are not Qimpartial0. -e are con(inced through our
study o8 7i<eral !atholicism and through the use o8 reason and the eCercise o8 EudgmentB that
the teachings o8 the !hurch are diametrically opposed to those o8 the Masters and :.2.
/la(ats9yB and that the associationB and a88iliation in the minds o8 mem<ers and o8 the pu<lic
o8 the 7i<eral !atholic !hurch #ith the Theosophical Society is inimical to the #el8are o8 the
The list o8 study <oo9s gi(en <y Mr. 5ansom did not cause 0amusement0 - our 8eeling
#as one o8 deep sorro# that such <oo9s should ha(e <een recommended <y a mem<er o8
Mr. 5ansom0s standing. The statement is made that the complaints had no rele(ance to the
intention o8 the article. -e are not ineCperienced in interpreting intention - the last thirty years
in our (ocation has <rought practice in this. The intention seems clearI Mr. 5ansom stated in
his articleB =It is necessary that #e should <e (ery #ell ac@uainted #ith the Theosophical
<asis= and recommended the study o8 certain <oo9sB The #cience of the #acraments( The
Christian Creed and !soteric Christianity" -e suggested instead certain <asic Theosophical
<oo9s such as The &ahatma Letters( The #ecret $octrineB and 3sis 7nveiled. It is to these
latter <oo9s that Mr. 5ansom re8ers #hen he says in his letterB =the more Qre8reshing0 <oo9s
that deal speci8ically #ith your line o8 thought.=
-e may <e again accused o8 misinterpretation o8 intentionB <ut that statement appears
to us as a slighting o<ser(ation concerning the three great <oo9s o8 the modern Theosophical
Mo(ement. I8 that is the intention and i8 that is the attitude held generally <y 7i<eral !atholic
priestsB then #e are a8raid that they ha(e already dis@uali8ied themsel(es. I8 #e ha(e
misinterpreted the intentionB #e hope that Mr. 5ansom #ill eCplain 8urtherI the statement as it
stands #ill <e resented <y many mem<ers o8 the Adyar Society and <y all mem<ers o8 other
Theosophical Societies.
These source <oo9s are Qsacred0 #ithin the real meaning o8 that #ordB that isB they are
dedicated to the holy purpose o8 ser(ing man9indB o8 a#a9ening remem<rance o8 the di(inity
#ithin all men. They are <oo9s <orn o8 compassion 8or the human raceB #ritten <y Those
#hose li(es are gi(en o(er to the ser(ices o8 man9ind. They are not merely Qre8reshing0
<oo9s on a su<Eect in #hich the editor o8 this magaJine alone is especially interested.
:o#e(erB let us eCamine eCtracts 8rom some o8 the <oo9s #hich Mr. 5ansom
recommends in lieu o8 theseB 8or eCampleB this eCtract 8rom The #cience o f the #acraments(
=The clergy eCist 8or the <ene8it o8 the #orldI they are intended to act as channels 8or
the distri<ution o8 Aod0s grace . . . in him also is (ested the po#er to <less and to o88er the
sacri8ice o8 the :oly Eucharist. The strength #hich the priest <rings do#n is not 8or himsel8B
<ut 8or the 8loc9 #hich is committed to his care . . . So there are t#o aspects o8 ordination - the
gi8t o8 the :oly Ahost #hich pro(ides the 9ey to the reser(oir and the personal lin9 o8 the
!hrist :imsel8 #ith :is Minister. The 8ormer o8 these is the o88icial connection #hich ena<les
a priestB 8or eCampleB to consecrate the :ost and to dispense a<solution and <lessing.=
!ontrast this #ith the 8ollo#ing;
= . . I #ill point out the greatestB the chie8 cause o8 nearly t#o-thirds o8 the e(ils that
pursue humanity e(er since that cause <ecame a po#er. It is religion under #hate(er 8orm
and in #hate(er nation. It is the sacerdotal casteB the priesthood and the churches. It is in
those illusions that man loo9s upon as sacredB that he has to search out the source o8 that
multitude o8 e(ils #hich is the great curse o8 humanity and that almost o(er#helms man9ind.
Ignorance created Aods and cunning too9 ad(antage o8 the opportunity. 7oo9 at IndiaB and
loo9 at !hristendom and IslamB at %udaism and Fetichism. It is priestly imposture that
rendered these Aods so terri<le to man . . . It is <elie8 in Aod and Aods that ma9es t#o-thirds
o8 humanity the sla(es o8 a hand8ul o8 those #ho decei(e them under the 8alse pretence o8
sa(ing them.= - &ahatma LettersB 2ages &.-&3. =/ut the Master cannot ha(e <een re8erring
to our !hurchB to our Aod and to our priestsB= 7i<eral !atholic mem<ers #ill say. -hy not?
The 7i<eral !atholic !hurch organiJation is 8ollo#ing the oldB old pattern o8 priestly
dominationB o8 setting up a sacerdotal caste to act as an intermediary <et#een man and an
anthropomorphic QAod0.
-e do not @uestion the good intentions o8 the !hurch mem<ers. -e do not dou<t that
lay mem<ers and priests <oth deri(e happiness 8rom their <elie8s and 8rom their participation
in !hurch ser(ices #hich are designed to 0<ring do#n0 'as Mr. 7ead<eater phrases it) spiritual
po#erB and disseminate it o(er
the countryside. Sincerity o8 purpose #ill carry a man a long #ay in this #or9 - <ut sincerity
alone is not enough. Some o8 the (ery sincere persons #e 9no# are patients in mental
hospitals and their terri<le sincerity arouses helpless pity. The In@uisition o8 the 5oman
!atholic !hurch arose out o8 sincerity and the acceptance o8 the idea that the priesthood #as
the 9no#er o8 Aod0s #illB purpose and desires.
-ithin the 7i<eral !atholic !hurch there are the latent germs o8 the e(il o8 5oman
!atholicism. This e(il is inherent in the <asis o8 the organiJationB it is not peculiar to 7i<eral
!atholicism. A priest as a mem<er o8 a cra8tB #hether he <e a !hristian /ishop or a tom-tom
<eating #itch doctor in some primiti(e tri<eB is a man caught in the illusion that he is a special
(ehicle o8 the godB =a channel 8or the distri<ution o8 Aod0s grace= as Mr. 7ead<eater puts it.
The priest su88ers 8rom a delusion o8 grandeurI he <elie(es that a mysterious somethingB
called in !hristianityB Qapostolic succession0B and #hich among primiti(es might <e a dreamB a
(ision or the possession o8 some talismanB has set him apart 8rom ordinary men. 8ten this
delusion is relati(ely harmlessI many priests are goodB 9indly men #ho are paternal and
help8ul in their chosen #or9. /ut i8 their special authority <e @uestionedB i8 the delusion o8 the
special status o8 their caste <e attac9edB the good and 9indly man o8ten <ecomes the ruthlessB
unreasoning champion o8 special pri(ilegeB and in the name o8 his god and 8or the sa9e o8 his
godB he #ill destroy all opposition.
2erhaps :.2./. had something o8 this in mind #hen she #roteB =I8 <oth !hurch and
priest could <ut pass out o8 the sight o8 the #orld as easily as their names do no# 8rom the
eye o8 our readerB it #ould <e a happy day 8or humanity.= - 3sis 7nveiled IIB p. &3+.
Mr. 7ead<eater #rote in The #cience of the #acraments( =!lair(oyant in(estigation into
this early period a<solutely con8irms the contention o8 the 5oman !hurch..... They 9no# that
there has <een no <rea9 in the apostolic succession.=
!ontrast this #ith :.2./.0s statement in 3sis 7nveiled IIB page &&4B =The present
(olumes ha(e <een #ritten to small purpose i8 they ha(e not sho#nB
'1) that %esusB the !hrist-god is a myth concocted t#o centuries a8ter the real :e<re#
%esus diedI
'2) thatB there8oreB he ne(er had any authority to gi(e 2eterB or any one elseB plenary
'3) that e(en i8 he had gi(en such authorityB the #ord 2etra 'roc9) re8erred to the
re(ealed truths o8 the 2etromaB not to him #ho thrice denied himI and that <esides the
apostolic succession is a gross and palpa<le 8raud.=
r againB consider these t#o statementsB
=The Se(en Sacraments o8 !hristianity co(er the #hole o8 li8eB 8rom the #elcome o8
/aptism to the 8are#ell o8 ECtreme >nction. They #ere esta<lished <y ccultistsB <y men
#ho 9ne# the in(isi<le #orldsI and the materials usedB the #ords spo9enB the signs madeB
#ere all deli<erately chosen and arrangedB #ith a (ie# to <ringing a<out certain results=. -
!soteric ChristianityB pages 32.-3.
As against this (ie# o8 Mrs. /esant0s concerning ceremonialsB :.2./. #rote =2ractical
theurgy or Qceremonial magic0 so o8ten resorted to in their eCorcism <y the 5oman !atholic
clergyB #as discarded <y the Theosophists=. - 9ive Bears of TheosophyB page 446.
In The 3nner Life <y Mr. 7ead<eater #e 8ind thisB =The great purpose o8 this dra#ing
together is to prepare the #ay 8or the coming o8 the ne# MessiahB orB as #e should say in
Theosophical circlesB the neCt ad(ent o8 the 7ord MaitreyaB as a great spiritual teacherB
<ringing a ne# religion. The time is rapidly approaching #hen this shall <e launched a
teaching #hich shall uni8y all other religionsB and compared #ith them shall stand upon a
<roader <asis and 9eep its purity longer=.
Mrs. /esant 8ollo#ed this up <yB =And no# I ha(e to gi(e to youB <y command o8 the
*ingB :is message and some o8 the messages o8 the 7ord Maitreya and :is great
/rothers . . . so that #hat I am sayingB as to matter o8 announcementB is de8initely at the
command o8 the *ing #hom I ser(e . . . . our hope is . . . that (ery many 8rom the
Theosophical and the Star organiJationsB and the gro#ing !o-masonry and the great
8ello#ship o8 teachers may recogniJe their 7ord #hen :e comesB so that #e may 9eep :im
#ith us 8or many yearsB and not ma9e his o#n #orld impossi<le 8or him sa(e in seclusion as
#as done on :is last coming.=
All this #as leading up to the announcement that *rishnamurti #as the coming
Sa(iour. *rishnamurti thre# it all o(er<oardB including his t#el(e ready-made disciples. :e
taught that each indi(idual must <ecome sel8-dependent and sel8-reliantB must discard the
crutches o8 churchB priest and ceremoniesB must cast aide all superstition and superimposed
ideasB and see9 no outside re8uge. To the honor o8 Mrs. /esant she accepted his doctrines.
thers in the Society could not rise to this height and 8or them the 8iasco #as rationaliJed <y
asserting that *rishnamurti as the (ehicle only o8 the 7ord MaitreyaB did not 9no# #hat he
#as tal9ing a<outM
!oncerning the appearance o8 the Maitreya /uddhaB The #ecret $octrine states that
he is the last o8 the A(atars and that he #ill not appear until the Se(enth 5ace. =nly it is not
in the *ali yugB our presently terri8ically materialistic age o8 dar9nessB the Q/lac9 Age0 the ne#
Sa(iour o8 :umanity can e(er appear.= - Nol IB p. 4.6.
Issues o8 the magaJine could <e 8illed #ith statements 8rom the &ahatma Letters and
Q8rom the #ritings o8 :.2./. #hich are contradicted in the #ritings o8 Mr. 7ead<eater and Mrs.
/esant. /oth sets o8 teachings cannot <e trueI our reason and Eudgment lead us to consider
the Secret 1octrine teachings as (alid. -e do not as9 that this conclusion <e accepted <y
7i<eral !atholic mem<ersI #e do as9 that Theosophical mem<ers #ithin the ran9s o8 the
7i<eral !atholic !hurchB eCamine 8or themsel(es the real source <oo9s o8 TheosophyB and
ma9e their o#n decisions. !omparati(e study is one o8 the great sa8eguards against the e(ils
o8 sectarianism.
The eCperience may <e pain8ulI the destruction o8 cherished illusionsB particularly
0those illusions that man loo9s upon as sacred0 as the Master *.:. #roteB is ne(er pleasant -
<ut the Masters ne(er suggested that chelaship #as easy and pleasant. The shattering
re(elation that pre(iously held attitudes #ere misconcei(ed is a tremendous test. -e ha(e
9no#n o8 persons #ho could not sur(i(e it. -ith all the enthusiasm and de(otion o8 altruistic
idealists they had gi(en years o8 ser(ice to the ideal as it #as taught to themB ne(er pausing
to @uestion the (alidity o8 the teaching. I8 it #ere la<elled QTheosophical0 that #as su88icient 8or
them. In some cases the psychosomatic e88ects <rought on illness and deathI in a 8e# cases
suicide appeared to <e the only #ay out. Those #ho came through the test success8ully
8ound a ne# con8idence and a greater sel8-relianceB and disco(ered that the eCperience had
opened doors o8 understanding #hich #ould other#ise ha(e remained closed 8or this
incarnation. For one thingB they learned ho# (ery real Theosophy actually is.
/ut #hat o8 those mem<ers #ho are incapa<le o8 accepting the Secret 1octrine
approachB #ho do not #ant to thin9B #ho desire only to go along @uietly and happily in the
illusions they cherish? For them the Message o8 the 1octrine is completely esotericB that isB it
is <eyond their present comprehension - and pages o8 comparati(e teachings #ould not
in8luence them. :o#e(erB they are mem<ers o8 the Theosophical SocietyB they too ha(e
ta9en the oath o8 /rotherhood - lightly and unthin9ingly perhapsB <ut ne(ertheless an oath that
#ill someday shatter their to#er o8 illusion. =To 8orm a nucleus o8 the >ni(ersal /rotherhood
o8 humanity #ithout distinction o8 raceB creedB seCB case or color= <inds us all.
7i<eral !atholic mem<ers o8 the Theosophical Society are #ithin their legal rights as
mem<ers o8 the Society in accepting teachings that are contrary to the original MessageI
they ha(e a legal right to <elong to a !hurch organiJationB e(en though that organiJation has
esta<lished and maintains a <ody o8 doctrines in #hich are included concepts against #hich
the Founders o8 the Society spo9e out so (igorously and clearly. Those o8 us #ho do not
accept 7i<eral !atholicism cannot deny them these rights.
The pro<lem #ould <e a simple one i8 the Society could set up as a counter-actionB a
code o8 <elie8s #hich all mem<ers o8 the Society must acceptB or i8 the Society could declare
that the &ahatma Letters and the #ritings o8 :.2./. are the only authoritati(e #or9sB and that
mem<ers must Q<elie(e0 them. Such a course #ould mar9 the end o8 the Society - #e #ould
<ecome the #itchdoctor #ith his authoritati(e talisman.
The Aeneral !ouncil o8 the SocietyB through the e88orts o8 Mr. %inaraEadasaB has #isely
proclaimed the 1isassociation o8 the Society 8rom the 7i<eral !atholic !hurch. The !hurch
and the Society are not to <e identi8ied - <ut the right o8 indi(idual mem<ers to Eoin the !hurch
is not inter8ered #ith. I8 the 7i<eral !atholic !hurch #ill accept this decision and not endea(or
to impose its sectarian attitude upon the Society <y ta9ing undue ad(antage o8 the 8reedom o8
speech and o8 <elie8 #hich the Society maintainsB the pro<lem can <e sol(ed. /ut let it <e
clearly understood that the 7i<eral !atholic !hurch is not a Theosophical !hurchI it is a
sectarian church #hich in some strange manner has gro#n up #ithin a non-sectarian
- 1. -. /.
- Canadian TheosophistB %an. 14&2
n the opening page o8 Ed#ard !arpenter0s #or9B =2agan and !hristian !reedsB=
appears the 8ollo#ing @uotationB =The di88erent religions <eing lame attempts to represent
under (arious guisesB this one root-8act o8 the central uni(ersal li8eB men ha(e at all times
clung to the religious creeds and rituals and ceremonials as sym<oliJing in some rude #ay
the redemption and 8ul8ilment o8 theirs o#n most intimate natures . . .= These #ords pro(ide a
solution o8 the pro<lem as to #hyB despite the superior 9no#ledge deri(ed 8rom a study o8 the
Ancient -isdomB a priestly sect has 8or long <een gro#ing up in the Theosophical SocietyB
and has stri(en to guide the destiny o8 the Society <y dominating its literature and plat8orm.
Det it #as to this religion o8 the Qcentral uni(ersal li8e= that :.2. /la(ats9y and the Adept
Founders dedicated the Theosophical Society. Against separate religionsB !hurchesB rituals
and ceremonials They #ere adamant. In the #ords o8 the Master *.:.B =The T.S. #as meant
to <e the corner stone o8 the 8uture religions o8 humanity. To accomplish this o<Eect those
#ho lead must lea(e aside their #ea9 predilections 8or the 8orms and ceremonies o8 any
particular creed and sho# themsel(es to <e true Theosophists <oth in inner thought and
out#ard o<ser(ance.=
In connection #ith this o<Eect it has <een my pri(ilege to distri<ute to noted indi(idualsB
to educational and pu<lic li<rariesB some thousands o8 1r. /haga(an 1as0s #or9B =The
Essential >nity o8 All 5eligionsB= descri<ed <y the 2resident o8 one o8 the great American
>ni(ersities as =a <asic <oo9 o8 our times.= 1issatis8iedB as I ha(e <eenB #ith the lac9 o8
cooperation in the distri<ution o8 this <oo9 at the hands o8 the T.S. in AustraliaB o8 #hich
Section I am a mem<erB I #rote to Mr. %inaraEadasa in 1444. I #arned him o8 the inroads o8
the 7i<eral !atholic !hurch in the li8e o8 the T.S. in AustraliaB #here priests and their
sympathiJers held 9ey positions in the Society - thus supplanting the teachings o8 :.2./. #ho
had descri<ed the Apostolic succession as =a gross and palpa<le 8raud.= I 8ound him in
opposition to my (ie#s. As the result o8 8urther correspondence on this su<Eect Mr.
%inaraEadasa #rote me 8rom AdyarB %uly 13B 14&6. I @uote 8rom his letter;
=There is one matter #hich may interest you. Dou 9no# that in the time o8 :enry NIII
the English !hurch 'your Episcopal) <ro9e a#ay 8rom the 2ope0s allegianceB <ut it 9ept the
same ceremonies. 7ater the ceremonies #ere modi8iedB <ut the Episcopalians ha(e al#ays
held that they had the =Apostolic successionB= and that there8ore all their sacraments ha(e the
same (alidity as those o8 5ome. 5ome has denied this and the dispute has gone on through
the centuries as to #hether or not the Episcopalians ha(e the succession. Since the 7.!.!.
started nearly 8i8ty years ago as a di(ision o8 the 1utch 5e8orm !hurch 'ld !atholic)B 5ome
has ne(er once said a #ord to challenge the Apostolic succession o8 the 7.!.!.B <ecause
5ome 9no#s that the 7.!.!. has itB only says that the original secession 8rom 5ome se(eral
centuries ago should ne(er ha(e ta9en placeB and those #ho seceded are eCcommunicatedB
<ut the eCcommunication does not ta9e a#ay the sanity o8 the Apostolic succession passed
on through their <ishopsB nor o8 the Sacraments. So the 7.!.!. 8rom the standpoint o8 5ome
is thoroughly genuineB though they =hadn0t ought to do it.=
=2ersonallyB I li9ethe 7.!.!. ser(ices. The !hurch has one re8orm. 5ome insists that
e(ery !ommunion and especially that at Easter #hich is insisted upon 8or the !atholicsB
should <e preceded <y con8ession and a<solutionB and o8 course the !ommunion is gi(en
only to the <aptised and elect. The 7.!.!. states that the 1i(ine Arace is 8or e(ery<ody #ho
#ill recei(e itB #hether or not he has con8essed pri(ately to a priest. There is a general
con8ession during the ser(ice <y e(ery<odyB and any#ayB the !hurch gi(es the :oly
!ommunionB e(en to the =heathenB= pro(ided they approach #ith a re(erent spirit. So I
al#ays communicateB and I am glad to do soB <ecause I 9no# the hidden meaning o8 it all.=
In an attempt to settle this matterB it #ill <e seen that Mr. %inaraEadasa ta9es his stand
<y the side o8 none other than the 5oman !atholic !hurch. The T.S. is to accept the 7i<eral
!atholic !hurch on the strength o8 the latter0s 5oman !atholic credentials. I and others are
pro8oundly shoc9ed <y this statement. Mr. %inaraEadasa0s letter #as #ritten some months
a8ter the o88icial announcement that the 7.!.!. and T.S. #ere to <e entirely separated.
7et us contrast Mr. %inaraEadasa0s statement #ith a paragraph 8rom =The Anosis or
Ancient -isdom in the !hristian ScripturesB= <y -illiam *ingsland. :ere #e ha(e a sample o8
the original Theosophy as set 8orth <y :.2./. and the =great Adepts #ho <rought our Society
to <irth;
=!osmic 5eligionB the Ancient -isdomB or AnosisB re@uires no =temples made #ith
handsB= 8or it teaches that =the 9ingdom o8 Aod is #ithin you.= It is dependent neither on
traditionB nor <oo9B nor priest. It is purely a matter <et#een the indi(idual and his o#n soul in
the oneness o8 that soul #ith the "E 7IFE - commonly called =Aod= - in #hich =#e li(eB and
mo(eB and ha(e our <eing.= !osmic 5eligion is the e88ort o8 the indi(idual to realiJe that
oneness in e(er increasing measureI #hereas religion o8 ritual and ceremony and petitions
addressed to an eCternal AodB must e(er 9eep the indi(idual 8rom that realiJationB until
happily he has disco(ered their ine88ecti(eness.=
Mr. %inaraEadasa spea9s o8 =our <readth o8 sympathy to#ards all religions= at Adyar.
:e descri<es the numerous houses o8 #orship thereB representing many 8aiths. :o#e(erB
such di(ersi8ied 8orms o8 religious de(otion merely point to 8reedom o8 #orship. Freedom o8
man to #orship as he chooses has long <een the custom in e(ery ci(iliJed community. There
is nothing in the least uniti(e a<out separate churchesB mos@uesB templesB and synagogues
spread o(er an estate. In this respect Adyar is no di88erent 8rom "e# Dor9 !ity. The houses
o8 #orship at Adyar do nothingB as suchB to emphasiJe the uni(ersal elements o8 religion on
#hich there is agreement. They merely propagate superstitions o8 the same nature as that o8
the !hristian Apostolic successionB #ith its priesthoodB #hichB as #e ha(e seenB #as declared
<y :.2./. to <e a =gross arid palpa<le 8raud.= At the Manor in Sydney the 7i<eral !atholic
!hurch has no ri(als. It 8lourishes inside the <uilding itsel8. n the le8t o8 the altar stands the
8igure o8 the Madonna and !hild. As e(ery scholar 9no#sB the origin o8 this representation is
that o8 Isis #ith the in8ant child :orus - a88ording another instance o8 the practical solidarity
and continuity o8 the 2agan !reeds #ith !hristianity.= S GS )agan and Christian Creeds.H
The utter inade@uacy o8 !hristianity in any 8orm to cope #ith the present #orld situation
is o<(ious. It is <eing realiJed today that a spiritual philosophy #hich dra#s together East
and -est and the peoples o8 the #orld #ill pro(e to <e the only 8oundation o8 a permanent
-orld rder. A ne# day is da#ning o(er the a88airs o8 the #orld. It <ids us =unite or perish.=
-riting recently in The +ibbert .ournalB Sir %ohn Ste#art--allace said;
=/ut let the churches <e as <lind as they may . . . the #orld is <eing dri(en to a
synthesis in religion <y the other great syntheses going on in e(ery sphere o8 human acti(ity.
In the physical sphere a synthesis is progressing <e8ore our eyes not in decades <ut almost in
months. In the political sphere great StatesB the >.S.A. and the /ritish EmpireB are 8orming
themsel(es into Atlantic 2actsI the -estern European nationsB into a >nited Europe. /ehind
the iron curtain #e dread the carrying 8or#ard o8 the same great process . . . E@ually in its
highest and most pro8ound mani8estations the #orld is pressing to#ards a spiritual synthesis.
More and more it is <eing recogniJed that religion is something deeper than out#ard
o<ser(ance or the intellectual acceptance o8 the dogmas o8 any particular Faith . . . /ehind
and a<o(e all the -orld Faiths there is todayB here and no#B a transcendent onenessB a
Fello#ship o8 the SpiritB o8 #hich the #orldB <rea9ing 8rom the s#addling clothes o8 the
institutional theologiesB is <ecoming conscious. That is the mighty synthesis to #hich in
unuttera<le tra(ailI o8 thesis and antithesisB the #orldB a8ter centuries o8 #ar #aged in the
name o8 religion itsel8B is pressing.=
The 8uture o8 the T.S. depends on the #illingness o8 its mem<ers to thin9 and reason
8or themsel(es. -riting in the year 1466 the Master *.:. stated;
=The crest #a(e o8 intellectual ad(ancement must <e ta9en hold o8 and guided into
Spirituality. It cannot <e 8orced into <elie8s and emotional #orship. The essence o8 the higher
thought o8 the mem<ers in their collecti(ity must guide all action in the T. S. . . . -e ne(er try
to su<Eect to oursel(es the #ill o8 another. At 8a(ora<le times #e let loose ele(ating in8luences
#hich stri9e (arious persons in (arious #ays. It is the collecti(e aspect o8 many such
thoughts that can gi(e the correct note o8 action. -e sho# no 8a(ors. The <est correcti(e o8
error is an honest and open-minded eCamination o8 all 8acts su<Eecti(e and o<Eecti(e . . . =
There are not #anting signs that many mem<ers 8ear to eCercise this pri(ilegeB on
account o8 partial <oycottsI <eing loo9ed at as9anceB and e(en sometimes told that they thus
EeopardiJe the progress to #hich their spiritually superior o88icers can guide themI #hile
othersB <eing #ea9lingsB are purling the old practice o8 clutching at spiritual stra#s. In =The
*ey to TheosophyB= :.2./.B loo9ing into the 8utureB #arned us o8 the identical danger into
#hich #e seem to <e slipping. -ill the T.S. =dri8t o88 on to some sand<an9 o8 thought or
anotherB and there remain a stranded carcass to moulder and die?= r #ill the Society li(e to
<ecomeB in the #ords o8 the MasterB =the corner stone o8 the 8uture religions o8 humanity?=
Time #ill sho#.
- 5. 7loyd %ones.
ld South Salem 5oadB 5.1. "o. &B
5idge8ieldB !onnecticut.
- Canadian TheosophistB April 1&B 14&1
A comparison bet1een the Theosophy of +" )" Blavatsy 1ith the "Neo-Theosophy"
of Besant( Leadbeater and follo1ers"
/ased on the <oo9 =Theosophy or "eo-Theosophy?= <y Margaret Thomas
Isis /oo9s
- For#ard .........
- Teaching on 7ogosB or 1eity or Aod . . . .
- n 5eligion . . . . .
- n =Founders= o8 5eligions . . . . . . . .
- n %esus and the !hrist 2rinciple . . . . . .
- !hurches and 2riests . . . . . . . . .
- =A<solution= and =!on8ession= Through =Apostolic Succession= . . . . . .
- Nicarious Atonement . . . . . . . .
- =The Sacraments= . . . . . . . . .
- n !eremonial . . . . . . . .
- The =!oming= Messiah or 7ord Maitreya or -orld Teacher . . . . .
- !osmogony . . . . . . . . .
- Atman or Atma . . . . . . . . . . . . . .
- "e<ular Theory . . . . . . . . . . .
- Formation o8 Earth !hain . . . . . . . .
- Mars - Mercury Teachings . . . . . . . .
- 2rinciples o8 Man . . . . . . . .
- Atma - As Se(enth 2rinciple o8 Man . . . . . . .
- !ausal /ody . . . . . . . .
- Astral /ody . . . . . . . . . . .
- Monad . . . . . . .
- The Aoal o8 E(olution - Man . . . . . .
- Teachings on 7o#er *ingdoms Ns. =Aroup Souls= ... . . .
- !onditions 1uring Sleep '=In(isi<le :elpers=) . . . . .
- A8ter 1eath !onditions - *ama . . . . . . .
- 1e(achan . . . . . . . .
- S9andhas or =2ermanent Atoms=? . . . . . .
- S9andhas . . . . . .
- Sleeping Atoms . . . . . . .
- ccultists and Facts . . . . . . . .
- Memory . . . . . . . . . . .
- The Secret 1octrine . . . . . . .
- =Areat /eings= .. . . . . . . . .
- The :o# and -hy o8 True ccult Study . . . . .
- n :.2./. . . . . . .
- "otes . . . . . . .
- A22E"1IL
- =A !omparison o8 !.-. 7ead<eater0s The Charas -ith the -ritings o8 :.2.
/la(ats9yB -illiam ,. %udgeB and A. de 2uruc9er= - M. %a@ua . . . . . . . .
- =5e(. 7ead<eater 88 the Trail= - 5.S. Aher#al . . . . . .
- =T#o Schools o8 Thought= - /oris de $ir9o88 . . . .
- Flo#ers From a "eo-Theosophical Aarden= - :.". Sto9es . . . .
- =The :idden Noice= - -.E. Small . . . . . . . .
- =The 2sychic -orld - /e#areM= - A. de 2uruc9er . . . . .
- =Smogged -ith 0Astral IntoCication=0 - Nonda >r<an . . . .
Theosophy Cersus Neo-TheosophyB compiled <y Margaret ThomasB 'mem<er o8 the
Theosophical SocietyB ScotlandB -ales and EnglandB 1412-1424) #as originally pu<lished in
mimeograph 8orm as Theosophy or Neo-Theosophy: and #as reprinted in Nictor Enders<y0s
Theosophical Notes serially 8rom 1ecem<erB 14&2 through cto<erB 14&3. This reprint is
ta9en 8rom Enders<y0s pu<lication. Some additional comparison @uotations ha(e <een added
<y this editorB and numerous notes <y Nictor Enders<y and this editor ha(e also <een
included. It is 8elt that the (alue o8 this compilation is as a comparison o8 philosophies and not
as a historical reprint or source o8 original thought or teachingsB and thus the additions to the
/la(ats9y magaJine articles ha(e <een re8erenced to Blavatsy Collected /ritings
'Theosophical 2u<lishing :ouse). The #ecret $octrine used #as that identical #ith the
original pu<lished <y The Theosophy !ompany '7os Angeles). The &ahatma Letters is that
pu<lished <y Theosophical >ni(ersity 2ress '2asadena). 9ive Bears of Theosophy is that
pu<lished <y The Theosophy !ompany.
All ="eo-Theosophy= @uotes ha(e not <een a<le to <e chec9ed. ,uotes 8rom the
8ollo#ing <oo9s #ere a<le to <e chec9ed; A #tudy in Consciousness 'T2:B 1413)I &an>
/hence( +o1 and /hither 'T2:B 14.1)I 9irst )rinciples of Theosophy 'T2:B 1423)I The
&asters '=The Theosophical 2ress B -heatonB I7.B no date)I The 3nner Life 3 '5aEput 2ressB
1411)I The 3nner Life 33 '=The Theosophical 2u<lishing Society=B 7ondonB 1411)I A Te;tboo
of Theosophy 'T2:B 14.1)I The +idden #ide of Things 3 D 33 'T2:B 1413)I $eath - And After:
'0The Theosophical 2u<lishing Society=B 7ondonB 1414)I !soteric Christianity 'T2:F,uest
A<ridged EditionB 143.)I Ancient /isdom 'T2:B 1434)I and At the 9eet of the &aster 'T2:B
14.4B pamphlet). The @uotes 8rom The Theosophist( Adyar /ulletinsB the Theosophical
Aevie1B an inter(ie# #ith the Associated 2ress 8rom /esantB and #cience of the #acraments
#ere una<le to <e chec9ed #ith originals.
AdditionallyB The *ey to Theosophy used is Theosophical >ni(ersity 2ressB 143.B 3sis
7nveiled is T2:B 14.2. Transactions of the Blavatsy Lodge and The Coice of the #ilence are
those pu<lished <y The Theosophy !ompany. The Charas is T2:B 143..
Than9s to Edmonton Theosophical Society 8or reprinting Enders<y0s Theosophical
Notes 8rom #hich Thomas0s compilation is ta9en. Thomas0s compilation #as also serialiJed in
:. ". Sto9e0s The %" !" Library Critic 8rom Sept.B 1423 through ct.B 1432. This (ersion di88ers
in content and order 8rom the Enders<y reprint. Than9s to A9ronB hioB Theosophical 7odge
8or a 8e# re8erence materials to chec9 @uotations. Than9s also to 5. 5o<< o8 -iJards
/oo9shel8 8or a copy o8 the Aher#al article appearing in the appendiC. This is the second
edition o8 Theosophy Cersus Neo-Theosophy 8rom Isis /oo9s. The 8irst appearing in 1446.
- M. 5. %a@uaB 144&
<@uotes from Blavatsy are given in normal type( those of Neo-Theosophists in 3talics"
Braceted numbers refer to notes at the end of the dialogue"=
Compa$ison o? Teahin's
=:o#... can the system <e Eudged <y the standard o8 those #ho #ould assume the
name #ithout any right to it? Is poetry or its muse to <e measured only <y those #ould-<e
poets #ho a88lict our ears?=
- :. 2. /la(ats9y '*ey to Theosophy( p. &+)
=-e say and a88irm that that motion - the uni(ersal perpetual motion #hich ne(er
ceases ne(er slac9ens nor increases its speed not e(en during the interludes <et#een the
pralayasB or 0nights o8 /rahma0 <ut goes on li9e a mill set in motionB #hether it has anything to
grind or not... #e say this perpetual motion is the only eternal and uncreated 1eity #e are
a<le to recogniJe. To regard Aod as an intelligent spiritB and accept at the same time his
a<solute immateriality is to concei(e o8 a nonentityB a <lan9 (oidI to regard Aod as a /eingB
an Ego and to place his intelligence under a <ushel 8or some mysterious reasons - is a most
consummate nonsenseI to endo# him #ith intelligence in the 8ace o8 <lind <rutal E(il is to
ma9e o8 him a 8iend - a most rascally Aod. A /eing ho#e(er giganticB occupying space and
ha(ing length <readth and thic9ness is certainly the Mosaic 1eity...= '&ahatma Letters( pp.
133-4B V22)
='1) The Secret 1octrine teaches no Atheism( eCcept in the :indu sense o8 the #ord
nastiaB or the reEection o8 idolsB including e(ery anthromorphic god...
='2) It admits a 7ogos or a collecti(e 0!reator0 o8 the >ni(erseI a $emiurgos - in the
sense implied #hen one spea9s o8 0Architect0 as the 0!reator0 o8 an edi8iceB #hereas that
Architect has ne(er touched one stone o8 itB <utB #hile 8urnishing the planB le8t all the manual
la<or to the masonsI in our case the plan #as 8inished <y the Ideation o8 the >ni(erseB and
the constructi(e la<our #as le8t to the :osts o8 intelligent 2o#ers and Forces. /ut that
$emiurgos is no personal 1eityB i.e.B an imper8ect e;tra-cosmic godB - <ut only the aggregate
o8 the 1hyan-!hohans and the other 8orces.= '#ecret $octrine IB pp. 2.4-36)
=The Logos... 0This highest consciousnessB0 ans#er the ccultistsB 0is only a synthetic
unit in the #orld o8 the mani8ested 7ogos - or on the plane of illusion0 8or it is the sum total o8
1hyan-!hohanic consciousness0 ... 3s1ara or Logos is a compound unity o8 mani8ested li(ing
SpiritsB the parent-source and nursery o8 all the mundane and terrestrial monadsB plus their
divine re8lectionB #hich emanate 8romB and return intoB the 7ogosB each in the culmination o8
its time. '#ecret $octrine IB p. &.3) G1H 'See Notes)
=-hen #e spea9 o8 the deity and ma9e it identicalB hence coe(alB #ith "atureB the
eternal and uncreate nature is meantB and not your aggregate o8 8litting shado#s and 8inite
unrealities. -e lea(e it to the hymn-ma9ers to call the (isi<le earth or hea(enB Aod0s throneB
and our earth o8 mud :is Footstool. ur 1EITD is neither in a paradiseB nor in a particular
treeB <uildingB or mountain; is e(ery#hereB in e(ery atom o8 the (isi<le as o8 the in(isi<le
!osmosB inB o(erB and around e(ery in(isi<le atom and di(isi<le moleculeI 8or IT is the
mysterious po#er o8 e(olution and in(olutionB the omnipresentB omnipotent and e(en
omniscient creati(e potentiality.= '*ey to TheosophyB p. +4)
=...physical man 'or his <ody) does not share in the direct pure #a(e o8 the di(ine
Essence #hich 8lo#s 8rom the %ne in ThreeB the >nmani8estedB through the Mani8ested
7ogos...= '/!- LIIB p. &2+)

"/e have in the Logos of our solar system as near an approach to a personal ,or
rather( perhaps( individual- 'od as any reasonable man can desire( for of +im is true
everything good that has ever been predicated of a personal deity" /e cannot ascribe to +im
partiality( in2ustice( 2ealously( cruelty0 those 1ho desire these attributes in their $eity must go
else1here" But so far as +is system is concerned +e possesses omniscience( omnipresence(
omnipotence0 the love( the po1er( the 1isdom( the glory( all are there in fullest measure" Bet
+e is a mighty 3ndividual - a trinity in unity( and 'od in very truth( though removed by 1e
no1 not ho1 many stages from the Absolute( the unno1able( before 1hich even solar
systems are but as specs of cosmic dust """ The sun is +is chief manifestation on the
physical plane( and that may help us a little to reali8e some of +is qualities( and to see ho1
everything comes from +im """ 3 myself 1ho spea to you have once seen him in a form 1hich
is not the form of +is system" This is something 1hich utterly transcends all ordinary
e;perience( 1hich has nothing to do 1ith any of the lo1er planes" The thing became possible
for me only through a very daring e;periment - the utter blending for a moment of t1o distinct
rays or types( so that by means of this blending a level could for a moment be touched
enormously higher than any to 1hich either of the egos concerned could have attained alone"
+e e;ists far above +is system0 he sits upon it as on a lotus throne" +e is as it 1ere the
apotheosis of humanity( yet infinitely greater than humanity"" ,C"/" Leadbeater( The Inner
Life 3( pp" E4-F-
"&an( the individual( evolving soul( is in truth in the image o f his &aer( <4= and 1hat
+! is in +3# fullness no1( that man 1ill be some day" +ence it is that( by a certain
development of faculties latent in the human consciousness( men can touch even no1 the
fringe( as it 1ere( of the Consciousness of the L%'%#( and so( 1ith +3&( see the )ast as
happening even no1"" , C" .inara2adasa( First rinciples of Theosophy( p" F5-
""""in this music-temple " " " he is bearing his share in a concert 1hich comes from all
the 1orlds of the system( and these streams from all the 1orlds mae someho1 the mighty
t1elve-stringed lyre upon 1hich the L%'%# +imself plays as +e sits upon the Lotus of +is
system" 3t is impossible to put this into 1ords0 but the 1riter has seen it( and no1s that it is
true" +e hears( +e responds( and +e +imself plays upon +is system" Thus for the first time
1e have one brief glimpse of the stupendous life 1hich +e lives among the other L%'%3 1ho
are +is peers"" ,Annie Besant D C"/" Leadbeater( !an: "hence# $o% an& "hither# pp"
G5H( G5F-
"The sacrifice of the Logos lay in +is voluntary circumscribing +is infinite life in order
that +e might manifest" #ymbolically( in the infinite ocean of light( 1ith centre every1here and
1ith circumference no1here( there arises a full-orbed sphere of living light( a Logos( and the
surface of the sphere is +is 1ill to limit +imself that +e may become manifest( +is veil in
1hich +e incloses +imself that 1ithin it a universe may tae form" That for 1hich the sacrifice
is made is not yet in e;istence0 its future being lies in the 'thought' of the Logos alone0 to +im
it o1es its conception and 1ill o1e its manifold life"" ,Annie Besant( Ancient "is&o'( p" GH6-
=I #ill point out the greatestB the chie8 cause o8 nearly t#o thirds o8 the e(ils that pursue
humanity e(er since that cause <ecame a po#er. It is religion under #hate(er 8orm and in
#hatsoe(er nation. It is the sacerdotal casteB the priesthood and the churches...= ' &ahatma
LettersB p. &.B V16)
=Ignorance created Aods and cunning too9 ad(antage o8 opportunity. 7oo9 at India and
loo9 at !hristendom and IslamB at %udaism and Fetichism. It is priestly imposture that
rendered these Aods so terri<le to manI it is religion that ma9es o8 him the sel8ish <igotB the
8anatic that hates all man9ind out o8 his o#n sect #ithout rendering him any <etter or more
moral 8or it. It is <elie8 in Aod and Aods that ma9es t#o-thirds o8 humanity the sla(es o8 a
hand8ul o8 those #ho decei(e them under the 8alse pretense o8 sa(ing them. ...The IrishB
Italian and Sla(onian peasant #ill star(e himsel8 and see his 8amily star(ing and na9ed to
8eed and clothe his padre and pope. For t#o thousand years India groaned under the #eight
o8 casteB /rahmins alone 8eeding on the 8at o8 the landB and to-day the 8ollo#ers o8 !hrist and
those o8 Mahomet are cutting each other0s throats in the names o8 and 8or the greater glory o8
their respecti(e myths. 5emem<er the sum o8 human misery #ill ne(er <e diminished unto
that day #hen the <etter portion o8 humanity destroys in the name o8 TruthB moralityB and
uni(ersal charityB the altars o8 their 8alse gods.= '&ahatma LettersB p. &3B V16)
=The /i<leB 8rom 'enesis to AevelationsB is <ut a series o8 historical records o8 the
great struggle <et#een #hite and <lac9 MagicB <et#een the Adepts o8 the right pathB the
2rophetsB and those o8 the 7e8tB the 7e(itesB the clergy o8 the <rutal masses... That there #ere
t#o schools o8 MagicB and the orthodoC 7e(ites did not <elong to the holy oneB is sho#n in the
#ords pronounced <y the dying %aco<. '#ecret $octrine IIB p. 211)
=The struggle o8 /el and then o8 MerodachB the Sun-godB #ith TiamatB the Sea and its
1ragonB a 0#ar0 #hich ended in the de8eat o8 the latterB has a purely cosmic and geologicalB
meaning as #ell as an historical one. It is a page torn out o8 the :istory o8 the Secret and
Sacred SciencesB their e(olutionB gro#thB and 1EAT: - 8or the pro8ane masses... It relates...
to the as systematic persecution o8 the 2rophets o8 the 5ight 2ath <y those o8 the 7e8t. The
latterB ha(ing inaugurated the <irth and e(olution o8 the sacerdotal castesB ha(e 8inally led the
#orld into all these eCoteric religionsB in(ented to satis8y the depra(ed tastes o8 the 0 hoi polloi0
and the ignorant 8or ritualistic pomp and the materialiJation o8 the e(er immaterial and
>n9no#a<le 2rinciple.= '#ecret $octrine IIB p . &63)

"Theosophy> As the origin and basis of all religions( it cannot be the antagonist of any0
it is indeed their purifier( revealing the valuable inner meaning of much that has become
mischievous in its e;ternal presentation by the perverseness of ignorance and the accretions
of superstition0 but it recogni8es and defends itself in each( and sees in each to unveil its
hidden 1isdom" No man in becoming( a Theosophist need cease to be a Christian( a
Buddhist( a +indu0 he 1ill but acquire a deeper insight into his o1n faith""<F= ,Annie Besant(
Ancient "is&o'( pp" 6-I-
"3f he is on 'od's side he is one of us( and it does not matter in the least 1hether he
calls himself a +indu( or a Buddhist( a Christian( or a &uhammadan"""" ,G= ,." *rishnamurti( At
the Feet of the !aster( p" J-
"/hat is the ob2ect of religions: They are given to the 1orld by men 1iser than the
masses of the people on 1hom they are besto1ed( and are intended to quicen human
evolution " " " all types need religion( so that each may reach up1ard to a life higher than that
1hich he is leading """ Aeligions see to evolve the moral and intellectual nature to unfold
itself"" <6= ,Annie Besant( Esoteric (hristianity# pp" F-G-
=/ut #e must resume the thread o8 our narrati(e #ith /uddha. "either he nor %esus
e(er #rote one #ord o8 their doctrines.= '3sis 7nveiled IIB p. &&4)
=ur eCamination o8 the multitudinous religious 8aiths that man9indB early and lateB
ha(e pro8essedB most assuredly indicates that they ha(e all <een deri(ed 8rom one primiti(e
source. ...!om<inedB their aggregate represents one eternal truthI separateB they are <ut
shades o8 human error and the signs o8 imper8ection.= '3sis 7nveiledB IIB p. +34)

"According to this vie1( the 9ounders o f the great religions are members of the one
Brotherhood " " " As Theosophy of old gave birth to religions( so in modern times does it 2ustify
and defend them"" ,Annie Besant( Ancient "is&o'( pp" G( I-
"" " " the 'uardians of humanity " " " 9rom time to time( one of them comes forth into the
1orld of men( as a great religious teacher( to carry on the tas of spreading a ne1 form of the
!ternal Cerities( a form suitable to a ne1 race or civili8ation" Their rans include all the
greatest )rophets of the 9aiths of the 1orld( and 1hile a religion lives one of these 'reat
%nes is ever at its head( 1atching over it as +is special charge"" ,Annie Besant( The
!asters( p" IF Adyar edition( p" E5 *rotona edition-

=...let these un8ortunateB deluded !hristians 9no# that the real Christ o8 e(ery !hristian
is the CachB the 0mystical NoiceB0 #hile the man .eshu #as <ut a mortal li9e any o8 usB an
adept more <y his inherent purity and ignorance o8 real E(ilB than <y #hat he had learned #ith
his initiated 5a<<is and the already 'at that period) 8ast degenerating Egyptian :ierophants
and priests.= '&ahatma Letters( p. 344B V&4)
=... neither 9ne# the other %ohn the /aptist ha(ing ne(er heard o8 %esus #ho is a
spiritual a<straction and no li(ing man o8 that epoch.= '&ahatma Letters( p. 41&B V46)
=Ta9e 2aulB read the little o8 original that is le8t o8 him in the #ritings attri<uted to this
<ra(eB honestB sincere manB and see #hether any one can 8ind a #ord therein to sho# that
2aul meant <y the #ord !hrist anything more than the a<stract ideal o8 the personal di(inity
ind#elling in man. For 2aulB !hrist is not a personB <ut an em<odied idea. 0I8 any man <e in
!hrist he is a ne# creatureB0 he is reborn( as a8ter initiationB 8or the 7ord is spirit - the spirit o8
man. 2aul #as the only one o8 the apostles #ho had understood the secret ideas underlying
the teachings o8 %esusB although he had ne(er met him. /ut 2aul had <een initiated himsel8I
and <ent upon inaugurating a ne# and <road re8ormB one em<racing the #hole o8 humanityB
he sincerely set his o#n doctrines 8ar a<o(e the #isdom o8 the agesB a<o(e the ancient
Mysteries and 8inal re(elation to the epoptai" As 2ro8essor A. -ilder #ell pro(es in a series o8
a<le articlesB it 1as not .esus( but )aul 1ho 1as the real founder of Christianity.= '3sis
7nveiled( IIB p. &.4)
=1o they a88irm that %esus ga(e himsel8 as a (oluntary sacri8ice? on the contraryB there
is not a #ord to sustain the idea. They ma9e it clear that he #ould rather ha(e li(ed to
continue #hat he considered his missionB and that he died because he could not help it( and
only 1hen betrayed"". -henB 8inallyB he sa# that his time had comeB he succum<ed to the
ine(ita<le. /ut see him in the gardenB on the Mount o8 li(esB #rithing in agony until 0his
s#eat #asB as it #ereB great drops o8 <loodB0 praying #ith 8er(id supplication that the cup
might <e remo(ed 8rom himI eChausted <y his struggles to such a degree that an angel 8rom
hea(en had to come and strengthen himI and say i8 the picture is that o8 sel8 -immolating
hostage and martyr.= 'i<id.B p. &4&)
=I8 #e do not accept %esus as AodB #e re(ere him as a man" Such a 8eeling honors him
more than i8 #e #ere to attri<ute to him the po#ers and personality o8 the SupremeB and
credit him at the same time #ith ha(ing played a useless comedy #ith man9indB asB a8ter allB
his mission pro(es scarcely less than a complete 8ailureI 2B666 years ha(e passedB and
!hristians do not rec9on one-8i8th part o8 the population o8 the glo<eB nor is !hristianity li9ely
to progress any <etter in the 8uture.= 'i<id.B p. &36)

"Again( in these researches into the remote past 1e have frequently found the disciple
.esus( 1ho in )alestine had the privilege of yielding up +is body to the Christ" As a result of
that act +e received the incarnation of Apollonius of Tyana " " " the one 1ho 1as once the
disciple .esus stands ready especially to guide the various activities of the Christian
Churches"" , C " /" Leadbeater( The Inner Life 3( p" 44-
"3 believe 1ith many of the early Christians( that the /orld Teacher( named by them
the Christ( assumed at the stage of the 'ospel story called the Baptism( the body of a
disciple( .esus( to carry on his earthly 1or at that time"" ,Annie Besant( intervie1ed .an" 4G(
45FK by Associated )ress of 3ndia-
"The historical Christ( then( is a glorious Being belonging to the great spiritual
hierarchy that guides the spiritual evolution of humanity( 1ho used for some three years the
human body of the disciple .esus """ That &ighty %ne 1ho had used the body of .esus as +is
vehicle( and 1hose guardian care e;tends over the 1hole spiritual evolution of the fifth race
of humanity( gave into the strong hands of the holy disciple 1ho had surrendered to +im +is
body the care of the infant Church" )erfecting his human evolution( .esus became one of the
&asters of /isdom( and too Christianity under +is special charge( ever seeing to guide it to
the right lines( to protect( to guard and nourish it"" ,Annie Besant( Esoteric (hristianity( pp"
"/e have seen ho1 the man .esus( the +ebre1 disciple( laid do1n his body in glad
surrender that a higher life might descend and become embodied in the form" +e thus
1illingly sacrificed( and ho1 by that act +e became a Christ of full stature( to be the 'uardian
of Christianity " " " triumphing over death"" ,Annie Besant( Esoteric (hristianity( p" 46J-
"Let us pray"
"'uide us( % almighty 9ather( in all our doings( and from Thy heavenly throne send
do1n Thy holy Angel to be 1ith Thy people 1ho have met together to serve and to 1orship
Thee Through Christ our Lord"
"The phrase 'Let us pray' is a signal given by the celebrant to the people 1hen he is
about to say a prayer( and it is therefore time for them to neel """ for a considerable time
there 1as no 1ritten liturgy( and each celebrant filled in e;temporaneously the outline of the
ceremony as given by the Christ"
"That Christ did give such an outline is certain from clairvoyant investigation"" , C" /"
Leadbeater( Science of the Sacra'ents( p" 6E4-

=The e(er un9no#a<le and incogniJa<le *arana aloneB the Causeless !ause o8 all
causesB should ha(e its shrine and altar on the holy and e(er untrodden ground o8 our heart -
in(isi<leB intangi<leB unmentionedB sa(e through 0the still small (oice0 o8 our spiritual
consciousness. Those #ho #orship <e8ore itB ought to do so in the silence and the sancti8ied
solitude o8 their SoulsI ma9ing their spirit the Sole mediator <et#een them and the 7niversal
#pirit( their good actions the only priestsB and their sin8ul intentions the only (isi<le and
o<Eecti(e sacri8icial (ictims to the )resence"= '#ecret $octrine IB p. 236)
=I8 <oth !hurch and priest could <ut pass out o8 the sight o8 the #orld as easily as their
names do no# 8rom the eye o8 our readerB it #ould <e a happy day 8or humanity. "e# Dor9
and 7ondon might then soon <ecome as moral as a heathen city unoccupied <y !hristiansI
2aris <e cleaner than the ancient Sodom.= '3sis 7nveiled IIB p. &3+)
"The clergy e;ist for the benefit of the 1orld0 they are intended to act as channels for
the distribution of 'od's grace " " " 3n him also is vested the po1er to bless and to offer the
sacrifice of the +oly !ucharist" The strength 1hich the priest brings do1n is not for himself(
but for the floc 1hich is committed to his care """ #o there are t1o aspects of ordination - the
gif t of the +oly 'host 1hich provides the *ey to the reservoir and the personal lin of the
Christ +imself 1ith +is &inister" The former of these is the official connection 1hich enables a
priest( for e;ample( to consecrate the +ost and to dispense absolution and blessing"" , C" /"
Leadbeater( Science an& the Sacra'ents( pp" GH4 ( GH5-
"'ood ne1s comes from Australia """ The three movements there( 1hich 3 commended
to the special service of our members - the !ducational( the Co-&asonic and the %ld Catholic
Church - are gro1ing beyond e;pectation """ A church( one of the old landmars of #ydney( a
fine looing pile in stone( 1hich has the outside appearance of a cathedral has been
purchased for the %ld Catholic Church"" ,Annie Besant( The Theosophist( %ctober( 454J-

=An outcry has Eust <een made in England o(er the disco(ery that Anglican priests are
largely introducing auricular con8ession and granting a<solution a8ter en8orcing penances. ...
The <ishopB @uestionedB points to &atthe1 C(iB 14B 8or the source o8 his authority to <ind and
loose on earth those #ho are to <e <lessed or damned in hea(enI and to the apostolic
succession 8or proo8 o8 its transmission 8rom Simon /arEona to himsel8. The present (olumes
ha(e <een #ritten to small purpose i8 they ha(e not sho#nB
=1B that %esusB the !hrist-AodB is a myth concocted t#o centuries a8ter the real :e<re#
%esus diedI
=2B thatB there8oreB he ne(er had any authority to gi(e 2eterB or anyone elseB plenary
=3B that e(en i8 he had gi(en such authority0 the #ord 2etra 'roc9) re8erred to the
re(ealed truths o8 the 2etromaB not to him #ho thrice denied himI and that <esidesB the
apostolic succession is a gross and palpa<le 8raudI
=4B that 'ospel according to &atthe1 is a 8a<rication <ased upon a #holly di88erent
manuscript.= '3sis 7nveiled IIB p. &44)
"Among students of Church history 1idely divergent vie1s are held about the origin of
+oly %rders" The Aoman Church has al1ays maintained that the three %rders ,bishop( priest
and deacon- 1ere instituted by Christ +imself and that the first bishops 1ere consecrated by
the apostles" )resbyterians and others( not themselves possessing the apostolic succession(
contend that in the earliest times bishops and presbyters 1ere synonymous terms " " "
Clairvoyant investigation into those early periods absolutely confirms the contention of the
Aoman Church " " " They no1 that there has been no brea in apostolic succession"" , C" /"
Leadbeater( Science an& the Sacra'ents# pp" FJF( FJK-
"But let no one suppose that the public absolution given to the 1hole floc is in any
1ay less effective than private absolution( if the desire for rectification on the part of the
1rong-doer is equally earnest and sincere """ 3n 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" 9or all ordinary
purposes the general confession in the +oly !ucharist should suffice"" , C" /" Leadbeater(
Science an& the Sacra'ents( p" J6-

=-e ha(e o8ten #ondered at the eCtraordinary ideas o8 Aod and :is Eustice that seem
to <e honestly held <y those !hristians #ho <lindly rely upon the clergy 8or their religionB and
ne(er upon their o#n reason. :o# strangely illogical is this doctrine o8 the Atonement. -e
propose to discuss it #ith the !hristians 8rom the /uddhist standpointB and to sho# at once <y
#hat a series o8 sophistriesB directed to#ard the one o<Eect o8 tightening the ecclesiastical
yo9e uponB the popular nec9B its acceptance as a di(ine command has <een 8inally e88ectedI
alsoB that it has pro(ed one o8 the most pernicious and demoraliJing o8 doctrines. .../ut i8 #e
step outside the little circle o8 creed and consider the uni(erse as a #hole <alanced <y the
eC@uisite adEustment o8 partsB ho# all sound logicB ho# the 8aintest glimmering sense o8
%ustice re(olts against this Nicarious AtonementM= '3sis 7nveiled IIB p. &42)
"None the less( as 1e loo bac1ards over the effects produced by this doctrine( 1e
find that belief in it( even in its legal - and to us crude e;oteric - form( is connected 1ith some
of the very highest developments of Christian conduct( and that some of the noblest
e;amples of Christian manhood and 1omanhood have dra1n from it their strength( their
inspiration( and their comfort" 3t 1ould be un2ust not to recogni8e this fact" And 1henever 1e
come upon a f act that seems to us startling and incongruous( 1e do 1ell to pause upon that
fact( and to endeavor to understand it" 9or if this doctrine contained nothing more than is
seen in it by its assailants inside and outside the churches( if it 1ere 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 e;ercised 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
e;amples of self-sacrifice in the service of men"" ,Annie Besant( Esoteric (hristianity( p"
4GK - <I=

=-ith the races o8 our Fi8th 5ace it <ecame in sym<ology the sacr0B and in :e<re#
n0ca<(ahB o8 the 8irst-8ormed races... See that suggesti(e #or9B The #ource of &easures(
#here the author eCplains the real meaning o8 the #ord 0sacr0B 8rom #hich 0sacredB0
0sacramentB0 are deri(edB #hich ha(e no# <ecome synonyms o8 0holinessB0 though purely
phallicM= '#ecret $octrine( 2roemB IB p. &)
"The seven sacraments of Christianity cover the 1hole of life( from the 1elcome of
baptism to the fare1ell of e;treme unction" They 1ere established by occultists( by men 1ho
ne1 the invisible 1orlds0 and the materials used( the 1ords spoen( the signs made( 1ere all
deliberately chosen and arranged 1ith a vie1 to bringing about certain results"" , Annie
Besant( Esoteric (hristianity( p" FF6- <K=
=2ractical theurgy or 0ceremonial magicB0 so o8ten resorted to in their eCorcisms <y the
5oman !atholic !lergy - #as discarded <y the Theosophists. ...-hen ignorant o8 the true
meaning o8 the esoteric di(ine sym<ols o8 natureB man is apt to miscalculate the po#ers o8 his
soulB andB instead o8 communing spiritually and mentally #ith the higherB celestial <eingsB the
good spirits 'the gods o8 the theurigists o8 the 2latonic school)B he #ill unconsciously call 8orth
the e(ilB dar9 po#ers #hich lur9 around humanity - the undyingB grim creations o8 human
crimes and (ices - and thus 8all 8rom theurgia '#hite magic) into goetia 'or <lac9 magicB
sorcery). ... 2urity o8 deed and thought and can alone raise us to an intercourse 0#ith the
gods0 and attain 8or us the goal #e desire.= 'Blavatsy Collected /ritings IIB p. 4+)
=The SurasB #ho #in their intellectual independenceB 8ight the Suras #ho are de(oid
thereo8B #ho are sho#n as passing their li(es in pro8itless ceremonial #orship <ased on <lind
8aith...= '#ecret $octrine IIB p. 43)

"That ,Co-&asonry- again bringing bac the occult use of ceremonial( is to many non-
religious people a veritable religion( and prepares them to understand the value of
ceremonies( a preparation( as every occultist 1ill see( for the coming changes"""" ,Annie
Besant( Adyar Bulletin( &arch( 45FH( p" E6-
"The ceremonies of each ,great religion- interest me profoundly( and 3 have studied
them all 1ith een pleasure( and can tae part in any of them 1ith full earnestness and
sympathy"" ,Annie Besant( Adyar Bulletin( &arch( 45FH( pp" K5-EH-

=Far 8rom our thoughts may it e(er <e to erect a ne# hierarchy 8or the 8uture
oppression o8 a priest-ridden #orld.= '&ahatma Letters( p. 46.B V3.)
=And no#B #hen so many o8 your sisters ha(e diedI and others still are dyingB #hile the
8e# o8 the old sur(i(orsB no# in their second in8ancyB #ait <ut 8or their Messiah - the siCth race
- to resurrect to a ne# li8e and start ane# #ith the coming stronger along the path o8 a ne#
cycle...= '&ahatma LettersB p. 1&6B V233)
=MAIT5EDA is the secret name o8 the 9ifth /uddhaB and the *ali A(atar o8 the
/rahmins - the last MESSIA: #ho #ill come at the culmination o8 the Areat !ycle.= '#ecret
$octrine IB p. 334)
=:e #ill appear as Maitreya /uddhaB the last o8 the A(atars and /uddhasB in the
se(enth 5ace. nly it is not in the *ali yugB our present terri8ically materialistic age o8
1ar9nessB the 0/lac9 AgeB0 that a ne# Sa(iour o8 :umanity can e(er appear.= '#ecret $octrine
IB p. 4.6) G.H
="o Master o8 -isdom 8rom the East #ill himsel8 appear or send anyone to Europe or
America... until the year 14.&.= 'Blavatsy Collected /ritings LIIB p. 442)

"There is slo1ly gro1ing up in !urope( silently but steadily( 1ith its strongest centre
perhaps in +olland( but 1ith its members scattered in other !uropean Countries( the little
no1n movement called the %ld Catholic 1ith the ancient ritual( 1ith unchallenged %rders(
yet holding itself aloof from the )apal %bedience" This is a living Christian Church 1hich 1ill
gro1 and multiply as the years go on( and 1hich has a great future before it small as it yet is "
3t is liely to become the future Church of Christendom 1hen +e comes"'" ,Annie Besant( The
Theosophist( !ditorial( %ctober( 454K-
"The great purpose of this dra1ing together is to prepare the 1ay for the coming of the
ne1 &essiah( or( as 1e should say in Theosophical circles( the ne;t advent of the Lord
&aitreya( as a great spiritual teacher( bringing a ne1 religion" The time is rapidly approaching
1hen this shall be launched - a teaching 1hich shall unify the other religions( and compared
1ith them shall stand upon a broader basis and eep its purity longer"" , C" /" Leadbeater(
The Inner Life 3( p" 446-
"And no1 3 have to give to you( by command of the *ing( 3 have to give you +is
message( and some of the messages of the Lord &aitreya and +is great Brothers " " " so that
1hat 3 am saying( as to matter of announcement( is definitely at the command of the *ing
1ho 3 serve """ our hope is " " " that very many from the Theosophical and #tar organi8ations(
and the gro1ing Co-&asonry and the great fello1ship of teachers may recogni8e their Lord
1hen +e comes ( so that 1e may eep +im 1ith us for many years( and not mae his o1n
1orld impossible for +im save in seclusion as 1as done on +is last coming"" ,Annie Besant(
The Theosophist( November( 45FI( pp" 4IH( 4KH-
"As to the approaching advent of the Christ and the 1or 1hich +e has to do( you
cannot do better than read &rs" Besant's boo on The (han)in) "orl&* The time of +is
advent is not far distant( and the very body 1hich +e 1ill tae is even already born among
us"" , C" /" Leadbeater( The Inner Life 3( p" 4K-

=/elie(ing in se(en planes o8 *osmic <eing and states o8 !onsciousnessB #ith regard
to the >ni(erse or the MacrocosmB #e stop at the 8ourth planeB 8inding it impossi<le to go #ith
any degree o8 certainty <eyond.= '*ey to Theosophy( p. 46)
=The reader is reminded that *osmos o8ten means in our StanJas only our o#n Solar
SystemB not the in8inite >ni(erse.= '#ecret $octrine IB p. 2668n)
=These are the 8our lo#er planes o8 !osmic !onsciousnessB the three higher planes
<eing inaccessi<le to human intellect as de(eloped at present.= '#ecret $octrine IB p. 266)
Gsee diagram 8rom S1 IB p. 266) G3H

"/e have thus the seven planes of a universe( a solar system( 1hich( as 1e see by
this brief description( may be regarded as maing up three groups> """
3" Adi - - - - - - - - - 3" The field of Logoic manifestation only
ii" Anupadaa
iii" Atmic -------- 33" The field of supernormal human evolution
iv" Buddhic
v" &ental -------- 333" The field of elemental( mineral( vegetable( animal
vi" !motional and normal human evolution
vii" )hysical
,Annie Besant( A Stu&y in (onsciousness( p" F-

*T)*N O2 *T)*
=...Atman or se(enth principle ridded o8 its mayavic distinction 8rom its >ni(ersal
Source - #hich <ecomes the o<Eect o8 perception 8orB and <y the individuality centered in
BuddhiB the siCth principle... "or is it the 0Spirit o8 /uddhas present in the !hurchB0 <ut the
mnipresent >ni(ersal Spirit in the temple o8 nature - in one caseI and the se(enth principle -
the Atman in the temple - man -in the other. = '&ahatma LettersB pp. 343-4B V&4)
=First o8 allB Spirit 'in the sense o8 the A<soluteB and there8oreB indi(isi<le A77)B or
Atma.= '*ey to TheosophyB p. 114)

"The fifth plane( the nirvanic( is the plane of the highest human aspect of the 'od
1ithin us( and this aspect is named by Theosophists Atma( or the #elf " 3t is the plane of pure
e;istence( of divine po1ers in their fullest manifestation in our fivefold universe - 1hat lies
beyond on the si;th and seventh planes is hidden in the unimaginable light of 'od"" ,Annie
Besant( Ancient "is&o'( p" 4J6-

=The ne<ulae eCistI yet the ne<ular theory is #rong. A ne<ula eCists in a state o8 entire
elemental dissociation. It is gaseous and - something else <esidesB #hich can hardly <e
connected #ith gasesB as 9no#n to physical scienceI and it is sel8 -luminous. /ut that is all...
#e mayB #e maintainB de8ine our position #ith regard to modern ne<ular theory and its e(ident
incorrectnessB <y simply pointing out 8acts diametrically opposed to it in its present 8orm.=
'#ecret $octrine IB pp. &33B &41) G4H
=There8oreB do they 'the Adepts) say that the great men o8 science o8 the -est 9no#ing
nothing or neCt to nothing either a<out cometary matterB centri8ugal and centripetal 8orcesB the
nature o8 the ne<ulaeB or the physical constitution o8 the SunB starsB or e(en the moonB are
imprudent to spea9 so con8idently as they do a<out the 0central mass o8 the sun0 #hirling out
into space planetsB cometsB and #hat not. ur hum<le opinion <eing #anted #e maintain; that
it e(olutes out <ut the life principleB the soul o8 these <odiesB gi(ing and recei(ing it <ac9 in our
little solar systemB as the 0>ni(ersal 7i8e-gi(erB0 the "E 7IFE gi(es and recei(es it in the
In8inite and Eternity...= 'Blavatsy Collected /ritings NB p. 1&4) G16H
=,. Is it to <e supposed that the Mil9y -ay is composed o8 matter in a state o8
di88erentiation other than that #ith #hich #e are ac@uainted?
=A. I thoroughly <elie(e so. It is the store-house o8 the materials 8rom #hich the starsB
planets and other celestial <odies are produced. Matter in this state does not eCist on earthI
G11H <ut that #hich is already di88erentiated and 8ound on earth is also 8ound on other planets
and vice-versa" /utB as I understandB <e8ore reaching the planets 8rom its condition in the
Mil9y -ayB matter has 8irst to pass through many stages o8 di88erentiation. The matterB 8or
instanceB #ithin the Solar System is in an entirely di88erent state 8rom that #hich is outside or
<eyond the system.
=,. Is there a di88erence <et#een the "e<ulae and the Mil9y -ay?
=A. The sameB I should sayB that there is <et#een a high#ay road and the stones and
mud upon that road. There must <eB o8 courseB a di88erence <et#een the matter o8 the Mil9y
-ay and that o8 the (arious "e<ulaeB and these again must di88er among themsel(es. /ut in
all your scienti8ic calculations and measurements it is necessary to consider that the light <y
#hich the o<Eects are seen is a reflected lightB and the optical illusion caused <y the
atmosphere o8 the earth renders it impossi<le that calculations o8 distancesB etc.B should <e
a<solutely correctB in addition to the 8act that it entirely alters o<ser(ations o8 the matter o8
#hich the celestial <odies are composedB as it is lia<le to impose upon us a constitution
similar to that o8 the earth. This isB at any rateB #hat the MASTE5S teach us.= ' Transactions
of the Blavatsy LodgeB pp. 113-14)
"!ventually there comes a point at 1hich +e sends through it a ind of electrical shoc(
1hich precipitates it into a lo1er condition of matter( so that instead of being a mere
aggregation of atoms it becomes definitely a combination of them( usually a mass of glo1ing
"+ere 1e have the nebular stage( through 1hich various systems in our universe are at
this moment passing """ As our nebula revolved around its a;is it gradually cooled( contracted
and flattened do1n( so that eventually it became rather a huge revolving disc than a sphere"
)resently fissures appeared in this disc and it broe into rings( presenting some1hat the
appearance of the planet #aturn and its surroundings( but on a gigantic scale" At a chosen
point in each of these rings a subsidiary vorte; 1as set up( and gradually much of the matter
of the ring 1as gathered into this" The concussion of the fragments generated an amount of
heat 1hich reduced them to a gas condition and thus formed a huge glo1ing ball( 1hich
gradually( as it cooled( condensed into a planet"" , C" /" Leadbeater( The Inner Life 33( pp"
"Let us consider first the great nebula in %rion """ 3t is a chaotic mass of matter( in an
intensely heated condition( millions and millions of miles in diameter """ The probable change(
its ne;t step( 1e can construct in imagination as 1e loo at the nebula in Canes Cenatici" The
nebula no1 has taen on a spiral motion" 3t revolves( and its matter tends to aggregate round
a nucleus" 3n course of time( the spherical mass 1ill flatten0 as it contracts( ring after ring of
matter 1ill brea off from the cooling nucleus" As millions of years pass( these rings of matter
too 1ill brea0 each 1ill aggregate round some nucleus( and instead of a ring 1e shall have a
planet( retaining the original motion of the nebula( and revolving no1 round a central sun" %r
it may be that( 1ithout breaing into rings( the nebula 1ill thro1 off( as it 1hirls( outlying parts
of itself( 1hich then condense and become the planets0 but in either process( the original
chaotic nebula 1ill have become an orderly solar system( 1ith a central sun and planets
circling round it lie the solar system in 1hich 1e live"" , C" .inara2adasa( First rinciples of
Theosophy# pp" I-K- G12H
=AgainB in the Se(enth 5ound on the 7unar chainB #hen !lass .B the lastB @uits Alo<e
AB that Alo<eB instead o8 8alling asleepB as it had done in pre(ious 5oundsB <egins to die 'to
go into its planetary pralaya)I and in dying it trans8ers successi(elyB as Eust saidB its
0principlesB0 or li8e-elements and energyB etc.B one a8ter the other to a ne# 0laya centreB0 #hich
!ommences the 8ormation o8 Alo<e A o8 the Earth !hain. A similar process ta9es place 8or
each o8 the Alo<es o8 the 0lunar chain0 one a8ter the otherBB each 8orming a 8resh glo<e o8 the
0earth chain.0 .../ut Alo<e A o8 the lunar chain is not 8ully 0dead0 till the 8irst Monads o8 the 8irst
class ha(e passed 8rom Alo<e A or $B the last o8 the 0lunar chainB0 into the "ir(ana #hich
a#aits them <et#een the t#o chainsI and similarly 8or all the other Alo<es as statedB each
gi(ing <irth to the corresponding glo<e o8 the 0earth chain.0
=FurtherB #hen Alo<e A o8 the ne# chain is readyB the 8irst class or :ierarchy o8
Monads 8rom the 7unar chain incarnate upon it in the lo#est 9ingdomB and so on
successi(ely.= '#ecret $octrine IB pp. 1.1-3)
="o# the li8e impulse reaches 0A0 or rather that #hich is destined to <ecome 0A0 and
#hich so 8ar is <ut cosmic dust. A centre is 8ormed in the ne<ulous matter o8 the condensation
o8 the solar dust disseminated through space and a series o8 three e(olutions in(isi<le to the
eye o8 8lesh occur in successionB (iJ.B three 9ingdoms o8 elementals or nature 8orces are
e(oluted; in other #ords the animal soul o8 the 8uture glo<e is 8ormedI or as a *a<alist #ill
eCpress itB the gnomesB the salamandersB and the undines are created. The correspondence
<et#een a mother-glo<e and her child-man may <e thus #or9ed out. /oth ha(e their se(en
principles. In the Alo<eB the elementals 'o8 #hich there are in all se(en species) 8orm 'a) a
gross <odyB '<) her 8luidic dou<le 'linga sariram)B c) her li8e principle 'Ei(a)I 'd) her 8ourth
principle 9ama rupa is 8ormed <y her creati(e impulse #or9ing 8rom centre to circum8erenceI
'e) her 8i8th principle 'animal soul or ManasB physical intelligence) is em<odied in the
(egeta<le 'in germ) and animal 9ingdomsI '8) her siCth principle 'or spiritual soulB /uddhi) is
man 'g) and her se(enth principle 'atma) is in a 8ilm o8 spiritualiJed a9asa that surrounds her.=
'&ahatma LettersB p. 44B V1&)
"'lobe A of the terrene Chain began to form as the life 1ave left 'lobe A of the lunar
Chain" The #pirit of a globe( 1hen its life is over( taes a ne1 incarnation( and as it 1ere(
transfers the life 1ith himself to the corresponding globe of the ne;t Chain" The inhabitants(
after leaving the Chain( have long to 1ait ere their ne1 home is ready for them( but the
preparation that home begins 1hen the spirit of the first globe leaves it and it becomes a
dead body( 1hile he enters on a ne1 cycle of life and a ne1 globe begins to form round him"
&olecules are built up under the direction of $evas( humanity not being at all involved" The
#pirit of a globe is probably on the line of this class of $evas( and members of it perform the
1or of building globes all through the system" A great 1ave of life from the L%'%# builds up
atoms in a system by the intermediary of such a $eva0 then molecules are built( then cells(
and so on" Living creatures are lie parasites on the surface of the""" earth" " " %ur physical
!arth 1as formed 1hen the inhabitants left 'lobe $ of the &oon Chain """ but 'lobe $( our
earth could not go far in its formation till its congener( globe $( of the lunar chain( the &oon(
had died"" ,!an: "hence $o% an& "hither( pp" KG-I-
"The ne1 earth nebula 1as developed round a centre bearing pretty much the same
relation to the dying planet that the centres of the earth and moon bear to one another at
present" But in the nebulous condition this aggregation of matter occupied an enormously
greater volume than the solid matter of the earth no1 occupies" 3t stretched out in all
directions so as to include the old planet in its fiery embrace" The temperature of a ne1
nebulae appears to be considerably higher than any temperatures 1e are acquainted 1ith(
and by this means the old planet 1as superficially heated afresh in such a manner that all
atmosphere( 1ater( and volatili8able matter upon it 1as brought into the gaseous condition
and so became amenable to the ne1 centre of attraction set up at the centre of the ne1
nebulae" 3n this 1ay the air and seas of the old planet 1ere dra1n over into the constitution of
the ne1"""" ,A" )" #innett quoted in Ancient "is&o'( Annie Besant( pp" GIG-6-
=Ao to your 8ortepiano and eCecute upon the lo#er register o8 9eys the seven notes o8
the lo#er octa(e - up and do#n. /egin pianissimoI $esen"o 8rom the 8irst 9ey and ha(ing
struc9 ?o$tissimo on the last lo1er note go <ac9 diminuendo getting out o8 your last note a
hardly percepti<le sound - 0morendo pianissimo0... The 8irst and last notes #ill represent to you
the 8irst and last spheres in the cycle o8 e(olution - the highestM The one you stri9e once is our
planet.= '&ahatma LettersB p. .3B V13)
=ur Alo<eB as taught 8rom the 8irstB is at the <ottom o8 the arc o8 descentB #here the
matter o8 our perception eChi<its itsel8 in its grossest 8orm. ...:ence it only stands to reason
that the glo<es #hich o(ershado# our Earth must <e on di88erent and superior planes.= 'letter
8rom Mahatma *.:. @uoted in #ecret $octrine IB p. 1++)
=It is @uite correct that Mars is in a state o8 o<scuration at presentB and Mercury Eust
<eginning to get out o8 it... AgainB <oth 'Mars and Mercury) are septenary chainsB as
independent o8 the Earth0s sidereal lords and superiors as you are independent o8 the
0principles0 o8 1aumling 'Tom Thum<)...= 'letter 8rom Mahatma *.:. @uotedB in #ecret $octrine
IB p. 1+&)

"There are ten schemes of evolution at present e;isting in our solar system( but only
seven of them are at the stage 1here they have planets in the physical 1orld" These are> 4 " "
" 0 F " " " 0 G" that of the !arth( &ars and &ercury( 1hich has three visible planets( because it is
in its fourth incarnation"""" , C" /" Leadbeater( Te+t,oo- of Theosophy( p" 4F6-
"""" our !arth 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 1hat is called the
planet &ars( and its fifth globe !( 1hat is called the planet &ercury"" ,Annie Besant and C" /"
Leadbeater( !an: "hence# $o% an& "hither( p" 5-

<+ere in the boo is a diagram from #ecret $octrine 3( p" 4IG( 1hich is too comple;
to reproduce" - !d"=
=As #e are 2roceeding here 8rom >ni(ersals to 2articularsB instead o8 using the
inducti(e or Aristotlean methodB the num<ers are re(ersed. Spirit is enumerated the 8irst
instead o8 se(enthB as is usually doneB <utB in truthB ought not to be done... r as usually
named a8ter the manner o8 !soteric Buddhism and others; 1B AtmaI 2B /uddhi 'or Spiritual
Soul)I 3B Manas ':uman Soul)I 4B *ama 5upa 'Nehicle o8 1esire and 2assions)I &B 7inga
SariraI +B 2ranaI .B Sthula Sarira.= '#ecret $octrine IB p. 1&3)
1. Atma
2. /uddhi 'or Spiritual Soul)
3. Manas ':uman Soul)
4. *ama 5upa 'Nehicle o8 1esires and 2assions)
&. 7inga Sarira
+. 2rana
.. Sthula Sarira
=-e include Atma among the human 0principles0 in order not to create additional
con8usion. In reality it is no 0human0 <ut the uni(ersal a<solute principle o8 #hich /uddhiB the
Soul-SpiritB is the carrier.= '*ey to TheosophyB p. 43)
=The 0principlesB0 as already saidB sa(e the <odyB the li8eB and the astral eidolonB all o8
#hich disperse at deathB are simply aspects and states of consciousness.= '*ey to
TheosophyB p. 166)
=ccultism teaches that physical man is oneB <ut the thin9ing man septenaryB thin9ingB
actingB 8eelingB and li(ing on se(en di88erent states o8 <eing or planes o8 consciousnessB and
that 8or all these states and planes the permanent Ego 'not the 8alse personality) has a
distinct set o8 senses.= 'Transactions of the Blavatsy LodgeB p. .3)
3 " Adi
ii" Anupadaa
iii" Atma
iv" Buddhi
v" &anas
vi" *amas
vii" #thula
,Annie Besant( A Stu&y in (onsciousness( p" K6( <454J( Grd !dition=-
rinciples: Atma" #pirit0 Buddhi0 +igher &anas and Lo1er &anas0 *ama0 Linga
#harira0 #thula #harira
Life: Atma0 #piritual #oul0 +uman #oul0 Animal #oul
For's: Bliss-Body0 Causal Body0 &ental Body0 Astral Body0 !theric $ouble0 $ense Body

,Annie Besant( Ancient "is&o'( p" 456-

"$r " Annie Besant has proposed a set of names for the planes( so for future these 1ill
be used instead of those previously employed" A table of them is given belo1 for
Ne% Na'es: 4" $ivine /orld0 F"&onadic /orld0 G"#piritual /orld0 6" 3ntuitional /orld0
I" &ental /orld0 K" !motional or Astral /orld0 E" )hysical /orld
Ol& Na'es: 4" Adi )lane0 F" Anupadaa )lane0 G" Atmic or Nirvanic )lane0 6" Buddhic
)lane0 I" &ental )lane0 K" Astral )lane0 E" )hysical )lane
, C" /" Leadbeater( A Te+t,oo- of Theosophy( Grd !dition( 454J( p" 64- G13H
"The various subtle bodies of man that 1e have no1 studied form in their aggregate
1hat is usually called the 'aura' of the human being" This aura has the appearance of an egg-
shaped luminous cloud( in the midst of 1hich is the dense physical body( and from its
appearance it has often been spoen of as though it 1ere nothing more than such a cloud"
/hat is usually called the aura is merely such parts of the subtle bodies as e;tend beyond
the periphery of the dense physical body0 each body is complete in itself and interpenetrates
those that are coarser than itself0 it is larger or smaller according to its development( and all
that part of it that overlays the surface of the dense physical body is termed the aura" The
aura is thus composed of the overlapping portions of the etheric double( the desire body( and
in rare cases the buddhic body( illuminated by the atmic radiance"" G14H ,Annie Besant(
Ancient "is&o'( p" 45I-
=05emem<er that there is #ithin man no a<iding principle0 - #hich sentence I 8ind
8ollo#ed <y a remar9 o8 yours 0:o# a<out the siCth and se(enth principles?0 To this I ans#erB
neither Atma nor /uddhi e(er #ere 1ithin man...= '&ahatma LettersB p. 4&&B V12.)
=First o8 allB Spirit 'in the sense o8 the A<soluteB and there8oreB indi(isi<le A77)B or
Atma. As this can neither <e located nor limited in philosophyB <eing simply that #hich IS in
EternityB and #hich cannot <e a<sent 8rom e(en the tiniest geometrical or mathematical point
o8 the uni(erse o8 matter or su<stanceB it ought not to <e calledB in truthB a 0human0 principle at
all. 5atherB and at <estB it is in MetaphysicsB that point in space #hich the human Monad and
its (ehicle man occupy 8or the period o8 e(ery li8e.= '*ey to TheosophyB p. 114)
"These vehicles( being composed of matter modified by the action of the )lanetary
Logos of the Chain to 1hich they belong( cannot respond to the vibrations of matter differently
modified0 and the student must be able to use his atmic body before he can contact the
7niversal &emory beyond the limits of his o1n Chain"" ,Annie Besant( A Stu&y in
(onsciousness# p" 4EE-
" """"since the !go in the causual body gives the fundamental tone or temperament for
the incarnation( 1e may thin of the !go and his three lo1er vehicles as forming a chord of
temperamental tones( the Chord of the &an" But the 3ndividuality in the causal body is only a
partial representation of all his qualities0 behind his +igher &anas or Abstract &ind e;ists the
Buddhi( the $ivine 3ntuition( and behind that( the Atma or the indomitable #pirit of 'od in
man" But the Atma( Buddhi( and higher attributes of the &onad( 'the #on in the Bosom of the
9ather"' The fundamental note of the Life of the Logos gives the dominant tone for the &onad(
and the three attributes of the &onad( on the Adi( Anupadaa and the higher Nirvanic planes(
mae the 'Chord of the &onad"'" , C" .inara2adasa( First rinciples of Theosophy( p" 44H-
=For it is the /uddhi-Manas #hich is called the Causal BodyB 'the >nited &th and +th
2rinciples) and #hich is Consciousness( that connects it #ith e(ery personality it inha<its on
earth.= '*ey to TheosophyB p. 121)
=Spea9ing o8 ManasB the 0!ausal /odyB0 #e may call it - #hen connecting it #ith the
/uddhic radiance - the 0:IA:E5 EAB0 ne(er the 0:igher Sel8.=0 '*ey to TheosophyB p. 1.4)
=... you ha(e not yet grasped (ery 8irmly the di88erence <et#een the siCth and se(enth
and the 8i8thB or the immortal and the astral or personal 0Monads W Egos.0 ...the 0real !go
inheres in the higher principles #hich are reincarnated0 periodically e(ery oneB t#oB or three or
more thousands o8 years. /ut the immortal Ego the 0Indi(idual MonadB0 is not the personal
monad #hich is the &th ...= '&ahatma LettersB p. 133B V24/)
"The ego d1ells in a causal body( and 1hen he taes upon himself in addition a mental
and an astral body( the operation involves the actual entangling of a portion of the matter of
his causal body 1ith the matter of those lo1er astral and mental types"" , C"/" Leadbeater(
The Inner Life 3( pp" FHI-K-
"/hen the Thiner has consumed in the mental body all the fruits belonging to it of his
earthly life( he shaes it off and d1ells unencumbered in his o1n place" All the mental
faculties 1hich e;press themselves on the lo1er levels are dra1n 1ithin the causal body -
1ith the germs of the passional life that 1ere dra1n into the mental body 1hen it left the
astral shell to disintegrate in *amaloa - and these become latent for a time( lying 1ithin the
causal body( forces 1hich remain concealed for lac of material in 1hich 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( 1hence they 1ere dra1n 1hen the
Thiner 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 "is&o'( p" 4K4-
"%nce again( there begins the process of involution( and no1 of the !go 1ho lives in
the causal body" /hen the !go descends into incarnation( he undergoes limitation plane by
plane( as he maes successively the mental( astral and physical bodies"" , C " .inara2adasa(
First rinciples of Theosophy( p" 45E- G1+H
*ST2*- %ODY
'Linga-#arira in TheosophyB *ama-Aupa in "eo-Theosophy)
=-hyB she con8ounds 0Soul and SpiritB0 re8uses to discriminate <et#een the animal and
spiritual Egos the .iv-atma 'or 7inga-Shirir) and the *ama-Aupa 'or Atma-5upa)B t#o as
di88erent things as <ody and mindB and - mind and thought areM= '&ahatma LettersB p. 4+B V4)
=7inga-Sarira; the inert (ehicle or 8orm on #hich the <ody is mouldedI the (ehicle o8
7i8e. It is dissipated (ery shortly a8ter the disintegration o8 the <ody.= '#ecret $octrine IIB p.
"The desire nature of the astral body provides a delicate instrument o f cognition" !vil
begins 1hen the desire elemental dominates and dispossesses for the time the !go" A
natural desire then becomes a craving( and the astral body gets out of control" /hen a man
loses his temper( so that for the time he is not sho1ing a soul's attributes( but those of a 1ild
beast( he has for the time reverted to an early state of evolution( dragged thereto by the astral
body 1hich he cannot control" /hat 1e have to understand is that 1e 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" .inara2adasa( First rinciples of Theosophy( p" 4HI-
"/hile the man is 1hat 1e call alive and a1ae 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
1ith his lo1est vehicle" %ne of the limitations of the physical body is that it quicly becomes
fatigued and needs periodical rest" !ach night the man leaves it to sleep( and 1ithdra1s into
his astral vehicle( 1hich does not become fatigued and therefore needs no sleep" $uring this
sleep of the physical body the man is free to move about in the astral 1orld"""" , C" /"
Leadbeater( Te+t,oo- of Theosophy( pp" K4-F- G13H
=0:a(ing 8or FatherB SpiritB 1hich is Life 'the endless !ircle or 2ara<rahm) and 8or
Mother the Areat 1eepB #hich is Su<stance '2ra9riti in its undi88erentiated condition) - Adonai
possesses the potency o8 <oth and #ields the dual po#ers o8 all things.0 -e #ould say tripleB
<ut in the sense as gi(en this #ill do. 2ythagoras had a reason 8or ne(er using the 8inite
useless 8igure - 2B and 8or altogether discarding it. The "E canB #hen mani8estingB <ecome
only 3. The umani8ested #hen a simple duality remains passi(e and concealed. The dual
monad 'the .th and +th principles) hasB in order to mani8est itsel8 as a LogosB the 0*#an-shai-
yin0 to 8irst <ecome a triad '.thB +th and hal8 o8 the &th)...= '&ahatma Letters( pp. 34+-.)
=In shortB as the spiritual Monad is oneB >ni(ersalB /oundless and ImpartiteB #hose
raysB ne(erthelessB 8orm #hat #eB in our ignoranceB call the 0Indi(idual Monads0 o8 menB so the
Mineral Monad <eing at the opposite point o8 the circle is also one - and 8rom it proceed the
countless physical atomsB #hich Science is <eginning to regard as indi(idualiJed. ... As the
Monads are uncompounded thingsB as correctly de8ined <y 7ei<nitJB it is the spiritual essence
#hich (i(i8ies them in their degrees o8 di88erentiationB #hich properly constitutes the Monad -
not the atomic aggregationB #hich is only the (ehicle and the su<stance through #hich thrill
the lo#er and the higher degrees o8 intelligence.= '#ecret $octrine IB pp.1..-4)

=It #ould <e (ery misleading to imagine a Monad as a separate Entity trailing its slo#
#ay in a distinct path through the lo#er *ingdomsB and a8ter an incalcula<le series o8
trans8ormations 8lo#ering into a human <eingI in shortB that the Monad o8 a :um<oldt dates
<ac9 to the Monad o8 an atom o8 horn<lende.= '#ecret $octrine IB p. 1.3)
"No1 this speciali8ation of .ac out of the dog-'roup #oul is due( not only to the
higher vibrations sent to1ards him from .ac's master( mistress( and friends( but also to the
fact that a &onad( 'a fragment of $ivinity(' is seeing to form an !go or #oul in order to begin
his human e;periences" This &onad long ago attached to itself an atom of each of the planes
as a centre on each plane( as an 'earnest' sent in advance 1ith a vie1 to his future 1or " " "
/hen the 'permanent atoms' find themselves in touch 1ith a highly speciali8ed part of the
animal 'roup #oul( lie the 'soul of .ac(' then the &onad sends do1n from his high plane
certain influences """ the 'soul of .ac' as the result of the stronger and more divine radiations
from the &onad( breas off from the 'roup #oul """" , C" .inara2adasa( First rinciples of
Theosophy( p" 4FF-
"&ean1hile( it may be said in passing( the everflo1ing stream of life from the Logos
supplies ne1 &onads of form on the higher levels( so that the evolution proceeds
continuously( and as the more-evolved &onads incarnate in the lo1er 1orlds their place is
taen by the ne1ly emerged &onads in the higher"" ,Annie Besant( Ancient "is&o'( p" FHI-
"The evolution of matter is a re-arrangement0 the evolution of life is an unlocing and
an unfoldment" 3n the first cell of living matter( in some incomprehensible fashion( are
#haespeare and Beethoven" Nature may need millions of years to re-arrange the substance(
'selecting' age after age( till the proper aggregation is found( and #haespeare and
Beethoven can come from her bosom to be the protagonists in one scene of her drama" Bet
all the 1hile( throughout the millions of years( the life held them both mysteriously 1ithin
itself " """/ithin each cell +! resides in +3# fullness( under +3# guidance( at the proper time(
#haespeare and Beethoven step forth( and 1e call it !volution"" , C .inara2adasa( First
rinciples of Theosophy( p" 4E- G14H
=The #hole *osmos is guidedB controlledB and animated <y almost endless series o8
:ierarchies o8 sentient /eingsB each ha(ing a mission to per8ormB and #ho - #hether #e gi(e
them one name or anotherB and call them 1hyan-!hohans or Angels - are 0messengers0 in the
sense only that they are the agents o8 *armic and !osmic 7a#s. They (ary in8initely in their
respecti(e degrees o8 consciousness and intelligenceI and to call them all pure Spirits #ithout
any o8 the earthly alloy 0#hich time is #ont to prey upon0 is only to indulge in poetical 8ancy.
For each o8 these /eings either 1asB or prepares to <ecomeB a manB i8 not in the present then
in a past or a coming cycle 'Man(antara). They are perfectedB #hen not incipientB men...=
'#ecret $octrine IB pp. 2.4-&)
=In so<er truthB as Eust sho#nB e(ery 0Spirit0 so-called is either a disembodied or a
future man" As 8rom the highest Archangel '1hyan !hohan) do#n to the last conscious
0/uilder0 'the in8erior class o8 Spiritual Entities)B all such are menB ha(ing li(ed eons agoB in
other Man(antarasB on this or other SpheresI so the in8eriorB semi-intelligent and non-
intelligent Elementals - are all future men.= '#ecret $octrine IB p. 2..)
"The nature-spirits constitute an evolution apart ( quite distinct at this stage from that of
humanity """ /e no1 that( after that individuality has been attained( the unfolding of humanity
carries us gradually to the steps of the )ath( and then on1ard and up1ard to Adeptship and
to the glorious possibilities 1hich lie beyond"
"This is our line of development( but 1e must not mae the mistae of thining of it as
the only line " " " The nature spirits( for e;ample( neither have been nor ever 1ill be members
of a humanity such as ours"" , C" /" Leadbeater( The $i&&en Si&e of Thin)s 3( pp" 44K-E-
""""there are several parallel streams of evolving life( each mostly independent of the
others in its development"
"T1o of these streams are those of +umanity and of a parallel stream called the
evolution of $evas or Angels """ As already mentioned( human life has its earlier stages of
animal vegetable( mineral and elemental life" 9rom the same mineral life( ho1ever( the life
diverges into another channel( through stages of vegetable forms( animal forms( then the
forms of 'nature-spirits(' or the fairies of tradition( into Angels or $evas """ %ne stream builds
organisms living in 1ater( 1hile three use forms living on land" %nly one of the si; streams
leads into humanity0 the other five pass into the parallel evolution of the $evas"" , C"
.inara2adasa( First rinciples of Theosophy( pp" 4E-45- <FH=
=Man #as the store-houseB so to spea9B o8 all the seeds of life 8or this 5oundB
(egeta<le and animal ali9e... :a(ing appeared at the (ery <eginningB and at the head o8
sentient and conscious li8eB man 'the astralB or the 0SoulB0 8or the $oharB repeating the archaic
teachingB distinctly says that 0the real man is the SoulB and his material 8rame no part o8 him0) -
man <ecame the li(ing and animal >"ITB 8rom #hich the 0cast-o88 clothes0 determined the
shape o8 e(ery li8e and animal in this 5ound.
=ThusB he 0created0 8or ages the insectsB reptilesB <irdsB and animalsB unconsciously to
himsel8B 8rom his remains and relics 8rom the Third and Fourth 5ounds.= '#ecret $octrine IIB
pp. 234-46)
=The Monad is a drop out o8 the shoreless cean <eyondB orB to <e correctB 1ithin the
plane o8 prime(al di88erentiation. It is di(ine in its higher and human in its lo#er condition...
and a monad it remains at all timesB sa(e in "ir(anic stateB under #hate(er conditionsB or
#hate(er eCternal 8orms. ...the M"A1 hasB during the cycle o8 its incarnationsB to re8lect in
itsel8 e(ery root-form o8 each 9ingdom. There8oreB the *a<alists say correctly that 0MA"
<ecomes a stone B a plantB an animalB a manB a SpiritB and 8inally Aod .../ut <y 0MA"0 the
di(ine Monad is meantB and not the thin9ing EntityB much less his physical <ody. ... It is
correct to say that the man o8 this Man(antaraB i.e.B during the three preceding 5oundsB has
passed through all the 9ingdoms o8 nature. That he #as 0a stoneB a plantB an animal.0 /ut 'a)
these stonesB plantsB and animals #ere the prototypesB the 8ilmy presentments o8 those o8 the
Fourth 5oundI and '<) e(en those at the <eginning o8 the Fourth 5ound #ere the astral
shado#s o8 the presentB as the ccultists eCpress it... Thus the astral prototypes o8 the lo#er
<eings o8 the animal 9ingdom o8 the Fourth 5oundB #hich preceded 'the chhayas o8) &enB
#ere the consolidatedB though still (ery ethereal sheaths o8 the still more ethereal 8orms or
models produced at the close o8 the Third 5ound on Alo<e 1. 02roduced 8rom the residue o8
the su<stance matterI 8rom dead <odies o8 men and 'other e;tinct) animals o8 the #heel
<e8oreB0 or the pre(ious Third 5ound - as StanJa 24 tells us. :enceB #hile the nondescript
0animals0 that preceded the astral man at the <eginning o8 this li8e-cycle on our Earth #ere
stillB so to spea9B the progeny o8 the man o8 the Third 5oundB the mammalians o8 this 5ound
o#e their eCistenceB in a great measureB to man again. Moreo(erB the 0ancestor0 c8 the present
anthropoid animalB the apeB is the direct production o8 the yet mindless &anB #ho desecrated
his human dignity <y putting himsel8 physically on the le(el o8 the animal.= '#ecret $octrine IIB
pp. 13+-.)
=...the &anasaputrasB the Sons o8 -isdom #ho in8ormed the mindless manB and
endo#ed him #ith his mind 'manas).= '#ecret $octrine IIB p. +63)

"Thus by their repeated plant-reincarnations the monadic group-souls in the vegetable
ingdom evolve( until those that ensoul the highest members of the ingdom are ready for the
ne;t step"
"This step carries them into the animal ingdom( and here they slo1ly 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 1hich complete
individuali8ation 1ill be reached """ At last the decreasing number of forms animated by a
monadic group-soul comes do1n to unity( and it animates a succession of single forms -a
condition differing from human reincarnation only by the absence of &anas( 1ith its causal
and mental bodies" The mental matter brought do1n 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 L%'%# - the tabernacle is ready for the reception of the
human &onad"
"""" $oubtless( in the course of aeons of evolution( the up1ardly evolving &onad of
form might have unfolded &anas by progressive gro1th( but both in the human race in the
past( and in the animals of the present( such has not been the course of Nature" /hen the
house 1as ready the tenant 1as sent do1n> from the higher planes of being the atmic life
descended( veiling itself in Buddhi( as a golden thread0 and its third aspect( &anas( sho1ing
itself in the higher levels of the formless 1orld of the mental plane( germinal &anas 1ithin the
form 1as fructified( and the embryonic causal body 1as formed by the union" This is the
individuali8ation of the spirit( the incasing of it in form( and the spirit incased in the causal
body is the soul( the individual( the real man """
"9urther( this outpoured life reaches the evolving forms not directly but by
intermediaries" The human race having attained the point of receptivity( certain great %nes(
called #ons of &ind( cast into men the monadic spar of Atma-Buddhi-&anas"" ,Annie
Besant( Ancient "is&o'( pp" F4H-4G- G21H
=,. Is the apparent o<Eecti(ity in a dream really o<Eecti(e or su<Eecti(e?
=A. I8 it is admitted to <e apparentB then o8 course it is su<Eecti(e. The @uestion should
rather <eB to #hom or #hat are the pictures or representations in dreams either o<Eecti(e or
su<Eecti(e. To physical manB the dreamerB all he sees #ith his eyes shutB and in or through his
mindB is o8 course su<Eecti(e. /ut to the Seer #ithin the physical dreamerB that #eer himsel8
<eing su<Eecti(e to our material sensesB all he sees is as o<Eecti(e as he is himsel8 to himsel8
and to others li9e himsel8.= 'Transactions of the Blavatsy LodgeB p. .3)
=,. -hat is the condition o8 the Linga #arira 'astral <ody - N.E.)B or plastic <odyB during
=A. The condition o8 the 2lastic 8orm is to sleep #ith its <odyB unless proEected <y some
po#er8ul desire generated in the higher Manas. In dreams it plays no acti(e partB <ut on the
contrary is entirely passi(eB <eing the in(oluntary hal8-sleepy #itness o8 the eCperiences
through #hich the higher principles are passing.= 'Transactions of the Blavatsy LodgeB p. .+)
=Mind is a name gi(en to the sum o8 the states o8 !onsciousness grouped under
ThoughtB -ill and Feeling. 1uring deep sleepB ideation ceases on the physical planeB and
memory is in a<eyanceI thus 8or the time-<eing 0Mind is notB0 <ecause the organB through
#hich the Ego mani8ests ideation and memory on the material planeB has temporarily ceased
to 8unction. ...our 0!go0 is latent 'in us) at the time o8 sushuptiB sleep...= '#ecret $octrine IB pp.
33B 424)
=The three states o8 consciousnessB #hich are .agratB the #a9ingI #vapnaB the
dreamingI and #ushuptiB the deep sleeping state.= 'Coice of the #ilence( p. +)
=Sleep is a sign that #a9ing li8e has <ecome too strong 8or the physical organismB and
that the 8orce o8 the li8e current must <e <ro9en <y changing the #a9ing 8or the sleeping state.
As9 a good clair(oyant to descri<e the aura o8 a person Eust re8reshed <y sleepB and that o8
another Eust <e8ore going to sleep. The 8ormer #ill <e seen <athed in rhythmical (i<rations o8
li8e-currents - goldenB <lueB and rosyI these are the electrical #a(es o8 7i8e. The latter isB as it
#ereB in a mist o8 intense golden-orange hueB composed o8 atoms #hirling #ith an almost
incredi<le spasmodic rapidityB sho#ing that the person <egins to <e too strongly saturated
#ith 7i8eI the li8e essence is too strong 8or his physical organsB and he must see9 relie8 in the
shado#y side o8 that essenceB #hich side is the dream elementB or physical sleepB one o8 the
states o8 consciousness.= 'Transactions of the Blavatsy Lodge( p. .1)
"/hile a man is 1hat 1e call alive and a1ae 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
1ith his lo1est vehicle" %ne of the limitations of the physical body is that it quicly becomes
fatigued and needs periodical rest" !ach night the man leaves it to sleep( and 1ithdra1s into
his astral vehicle( 1hich does not become fatigued and therefore needs no sleep" $uring this
sleep of the physical body the man is free to move about in the astral 1orld( but the e;tent to
1hich he does this depends upon his development """ The educated man is generally able to
travel in his astral vehicle 1herever he 1ill( and has much more consciousness in the astral
1orld"""" ,C"/" Leadbeater( Te+t,oo- of Theosophy( pp" K4-F-
"The vast importance of the 1or 1hich They are doing( and the enormous amount of
it( mae it obviously impossible that They should tae up personal 1or 1ith individuals" 3n
the cases 1here such 1or has to be done it is al1ays delegated to pupils""" The 1or of the
invisible helpers on the astral plane 1ould simply not be done unless there 1ere pupils at the
stage 1here that is the best 1or they can do""" 9or those 1ho are acting as invisible helpers
on the astral plane there are no separate levels0 it is all one"
"3n 3ndia the idea of service on the astral plane is not so 1idely no1n as in the
/est"""" ,C"/" Leadbeater( The Inner Life( Col" 3( pp" 45( 4EJ- G22H
"$uring the night or at any time 1hen 1e sleep he <the 'physical elemental' - !d"= lets
the nerves and muscles rela;( and devotes himself specially to the assimilation of vitality and
the recuperation of the physical body"" , C" /" Leadbeater( The (ha-ras( p" IE-
"/hen vitali8ed atoms are""" more sparsely scattered( the man in rude health increases
his po1er of absorption( depletes a larger area( and so eeps his strength at the normal level0
but invalids and men of small nerve-force( 1ho cannot do this( often suffer severely( and find
themselves gro1ing 1eaer and more irritable 1ithout no1ing 1hy"" , C" /" Leadbeater(
The (ha-ras# pp" 6K-E- G23H

=In *ama 7o9a those #ho retain their remem<ranceB #ill not enEoy it at the supreme
hour o8 recollection. - Those #ho no1 they are dead in their physical <odies - can only <e
either adepts or sorcerersI and these t#o are the eCceptions to the general rule . '&ahatma
LettersB p. 123B V26!)
=The good and pure sleep a @uiet <liss8ul sleepB 8ull o8 happy (isions o8 earth-li8e and
ha(e no consciousness o8 <eing already 8or e(er <eyond that li8e...
=E(ery Eust disem<odied 8our-8old entity - #hether it died a natural or (iolent deathB 8rom
suicide or accidentB mentally sane or insaneB young or oldB goodB <adB or indi88erent - loses at
the instant o8 death all recollectionsB it is mentally - annihilatedI it sleeps it0s a9ashic sleep in
the *ama-lo9a. This state lasts 8rom a 8e# hoursB 'rarely less) daysB #ee9sB months -
sometimes to se(eral years. All this according to the entityB to its mental status at the moment
o8 deathB to the character o8 its deathB etc. That remem<rance #ill return slo#ly and gradually
to#ard the end o8 the gestation 'to the entity or Ego)B still more slo#ly <ut 8ar more imper8ectly
and incompletely to the shellB and 8ully to the Ego at the moment o8 its entrance into
1e(achan.= '&ahatma Letters( pp. 123B 13+-.B V14B V24/)
=En@uirer;H In no caseB thenB do you admit the possi<ility o8 the communication o8 the
li(ing #ith the disem<odied spirit?
=TheoGsophistH; DesB there is a caseB and e(en t#o eCceptions to the rule. The 8irst
eCception is during the 8e# days that 8ollo# immediately the death o8 a person and <e8ore the
!go passes into the 1e(achanic stateB ...The spirit is daJed a8ter death and 8alls (ery soon
into #hat #e call 0pre-devachanic unconsciousness.0 The second eCception is 8ound in the
Nirmanaayas. ...adeptB or SaintB or #hate(er you may call him... They ha(e no material <odyB
as they ha(e le8t it <ehind...= '*ey to TheosophyB pp. 1&6-1)
=In the *ama 7o9a 'semi-physical sphere) d#ell the shellsB the (ictims and suicidesI
and this sphere is di(ided into innumera<le regions and su<-regions corresponding to the
mental states o8 the comers at their hour o8 death. This is the glorious 0Summer-land0 o8 the
SpiritualistsB to #hose horiJons is limited the (ision o8 their <est seers - (isions imper8ect and
decepti(e <ecause untrained and non-guided <y Alaya Cynyana 'hidden 9no#ledge).=
'&ahatma LettersB pp. 143-4B V2&)
"The dead can see us( but it is our astral body that they see0 consequently they are at
once a1are of our emotions( but not necessarily of the details of our physical condition" They
no1 1hether 1e are happy or miserable " " " The dead man carries on 1ith him his affections
and hatreds0 he no1s his old friends 1hen he meets them( and he also often forms ne1
friendships among ne1 companions 1hom he meets for the first time on the astral plane""
, C" /" Leadbeater( The Inner Life 33( p" JJ-
"&any men arrive in the astral 1orld in utter ignorance of its conditions( not reali8ing at
first that they are dead( and 1hen they do reali8e it fearing the fate that may be in store for
them( because of false and 1iced theological teaching"" , C" /" Leadbeater( Te+t,oo- of
Theosophy( p" EJ-
"/hen an average man or 1oman reaches *amaloa( the spiritual 3ntelligence is
clothed 1ith a desire body( 1hich possesses considerable vigor and vitality0 the lo1er &anas(
closely inter1oven 1ith *ama during the earth - life 2ust ended( having lived much in the
en2oyment of ob2ects of sense and in the pleasures of the emotions( cannot quicly
disentangle itself from the 1eb of its 1eaving( and return to its )arent &ind( the source of its
o1n being" +ence a considerable delay in the 1orld of transition( in *amaloa( 1hile the
desires 1ear out and fade a1ay to a point at 1hich they can no longer detain the #oul 1ith
their clinging arms"
"As said( during the period that the 3mmortal Triad( &ind and $esire remain together in
*amaloa( communication bet1een the disembodied entity and the embodied entities on
earth is possible"" ,Annie Besant( .eath - an& After# pp" GI-K-
"The average person passing into the heaven-life( for e;ample( tends to float at a
considerable distance above the surface of the earth( although on the other hand some of
such men are dra1n to our level" #till( broadly speaing( the inhabitants of the heaven-1orld
may be thought of as living in a sphere or ring or 8one round the earth" /hat spiritualists call
summer-land e;tends many miles above our heads" " "" , C" /" Leadbeater( The Inner Life 3(
p" 4E6- G24H
=... all the great plans o8 moral re8orm o8 intellectual and spiritual research into a<stract
principles o8 natureB all the di(ine aspirationsB #ouldB in de(achan come to 8ruitionB and the
a<stract entity... #ould occupy itsel8 in this inner #orld o8 its o#n preparationB li(ingB i8 not
@uite #hat one #ould call a conscious eCistenceB at least a dream o8 such realistic (i(idness
that none o8 the li8e-realities could e(er match it.= '&ahatma LettersB p. 141B V2&)
=En@. /ut #hat is 1e(achan?
=Theo. The 0land o8 gods0 literallyI a conditionB a state o8 mental <liss. 2hilosophically a
mental condition analogous toB <ut 8ar more (i(id and real thanB the most (i(id dream. It is the
state a8ter death o8 most mortals.= '*ey to TheosophyB p. 166)
=Dou postulate an intercourse o8 entities in de(achan #hich applies only to the mutual
relationship o8 physical eCistence. T- sympathetic souls #ill each #or9 out its o#n
de(achanic sensations ma9ing the other a sharer in its su<Eecti(e <lissB <ut yet each is
disassociated 8rom the other as regards actual mutual intercourse. For #hat companionship
could there <e <et#een t#o su<Eecti(e entities #hich are not e(en as material as that etherial
<ody - shado# - the &ayavi-rupa?= '&ahatma Letters( p. 143B V2&)
=A mother 8rom a sa(age tri<e is not less happy than a mother 8rom a regal palaceB
#ith her lost child in her armsI and although as actual EgosB children prematurely dying <e8ore
the per8ection o8 their septenary Entity do not 8ind their #ay to 1e(a-!hanB yet all the same
the mother0s lo(ing 8ancy 8inds her children thereB #ithout one missing that her heart yearns
8or. Say - it is <ut a dreamB <ut a8ter all #hat is o<Eecti(e li8e itsel8 <ut a panorama o8 (i(id
realities? The pleasures realiJed <y a 5ed Indian in his 0happy hunting grounds0 in that 7and
o8 1reams is not less intense than the ecstacy 8elt <y a connoisseur #ho passes aeons in the
#rapt delight o8 listening to 1i(ine Symphonies <y imaginary angelic choirs and orchestras.=
'&ahatma LettersB p. 163B V1+)
"/hen the astral life is over( the man dies t o that 1orld in turn( and a1aens in the
mental 1orld " " " +is mental body is by no means fully developed0 only those parts of it are
really in action to their fullest e;tent 1hich he has used in this altruistic manner" /hen he
a1aens again after the second death( his first sense is one of indescribable bliss and vitality
- a feeling of such utter 2oy in living that he needs for the time nothing but 2ust to live" #uch
bliss is of the essence of life in all the higher 1orlds of the system" !ven astral life has
possibilities of happiness far greater than anything that 1e can no1 in the dense body0 but
the heaven-life in the mental 1orld is out of all proportion more blissful than the astral"" , C"
/" Leadbeater( Te+t,oo- of Theosophy( pp" J5-5H- G2&H
"And 1ith regard to the true communion( that of soul 1ith soul? That is closer( nearer(
dearer than anything 1e no1 here( for( as 1e have seen( there is no barrier on the mental
plane bet1een soul and soul0 e;actly in proportion to the reality of soul-life in us is the reality
of soul-communion there0 the mental image of our friend is our o1n creation0 his form as 1e
ne1 and loved it0 and his soul breathes through that form to ours 2ust to the e;tent that his
soul and ours can throb in sympathetic vibration"" ,Annie Besant( Ancient "is&o'( p" 4IJ-
"The fifth subdivision of *amaloa offers many ne1 characteristics " " " +ere are
situated all the materiali8ed heavens 1hich play so large a part in popular religions all the
1orld over" The happy hunting-grounds of the Aed 3ndian"""" ,Annie Besant( Ancient
"is&o'( p" 44H- G2+H
=...*arma is the guiding po#erB and Trishna 'in 2ali Tanha) the thirst or desire to
sentiently li(e - the proCimate 8orce or energyB the resultant o8 human 'or animal) actionB
#hichB out o8 the old #andhas produce the ne# group that 8orm the ne# <eing and control
the nature o8 <irth itsel8... The 0old <eing0 is the sole parent - 8ather and mother at once - o8
the 0ne# <eing.0 It is the 8ormer #ho is the creator and 8ashionerB o8 the latterB in realityI and
8ar more so in plain truthB than any 8ather in 8lesh. And once that D> ha(e #ell mastered the
meaning o8 #andhas you #ill see #hat I mean.
=It is the group o8 S9andhasB that 8orm and constitute the physical and mental
indi(iduality #e call man 'or any <eing). This group consists 'in the eCoteric teaching) o8 8i(e
S9andhasB namely; Aupa - the material properties or attri<utesI Cedana - sensationsI #anna -
a<stract ideasI #anhara - tendencies <oth physical and mentalI and Cinnana - mental
po#ersB an ampli8ication o8 the 8ourth meaning the mentalB physical and moral predispositions.
-e add to them t#o moreB the nature and names o8 #hich you may learn herea8ter. Su88ice
8or the present to let you 9no# that they are connected #ithB and producti(e o8 #aayaditthiB
the 0heresy or delusion o8 indi(iduality0 and o8 AttavadaB 0the doctrine o8 Sel8B0 <oth o8 #hich 'in
the case o8 the 8i8th principle the soul) lead to the maya o8 heresy and <elie8 in the e88icacy o8
(ain rites and ceremoniesI in prayers and intercession... #andhas... are e(er and
ceaselessly at #or9 in preparing the a<stract mouldB the 0pri(ation0 o8 the 8uture ne1 <eing.=
'&ahatma Letters( pp. 116-126B V1+)
=En@. -hat <ecomes o8 the otherB the lo#er S9andhas o8 the personalityB a8ter the
death o8 the <ody? Are they @uite destroyed?
=Theo. They are and yet they are not - a 8resh metaphysical and occult mystery 8or you.
They are destroyed as the #or9ing stoc9 in hand o8 the personalityI they remain as armic
effectsB as germsB hanging in the atmosphere o8 the terrestrial planeB ready to come to li8eB as
so many a(enging 8iendsB to attach themsel(es to the ne# personality o8 the Ego #hen it
reincarnates.= '*ey to Theosophy( p-1&4)
"A physical impact of any ind 1ill cause vibrations corresponding to its o1n in the
physical body it contacts """ 1hether local or general( they 1ill reach the permanent physical
atom " " " All the results of physical e;periences remain stored up in this permanent atom( as
po1ers of vibrating """ The physical body disintegrates at death0 its particles scatter( all
carrying 1ith them the result of the e;perience through 1hich they have passed """ But the
physical permanent atom remains """
"The permanent astral atom bears e;actly 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 *ama-
loa-purgatory - the golden life-1eb 1ithdra1s from the astral body( leaving it to disintegrate(
as its physical comrade had previously done( and en1raps 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( A Stu&y in (onsciousness# pp" KH(
KI- G2.H
"A questioner sometimes ass> +o1 can these permanent atoms be stored up 1ithin
the causal body( 1ithout losing their physical( astra4( and mental natures( since the causal
body e;ists on a higher plane( 1here the physical( as physical( cannot be: #uch a querent is
forgetting( for a moment( that all the planes are interpenetrating """ The triad forms a minute
particle 1ithin the causal body0 each constituent part of it belongs to its o1n plane( but as the
planes have meeting points every1here( no difficulty arises in the necessary 2u;taposition""
,Annie Besant( A Stu&y in (onsciousness( p" KK- G23H
=7i8e is e(er present in the atom o8 matterB #hether organic or inorganicB conditioned or
unconditioned - a di88erence that the occultists do not accept. Their doctrine is that li8e is as
much present in the inorganic as in the organic matter; #hen li8e-energy is acti(e in the atomB
that atom is organicI #hen dormant or latentB then the atom is inorganic... The 0%i(aB0 or li8e
principle #hich animates manB <eastB plantB and e(en mineralB certainly is 'a 8orm o8 8orce
indestructi<le0... -ere it to <ecomeB #e #ill not say a<sentB 8or this is impossi<leB since it is
omnipresentB <ut 8or one single instant inacti(eB say in a stoneB the particle the latter #ould
lose instantly their cohesi(e property and disintegrate as suddenly - though the 8orce #ould
still remain in each o8 its particlesB <ut in a dormant state. Thus the continuation o8 the
sentence #hich states thatB #hen this is 0disconnected #ith one set o8 atomsB it <ecomes
attracted immediately <y others0 does not imply that it a<andons entirely the 8irst setB <ut only
that it trans8ers its vis viva or li(ing po#erB the energy o8 motionB to another set. /ut <ecause it
mani8ests itsel8 in the neCt set as #hat is called *inetic energyB it does not 8ollo# that the 8irst
set is depri(ed o8 it altogetherI 8or it is still in itB as potential energyB or li8e latent. ...#e regard
and call in our occult phraseology those atoms that are mo(ed <y *inetic energy as 0li8e
atomsB0 #hile those that are 8or the time <eing passi(eB containing <ut in(isi<le potential
energyB #e call 0sleeping atoms0 ...= 'Blavatsy Collected /ritings NB pp. 111-13)
"The physical body disintegrates at death0 its particles scatter( all carrying 1ith them the
result of the e;periences through 1hich 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 ceaseless
birthings into another" But the physical permanent atom remains0 it is the only atom that has
passed through all the e;periences of the ever-changing conglomerations 1e call our body(
and it has acquired all the results of all those e;periences" /rapped in its golden cocoon( it
sleeps through the long years during 1hich the .ivatman that o1ns it is living through other
e;periences in other 1orlds" By these it remains unaffected( being incapable of responding to
them( and it sleeps through its long night in undisturbed repose" """+" )" Blavatsy thro1s out
a hint as to these 'sleeping atoms"' ,#ee The Secret .octrine 33( E4H- ,Annie Besant( A
Stu&y in (onsciousness# p" KH- G24H
=There are 8i(e #andhas or 0attri<utes0 in the /uddhist teachings; 'Aupa '8orm or
<ody)B material @ualitiesI CedannaB sensationI #annaB a<stract ideasI #amharaB tendencies
o8 mindI CinnanaB mental po#ers. 8 these #e are 8ormedI <y them #e are conscious o8
eCistenceI and through them communicate #ith the #orld a<out us...
=En@. -hat do you mean <y #andhas?
=Theo. %ust #hat I said; 0attri<utes0 among #hich is &emory... /ecause memory is
included #ithin the S9andhasB and the S9andhas ha(ing changed #ith the ne# eCistenceB a
memoryB the record o8 that particular eCistenceB de(elops. ... the record or re8lection o8 all the
past li(es must sur(i(e... #e preser(e no memory on the physical plane o8 our past li(esB
though the real 0Ego0 has li(ed them o(er and 9no#s them all.= '*ey to TheosophyB pp. 124-
"/hen functioning in this physical 1orld he remembers by means of his mental body0
but since that is a ne1 one( assumed only for this birth( it naturally cannot contain the
memory of previous births in 1hich it had no part"" ,C"/" Leadbeater( A Te+t,oo- of
Theosophy( p" 66-
"The memory of the cells( or of groups of cells( perishes at death( and cannot be said
to be recoverable( as such" /here then is &emory preserved:
"The brief ans1er is &emory is not a facu4ty( and is not preserved0 it does not inhere
in consciousness as a capacity( nor is any memory of events stored up in the individual
consciousness" !very event is a present fact in the universe-consciousness( in the
consciousness of the L%'%#"""" ,Annie Besant( A stu&y in (onsciousness( p" 4K5-
=It #as :.2./.B #hoB acting under the orders o8 Atrya 'one #hom you do not 9no#) #as
the 8irst to eCplain in the #piritualist the di88erence there #as <et#een psyche and nousB
nefesh and ruach - Soul and Spirit. She had to <ring the #hole arsenal o8 proo8s #ith herB
@uotations 8rom 2aul and 2latoB 8rom 2lutarch and .amesB etc. <e8ore the Spiritualists
admitted that the theosophists #ere right. It #as then that she #as ordered to #rite 3sis - Eust
a year a8ter the Society had <een 8ounded.= '&ahatma Letters( p. 234B V&2)
=And to sho# you ho# eCact a science is occultism let me tell you that the means #e
a(ail oursel(es o8 are all laid do#n 8or us in a code as old as humanity to the minutest
detail...= '&ahatma LettersB p. 144B V22)
=...I the hum<le undersigned Fa9ir certi8y that the #ecret $octrine is dictated to >pasi9a
G:.2./H partly <y mysel8 and partly <y my <rother *.:. - M...= GMahatma MoryaH '7etter to 1r.
:u<<e-SchleidenB 3nvitation to The #ecret $octrine( Theosophical >ni(ersity 2ress)
=...this you must tell to all; - /ith occult matters she G:.2./.H has everything to do" -e
ha(e not a<andoned herI she is not 0gi(en o(er to chelas0. She is our direct agent"= 'Letters to
the &asters of the /isdom IB p. 4+)
"#he ,+")"B- often in her humility( buttresses her o1n true statements 1ith a mass of
rubbish from inferior 1riters piced up hapha8ard0 on minor points she of ten speas hastily
and carelessly0 and further( she confuses her teachings 1ith e;cessive digressions"""" ,Annie
Besant( Theosophical Revie%( August( 4J55-
"#ometimes the &asters themselves used her ,+")"B"'s- body( and 1rote or spoe
directly through her" At other times 1hen her ego 1as else1here engaged( one or other of
t1o pupils( of lo1er degree than herself ( 1ould tae the body( and there 1ere even certain
occasions 1hen another 1oman 1ould be in charge"" ,C"/" Leadbeater( The Inner Life 33( p"
=The #ecret $octrine #ill eCplain many thingsB set to right more than one perpleCed
student.= '&ahatma LettersB p. 3&.B V+3)
=I ha(e also noted your thoughts a<out the #ecret $octrine" /e assured that #hat she
has not annotated 8rom scienti8ic and other #or9sB #e ha(e gi(en or suggested to her. E(ery
mista9e or erroneous notionB corrected and eCplained <y her 8rom the #or9s o8 other
theosophists 1as corrected by me( or under my instruction. It is a more (alua<le #or9 than its
predecessorB an epitome o8 occult truths that #ill ma9e it a source o8 in8ormation and
instruction 8or the earnest student 8or long years to come.= 'Letters 9rom the &asters of the
/isdom( First SeriesB V14)
=The same #ill <e said o8 the Secret Archaic 1octrineB #hen proo8s are gi(en o8 its
undenia<le eCistence and records. /ut it #ill ta9e centuries <e8ore much more is gi(en 8rom
it... since the SE!5ET 1!T5I"E is not a treatiseB or a series o8 (ague theoriesB <ut
contains all that can <e gi(en out to the #orld in this century.= '#ecret $octrineB I CCC(iii)
=...the 0/rothers...0 ne(er promised to guideB or e(en protectB either the /ody Go8 the
Theosophical SocietyH or its mem<ers.= 'Blavatsy Collected /ritings IIIB p. 2.4)
"$r /eller Can +oo has a very useful article in our present number( to 1hich 3 dra1
the attention of our readers" As 3 have said in the Bulletin for 9ebruary( /It is 'ar-e& ,y the
stron) co''on sense# free&o' of thou)ht# tolerance an& open-eye& loyalty# %hich are
so characteristic of the %riter*' <italics added= ,Annie Besant( The Theosophist( &arch(
45FF( p" IGH- <A"B" 1as referring to an article 1hich contained the follo1ing quote"=
"They( as they step aside( as did &adame Blavatsy( leave their authority to appointed
leaders 1ho carry on the 1or under the original )o1er that caused the organi8ation to come
into e;istence" To reali8e this is to find a ne1 respect for the +eads of the movement( and a
ne1 tolerance of their doings" It is to reco)ni0e that there is no nee& to sustain a
'ove'ent ,ac- to the teachin)s of $**1* Our present lea&ers suffice for the hour*"
<italics added= ,/eller Can +oo( The Theosophist( &arch( 45FF-
"/e have no quarrel 1ith the 'Bac to Blavatsy' movement" 3ll 1ould 1e have profited
by her teachings( 1ere 1e only to have mared time in no1ledge since she left us on the
physical plane thirty years ago" 3 may( ho1ever( say that 1henever my Brother Leadbeater( or
myself have come across anything 1hich seemed to conflict 1ith anything she had 1ritten(
1e e;amined our observation 1ith minute care( and tested our o1n 'discoveries' by her
statements"" ,Annie Besant( The Theosophist( &arch( 45FF( p" I5I- G36H
=rientalists and their 1ictionaries tell us that the term 0Manu0 is 8rom the root &anB 0to
thin90I hence 0the thin9ing man.0 /utB esotericallyB e(ery ManuB as an anthro-pomorphiJed
patron o8 his special cycle 'or 5ound)B is <ut the personi8ied idea o8 the 0Thought 1i(ine0 'as
the :ermetic 02ymander0)I each o8 the ManusB there8oreB <eing the special godB the creator
and 8ashioner o8 all that appears during his o#n respecti(e cycle o8 <eing or Man(antara.
Fohat runs the Manus 'or 1hyan-!hohans0) errandsB and causes the ideal prototypes to
eCpand 8rom #ithin #ithout...= '#ecret $octrine IB p. +3)
=It is 8rom IT that issues the great unseen 7ogosB #ho e(ol(es all the other logoiB the
prime(al MA"> #ho gi(es <eing to the other ManusB #ho emanate the uni(erse and all in it
collecti(elyB and #ho represent in their aggregate the manifested 7ogos.= '#ecret $octrine IIB
p. 316)
=Manu is the synthesis perhaps o8 the ManasaB and he is a single consciousness in the
same sense that #hile all the di88erent cells o8 #hich the human <ody is composed are
di88erent and (arying consciousnesses there is still a unit o8 consciousness #hich is the man.
/ut this unitB so to sayB is not a single consciousness; it is a re8lection o8 thousands and
millions o8 consciousnesses #hich a man has a<sor<ed.
=/ut Manu is not really an indi(idualityB it is the #hole o8 man9ind. Dou may say that
Manu is a generic name 8or the 2itrisB the progenitors o8 man9ind.= ' Transactions of the
Blavatsy LodgeB p. 166)
=)ratyea Buddhas are those /odhisat(as #ho stri(e a8ter and o8ten reach the
1harma9aya ro<e a8ter a series o8 li(es. !aring nothing 8or the #oes o8 man9ind or to help itB
<ut only 8or their o#n <lissB they enter "ir(ana and - disappear 8rom the sight and the hearts
o8 men. In "orthern /uddhism a 02ratye9a /uddha0 is a synonym o8 spiritual Sel8ishness.=
'Coice of the #ilenceB p. 4.) G31H
=The 8act isB that to the last and supreme initiation e(ery chela le8t to his o#n
de(ice and counsel. -e ha(e to 8ight our o#n <attles...= '&ahatma LettersB V&4B p. 364)
'!omte St. Aermain) ="o #onder you 8ind it cloudyB 8or it #as ne(er meant 8or the
uninitiated reader. Eliphas studied 8rom the 5osicruscian MSS. 'no# reduced to three copies
in Europe). These eCpound our eastern doctrines 8rom the teachings o8 5osencrauJB #hoB
upon his return 8rom Asia dressed them up in a semi-!hristian gar< intended as a shield 8or
his pupilsB against clerical re(enge. ne must ha(e the 9ey to it and that 9ey is a science per
se. 5osencrauJ taught orally. Saint Aermain recorded the good doctrines in 8igures and his
only cyphered MS. remained #ith his staunch 8riend and patron the <ene(olent Aerman
2rince 8rom #hose house and in #hose presence he made his last eCit - :ME.= ' &ahatma
LettersB p. 236B V44)
='1 ) An adept - the highest as the lo#est - is one only during the e;ercise of his occult
='2) -hene(er these po#ers are neededB the so(ereign #ill unloc9s the door to the
inner man 'the adeptB) #ho can emerge and act 8reely <ut on condition that his Eailor - the
outer man #ill <e either completely or partially paralyJed - as the case may re@uireI (iJ; either
'a) mentally and physicallyI '<) mentally - <ut not physicallyI 'c) physically <ut not entirely
mentallyI 'd) neitherB - <ut #ith an a9asic 8ilm interposed <et#een the outer and the inner
man... no adept can <e supposed to 9eep his #ill in constant tension and the inner man in 8ull
8unctionB #hen there is no immediate necessity 8or it. -hen the inner man rests the adept
<ecomes an ordinary manB limited to his physical senses and the 8unctions o8 his physical
<rain. :a<it sharpens the intuitions o8 the latterB yet is una<le to ma9e them supersensuous.
The inner adept is e(er readyB e(er on the alertB and that su88ices 8or our purposes. At
moments o8 rest thenB his 8aculties are at rest also.= '&ahatma LettersB p. 136B V24/)
=I tell youB my dear 8riendB that I am 8ar less 8ree to do as I li9e than you are in the
matter o8 the )ioneer. "one o8 us <ut the highest Chututus are their 8ull Masters.= '&ahatma
LettersB p. 113B V1+)
=...a high adept #hose po#ers are not in the !hohan0s chancery se@uestered <y :im
to pre(ent him 8rom s@uandering them upon the un#orthy o<Eects o8 his personal
predilections...= '&ahatma LettersB p. 131B V24/)
=... i8 a 1st - &th round man de(oted himsel8 to occultism and <ecame an adeptB #ould
he escape 8urther earthly incarnations?
="oI i8 #e eCcept /uddha - a siCth round <eing... Det e(en he escaped 8urther
reincarnations <ut on this earthI andB #hen the last o8 the siCth round men o8 the third ring is
gone out o8 this earthB the Areat Teacher #ill ha(e to get reincarnated on the neCt planet.=
'&ahatma Letters( p. 11.B V1.)

=...ha(ing <ecome a full adept '#hich unhappily I am not) I arrest the hand o8 1eath at
#illBB and #hen 8inally o<liged to su<mit to itB my 9no#ledge o8 the secrets o8 nature puts me in
a position to retain my consciousness and distinct perception o8 Sel8 as an o<Eect to my o#n
re8lecti(e consciousness and cognitionI and thus a(oiding all such dismem<erments o8
principlesB that as a rule ta9e place a8ter the physical death o8 a(erage humanityB I remain as
*oothoomi in my !go throughout the #hole series o8 <irths and li(es across the se(en #orlds
and Arupa-lo9as until 8inally I land again on this earth among the 8i8th race men o8 the 8ull 8i8th
5ound <eings. I #ould ha(e <eenB in such a case - 0immortal0 8or an inconcei(a<le 'to you)
long period em<racing many milliards o8 years. And yet am 0I0 truly immortal 8or all that?
>nless I ma9e the same e88orts as I do no#B to secure 8or mysel8 another such 8urlough 8rom
"ature0s 7a#B *oothoomi #ill (anish and may <ecome a Mr. Smith or an innocent /a<uB #hen
his lea(e eCpires.= ,&ahatma LettersB pp. 126-36B V 26!)
=And this #eary round o8 <irth upon <irth must <e e(er and e(er run throughB until the
<eing reaches the end o8 the se(enth roundB or - attains in the interim the #isdom o8 an ArhatB
then that o8 a /uddha and thus gets relie(ed 8or a round or t#o...= '&ahatma LettersB p. 14+B
"The &anu( or temporal leader ( is practically an autocratic monarch 1ho arranges
everything connected 1ith the physical-plane life of the ne1 race( and endeavors in every
1ay""" to male it as perfect an e;pression as possible of the idea 1hich the L%'%# has set
before +im for reali8ation"" ,C" /" Leadbeater( The Inner Life 3( pp" J-5-
"The Aoot-&anu of the terrene Chain( Caivasvata( 1ho directs the 1hole order of its
evolution( is a mighty Being from the 9ourth Chain of the Cenus #cheme """ A Aoot-&anu of a
Chain must achieve the level fi;ed for the Chain or Chains on 1hich +e is human( and
become one of its Lords0 """ then he becomes the &anu of a Aace0 then a )ratyea Buddha0
then a Lord of the /orld0 then the Aoot-&anu( then the #eed-&anu of a Aound( and only
then the Aoot-&anu of a Chain"" ,Annie Besant and C" /" Leadbeater( !an: "hence# $o%
an& "hither# p" JF-
"The Adept of the 9irst Aay 1ho taes the seventh 3nitiation usually enters thereafter
upon the arduous duties of the &anu of a Aoot Aace on a globe" +is term of office begins
1ith the slo1 gathering of the egos 1ho are going to 1or under +im at the commencement
of the ne1 race( and through all the successive sub-races as they appear one by one" $uring
the hundreds of thousands of years of the history of a Aoot Aace( +e directs the building of
variant after variant of the sub-races( and +imself incarnates in each sub-race to set the form
for it"" ,C" .inara2adasa( First rinciples of Theosophy( p" FH5-
"/hen the life-1ave shall pass from !arth to &ercury( it is these Three 1ho shall
become in turn Lords of &ercury( and guide all evolution on that globe" They are no1n in
Buddhism as )ratyea Buddhas( the 'solitary Buddhas0' for They do not teach """ But They
stand at the level of the Buddha( though Theirs is not the role of the /orld-Teacher" +ence
the curiously misleading description in popular Buddhism of Them as 'so4itary' or 'se4fish'
Buddhas"" ,C" .inara2adas( First rinciples of Theosophy( p" FHJ-
,#t" 'ermain> - "The last survivor of the Aoyal +ouse of Aaoc8i( no1n as the Comte
de #" 'ermain in the history of the eighteenth century0 as Bacon in the seventeenth0 as
Aobertus the mon in the si;teenth( as +unyadi .anos in the fifteenth0 as Christian
Aosencreu8 in the fourteenth - to tae a fe1 of +is incarnations - 1as disciple through these
laborious lives and no1 has achieved &asterhood( the '+ungarian Adept' of The Occult
"orl&# and no1n to some of us in the +ungarian body """ They live in different countries" " "
the &aster Aaoc8i in +ungary but travelling much"""" ,Annie Besant( The !asters# pp" JH-F-
"An accepted pupil is taen into his &aster's consciousness to so great an e;tent that
1hatever he sees or hears is 1ithin the no1ledge of his &aster - not that the &aster
necessarily sees or hears it at the same moment ,though this often happens- but that it lies
1ithin the &aster's memory e;actly as it does 1ithin the memory of the pupil" /hatever the
pupil feels or thins is 1ithin the astral and mental bodies of his &aster " " " 3f ( for e;ample(
the pupil is 1riting a letter or giving a lecture( the &aster is sub-consciously a1are of the fact(
and may at any moment thro1 into the mind of the pupil a sentence to be included"""" ,C" /"
Leadbeater( The Inner Life 3( p" FE-
".ust in the same 1ay the 'reat /hite Brotherhood has nothing to do 1ith the
relations bet1een the &aster and +is pupil0 that is a matter solely for the private
consideration of the &aster himself"" ,C" /" Leadbeater( The Inner Life 3( p" FE-
"A &aster is a term applied by Theosophists to denote certain human beings( 1ho
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 !asters( p"
""""one day one of the &asters made a suggestion to me 1ith regard to a certain ind
of meditation 1hich 1ould evoe this force ,the undalini-"" , C " /" Leadbeater( The
(ha-ras( p" JE- G32H
=As our 7ondon opponent truly remar9s; these su<Eects 'metaphysical) are only partly
8or understanding. A higher 8aculty <elonging to the higher li8e must seeB - and it is truly
impossi<le to 8orce it upon one0s understanding - merely in #ords. ne must see #ith his
spiritual eyeB hear #ith his 1harma9ayic earB 8eel #ith the sensations o8 his Ashta-vi2nyana
'spiritual 0I0) <e8ore he can comprehend this doctrine 8ullyI other#ise it may <ut increase one0s
0discom8ortB0 and add to his 9no#ledge (ery little.= '&ahatma Letters( p. 266B V2&)
=There is one general la# o8 (ision 'physical and mental or spiritual) <ut there is a
@uali8ying special la# pro(ing that all (ision must <e determined <y the @uality or grade o8
man0s spirit and soulB and also <y the a<ility to translate di(ers @ualities o8 #a(es o8 astral light
into consciousness.= '&ahatma LettersB p. 2&&B V46)
=As 1e do not 0re@uire a passive mind0 <ut on the contrary are see9ing 8or those most
acti(eB #hich can put t#o and t#o together once that they are on the right scentB 1e #illB i8 you
pleaseB drop the su<Eect. 7et your mind #or9 out the pro<lem 8or itsel8... ThusB little <y littleB
the no# incomprehensi<le #ill <ecome the sel8-e(identI and many a sentence o8 mystic
meaningB #ill shine yet out <e8ore your Soul-eyeB li9e a transparencyB illuminating the
dar9ness o8 your mind. Such is the course o8 gradual process.= '&ahatma LettersB pp. 2..-.3B
=n close o<ser(ationB you #ill 8ind that it #as ne(er the intention o8 the ccultists
really to conceal #hat they had <een #riting 8rom the earnest determined studentsB <ut rather
to loc9 up their in8ormation 8or sa8ety-sa9eB in a secure sa8e-<oCB the 9ey to #hich is - Intuition.
The degree o8 diligence and Jeal #ith #hich the hidden meaning is sought <y the studentB is
generally the test - ho# 8ar he is entitled to the possession o8 the so <uried treasure.=
'&ahatma Letters( p. 2.4B V43)
ON H+P+%+
=Dou can ne(er 9no# her as #e doB there8ore - none o8 you #ill e(er <e a<le to Eudge
her impartially or correctly. Dou see the sur8ace o8 thingsI and #hat you #ould term 0(irtueB0
holding <ut to appearancesB #e - Eudge <ut a8ter ha(ing 8athomed the o<Eect to its pro8oundest
depthB and generally lea(e the appearances to ta9e care o8 themsel(es. In your opinion
:.2./. isB at <estB 8or those #ho li9e her despite hersel8 - a @uaintB strange #omanB a
psychological riddleI impulsi(e and 9indheartedB yet not 8ree 8rom the (ice o8 untruth. -eB on
the other handB under gar< o8 eccentricity and 8olly - #e 8ind a pro8ounder #isdom in her inner
Sel8 than you #ill e(er 8ind yoursel(es a<le to percei(e. In the super8icial details o8 her
homelyB hard-#or9ingB common-place daily li8e and a88airsB you discern <ut unpracticalityB
#omanly impulsesB o8ten a<surdity and 8ollyI #eB on the contraryB light daily upon traits o8 her
inner nature the most delicate and re8indedB and #hich #ould cost an uninitiated psychologist
years o8 constant and 9een o<ser(ationB and many an hour o8 close. analysis and e88orts to
dra# out o8 the depth o8 that most su<tle o8 mysteries - human mind - and one o8 her most
complicated machinesB - :.2./.0s mind - and thus learn to 9no# her true inner Sel8.=
'&ahatma LettersB p. 314B V&4)
FinallyB in <ringing this Section to a closeB a challenge is issued to any and e(ery
student o8 Theosophy to produce contradictory teachings as <et#een Masters0 letters
'#hether pu<lished in The &ahatma LettersB or The %ccult /orld or the little Adyar <oo9B
Letters from the &asters of the /isdom) and the #ritings o8 :.2./.B similar to those that ha(e
<een sho#n to eCist <et#een the Masters0 and :.2./. on the one hand and Mr. 7ead<eater0sB
Mrs. /esant0s and Mr. %inaraEadas0s on the other.
It #ould <e eCtraordinary that the entire per(ersion o8 the real teachingB o8 #hich these
eCamples are the merest indicationB should ha(e gone unpercei(ed <y the (ast maEority o8
mem<ers o8 the Theosophical Society #ere it not 8or the eCplanation; They do not 9no# #hat
Theosophy is. They ha(e not in them that 9no#ledge o8 the great truths #hich 8orms the
criterionB the only true standardB <y #hich they may Eudge all else. -ithout the (ision o8 the
true that #hich loo9s li9e the true is <ound to produce its glamour #ith the ine(ita<le results.
G33H The motto o8 the Theosophical Society is that there is no religion higher than truth and
the search 8or it has to <e pursued irrespective of lies and dislies" Most people do not #ant
truth. They only desire the learning that suits them and ma9es them happy as their
personalities regard happiness. They 8all into the easy trap o8 <elie8 <ecause they ha(e not
that in#ard determination to see9 and to 9no#B no matter #hat the e88ort may cost in time and
la<our and sacri8ice. Those #ords o8 :.2./.0s leap to the mind o8 the real student at e(ery turn
o8 the #ay;
=To the mentally laJy or o<tuseB Theosophy must remain a riddleI 8or in the #orld
mental as in the #orld spiritual each man must progress <y his o#n e88orts. The #riter cannot
do the reader0s thin9ing 8or himB nor #ould the latter <e any the <etter o88 i8 such (icarious
thought #ere possi<le.= 'The *ey to Theosophy( p. Ci)
InsteadB there has <een =the gradual descent o8... teaching into so-called simplicity so
that the most ignorant might <e a<le to grasp it. =E(eryone #ho care8ully studies the
phenomena presented #ill admit that men o8 strong intellect ha(e <een dri(en out... <y the
crudity o8 the religious ideas set <e8ore themB the contradictions in the authoriti(e teachingsB
the (ie#s as to AodB man and the uni(erse that no trained intelligence could possi<ly admit.=
Mrs. /esant can sum it up in regard to !hristianity and its =moral degradation= <ut is una<le to
ma9e application #hen the same process is o<(iously at #or9 in Theosophy.
Theosophy has no relationshipB companionship or comradeship #ith 8alsehoods.
!ompromise #ith them is not tolerance. As illustrated again and again in the case o8 :.2./.B
Theosophy must 8ight to the <itter end against 8alsehood and sham. It can <e charita<le and
tolerant to#ards #rongdoers or committers o8 mista9es and <lunders and sins or criminals <ut
it can neither <e charita<le nor tolerant to#ards sin or crime or mista9e or <lunder Gin its
teachings.H /et#een purity and impurityB there is no compromise. Those #ho assert that there
can <eB attempt to eCcuse themsel(es <y passing o88 lac9 o8 courage as =<rotherliness. =
-here #or9 8or the !ause o8 Theosophy is hindered or spoiledB it <ecomes a duty to stand
8irm and 8ast 8or T5>T:.
ur duty is not to <elie(e <ut to see9 and 9no#B remem<ering that our con(ictions are
<ut the result o8 past eCperiences #hich ha(e to <e chec9ed <y the esta<lished con(ictions o8
the synthesis o8 scienceB religion and philosophy that is a(aila<le. I" 51E5 T *"-B
Theosophy must <e studied. It can <e - in the (arious letters o8 the Masters that are no# open
to usB and in the pages 8rom their Messenger #ho recorded it again 8or the -estern -orld in
the last @uarter o8 the 14th century. That person aloneB permeated through and through <y
this studyB #ith the #isdom that gi(es the real standardB can Eudge #hether truth is to <e 8ound
in so-called eCpansions o8 Theosophical teachings. FinallyB it has to <e remem<ered that the
study #hich <rings 9no#ledge includes application o8 the principles. Theosophy is an
uttermost necessity in daily li8eB and not a luCury 8or leisure moments.
- Margaret Thomas
E"1 25 TEM

G1H In these t#o #ordsB =emanate= and =Ma9er=B reside the (ery 9ey to the 8undamental
di88erence <et#een Theosophy and all religions - including the religion called materialism.
According to <oth religion and materialismB man has a =ma9erI= 'and) in all common Eustice as
#ell as common senseB this a<sol(es him 8rom either moral responsi<ilityB or the
conse@uences o8 the nature put into him. Man is ne(er =created or =made. = :e is a
compound o8 emanationsB sel8 -e(ol(ed 8rom the A<solute under po#ers and dri(es inherent
in himsel8. :e is his o#n =Ma9erB= and a<solutely responsi<le 8or his 8ate. Materialism merely
su<stitutes a com<ination o8 <lind 8orces 8or =god= as the =Ma9erI= an e@ually (icious
proposition. The introduction o8 such notions and terminology into #hat is supposed to <e
Theosophy #as a red-8lag #arning o8 the nature o8 the 7ead<eater conspiracy. 'N.E.)
G2H It is true that a man could theoretically sort out and cast a#ay the accrued errors o8
each o8 these religionsB and still hang on to some remnant o8 pure Theosophy in them #ithout
ha(ing recourse to #ider teachings 8rom else#here. /ut to call himsel8 a !hristian or
Mohammedan '/uddhism can <e partially eCcepted) to his 8ello#s o8 that 8aithB <ecause o8
that piti8ul sal(age recogniJed <y them as their o#nB #ould certainly cause them to call him a
contempti<le hypocrite i8 they 9ne# his real (ie#s. In our opinionB one o8 the #orst 9inds o8
deceit is 9no#ingly to call onesel8 <y a name ha(ing a speci8ic meaning to othersB and @uite a
di88erent one to onesel8. 'N.E.)
G3H At that timeB *rishnamurti #as <eing readiedB as a <oyB 8or <ecoming the =(ehicle=
o8 Maitreya /uddhaB the =!oming !hrist.= :e detected the 8olly o8 himsel8 and <ro9e #ith the
Theosophical Mo(ement at a later date. :e no# pursues a 9ind o8 unclassi8ia<le mysticism.
'N.E.) '*rishnamurti died in 143+)
G4H on the in8luence o8 con(entional religion <eing positi(e in natureB #e 8ind in The
&ahatma Letters; =...the 0&a-&o !hohans0... are the gods the :indus and !hristians and
Mahommed and all others o8 <igoted religions and sects #orshipI and so long as their
in8luence is upon their de(otees #e #ould no more thin9 o8 associating #ith or counteracting
them in their #or9 than #e do the 5ed-!aps... the Ma-Mos are the personi8ication in nature o8
#hivaB %eho(ah and other in(ented monsters #ith Ignorance at their tail.= 'p. 4+3B V134)
G&H !hie8 among said =assailants= <eing this same =shortsighted= :. 2. /la(ats9yB
8ounder o8 the Theosophical Mo(ement. 'N.E.) riginally /esant completely ignored The
&ahatma Letters '%" !" Library Critic( Sept.B 1423) and 7ead<eater re8erred to it as =that
a<omina<le <oo9=. 'American TheosophistB 1ec.B 14+4B p. 246)
Further on =Nicarious AtonementB= /la(ats9y Theosophy holds that e(ery action
produces its una(oida<le results 8or godsB menB or motes and that there is no #ay o8 a(oiding
the repercussions e(entually o8 e(il actions. :. ". Sto9es in his %" !" Library Critic 'MayB
142.) #rites; =7ead<eater told us that sin is a 0t#ist in the ether0 'Theosophist Septem<erB
141.)B #hich #ill automatically straighten itsel8 in timeB <ut cannot <e corrected <y any e88ort
o8 the sinner himsel8I only a priestB <y the use o8 the ceremonials peculiar to the church can
recti8y it. :ere #e ha(e a 8lat contradiction o8 the doctrine o8 *armaB a <asic principle o8
Theosophy. :e 8urther announced that 0po#er0B or #hat !hristians call 0the grace o8 Aod0B is
something #hich no one can secure <y his o#n e88orts or #orthinessB <ut that priest o8
0apostolic succession0 can secure it 8or him <y muttering certain prescri<ed incantations <y
#hich an astral pipe is run upB and 0!hrist himsel80B standing at the top pours the 8orce or
grace do#n through itB #ith the aid o8 an assisting angel. From the priest it is sprin9led o(er
the congregation and e(en o(er the surrounding country 8or miles around - a sort o8
theosophical April sho#erB #etting ali9e the Eust and the unEust. This 8orce or grace o8 Aod he
descri<ed as a sort o8 electricity #hich could <e stored in reser(oirs and li@ui8ied and distilled
in a suita<ly constructed stillB and so gross #as the picture he dre# o8 it that one might eCpect
it to <e <ottled and ser(ed 8rom door to door li9e the morning mil9 'TheosophistB AprilB 1426B
pages &&-+3).=
G+H They #ere indeed esta<lished <y =ccultists= o8 no mean a<ilityI and the results
#ere and are po#er8ul indeedB as eCempli8ied <y the li8e-long hypnosis o8 Annie /esant
eCpressed thus. -hat 9ind o8 ccultistsB and #hat 9ind o8 resultsB is the @uestion. 'N.E.)
G.H According to /la(ats9y TheosophyB #e are only a<out &666 years into the 9ali-yuga
#hich lasts 432B666 years. The se(enth race is millions o8 years a#ay.
G3H I8 one #ere to heed the maunderings o8 "eo-TheosophistsB the human mind
de(eloped more in their ran9s in t#enty years than in a million among the poor simple
Mahatmas. 'N.E.)
G4H -hile perhaps not #hat :2/ is re8erring toB 2lasma - the 8ourth state o8 matter - has
<een disco(ered <y science since :2/0s time. It is gaseous in some propertiesB <ut
=elementally disassociated= into ions and #ith di88erent properties than gas in other aspects.
Also =dar9 matter= o8 un9no#n properties is postulated <y science to eCplain certain
gra(itational e88ects o<ser(ed.
G16H :aley0s !omet has di88erent proportions o8 isotopes o8 car<on than 8ound on earth.
'see Canadian TheosophistB May-%une 034) The moon0s proportionality o8 di88erent elements is
(ery di88erent 8rom the earth. It has (irtually no #ater in any 8orm - not e(en loc9ed in minerals
as earth roc9s do - high proportionality o8 uranium and rare earthsB and speci8ic density only
a<out +6X o8 the earth. This 8its the /la(ats9y assertion that the moon is a disintegrating and
dried-out shell.
G11H This seems to correspond #ith the recently proposed =dar9 matter= o8 science
#hich is held to in8ill much o8 space and <e more pre(alent than other 8orms o8 matter.
G12H All this is simply the original crude ne<ular theory o8 7a 2laceB no# as dead in
science as in real Theosophy. -e ha(e had a 7ead<eater addict tell us that precisely one o8
the reasons 8or his 8aith in 7ead<eater #as his consistency #ith science. "aturally one is
consistent #ith a <oo9 8rom #hich one s#ipes #hole pages. /ut poor outmoded :.2./. #on
out. "o scientist today #ill un@uali8iedly endorse any eCtant theory o8 the origin o8 planets or
solar system. 'N.E.)
G13H one can see that a 8e# decades a8ter /la(ats9y0s deathB there remained little
relationship to her terms and meaning.
G14H The su<tle <odies eCist on completely di88erent planes o8 consciousness and
perception 8rom the =aura= seen <y clair(oyants. Atma thro#s no direct 8orm o8 radiance on
the le(el o8 the auraB <eing too 8ar remo(ed 8rom this coarse astral le(el.
G1&H There can <e no =higher= aspects o8 the monad - #hich is tautology. All its
attri<utes or mani8estations are =<elo#= or mani8estations o8 it - #hich is #hy it is called a
G1+H The term =mental <ody= thus used ma9es no sense. 1uring li8e an aspect o8
Manas <ecomes attached to the material uni(erse and 8unctions as =*ama-manas.= At death -
unless the <eing has <ecome soullessB #hich is another matter - this aspect o8 Manas is
#ithdra#n into its 2rimary and the =shell= or *ama-rupa 'com<ination o8 the *ama and part o8
the astral <ody) separates out and disintegrates as an entity. There is temporarily a =*ama-
<odyI= <ut the only =mental= <ody is the =!ausal= 8rom #hich material mind emerges and to
#hich it returns. 'N.E.) The dregs or purely material-oriented part o8 manas disintegrates in
the 9ama-lo9a.
G1.H The =desire elemental= is not the =astral <ody. = It is not a 8orm or <ody at allB <ut a
p$iniple - *ama. 'N.E.)
G13H The true teaching is that normally the astral <ody mo(es little i8 at all a#ay 8rom
the physical in sleep. Moreo(erB a #ithdra#al merely into the astral <ody #ould mean a
sleeping eCistence only o8 dreams and nightmares. 'N.E.)
G14H This =special creation= idea 8or an eCplanation o8 things is at <ase a !hristian
doctrine. Theosophy has a more rational eCplanation in that it is ac@uired a<ility through
pre(ious incarnations as #ell as de(elopment o8 sensiti(ity to the higher natureB #hich also is
the result o8 e88ort and a moral li8e. /la(ats9y #rites; =...the presence in man o8 (arious
creati(e po#ers - called genius in their collecti(ity - is due to no <lind chanceB to no innate
@ualities through hereditary tendencies... <ut to an accumulation o8 indi(idual antecedent
eCperiences o8 the Ego in its preceding li8eB and li(es. = 'Blavatsy Collected /ritings LIIB p.
1.) Each person creates himsel8 through e88ort and eCperience. Sha9espeare created himsel8
and earned his a<ilities.
G26H In original TheosophyB the nature-spirits are lo(e$ in e(olution than the mineralsB
plantsB animalsB or humansB or the highest in the series - the 1hyan !hohans. There are three
9ingdoms o8 elementals <e8ore the mineral stage. Some nature-spirits are po#er8ul natural
8orces <ut unsel8conscious. riginal Theosophy holds that there is only one course o8
e(olutionB let alone siC. E(erything passes through the sameB identical stages. In a cosmos
that is constructed in a certain #ayB ho# can any <eing e(ol(e eCcept according to ho# that
cosmos is constructed? The "eo-Theosophical scheme is not rationalB <ut appealing as a
G21H The =Sons o8 Mind= or =Manasaputras= as /la(ats9y calls these <eings superior to
us in e(olutionB did not give a =monadic spar9= to incipient man9ind <ecause it already had
this. Man9ind had the mind-principle or manasB <ut it #as latent and #ould ha(e ta9en aeons
to de(elop on its o#n. -hat the =Sons o8 Mind= did #as to in8lame or a#a9en man0s latent
mentalityB much as one 8lame lights another.
G22H /ecause it #as a -estern in(ention #ith no truth in it. There are real =in(isi<le
helpersB= <ut they are Adepts and they do not #or9 in the crude #ays descri<ed <y
7ead<eater. 'N.E.) In original Theosophy =spirit guide= or astral communications are portrayed
as <eing almost al#ays 8alseB the result o8 astral shells o8 the deadB elementariesB elementals
and other sources. %ust <ecause something is in(isi<leB it is no guarantee o8 good intentions
or moral or spiritual superiority. The lo#er astral is the se#er 8or the #orse o8 human
emotions and thoughts. As 8or =astral helpers=B =astral masters= and the li9eB *.:. #rites in the
&ahatma Letters 'V3); =...ninety-nine hundredths o8 supposed spiritual communicationsB areB
prima facie 8alse.=
G23H n this 8undamental matterB :2/ claims #e sleep <ecause o8 too muh (italityB or
that the <ody has to rest and regain its resistence to "ature0s (ital in8luCB #hile 7ead<eater
states #e sleep <ecause o8 too little (itality. 7ead<eater is descri<ing (ampirism.
G24H This section represents the same 9ind o8 political compromise #ith spiritualism that
7ead<eater made #ith !hristianity (ia the =7i<eral !atholic !hurch.= 'N.E.)
G2&H The =happiness= o8 astral li8eB 8or the living #ho open the doorB is the deadly =<liss=
o8 the opium-smo9er - the =7o#er Iddhi= under each <lossom o8 #hich a serpent is coiled. For
the dead #ho is conscious at all in itB it is either the hell o8 *ama 7o9a or the hideous
(icarious satiations o8 passion through mediumism. The &ahatma Letters should <e studied
in this connection. 'N.E.)
G2+H :ere the <asic idea is correctB <ut the =8i8th su<di(ision= as used has no authentic
#arrant. 'N.E.)
G2.H This =permanent atom= is one o8 the most interesting in(entions o8 7ead<eater. /ut
it is an in(ention pure and simple 'N.E.)
riginal Theosophical doctrines hold that nothing is =permanent= in "atureB and
especially illusi(e on the physical and astral le(els. /la(ats9y #rote; =It is on the doctrine o8
the illusi(e nature o8 matterB and the in8inite di(isi<ility o8 the atomB that the #hole science o8
ccultism is <uilt. = 'S1 IB p. &26) The pre(alent idea in /la(ats9y0s time o8 scientists #as that
o8 the irreduci<le =<illiard <all= model o8 the atom.
G23H This is really materialiJing things. 'N.E.) 7ead<eaterF/esant o<(iously got
themsel(es into a corner here as parts o8 their 8antasy-scheme didn0t match up. It doesn0t
matter ho# =minute= something isB it can0t change the la#s o8 nature and eCist on the #rong
plane o8 <eing.
G24H :.2./. certainly does thro# out a hint <ut note the complete passage in the
opposite column GpageH 8rom #hich the 8ootnote re8erred to #as ta9en and compare them.
'N.E.) This is all a muddle. -hich S1 edition /esant re8ers to is uncertain. See /!- NB pp.
164-11.B or 9ive Bears of Theosophy 'Theosophy !ompany) pp. &31-&34B 8or the complete
article re8erred to - neither article agreeing #ith the other in #ordingB punctuationB etc..
G36H on the recordB this is utter nonsense - or a 8lat lie. 'N.E.)
G31H This 8ootnote in the original Coice #as deleted 8rom T2:F,uest editions 8or many
years along #ith hundreds o8 other alterations. See !clectic Theosophist 3F1&F.2B V4B pp. 2-3 I
<elie(e it is no# included in the current edition.
G32H This =meditation=B as re(ealed in Aregory Tillet0s The !lder Brother <iography o8
7ead<eaterB is a de<ased seCual tantric practiceB and as such and among else could not ha(e
<een recommended <y a genuine #hite adept. Such practices are a means o8 lo#er <lac9
magic. 'see chart opposite /!- LIIB p. &24)
G33H The point at hand is also not #ho has the truthB <ecause many may not ha(e put
e88ort to determine an ans#er one #ay or anotherB <ut that 7ead<eaterF/esant represent a
8orgery in claiming to represent the same Theosophy that /la(ats9y did. There is a technical
Theosophy #ith speci8ic doctrines and a more generic =theosophy= that is roughly genuine
mysticism and altruism. Modern Theosophists ta9e re8uge in ignoring that there #as a de8inite
technical Theosophy presented <y /la(ats9yB and thus only ac9no#ledge the generic mystical
de8inition. Adept *.:. #rites in the &ahatma Letters; =ur doctrine 9no#s no compromises. It
either a88irms or deniesB 8or it ne(er teaches <ut that #hich it 9no#s to <e the truth.= 'p. &2B
-hether 7ead<eater and /esant #ere genuine mystics and not sel8-deluded psychics
is another @uestion <ut it is clearly dishonest to ride on the shirttails o8 original Theosophy <y
calling a contradictory system <y the same name. ManyB many ha(e dou<tless <een turned
a#ay 8rom genuine Theosophy a8ter <eing eCposed to the o<(ious gi<<erish o8
=7ead<eaterism= and not <eing a#are o8 the di88erence.
- =A !omparison o8 !.-. 7ead<eater0s The Charas -ith the -ritings o8 :.2.
/la(ats9yB -illiam ,. %udgeB and A. de 2uruc9er= - M. %a@ua . . . . . . . .
- =5e(. 7ead<eater 88 the Trail= - 5.S. Aher#al . . . . . .
- =T#o Schools o8 Thought= - /oris de $ir9o88 . . . .
- =Flo#ers From a "eo-Theosophical Aarden= - :.". Sto9es . . . .
- =The :idden Noice= - -.E. Small . . . . . . . .
- =The 2sychic -orld - /e#areM= - A. de 2uruc9er . . . . .
- =Smogged -ith 0Astral IntoCication=0 - Nonda >r<an . . . .
* Compa$ison o? C+ ,+ -ea".eate$9s The (ha-ras (ith the ($itin's o? H+ P+ %la>ats&!@
,illiam 7+ Bu"'e@ an" 0+ "e Pu$u&e$
- M. 5. %a@ua
/y 8ar the largest selling <oo9 o8 any Theosophical pu<lisher o(er the past 8i8ty years
has <een !.-. 7ead<eater0s The CharasB #ith 366B666 in print as o8 143.. 2ossi<ly it has
sold more than all /la(ats9y0s <oo9s com<ined. TodayB #hen one tells a 9no#ledgea<le
person that he is a TheosophistB he #ill more than li9ely <e categoriJed as a student o8
7ead<eater and Annie /esant. MostB I dou<tB ha(e any 8urther understanding o8 #hat
Theosophy is a<outB and no clear conception o8 #ho our 8ounder /la(ats9y #asB i8 they ha(e
e(er heard her nameB let alone the name o8 the e(en more o<scure 8ounder -illiam ,uan
-ith the pu<lication o8 the re(ealing <iography o8 7ead<eater <y Aregory TilletB The
!lder BrotherB the 7ead<eaterF/esant school o8 =Theosophy= may <e on the #ane. Things
change slo#ly ho#e(erB and i8 one goes to his local <oo9store and loo9s in the ="e# Age=
sectionB he is li9ely to 8ind <oo9s <y 7ead<eaterB along #ith shel(es o8 =channeling= and the
li9eB and luc9y to 8ind anything <y /la(ats9y or the doJens o8 other serious Theosophical
7ead<eater0s The Charas and other #ritings ha(e <een promoted as =Theosophy= 8or
the past three-@uarters o8 a centuryB yet they di88er considera<ly in philosophy 8rom other
8orms o8 =Theosophy.= This #riter0s o#n pre8erred authors o8 /la(ats9yB %udgeB and 2uruc9er
also call their presentations =Theosophy.= 1o each di88er in 8undamentals as to #hat they are
la<eling =Theosophy=?
I8 the t#o philosophies di88er considera<lyB #ho can lay claim to correctly calling his
#or9 <y that name? This #ould not seem a matter o8 mere opinion or (ague intellectualiJingB
<ut something o8 concrete de8inition. A discrete system o8 philosophy is due a name that
di88erentiates it 8rom others. I8 =2ure 7and= /uddhists <egan calling their system =Mahayana=
/uddhismB #ould there <e an o<Eection 8rom the genuine Mahayanists? Any Theosophist #ho
is sincerely interested in the truth o8 the matter and not mere emotionalism or the titillation o8
psychic and po#er games #ould seem necessarily to <e interested in coming to some
conclusions. A point <y point comparison o8 aspects o8 7ead<eater0s =Theosophy= in his The
Charas #ith statements <y other #riters should pro(ide some (alua<le insight on this crucial
@uestion to the 8uture o8 Theosophy.
In his !soteric Teachings '(ol. ILB pp. 3&-44) A. de 2uruc9er states that he ma9es the
8e# o<ser(ations he does o8 the cha9ras;
=... largely in order to en8orce or to emphasiJe the #arning to all Esotericists to lea(e
the cha9ras and their respecti(e pranas aloneB <ecause (ery serious peril to <oth mental and
physical health #ill almost certainly <e incurred <y ignorant and conse@uently 8oolish yoga
eCperimentation in connection #ith themB such as attempting to control the <reath... etc.= '2.
-hile 7ead<eater speci8ically gi(es location o8 the cha9ras in his <oo9 '#hich di88ers
considera<ly 8rom 2uruc9er0s locations in ET ILB p. 4&)B /la(ats9y no#here in her #ecret
$octrine gi(es the locations o8 the cha9ras or in any o8 her other #ritings. outside the papers
8or her Esoteric Aroup. -illiam %udge also did not gi(e out the locations o8 the cha9ras in any
o8 his #ritings.
There are numerous contradictions #ithin 7ead<eater0s The Charas ',uest /oo9sB
143.). on pages 46 and 41 he states that the use o8 alcoholB to<acco or other drugs destroys
a person0s =etheric #e<= and allo#s entrance o8 negati(e in8luences. :e states that in other
cases these drugs cause this =etheric #e<= to =harden= and that no higher in8luences can
enter. This =etheric #e<= is not re8erred to in the literature o8 /la(ats9yB %udgeB or 2uruc9er.
7ead<eater0s analogies as to the e88ect o8 drugs on the =etheric #e<= are contradictory and
similar to saying that a <ullet #ill either pierce the 8lesh or turn it into concrete.
n the use o8 to<accoB to #hich 7ead<eater assigns the most horri<le conse@uencesB
#e 8ind that he is not in agreement #ith either /la(ats9yB %udgeB or 2uruc9er. 7ead<eater
=For any person #ho really means to de(elop his (ehiclesB to a#a9en his cha9rasB to
ma9e progress along the path o8 holinessB to<acco is undou<tedly to <e sedulously a(oided.=
'2. 43)
!onsidering that to most Theosophists admissionB :.2. /la(ats9yB #hile <eing a hea(y
smo9erB #as also the greatest practical and pu<lic occultist o8 our mo(ementB there seems to
<e a misapprehension o8 8act in 7ead<eater0s statements. lcottB %udgeB 2uruc9erB /la(ats9yB
and the Adept Morya #ere all smo9ers 'see &ahatma Letters( V.1B p. 3.4B T.>.2. edition). In
another contradiction along this lineB 7ead<eater states on page 16 o8 The Charas that
=un8oldment= o8 the cha9ras =seems to ha(e no more direct connection #ith morality than has
the enlargement o8 the <icepsB= #hileB contradicting himsel8B on pages 46-3 he states that use
o8 drugsB alcoholB or to<acco is 8atal to occult de(elopment. /la(ats9yB %udgeB and 2uruc9er
all state in innumera<le places that only #ithin the highest morality is any occult de(elopment
sa8e or desira<le.
The /la(ats9ian idea is <asically to a(oid any type o8 attempt at psychic or occult
de(elopmentB as (irtually no one can li(e the li8e re@uired. These 8aculties #ill <e natural at a
later stage o8 e(olution. The 7ead<eater schoolB in contradictionB centers their #hole scheme
on the psychic glamors. /la(ats9yB %udge and 2uruc9er promote philosophy and the practical
results in li(ing a high philosophyB #hile the 7ead<eaterF/esant school o8 =Theosophy=
promotes primarily the eCcitement o8 the lo#er psychic realmsB #hich appeals more to
e(eryone0s <aser and emotional <eingB the =lo#er iddhi=. -ithout the higher philosophy and
understandingB the lo#er psychic is e(er and a<solutely undependa<le0.
/la(ats9y states a<out to<acco in her rules 8or the Esoteric Aroup that;
=The moderate use o8 to<acco is not prohi<itedB 8or it is not an intoCicantI <ut its a<useB
li9e that o8 e(erything elseB e(en pure #ater or <read - is preEudicial.= 'Blavatsy Collected
/ritings( (ol. LIIB p. 44+)
2uruc9er li9e#ise #ith /la(ats9y on to<acco states that;
=There is no occult reason against smo9ingI <ut there is an occult reason 8or smo9ing
in certain casesB 8or it ta9es the placeB to a degreeB o8 incenseB #hich is an aid or a help in
dri(ing a#ay certain elemental and e(il 8orces.= 'ET IB p. 1648n)
%udgeB #hile implying that to<acco is only a protecti(e on more material le(els and that
real occult protection stems 8rom inner strengthB states;
=To<acco may protect the carcass 8rom germs and diseaseB <ut that security to sa8ety
is needed <y all menB #hether they are studying ccultism or not. The #hole @uestion o8
to<acco or no to<acco is purely material. It has <een disco(ered that it does not degrade
eCcept <y a<useB <ut at the same time it #as 8ound and declared that other narcotics and
stimulantsB such as hempB opiumB and spiritsB do dynamically o<struct and spiritually degrade.
:ence these tears - and to<acco.= '!choes of the %rientB Nol. IIB p. 2+4)
>se o8 alcohol #as prohi<ited in <oth the 2uruc9er and the /la(ats9yF%udge Esoteric
In another contradiction #ithin The CharasB 7ead<eater states on pages .1-2 that the
astral cha9ras are in =8ull acti(ity= in all culturedB later races - #hile on page 3+ he states that
:indusB #ho are o8 an earlier race than our o#nB are =<y heredity more adapta<le= to a#a9en
the higher centers. :is 8irst statement implies that our #estern race is superior to the eastern
occultlyB #hile his second statement contradicts his 8irst (ie#point. 'In The &ahatma LettersB
V23< and V23B one might see that the :indu race is less materialistically intellectualB <ut more
spiritual than our #estern race. The 8irst and later su<-races in a root-race are seen as more
spiritual in nature <ut less materialistically intellectual li9e our o#n mid-race.)
n pages 4+-. and &. o8 The Charas 7ead<eater states that the reason persons
<ecome tired is <ecause they can no longer a<sor< su88icient energy 8rom the en(ironment.
They thus ha(e to sleep to a<sor< more (itality and charge the <ody upB so to spea9B #hile it
is inacti(e in sleep. :e says people o8 rude health are a<le to =a<sor<= more energy than
those o8 #ea9 constitutions '#hichB incidentlyB is also descripti(e o8 (ampirism.)
=-hen (italiJed atoms are.. more sparsely scatteredB the man in rude health increases
his po#er o8 a<sorptionB depletes a larger areaB and so 9eeps his strength at the normal le(elI
<ut in(alids and men o8 small ner(e-8orceB #ho cannot do thisB o8ten su88er se(erelyB and 8ind
themsel(es gro#ing #ea9er and more irrita<le #ithout 9no#ing #hy.=
7ead<eater0s position here is again directly contrary to that o8 each /la(ats9yB %udgeB.
and 2uruc9er. The latter all state that the reason sleep is necessary is not <ecause there is
too little (itality a(aila<leB as 7ead<eater statesB <ut <ecause there is too muchB and the
onslaught cannot <e resisted any longer. This is also #hy death ensues. At death #hen there
is no longer resistence 8rom a uni8ied <ody-systemB the pranic currents destroy the <ody in
decomposition. -illiam ,. %udge #rites;
=1uring the #a9ing state the li8e-#a(es rush into the <ody #ith greater intensity e(ery
hourB andB #e <eing una<le to resist them any longer than the period usually o<ser(edB they
o(erpo#er us and #e 8all asleep. -hile sleepingB the li8e-#a(es adEust themsel(es to the
molecules o8 the <odyI and #hen the e@uili<rium is complete #e again #a9e to continue the
contest #ith li8e. I8 this periodical adEustment did not occurB the li8e current #ould destroy us.=
'!choes of the %rient( (ol. IIIB p. 11)
2uruc9er in his !soteric TeachingsB (ol. LIIB p. .+B @uotes 8rom Transactions of the
Blavatsy Lodge in eCpressing his (ie#s on the physical cause o8 sleep;
=As9 a good clair(oyant to descri<e the aurora o8 a person Eust re8reshed <y sleepB and
that o8 another Eust <e8ore going to sleep. The 8ormer #ill <e seen <athed in rhythmical
(i<rations o8 li8e currents - goldenB <lueB and rosyI these are the electrical #a(es o8 7i8e. The
latter isB as it #ereB in a mist o8 intense golden-orange hueB composed o8 atoms #hirling #ith
an almost incredi<le spasmodic rapidityB sho#ing that the person <egins to <e too strongly
saturated #ith 7i8eI . the li8e essence is too strong 8or his physical organsB and he must see9
relie8 in the shado#y side o8 that essenceB #hich side is the dream elementB or physical sleepB
one o8 the states o8 consciousness.= 'p. .1)
/la(ats9yB %udge and 2uruc9er 'through @uoting /la(ats9y in this case) all state that
physical sleep <ecomes necessary <ecause there is too muh (itality 8or the <ody and not
too little as 7ead<eater states. This is a fundamental difference in doctrine bet1een
Blavatsy( .udge( and )urucer as compared to Leadbeater and points to a clear-cut
divergence in the #ource of their teachings that goes beyond merely the point at hand"
There is some inimical po#er in personi8ying the =1eity= or A<solute. It categoriJes it
#ithin narro# human limitations #hen actually <eyond all possi<le comprehension on the
human le(el. /la(ats9y goes so 8ar as to say that such personi8ication is at the root o8 /lac9
Magic and all the degenerati(e 8orces against the human race. '/!- LIIIB p. 2&+) 7ead<eater
personi8ies the 7ogos in The Charas <y re8erring to it as =:e.= =ItB= yesB <ut =:e=B hardly.
The 7ogos is no single entity as #e thin9 o8 an indi(idual entity. /la(ats9y #rites;
=In Esoteric philosophy the 1emiurge or -o'osB regarded as !5EAT5B is simply an
a<stract termB an ideaB li9e 0army.0 As the latter is the all-em<racing term 8or a <ody o8 acti(e
8orces or #or9ing units - soldiers - so is the 1emiurge the @ualitati(e compound o8 a multitude
o8 !reators or /uilders.= '#ecret $octrine IB p. 3368n)
Else#here /la(ats9y remar9s on the matterB o8 personi8ying cosmic po#ers;
=Shall #e call these 0Fathers0 o8 oursB #hether indi(idually or collecti(ely and under any
circumstancesB our pe$sonal 0o"? ccultism ans#ers Ne>e$.= '/!- LIIB 2. &33)
7ead<eater0s description on pages 33-36 o8 The Charas o8 the mani8estation our
cosmos through the FirstB Second and Third 7ogos is at complete odds #ith the teachings o8
/la(ats9yB %udgeB and 2uruc9er and could only <e aimed at destruction o8 any sense o8
philosophic discrimination in the studentM -hile 7ead<eater has each o8 the 7ogoi per8orming
di88erent 1irect 8unctions in the mani8esting o8 the #orldB according to the #ritings o8
/la(ats9yB %udge and 2uruc9er *s ,ell *s Simple -o'iG - only the Third or =lo#est= 7ogos
in the scheme o8 mani8estation can possi<ly ha(e anything directly to do #ith our material
#orld. 7ead<eater0s position here can <e nothing else than 8acetiousB as he has the First and
Second 7ogos directly in(ol(ed #ithin the physical cosmos #ithout the intermediary o8 the
Third 7ogos. It is o<8uscationB pure and simpleB o8 a true or the original and sensi<le doctrine
o8 progressi(ely material emanation through three succeeding le(els o8 increasing materialityB
or the three 7ogoi.
5oughlyB in the genuine doctrineB the Third or =1emiourgos= as called <y the Aree9sB
7ogosB is emanated <y the Second 7ogosB the Second 7ogos is an emanation o8 the First
7ogosB and the First 7ogos an emanation o8 indescri<a<le and in8inite 2ara<rahman.
7ead<eaterB =as he has long understood= '<ut incorrectly)B has the First and Second 7ogos
participating in our mani8estation independently o8 the Third 7ogos - #hich is 8unctionally
impossi<le and something li9e saying that the president o8 Aeneral Motors is personally
responsi<le 8or tightening the lug nuts on e(ery car sold. As regards our mani8ested cosmos
emanating only 8rom the Third 7ogosB /la(ats9y #rites in a commentary on the Ne1
=The... (erse re8ers to the Third or !reati(e 7ogos. All things came into eCistence
through itB (iJ.B the third aspect o8 the 7ogos and source o8 their eCistence...= '/!- LIB p. &33)
2uruc9er #rites identically as to the emanation o8 the FirstB SecondB and Third 7ogos
and the mani8ested cosmos through the latter;
=ManuB or dhyani-chohanB in the esoteric systemB is the entities collecti(ely #hich
appear 8irst at the <eginning o8 mani8estation and 8rom #hichB li9e a cosmic treeB e(erything is
deri(ed or <orn. Manu actually is the 'spiritual) tree o8 li8e o8 any planetary chainB o8
mani8ested <eing. Manu is thusB in one senseB the Third 7ogos...= '9undamentals of the
!soteric )hilosophyB p. 43B T.>.2. edition)
%udge #rites identically to /la(ats9y and 2uruc9er;
=... all 2lanes o8 !onsciousness and all the 2rinciples o8 man are root-di88erentiations o8
MA:ATB the 0Areat 2rinciple0 o8 Mind o8 the >ni(erse 'the Third 7ogos o8 the #ecret
$octrine.)= '!choes IIIB p. 316)
n page 2. o8 The Charas 7ead<eater #rites that =The 8orce o8 *undalini in our
<odies comes 8rom that la<oratory o8 the :oly Ahost deep do#n in the earth.= Since he
else#here states that the source o8 the physical 9undalini is the <asal or Muladhara cha9raB
he seems to <e e@uating the third <eing o8 the !hristian Trinity #ith the lo#est cha9ra. In
2uruc9er0s (ie# the !hristian =:oly Ahost= is the same as the Second 7ogos <ecause o8 its
8eminineFpassi(e potency. 'E.TB (ol. (B p. 21) Else#here 2uruc9er e@uates the Second 7ogos
#ith =!osmic /uddhi= or Alaya. /la(ats9y at one point e@uates the :oly Ahost #ith AtmaB <ut
in one sense anything could <e generically la<eled =Atma= that #as unmani8est to us in our
cosmos. '/!- LIB p. 44.)
-illiam %udge #rites identically to 2uruc9er; =A9asa in the mysticism o8 the Esoteric
2hilosophy isB properly spea9ingB the 8emale 0:oly Ahost0...= '!choes IIIB p. &3) 'Cosmic
/uddhiB or AlayaB is o8 a superior hierarchy to the /uddhi principle in the human constitution.
A9asa is identical to Alaya or =!osmic /uddhi= in A9asa0s higher aspects.)
"either /la(ats9yB %udgeB or 2uruc9er place the :oly Ahost =deep do#n in the earth=
as 7ead<eater does. E(en con(entional !hristianity places the :oly Ahost as something
detached 8rom the earthly-materialB not operating #ithin the <o#els o8 the earthB #here many
place their hell.
n page 23 o8 The Charas 7ead<eater states that the Third 7ogos '=:e00 in his
personi8ication) =is engaged in <uilding denser and denser chemical elements.= This is again
directly contrary to the teachings o8 /la(ats9y and 2uruc9er and against the (ery spirit o8 their
Theosophy - thus again pointing to another source o8 7ead<eater0s teachingsB #hich is most
li9ely his o#n imagination. According to /la(ats9y and 2uruc9erB #e ha(e no# passed the lo#
point in materiality 8or our round - during Atlantean times - and no# matter is <ecoming 7ESS
1E"SE and more ephemeral as #e ascend the arc o8 spiritualityB and not M5E 1E"SE as
7ead<eater states. 7ead<eater gi(es the perspecti(e that #e should <e loo9ing to the more
material and a#ay 8rom the spiritualB #hich is o8 course the direction o8 sorcery and not o8
spirituality. Spirituality0s direction is a#ay 8rom and progress 8rom dense materiality. E(olution
is a#ay 8rom dense matter and not to#ards it as 7ead<eater in8ers.
2uruc9er states;
=From no# onB all the glo<es and all the li8e-#a(es #hich up to the present ha(e sho#n
a tendency to sin9 into matterB no# ha(ing reached their <alanceB #ill herea8ter sho# a
tendency to <ecome more ethereal. The (ery earth #e li(e onB as the ages passB #ill sho# a
tendency to etherealiJe itsel8B spiritualiJe itsel8I and I may point out that the disco(eries in
radioacti(ityB such as that o8 uraniumB and certain other elements o8 high atomic #eightB are
merely eCamples o8 the steady disintegration o8 the grossest chemical elements 9no#n. They
#ould naturally <e the 8irst to etherealiJe.= '#tudies in %ccult )hilosophy( p. 4.)
7ead<eater states that the 9undalini is aroused <y <ringing o8 the 8irst or Mulhadara
cha9ra 8ully into acti(ity 'pp. ..-3). This methodB o8 #hat he calls =7aya DogaB= is the method
o8 Tantra DogaB its coined =7aya Doga00 name not#ithstanding. 7ead<eater states 'p. 114) that
the term =laya= is someho# deri(ed or associated #ith the english #ord =latencyB= to #hich
this #riter dou<ts it has any philological relationship other than sounding similarly. =7aya= is
8rom the Sans9rit root li( meaning =to dissol(e= or =disintegrate.= In 2uruc9er0s ccult
Alossary a =laya center= is descri<ed as =the mystical point #here a thing disappears 8rom
one plane and passes on#ards to reappear on another plane.= =7aya Doga= could not <e
descri<ed as one o8 the =se(en recogniJed systems o8 Doga= in India as 7ead<eater statesB
<ut as a deri(ation o8 o8ten or usually degenerate Tantra Doga - the system used <y eastern
In another contradiction. #ithin The Charas 'pp. .2B ..)B 7ead<eater states that the
8irst cha9ra or Muladhara is the home o8 the serpent 8ire or 9undaliniB #hile else#here 'pp. 31-
2) he states that the greatest danger in rousing the 9undalini is that it #ill rush "o(n(a$"s
instea" o? up(a$"sB and thus eCcite the lo#er passions. ne may #onder ho#B i8 its <ase is
in the lo#est cha9raB the 9undalini can rush do#n#ards any lo#er than this lo#est cha9ra?
n page .. o8 The !ha9ras 7ead<eater states that =all schools o8 yoga recogniJe... the
importance o8 the cha9ras= and that =The plan o8 the 5aEa Dogi is to meditate upon each in
turn and <ring them into acti(ity <y sheer 8orce o8 #ill...= T:IS IS A FA7SE STATEME"T A"1
->71 /E *"-" T /E FA7SE /D A"D"E -: :A1 ENE" S>2E5FI!IA77D
ST>1IE1 T:E 1IFFE5E"T SDSTEMS F DAA. 5aEa-yogaB #hich is the method o8
Theosophy and /la(ats9yB %udgeB and 2uruc9erB does not regard study o8 especially the
lo#er cha9ras as important <ut inimical and dangerousB and as a method used in <lac9 magic.
It sees concentration on the cha9ras <elo# the head as harm8ul or 8atal to spiritual
de(elopment. It is a concentrating on the perisha<le physical and astral @ualities instead o8
the truly (alua<le mental and spiritual @ualities. It is a directing o8 the attention in the #rong
courseB to#ards the material and a#ay 8rom the spiritual. /la(ats9y #rites in her Esoteric
=:e #ho has studied <oth systemsB the :atha and 5aEa-DogaB 8inds an enormous
di88erence <et#een the t#o; one is purely psycho-physiologicalB the other purely psycho-
spiritual. The Tantrists do not seem to go higher than the siC (isi<le and 9no# pleCusesB #ith
each o8 #hich they connect the Tatt(asI and the great stress they lay on the chie8 o8 theseB
the Muladhara !ha9ra 'the sacral pleCus)B sho#s the material and sel8ish <ent o8 their e88orts
to#ards the ac@uisition o8 po#ers. ...#ith the 8ollo#ers o8 the old school it is di88erent. -e
<egin #ith mastery o8 that organ #hich is situated at the <ase o8 the <rainB in the pharynCB and
called <y -estern anatomists the 2ituary /ody.= '/!- LIIB p. +1+)
In re8erence to the higher centers that /la(ats9y states 5aEa-yoga is solely concerned
#ithB 7ead<eater claims that the <ro# center or pituary cha9ra eCerts its special 8aculties o8
spiritual sight <y means o8 a special =etheric microscope.= :e #rites;
=A tiny 8leCi<le tu<e o8 etheric matter is proEected 8rom the center o8 itB resem<ling a
microscopic sna9e #ith something li9e an eye at the end o8 it. This is the special organ used
in that 8orm o8 clair(oyanceB and the eye at the end o8 it can <e eCpanded or contractedB the
e88ect <eing to change the po#er o8 magni8ication according to the siJe o8 the o<Eect #hich is
<eing eCamined.= 'p. .4)
7ead<eater also states that this =etheric microscope= #as the <asis o8 the serpent-
cro#n #orn <y Egyptian initiates.
The po#ers o8 the =third eye= are mental. and spiritual po#ers and ha(e no need o8
etheric de(ices modeled a8ter modern microscopes. 7ead<eater0s eCplanation o8 the =third
eye= as a microscope is a<surd and in8antile. SiJe is a mental and relati(e concept or
dimension or @uality and has no <earing on the relati(e siJe o8 the clair(oyant. It #ould seem
that an adept #ith such an occult a<ility #ould merely ha(e to <ring his min" in rapport #ith
an o<EectB #hether its scope <eB to usB the siJe o8 a spec9 o8 dust or a planet. The serpent is
an ancient sym<ol o8 #isdom and initiation and it #as such on the Egyptian headdress - a
In Egypt the serpent in one aspect #as :ermes-Thoth and represented =di(ine creati(e
#isdom.= =... the 0Serpent0 and 01ragon0 #ere names gi(en to the 0-ise ones0B the initiated
adepts o8 olden times.= 'S1 IB p. 464) As to the Egyptian serpent headdress in particularB
/la(ats9y #rites; =It has <een repeatedly stated that the Serpent is the sym<ol o8 #isdom and
o8 occult 9no#ledge... The cro#n 8orm o8 an aspB the The$muthisB <elongs to IsisB goddess o8
7i8e and :ealing.= 'S1 IIB p. 2+8n)
In the diagram opposite page &24 in /!- LIIB /la(ats9y states that the lo#er physical
organs are =used only <y 1ugpas in /lac9 Magic.= 'The lo#er ternary is only used in sorceryB
its sym<ol <eing the in(erted triangle. ne might consider #hether the in(erted triangle used
in the heart cha9ra on page 44 o8 The Charas is a sym<ol o8 such.)
7ead<eater states on page 3. that day one o8 the Masters made a suggestion
to me #ith regard to a certain 9ind o8 meditation #hich #ould e(o9e this 8orce.= 'the 9undalini)
The practiceB #hile remaining a mystery to most 8or siCty yearsB #as recently unearthed <y
Aregory Tillet in his <iography o8 7ead<eaterB The !lder Brother( and is a lo# tantric
autoerotic one - and thus <y /la(ats9y0s de8inition concerning the lo#er ternary is a <lac9
magic practice. The =Master= could not ha(e <een one 8rom the 7odge that utiliJed /la(ats9y
as a presenter o8 their doctrinesB and thus 7ead<eater is 8ound sel8-deludedB a pa#nB or a
presenter o8 teachings o8 the le8t-hand path.
/la(ats9y states else#here '/!- LIIB p. +21) that 5aEa-yoga schools ne(er pu<lish
tantra-li9e #or9s or on the cha9ras <ecause they =tend to /lac9 Magic and are most
dangerous to ta9e 8or guides in sel8-training.= She adds; =I hope that American Esotericists #ill
<e on their guard.= In the original Esoteric Section under /la(ats9y o(erall and %udge in
AmericaB there #as a prohi<ition =against physical means and physical practices pursued 8or
the 8inite purpose o8 de(eloping psychic po#er.= '!choes IIIB p. 333)
A. de 2uruc9er presented the same (ie# as /la(ats9y and %udge that concern o(er
the cha9ras tends in the direction sel8ishnessB psychism and the le8t-hand path;
=It is precisely these relati(ely unimportant 8acts o8 occult physiology #hich seem to
eCercise on the per(erse minds o8 the men and #omen o8 our generation a sort o8 psychic
8ascinationB as i8B 8or soothB it is #ith the human <ody and its 8unctions and organsB etc.B that
the really su<lime teachings o8 the occult or Esoteric 2hilosophy mainly dealsM ... In India
these truths are as #ell 9no#n and in 8act 8ar <etter 9no#nB due to ages o8 high philosophical
teachingB than they are in the -estI yet India and !hina and other riental countries are
simply o(errun #ith the dangers o8 @uasi-occultismB #hose proponents in India are called the
lo#er classes o8 Dogins or Fa9irsB etc.B etc. Their #hole attention and indeed their #hole li8eB
more or lessB is gi(en up to a study and practice o8 the o8ten ela<orate rules 8or psycho-
physical de(elopment contained in the :atha-Doga as #ell as in the o8ten in8amous and
<estial Tantri9a #or9s. /ut #hereas in IndiaB as an eCampleB the dangers o8 these #or9s
through centuries o8 a relati(ely high philosophical education are more or less clearly
appreciated <y educated people and those #ho ha(e <een trained in the higher philosophical
thoughtB there is little i8 any such protecti(e 9no#ledge a<road or common in the ccident. ...
There is a complete science regarding the cha9rasB <ut it is not a science #hich it #ould <e
help8ul 8or you to study no#. It is mostly studied <y /lac9 Magicians or <y those #ho
unconsciously aspire to <ecome /lac9 MagiciansB <ecause #hat they #ant to gain is
0po#ers0 ...e(en the chelas are not allo#ed to culti(ate the po#ers o8 the cha9ras <y
concentrating upon them. They 8ind out <y 8ollo#ing the chela-li8e ho# to use the po#ers
naturallyI and I ha(e 9no#n chelas #ho did not e(en 9no# the names o8 the cha9ras. They
ha(e heard (aguely that these ner(e-centers are in the <odyB <ut they are not interested.
They simply use the po#ers #hich 8lo# through these cha9rasB <ecause they ha(e <ecome
e(ol(ed men...= 'ET ILB pp. 3&-+B 438n)
%ust #hat is =Theosophy?= Is it anything anyone #ishes to call <y that name - li9e a
generic name 8or the metaphysical - or is there a (alid standard o8 de8inition? The #ord
=Theosophy= may ha(e <een used a thousand years agoB <ut it o<tains a ne# and de8inite
de8inition i8 used as a chosen la<el 8or a speci8ic system o8 philosophyB as chosen and used
<y /la(ats9y 8or her speci8ic system a hundred years ago. There may <e primary and
secondary de8initionsB as in many terms. one such de8inition is Theosophy as the speci8ic
philosophic system presented <y /la(ats9y.
7ead<eater calls his <oo9 The Charas =Theosophy= as are scores or hundreds o8
others in the same (ein la<eledB yet di88ering completely 8rom /la(ats9y Theosophy and
producing great misconception in the pu<lic. /la(ats9yB %udgeB 2uruc9er and as #ell The
&ahatma Letters are as mutually consistent as could <e possi<le in their presentation and
thus intellectually and intuiti(ely can <e held to represent an identical Source 1octrineB as
they maintain they do.
-ithin the present Theosophical SocietiesB according to the program o8 the original
Society and still held in principle <y eachB there can <e promulgated no dogmaB =complete
8reedom o8 thought= <eing one o8 our ideals. E(en i8 one thought Theosophy as presented <y
/la(ats9yB %udgeB and 2uruc9erB or someone elseB #as =the complete truth and nothing <ut
the truthB= it #ould <e #rong to set such up as dogma. The Theosophical Societies and
T:ES2:DB ho#e(erB are t#o things @uite di88erent. =ur doctrine 9no#s no compromises=
one 8inds in The &ahatma Letters as to the technical doctrines. 2eople ha(e to disco(er truth
<y their o#n meansB <y their o#n =sel8-induced and sel8-de(ised e88orts.= To impose <elie8 is
to destroy the (ery 8unction that is responsi<le 8or disco(ering truth.
As to TheosophyB the technical philosophic system; A system o8 thought has to ha(e a
la<el or name and Theosophy #as the term used <y /la(ats9y to la<el the de8inite system o8
thought she presented. :er #ritings and the #ritings o8 those that agree #ith her0s are the
only #ritings that can <e logically or truth8ully called =Theosophy.= This is the only reasona<le
In analysis and comparison o8 7ead<eater0s The Charas #ith #hat in simple de8inition
is TheosophyB it is o<(ious that The Charas is not Theosophy. It is something else. It
represents Theosophy0s polar antithesis in its <asic aspectsB and to argue minor points o8
agreement ser(es no purpose as e(erything agrees #ith something else on some point.
-ithout /la(ats9y Theosophy to 8alsely present himsel8 as a representati(e o8B it is li9ely !.
-. 7ead<eater #ould ha(e ne(er recei(ed a hearing or popularity. I8 one pre8ers 7ead<eater0s
philosophyB this is a person0s prerogati(e 'at his o#n delusion and perilB i8 one #ere to gi(e
credence to /la(ats9yB %udgeB 2uruc9er)B <ut it can only <e called Theosophy <y the8t.

2EV+ -E*D%E*TE2 O## THE T2*I- H
- 5. S. Aher#al
The harm to Doga philosophy that has <een done <y misin8ormation thru the
=Theosophist= 5e(. !. -. 7ead<eater is indeed (ery great.
Most readers o8 Theosophical and occult literature <elie(e 5e(. 7ead<eater to <e a
8riend to the :indusB <ut a8ter reading his <oo9B The 3nner Life and The CharasB I am 8orced
to say <y the in8ormation he has gi(enB he is the greatest enemy o8 Doga philosophyB and has
gi(en a <ad name to Doga. This may ha(e <een done unconsciously. "e(erthelessB it is hard
to <elie(eB as in The Charas he in no instance has corrected the misin8ormation made in The
3nner Life. For eCampleB in The Charas he tries to pro(e a di88erence in the petals o8 the
di88erent centers 8rom that #hich is gi(en in Doga philosophy.
According to 5e(. 7ead<eater all the Dogis o8 the past and presentB e(en the 8ounder
o8 Doga philosophy are #rong a<out the !ha9rasB and their petals.
All Dogis and our <oo9s claim SahasraraB has one thousand petals <ut in one o8 his
chaptersB 5e(. 7ead<eater says he 8ound there #ere only "ine :undred and SiCty and not
=ne Thousand=. The AEna !ha9ra has t#o petalsB according to DogaB <ut 5e(. 7ead<eater
claims he 8ound "inety-siC petals in the AEna !ha9ra. All his counts are opposite the Dogis0
!ha9rasB eCcept one. :e claims he 8ound "ine :undred and SiCty and "inety-siC.
E(ery Dogi cannot help <ut laughB <ecause there are really no petals at all. I #ill
eCplain hereB the sym<ols these petals stand 8or.
E(ery Dogi 9no#sB and the students o8 Doga 2hilosophy 9no#B that 5e(. 7ead<eaterB
is =o88 the trailB= and did not stop to consider the origin o8 our ne Thousand 2etalsB <ut
undou<tedly he had something else in mind.
In Doga 2hilosophy these !ha9ras are sym<ols; the 8irst - EarthB the second - -aterB
third - FireB 8ourth - AirB 8i8th - Ether and siCth Mental. The =Thousand - 2etaled= #e do not call
a !ha9raB as it is a<o(e the nature element and mind.
In these siC sym<ols #e ha(e the =Aarland o8 7ettersB= as there are 8i8ty letters in the
Sans9rit alpha<et and each petal o8 these centers represent a letter. In the 8irst or 5oot
!ha9raB Doga puts 8our petalsB siC in the secondB ten in the thirdB t#el(e in the 8ourthB siCteen
in the 8i8th and t#o in the siCthB <et#een the eyes. That includes the occult sym<ol o8 the
Sanscrit alpha<et. /y repeating all o8 the 8i8ty alpha<etical letters t#enty times #e ha(e ne
Thousand - the sym<ol o8 the =Thousand - petals=. -e #ould li9e to 9no# Eust #here 5e(.
7ead<eater gets his idea that there are only 4+6. "o# is he not o88 the trailB reader?
"o# I #ill gi(e you his o#n #ords a<out a#a9ening the *undalini;
=ne (ery common e88ect o8 rousing it prematurely is that it rushes do#n#ards in the
<ody instead o8 up#ardsB and thus eCcites the most undesira<le passions - eCcites them and
intensi8ies their e88ects to such a degree that it <ecomes impossi<le 8or the man to resist
themB <ecause a 8orce has <een <rought into playB in #hose presence he is as helpless as a
s#immer <e8ore the Ea#s o8 a shar9=.
The reader #ill 8ind this 9ind o8 =stu88= in !hapter Four and in the neCt !hapter he
contradicts as 8ollo#s;
=It is said in some cases *undalini has <een a#a9ened not only <y the #illB <ut also <y
accidentI <y a <lo# or <y physical pressure. I heard recently 8rom one o8 our Theosophical
lecturers that he had come across an eCample o8 the 9ind #hen touring in !anada. A ladyB
#ho 9ne# nothing at all o8 these matters 8ell do#n the cellar steps in her house. She lay 8or
some time unconsciousB and #hen she a#o9e she 8ound hersel8 clair(oyantB a<le to read the
thoughts passing in other people0s mindsB and to see #hat #as going on in e(ery room in the
houseI and this clair(oyance has remained a permanent possession. ne assumes that in
this case in 8allingB the lady must ha(e recei(ed a <lo# at the <ase o8 the spine eCactly in
such a position o8 such a nature as to shoc9 the *undalini into partial acti(ity.=
The miseries and dangers spo9en o8 in the pre(ious chapterB do not appear to ha(e
<een monstrous in this case.
I #ill no# sho# my readers at #hat 5e(. 7ead<eater is dri(ing. And he does not
hesitateB i8B at the same time he gi(es a <ad name to the Doga 2hilosophyB <ecause he #ants
8ollo#ers o8 his method o8 opening the *undaliniB and really one can hardly <lame 5e(.
7ead<eaterB as it seems to <e the custom o8 the -est to 8irst gi(e the other man a <ad name
and thenB see9 his 8ollo#ers. For nearly hal8 a century I ha(e met Master Dogis #ho ha(e
a#a9ened their *undalini and not in a single instance did they claim they had opened it. 5e(.
7ead<eater is the 8irst man to come to my attentionB #ho claims he has opened his *undalini.
For the rest o8 the people he says;
=...<ut most people cannot gain it during the present incarnationB i8 it is the 8irst in #hich
they ha(e <egun to ta9e these matters seriously in handB <ut it is really 8or the maEorityB the
#or9 o8 a later round altogether. The con@uest o8 the serpent-8ire has to <e repeated in each
incarnationB since the (ehicles are ne# each timeB <ut a8ter it has <een once thoroughly
achie(ed these repetitions #ill <e an easy matter.=
Then on the same page he gi(es his o#n personal eCperience;
=It may <e o8 use i8 I mention my o#n eCperience in this matter. In the earlier part o8
my residence in India 8orty years ago I made no e88ort to rouse the 8ireB not indeed 9no#ing
(ery much a<out itB and ha(ing the opinion thatB in order to do anything #ith itB it #as
necessary to <e <orn #ith a specially psychic <odyB #hich I did not possess. /ut one day one
o8 the masters made a suggestion to me #ith regard to a certain 9ind o8 meditation #hich
#ould e(o9e this 8orce. "aturally I at once put the suggestion into practiceB and in course o8
time #as success8ul. I ha(e no dou<tB ho#e(erB that :e #atched the eCperimentB and #ould
ha(e chec9ed me i8 it had <ecome dangerous. I am told that there are Indian ascetics #ho
teach this to their pupilsB o8 course 9eeping them under care8ul super(ision during the
process. /ut I do not mysel8 9no# o8 any suchB nor #ould I ha(e con8idence in them unless
they #ere specially recommended <y someone #ho I 9ne# to <e possessed o8 real
5e(. 7ead<eater claims he has opened the *undaliniB still he #ill not ha(e the
con8idence in the :indu MasterB unless they #ere specially recommended <y some ghost on
the Astral 2lane. Follo#ingB I #ill sho# ho# he #ants you to open the *undalini;
=2eople o8ten as9 me #hat I ad(ise them to do #ith regard to the arousing o8 this 8orce.
I ad(ise them to do eCactly #hat I mysel8 did. I recommend them to thro# themsel(es into
theosophical #or9 and #ait until they recei(e a de8inite command 8rom some Master #ho #ill
underta9e to superintend their psychic de(elopmentB continuing in the meantime all the
ordinary eCercises o8 meditation that are 9no#n to them. They should not care in the least
#hether such de(elopment comes in this incarnation or in the neCtB <ut should regard the
matter 8rom the point o8 (ie# o8 the ego and not o8 the personalityB 8eeling a<solutely certain
that the Masters are al#ays #atching 8or those #hom They can helpB that it is entirely
impossi<le 8or anyone to <e o(erloo9edB and that They #ill un@uestiona<ly gi(e Their
directions #hen They thin9 that the right time has come.=
It #ould really <e a great Eoy to all Dogis i8B 5e(. 7ead<eater #ill lea(e the Doga
2hilosophy alone and gi(e to the #orld #hat he #antsB <ut <y all meansB call it <y some other
This is not a pleasure to me to criticiJe some other #riterB <ut I <elie(e it is the duty o8
e(ery DogiB to gi(e to those #ho are see9ing in8ormationB only that #hich he 'the Dogi) 9no#s
to <e correct a<out the *undalini the Mother o8 the >ni(erse.
The 8ollo#ing is an article on the same su<EectB <y Arthur A(alon. :eB tooB @uestions
5e(. 7ead<eater0s remar9s.
#$om pp+ 6 to 1; )$+ *+ *>alon9s@ The Serpent o%er:
=-e may here notice the account o8 a #ell-9no# 0Theosophical0 author 'Mr. !. -.
7ead<eater)B regarding #hat he calls the 0Force !entres0 and the 0Serpent FireB0 o8 #hich he
#rites that he has had personal eCperience. Though Mr. 7ead<eater also re8ers to the Doga
ShastraB it may perhaps eCclude error i8 #e here point out that his account does not pro8ess to
<e a representation o8 the teaching o8 the Indian Dogis '#hose competence 8or their o#n
Doga the author some#hat disparages)B <ut that it is put 8or#ard as the Author0s o#n original
eCplanation '8orti8iedB as he concei(esB <y certain portions o8 Indian teaching) o8 the personal
eCperience #hich 'he #rites) he himsel8 has had. This eCperience appears to consist in the
conscious arousing o8 the 0Serpent FireB0 G1H #ith the enhanced 0astral0 and mental (ision
#hich he <elie(es has sho#n him #hat he tells us. G2H The centresB or !ha9rasB o8 the human
<ody are <y Mr. 7ead<eater descri<ed to <e (ortices o8 0etheric0 matter G3H into #hich rush
8rom the 0astral0 G4H #orldB and at right angles to the plane o8 the #hirling discB the se(en8old
8orce o8 the 7ogos <ringing 0di(ine li8e0 into the physical <ody. Though all these se(en 8orces
operate on all the centresB in each o8 them one 8orm o8 the 8orce is greatly predominant.
These inrushing 8orces are alleged to set up on the sur8ace o8 the 0etheric dou<le0 G&aH
secondary 8orces at right angles to themsel(es. The primary 8orce on entrance into the (orteC
radiates again in straight linesB <ut at right angles. The num<er o8 these radiations o8 the
primal 8orces is said to determine the num<er o8 02etals0 G+H 'as the :indus call them) #hich
the 07otus0 or (orteC eChi<its. The secondary 8orce rushing round the (orteC producesB it is
saidB the appearance o8 the petals o8 a 8lo#erB orB 0perhaps more accuratelyB saucers or
shallo# (ases o8 #a(y iridescent glass.0 In this #ay - that isB <y supposition o8 an etheric
(orteC su<Eect to an incoming 8orce o8 the 7ogos - <oth the 07otuses0 descri<ed in the :indu
<oo9s and the num<er o8 their petals is accounted 8or <y the authorB #ho su<stitutes 8or the
S(adhishthana centre a siC-petalled lotus at the spleenB G&<H and corrects the num<er o8
petals o8 the lotus in the headB #hich he says is not a thousandB as the <oo9 o8 this Doga sayB
0<ut eCactly 4+6.0 G+aH
=There are some resem<lances <et#een this account and the teaching o80 the Doga
ShastraB #ith #hich in a general #ay the author cited appears to ha(e some ac@uaintanceB
and #hich may ha(e suggested to him some 8eatures o8 his account. There are 8irstly se(en
centresB #hich #ith one eCception correspond #ith the !ha9ras descri<ed. The author says
that there are three other lo#er centresB <ut that concentration on them is 8ull o8 danger. -hat
these are is not stated. There is no centre lo#erB that I am a#are o8B than the Muladhara 'as
the name 0root-centre0 itsel8 implies)B and the only centre near to it #hich is eCcludedB in the
a<o(e-mentioned accountB is the Apas Tatt(a centreB or S(adhishthana. "eCt there is the
Force 0 the Serpent FireB0 #hich the :indus call *undaliniB in the lo#est centreB the muladhara.
7astlyB the e88ect o8 the rousing o8 this 8orceB #hich is accomplished <y #ill po#er 'Doga<ala)
G3H is said to eCalt the physical consciousness through the ascending planes to the 0hea(en
#orld.0 To use the :indu eCpressionB the o<Eect and aim o8 Shatcha9ra<heda is Doga. This is
ultimately union #ith the Supreme Sel8 or 2aramatmaI <ut it is o<(iousB that as the <ody in its
natural state is alreadyB though unconsciouslyB in DogaB other#ise it #ould not eCistB each
conscious step up#ards is DogaB and there are many stages o8 such <e8ore complete or
*ai(alya Mu9ti is attained. This andB indeedB many o8 the preceding stages are 8ar <eyond the
0hea(en #orld0 o8 #hich the author spea9s. Dogis are not concerned #ith the 0hea(en #orldB0
<ut see9 to surpass itI other#ise they are not Dogis at all. -hatB according to this theoryB
mani8ested 8orce apparently does is this; it enhances the mental and moral @ualities o8 the
sel8-operator as they eCisted at the time o8 its disco(ery. /ut i8 this <e soB such enhancement
may <e as little desira<le as the original state. Apart 8rom the necessity 8or the possession o8
health and strengthB the thoughtB #illB and moralityB #hich it is proposed to su<Eect to its
in8luence must <e 8irst puri8ied and strengthened <e8ore they are intensi8ied <y the (i(i8ying
in8luence o8 the aroused 8orce. FurtherB as I ha(e else#here pointed outB G4H the Dogis say that
the piercing o8 the /rahmagranthi or 09not0 G16H sometimes in(ol(es considera<le painB
physical disorderB and e(en diseaseB as is not unli9ely to 8ollo# 8rom concentration on such a
centre as the na(el '"a<hipadma).
=To use :indu termsB the Sadha9a must <e competent 'Adhi9ari)B a matter to <e
determined <y his AuruB 8rom #hom alone the actual method o8 DogaB can <e learned. The
incidental dangersB ho#e(erB stated <y Mr. 7ead<eater go <eyond any mentioned to me <y
Indians themsel(esB #ho seem to <e in general una#are o8 the su<Eect o8 0phallic sorcery0B to
#hich re8erence is made <y Mr. 7ead<eaterB #ho spea9s o8 schools o8 'apparently -estern)
0/lac9 Magic0 #hich are said to use *undalini 8or the purpose o8 stimulating the seCual centre.
Another author says; G11H 0The mere da<<ler in the pseudo-occult #ill only degrade his
intellect #ith the puerilities o8 psychismB <ecome the prey o8 the e(il in8luence o8 the
phantasmal #orldB or ruin his soul <y the 8oul practices o8 phallic sorcery - as thousands o8
misguided people are doing e(en in this age.0 Is this so? It is possi<le that per(erse or
misguided concentration on seCual and connected centres may ha(e the e88ect alluded to.
And it may <e that the !ommentator 7a9shmidara alludes to this #hen he spea9s o8 >ttara
*aulas #ho arouse *undalini in the Muladhara to satis8y their desire 8or #orld-enEoyment and
do not attempt to lead :er up#ards to the :ighest !entre #hich is the o<Eect o8 Doga see9ing
super-#orldly <liss. 8 suchB a Sans9rit (erse runs 0they are the true prostitutes.0 I ha(eB
ho#e(erB ne(er heard Indians re8er to this matterB pro<a<ly <ecauseB it does not <elong to
Doga in its ordinary senseB as also <y reason o8 the antecedent discipline re@uired o8 those
#ho #ould underta9e this DogaB the nature o8 their practiceB and the aim they ha(e in (ie#B
such a possi<ility does not come under consideration. The Indian #ho practices this or any
other 9ind o8 spiritual Doga ordinarily does so not on account o8 a curious interest in occultism
or #ith a desire to gain 0astral0 or similar eCperiences. G12H :is attitude in this as in all other
matters is essentially a religious oneB <ased on a 8irm 8aith in /rahman 'Sthiranishtha)B and
inspired <y a desire 8or union #ith It #hich is li<eration.
=Assuming 8or argument the alleged correspondenceB then the 0etheric centres0 or
!ha9ras o8 Mr. 7ead<eater0s account appear to <e centres o8 energy o8 2rana-(ayu - or Nital
Force. The lotuses are also this and centres o8 the uni(ersal consciousness. *undalini is the
static 8orm o8 the creati(e energy in <odies #hich is the source o8 all energiesB including
2rana. According to Mr. 7ead<eater0s theoryB *undalini is some 8orce #hich is distinct 8rom
2ranaB understanding this term to mean (itality o8 the li8e-principleB #hich on entrance into the
<ody sho#s itsel8 in (arious mani8estations o8 li8e #hich are the minor 2ranasB o8 #hich
inspiration is called <y the general name o8 the 8orce itsel8 '2rana). Nerses 16 and 11 says o8
*undalini; 0It is She #ho maintains all the <eings 'that isB Ei(aB Ei(atma) o8 the #orld <y means
o8 inspiration and eCpiration.0 She is thus the 2rana 1e(ataB <utB as She is '!omm.B ((. 16
and 11) Srishti-sthitilayatmi9aB all 8orces there8ore are in :er. She isB in 8actB the
Sha<da<rahman or =#ord= in <odies. The theory discussed appears to di(erge 8rom that o8
the Dogis #hen #e consider the nature o8 the !ha9ras and the @uestion o8 their (i(i8ication.
According to Mr. 7ead<eater0s accountB the !ha9ras are all (ortices o8 0etheric matterB0
apparently o8 the same 9ind and su<Eect to the same eCternal in8luence o8 the inrushing
se(en8old 8orce o8 the 07ogos= <ut di88ering in thisB that in each o8 the !ha9ras one o8 other o8
their se(en8old 8orces is predominant. AgainB i8B as has <een statedB the astral <ody
corresponds #ith the Manomaya9oshaB then the (i(i8ication o8 the !ha9ras appears to <eB
according to Mr. 7ead<eaterB a rousing o8 the *ami9 side o8 the mental sheath. According to
the :indu doctrineB these !ha9ras are di88ering centres o8 consciousnessB (italityB and Tatt(i9
Each o8 the 8i(e lo#er !ha9ras is the centre o8 energy o8 a gross Tatt(a - that isB o8 that
8orm o8 Tatt(i9 acti(ity or Tanmatra #hich mani8ests the Maha<huta or sensi<le matter. The
siCth is the centre o8 the su<tle mental Tatt(aB and the Sahasrara is not called a !ha9ra at all.
"orB as statedB is the splenic centre included among the siC !ha9ras #hich are dealt #ith in
this account.
0In the Indian system the total num<er o8 the petals corresponds #ith the num<er o8 the
letters o8 the Sans9rit Alpha<etB G13H and the num<er o8 the petals o8 any speci8ic lotus is
determined <y the disposition o8 the su<tile =ner(es= GorH"adis around it. These petalsB 8urtherB
<ear su<tile sound-po#ersB and are 8i8ty in num<erB as are the letters o8 the Sans9rit Alpha<et.
=This #or9 also descri<es certain things #hich are gained <y contemplation on each o8
the !ha9ras. Some o8 them are o8 general characterB such as long li8eB 8reedom 8rom desire
and sinB control o8 the sensesB 9no#ledgeB po#er o8 speechB and 8ame. Some o8 these and
other @ualities are results common to concentration on more than one !ha9ra. others are
stated in connection #ith the contemplation upon one centre only. Such statements seem to
<e madeB not necessarily #ith the intention o8 accurately recording the speci8ic resultB i8 anyB
#hich 8ollo#s upon concentration upon a particular centreB <ut <y #ay o8 praise 8or increased
sel8-control or Stuti-(adaI as #here it is said in (. 21 that contemplation on the "a<hi-padma
gains 8or the Dogi po#er to destroy and create the #orld.
=It is also said that mastery o8 the centres may produce (arious Siddhis or po#ers in
respect o8 the predominating elements there. And this isB in 8actB alleged. G14H 2andit Ananta
Shastri says; G1&H 0-e can meet #ith se(eral persons e(ery day el<o#ing us in the streets or
<aJaars #ho in all sincerity attempted to reach the highest plane o8 <lissB <ut 8ell (ictims on
the #ay to the illusions o8 the psychic #orldB and stopped at one or the other o8 the siC
!ha9ras. They are o8 (arying degrees o8 attainmentB and are seen to possess some po#er
#hich is not 8ound e(en in the <est intellectuals o8 the ordinary run o8 man9ind. That this
school o8 practical psychology #as #or9ing (ery #ell in India at one time is e(ident 8rom these
li(ing instances 'not to spea9 o8 the num<erless treatises on the su<Eect) o8 men roaming
a<out in all parts o8 the country.0 The mere rousing o8 the Serpent po#er does notB 8rom the
spiritual Doga standpointB amount to much. "othingB ho#e(erB o8 real momentB 8rom the higher
Dogis0 point o8 (ie#B is achie(ed until the AEna !ha9ra is reached. :ereB againB it is said that
the Sadha9a #hose Atma Gaim?H is nothing <ut a meditation on this lotus 0<ecomes the
creatorB preser(er and destroyerB o8 the three #orldsI and yetB as the commentator points out
'(. 34)B 0This is <ut the highest 2rashangsa-(ada or Stuti(ada - that isB compliment - #hich in
Sans9rit literature is o8ten (oid o8 reality as it is in our ordinary li8e. Though much is here
gainedB it is not until the Tatt(as o8 this centre are also a<sor<edB and complete 9no#ledge
G1+H o8 the Sahasrara is gainedB that the Dogi attains that #hich is <oth his aim and the moti(e
o8 his la<ourB cessation 8rom re<irth #hich 8ollo#s on the control and concentration o8 the
!hitta on the Shi(asthanamB the A<ode o8 /liss.
It is not to <e supposed that simply <ecause the Serpent Fire has <een aroused that
one has there<y <ecome a Dogi or achie(ed the end o8 Doga. There are other points o8
di88erence #hich the reader #ill disco(er 8or himsel8B <ut into #hich I do not enterB as my
o<Eect in comparing the t#o accounts has <een to esta<lish a general contrast <et#een this
modern account and that o8 the Indian schools. I mayB ho#e(erB add that the di88erences are
not only as to details. The style o8 thought di88ers in a #ay not easy shortly to descri<eB <ut
#hich #ill <e @uic9ly recogniJed <y those #ho ha(e some 8amiliarity #ith the Indian Scriptures
and mode o8 thought. The latter is e(er disposed to interpret all processes and their results
8rom a su<Eecti(e standpointB though 8or the purposes o8 Sadhana the o<Eecti(e aspect is not
ignored. The Indian Theory is highly philosophical. ThusB to ta9e <ut one instanceB #hilst Mr.
7ead<eater attri<utes the po#er o8 <ecoming large or small at #ill 'Anima and Mahima Siddhi)
to a 8leCi<le tu<e or 0microscopic sna9e0 in the 8oreheadB the :indu says that all po#ers
'Siddhi) are the attri<utes 'Aish(aryya) o8 the 7ord Ish(araB or !reati(e !onsciousnessB and
that in the degree that the %i(a realiJes that consciousness G1.H he shares the po#ers
inherent in the degree o8 his attainment.=
The A<o(e is an eCcerpt 8rom Mr. A(alon0s introduction to his <oo9B The #erpent
)o1er" E(ery student o8 Doga should read it.
mB mB m.
NOTESH 'Arthur A(alon);
G1H This and the 8ollo#ing notes compare his and the Indian theory. The 1e(i or
Aoddess is called /huEangi or serpent <ecause at the lo#est centre 'Muladhara) she lies
0!oiled0 - at rest. The !osmic 2o#er in <odies is here at restI #hen roused it is 8elt as intense
G2H !ertain Siddhis or occult po#ers are ac@uired at each center as the practitioner
#or9s his #ay up#ards.
G3H The petals o8 the lotus are 2ranasha9ti mani8ested <y 2rana(ayu or (ital 8orce.
Each lotus is a centre o8 a di88erent 8orm o8 0matter0 '/huta) there predominant.
G4H This is a #estern term.
G&aB &<H "ot mentioned in the account here gi(en.
G+H See last note <ut three.
G+aH So little attention seems to <e gi(en to eCactitude in this matter that one o8 the
letters is dropped in order to ma9e 1666 petals - that is &6 L 26. 0Thousand0 isB here only
sym<olic o8 magnitude.
G.H 'Apparently editing error. "o note . in original. -ed.)
G3H -ith the aid o8 <odily puri8icationB certain Asans and Mudras '(. post).
G4H In the 8irst edition o8 Mahanir(ana TantraB !LLIN.
G16H There are three 09nots0 #hich ha(e to <e pierced or centres #here the 8orce o8
Maya is particularly strong.
G11H The Apocalypse 7nsealedB <y %ames M. 2ryseB p. +2
G121 Those #ho do practice magic o8 the 9ind mentioned #or9 only in the lo#est
centreB ha(e recourse to the 2rayogaB #hich leads to Mayi9a ShiddhiB #here<y commerce is
had #ith 8emale spirits and the li9e. The process in this #or9 descri<ed is one upon the path
o8 li<eration and has nothing to do #ith seCual <lac9 magic.
G13H - #hich are sometimes gi(en as &6 and sometimes as &1.
G14H See Dogatatt(e >panishadB #here contemplation on the earth centre secures
mastery o(erB etc. At the same time it points out that these 0po#ers0 are o<stacles to
G1&H AnandalahariB p. 3&.
G1+H ThisB it is o<(iousB comes only a8ter long e88ortB and 8ollo#ing on less complete
eCperiences and results. According to Indian nationsB success 'Siddhi) in Doga may <e the
8ruit o8 eCperiences o8 many preceeding li(es. *undalini must <e gradually raised 8rom one
centre to another until she reaches the 7otus in the cere<rum. The length o8 time re@uired
(aries in the indi(idual - it may <e years ordinarily or in eCceptional cases months.
G1.H As this is <y the 1e(i0s graceB She is called =the gi(er o8 the eight Siddhis=
'Ishit(adyashtasiddhida). See TrishatiB 11B 4.. She gi(es Aish(aryya.
2 9rom *undalini( &other of the 7niverse> &ystery of )iercing the #i;th Chara( Aer#al
SinghB Santa /ar<araB 1436. The eCcerpt in this article appeared only in the lst edition o8
A(alon0s The #erpent )o1er( 7ondonB 1426.
- /oris de $ir9o88S
-ithin the ran9s o8 the organiJed Theosophical Mo(ementB there ha(e eCisted 8or a
num<er o8 years past t#o schools o8 thought (astly di88erent 8rom each other.
ne o8 them is primarily <ased upon the #ritings o8 :.2. /la(ats9yB the chie8 8ounder o8
the Theosophical SocietyB and the pronouncements o8 her o#n superiors in the occult
hierarchy. To these may <e added a considera<le num<er o8 essays and articles #ritten <y
some o8 the direct pupils o8 the TeachersB and 8re@uently under their o#n direction.
The other school is <ased upon claimed psychic in(estigations and clair(oyant
re(elations o8 se(eral indi(iduals #hose claims ha(e remained unsupported and unchec9ed
<y any collateral authorityB and ha(e <een accepted on their o#n say-soB #ithout any
su<sidiary corro<oration.
The teachings o8 these t#o schools o8 thought di(erge 8romB and (ery o8ten contradictB
each other on (arious important points. In the (ery nature o8 thingsB they cannot <e
2ersonal attachments o8 students to one or another =authorityB= genuine or claimedB is
o8 course no guaranteeB and there8ore cannot decide either the nature or the implications o8
one or the other approach to the su<Eect o8 occultism. Something more is re@uired than
emotional reactions or the tendency to o(erloo9 essentials and disregard 8undamental
It is @uite pro<a<le that in a Mo(ement li9e oursB no matter #hat historical era it may
mani8est itsel8B there #ill arise 8rom time to time indi(iduals #hose psychic tendencies #ill <e
the <asis 8or (arious claims o8 special 9no#ledgeB and groups o8 8ollo#ers #ill al#ays <e
8ound to gi(e them the emotional support #hich they desire - a support de(oid o8 any
intellectual <asis or independent analysis o8 the claims made. This seems to <e the 8ate o8 all
occult and pseudo-occult mo(ements #hose history has come do#n to usB ho#e(er
It is a curious commentary upon human con8usion in generalB and the psycho-mental
uncertainty o8 some students o8 TheosophyB that 2u<lishing :ouses #ithin the organiJed
Theosophical Mo(ement sell indiscriminately (arious #or9s <elonging to the t#o diametrically
opposite schools o8 thought mentioned a<o(eB and o8ten ad(ertise them on the same page o8
their pu<lications. !onsidering this 8actB the accusation made <y some hostile critics that the
organiJed Mo(ement is not (itally interested in spreading truth 'as it understands it)B <ut in
merely selling <oo9s on the general su<Eect o8 occultismB is not #ithout 8oundationB and should
<e sympathetically considered and analyJed.
There isB ho#e(erB a (ery important 8act #hich must not <e o(erloo9ed <y students. It
is concerned #ith science and scienti8ic disco(eries and de(elopments o8 recent years.
It so happens that scores o8 the most up-to-date scienti8ic pronouncements concerning
the nature and structure o8 the uni(erse support and uphold many o8 the statements
contained in the #ritings o8 :. 2. /la(ats9y and her o#n TeachersB #hile the same
pronouncements go contrary toB and disa(o# the claims o8 psychic in(estigators and the
results o8 their research. This 8act is o8 primary importance and should <e gi(en most care8ul
consideration <y students o8 Theosophy.
5ecent de(elopments in the 8ield o8 astronomyB chemistryB physicsB anthropologyB
<iology andB a<o(e allB in the ne#ly de(eloped area o8 parapsychologyB present a long list o8
disco(eriesB as #ell as theoriesB #hich #ere 8oreshado#ed in The #ecret $octrine and other
contemporary #ritings 8rom high occult sources. The scienti8ic achie(ements and conclusions
ha(e thro#n 8urther dou<tB ho#e(erB on a num<er o8 psychic speculations the nature o8 #hich
had <een suspect 8or some years past.
There is a serious #arning contained in this 8act o8 o<ser(ation.
It #ould <e regretta<le i8 the reader #ere to E ump to the totally un#arranted conclusion
that no reliance #hate(er should <e gi(en to the pronouncements o8 psychics and
clair(oyantsB on the ground that they areB allegedlyB al#ays #rong. This is not true.
2sychic (ision can <e o<Eecti(e and relia<leB <ut only in the case o8 those eCtremely
rare indi(iduals #ho ha(e recei(ed se(ere and sustained occult trainingB may<e 8or more than
one li8etimeB under the guidance o8 a competent TeacherB himsel8 a genuine Initiate. Many are
those #ho ha(e psychic (isionB or psychic sensiti(ity o8 one type or anotherI many are those
#ho are to some eCtent clair(oyant or clairaudient. /ut the o(er#helming maEority o8 them do
not 9no# #hat they see or hear andB Eumping to conclusionsB ascri<e #hat they percei(e to
totally #rong causesB and interpret them in accordance #ith one or another theory or pet
illusion #hich gi(es a special <ent to their mind and their emotions. :ence the unrelia<ility o8
other#ise 9indly and 8riendly 8ol9 claiming to <e the custodians o8 higher 9no#ledge.
The only #ay in #hich truth can <e si8ted 8rom a lot o8 psychic ru<<ishB as 8ar as
students o8 Theosophy are concernedB is <y a calm analysis o8 the teachings o8 the t#o
schools re8erred to a<o(e. !ompare their pronouncements on the <asic occult su<Eects.
!onsider their implications. 1o not Eump to conclusions on the <asis o8 an inade@uate
research. Find out #hether the propositions under consideration are logicalB reasona<le and
uni(ersalI #hether they 8it together into a harmonious #holeI #hether they 8ollo# one 8rom the
other and support one another. I8 they do notB reser(e your Eudgement and remain alert. A
more prolonged study may <e re@uired <e8ore you can arri(e at a conclusion that #ill satis8y
you in e(ery #ay.
n the e(e o8 the centenary o8 the modern Theosophical Mo(ementB #e are called
upon to puri8y the Theosophical atmosphere o8 un8ortunate delusions and to a<ide as closely
as possi<le <y the original teachings as a sacred trust in our care.
S From TheosophiaB SummerB 14.1. /oris de $ir9o88 #as compiler o8 Theosophical
2u<lishing :ouse0s Blavatsy Collected /ritings.
- :. ". Sto9esS
The 8ollo#ing declaration 8ormed part o8 the e(idence in the Madras :igh !ourt !ase
"o. 1..3B 1413B the suit o8 A. "arayaniah (s. Mrs. Annie /esant. It purports to <e the s#orn
statement o8 a certain <oy #homB in order to a(oid annoyance to his 8amilyB I designate <y his
initials onlyB =1.1.2.= It #as reprinted in The +induB MadrasB April 13B 1413B certain names
<eing omitted in order to a(oid identi8ication o8 the deponentB and can also <e 8ound in
/roo9sB Neo-Theosophy !;posed( page 36&. The original o8 this declaration as #ritten <y the
<oy himsel8B #ith a88ida(itB isB I understandB in the possession o8 Mrs. TingleyB #ho secured it
8rom him #ith the 9no#ledge and consent o8 his 8ather.
The D+D+P+ Dela$ation:
=In the year 1463 I #as (isiting in the city o8 .... #ith my parentsB and then and there
met Mr. !harles -. 7ead<eater. I #as then thirteen years o8 age and Mr. 7ead<eater 8rom the
8irst treated me in a (ery a88ectionate manner.
=At his suggestion my parents consented to my accompanying him to .... on a pleasure
trip. -e remained in .... three monthsB at the eCpiration o8 #hich time I accompanied Mr.
!harles -. 7ead<eater to the .... coastB (isiting en route a num<er o8 large cities.
=Mr. !harles -. 7ead<eater and mysel8 occupied the same <edB ha<itually sleeping
together. n the morning succeeding the 8irst night that #e slept togetherB and <e8ore #e
arose to dressB Mr. !harles -. 7ead<eater eCplained to me the practice ... 'in @uestion) and
urged me to engage in the practiceB gi(ing as a reason there8ore that it #ould aid me in
o(ercoming any desire to ha(e .... 'normal) intercourse #ith #omen - #hich desireB he told
meB #ould de(elop in the course o8 nature at my age (ery soon. Mr. !harles -. 7ead<eater
also told me that the practice #as recommended <y his Master and teacher 8or that reasonB
and ad(ised me not to spea9 o8 the matter to any one.
=This reciprocal 'note the #ord - Ed. =!ritic=) practice continued 8or the greater part o8
se(en months.
=n lea(ing Mr. !harles -. 7ead<eater I returned to my parents #ho eCpressed
themsel(es as <eing (ery much shoc9ed at my changed appearance and condition.
=My health #as greatly <ro9en as a result o8 the practices mentioned herein. I ha(e
<een under medical treatment since that time and I am no# under a physician0s care andB I
<elie(eB slo#ly regaining physical health.
=I ma9e this statement #ith the moti(e o8 thus gi(ing a #arning #hich may ena<le
parents to protect their children 8rom pernicious teachings gi(en <y those #ho pose <e8ore the
#orld as moral guides <ut #hose practices de<ase and destroy <oth children and men.=
=......... <eing 8irst duly s#orn on oath deposes and says that he is the identical person
#ho signed the 8oregoing statementB 9no#s the contents thereo8 and each and e(ery
statement therein made is true.
'seal) .........................
The authenticity o8 the a<o(e document is un@uestiona<le and so 8ar as I 9no# has
ne(er <een seriously denied. ThisB o8 courseB is not asserting the literal truth o8 the charges
contained thereinB <ut one may #ell as9 #hether the <oy #ould ha(e made 8alse statements
under oathB #ith the conni(ance o8 his parentsB thus placing himsel8 on record as a partner in
such criminal proceedingsB and <ringing unpleasant notoriety on his 8amily. Its genuineness is
attested <y the <oy0s 8ather in the course o8 certain correspondence #ith Mr. A.2. -arringtonB
then !orresponding Secretary o8 the American E.S. #ith #ho Mr. 2.0s application 8or
reinstatement in the E.S. #as then pending. I @uote 8rom Mr. -arrington0s letterB dated 7os
AngelesB Fe<ruary +B 1412B as 8ollo#s. 'This 7etter 8ormed part o8 the e(idence in the a<o(e
Madras :igh0 !ourt !ase and is pu<lished in 8ull in Neo-Theosophy !;posedB page 36+).
Says Mr. -arrington in part;
="o# as to your application 8or mem<ership in the E.S.B I su<mitted the same to the
outer :ead as I in8ormed you I #ould doB and she replies Eust as I eCpectedB and I thin9 you
#ill @uite agree #ith the position #hich she ta9es #hen you thin9 it all o(er @uietlyB
dispassionately and impersonally. She says that it is necessary 8or you to ma9e good that you
should try to get 8rom Mrs. Tingley 1...0s signed declarationB 8or she has used this declaration
and circulates all o(er the #orld the 8oulest slanders.=
From this letter it appears that Mrs. /esant made it a condition o8 Mr. 2.0s
reinstatement in the E. S. not that he should gi(e e(idence o8 the a<ility to pro8it <y the inner
teachingsB nor e(en that he should deny the chargesB <ut that he should secure and deli(er to
her the original o8 a document highly compromising to her /rother 7ead<eaterB and that she
endea(ored to utiliJe his desire to reenter the E.S. as a tool 8or suppressing damaging
e(idence. And this indecent proposal emanated 8rom one #ho claims to <e =the successor= o8
:.2./.M In this #e see one more e(idence that the E.S. is simply an instrument o8 A./. and
!.-.7. 8or accomplishing their personal aims.
In his reEoinder to Mr. -arringtonB dated March 3B 1412 'see /roo9sB Neo-Theosophy
!;posed( page 316) Mr. 2.B the <oy0s 8atherB saysB among other things;
=I thin9 it #ould <e useless to ma9e a demand on Mrs. Tingley 8or the return o8 the
declarationsB 8or I am sure she #ould not part #ith them.
=-hen #e #ent to Seattle in early 1464B an attempt #as made to get a <etter
understanding o8 the =L= '7ead<eater - Ed. Critic) matterB and to that end 8our prominent
mem<ers o8 the Seattle /ranch met and discussed itI as an outcome o8 this 1.... made a
(oluntary con8ession 'not a<out the =teachings= so-called <ut o8 certain other o<Eectiona<le
ats (hih it (oul" .e impossi.le to ountenane on an! (il" plea o? pu$it! o?
moti>eD ...
=The <are thought that 1.... #ent out o8 his #ay to ma9e a#8ul statements is too
dread8ul to d#ell on. At present I am de8ending him less <ecause he is my son than that I am
certain he has told the truth...
=All the same - i8 it can <e pro(ed that the statements made <y 1.... and mysel8 to Mrs.
Tingley are 8alse - then #e are ready to pu<lish an apology in any pu<lication named. More -
in (ie# o8 the heinousness o8 the o88enseB #e #ill <oth o8 us ma9e a pu<lic apology in the
presence o8 Mrs. /esantB Mr. 7ead<eater or any other o88icialB at #hich the mem<ers around
shall <e in(ited at #hat #ould <e a semi-pu<lic 8unction. ...=
"eedless to say this o88er #as ne(er accepted. It #as not retractionB #hich #as
impossi<leB <ut concealmentB that #as sought the <ully-ragging and s#indling o8 the T.S.
mem<ership. As 8or the charges in 1. 1. 2.0s statementB #hate(er might <e thought o8 them
had they <een isolatedB they carry great #eight #hen placed side <y side #ith the charges o8
the t#o <oys em<odied in the original letter 8iled #ith Mrs. /esant <y the American Section
'CriticB March 1&th).
S From Sto9es0 &F16F22 %" !" Library Critic. This #as one o8 a series o8 articles on the
same speci8ic topic. :. ". Sto9es #as pro<a<ly the most consistent and outspo9en critic o8
"eo-Theosophy during the 2+ years o8 his pu<lication.
- -. E. SmallS
A sic9ness o8 heart comes o(er one on reading and pondering long an article in the
cto<er 14.1 issue o8 The Theosophist <y :ugh ShearmanB titled Theosophical %ntologies. It
is an article that demands 8rom mem<ers o8 all Theosophical Societies and groups a most
care8ul and honest e(aluation. -hat inner urgingsB #e may as9B led to its #riting and
pu<lication? -hat e88ects may it ha(e not only on one Theosophical Society <ut on the #hole
Theosophical Mo(ement?
A curious introductory note <y the EditorB ". Sri 5amB commenting that the article may
<e regarded <y some as contro(ersialB as =upsetting to settled (ie#s o8 one sort or anotherB=
#ould indicate that he himsel8 may regard it as constituting a challengeB a thro#ing do#n o8
the gauntlet. -e may certainly accept his #ords as indirectB i8 not o(ertB in(itation eCpectant o8
a re<uttal eCpressing other0 (ie#s.
So #e spea9 out. And #e trust that this #ill <e only one o8 other spea9ings-out 8rom
Theosophists in many countriesI 8or in 1r. Shearman0s #ords #e 8ind a line o8 thought and
attitude #hichB i8 representati(e o8 large num<ers o8 other TheosophistsB could change the
8uture course and destiny o8 that "o<le Mo(ement launched and re-acti(ated in the closing
@uarter o8 the 14th century #ith such high hopes <y :.2. /la(ats9y and the Adept
/rotherhood o8 #hich she #as the outer representati(e.
These #ords are not le(eled in an uncharita<le spirit at any indi(idual. They point #ith
honest con(iction to #hat appears to the #riter to <e a great and serious danger #ithin the
Theosophical Mo(ementI 8or #hat 1r. Shearman #rites may #ell act as a place<o helping to
lull the stirring conscience o8 many <ecause o8 its appealing <ut specious argumentB its 8la(or
o8 scienti8ic open in@uiry. To othersB o8 courseB it #ill ser(e as an irritantB a prod or challenge.
1r. Shearman ad(ances the idea that there are in Theosophy mainly t#o ontologies.
':e is using the #ord in its philosophic meaning as the science o8 <eing or realityI the <ranch
o8 9no#ledge that in(estigates the natureB essential propertyB and relations o8 <eing.) There is
the ontologyB he saysB #hich =came 8rom Madame /la(ats9yB= eCtensions o8 #hich are to <e
8ound in the &ahatma Letters( #ith respect to #hich she #as the medium and means o8
transmission...= And there isB he contendsB the ontology o8 /ishop 7ead<eater - =more
personally his o#nB= 8rom his indi(idual eCperience. These areB the author declaresB (ery
largely #hat constitutes the corpus o8 Theosophical literature today.
That is 1r. Shearman0s maEor premiseB and 8rom it he pursues his argument. /ut it is a
8alse premiseB untrueI and thus no matter #ith #hat apparently 8air or persuasi(e reasoning
he see9s its supportB it #ill con8use and mislead the untutored reader or <eginning student o8
7et us spea9 plainly. There are not in Theosophy (arious and sundry 0ontologies0
di88ering in their 8undamental teachings concerning the nature o8 the uni(erse 'see The
&ahatma LettersB p. 44) - not one propounded <y :.2./. and another e@ually sound and
authentic presented <y !.-. 7ead<eater or <y lcott or <y TomB 1ic9 or :arry. Truth per se is
one. It is not one thing here and another thing some#here else. It is one. I8 you #ant to use
the term 0ontologyB0 accepta<le to that <ranch o8 study called 2hilosophyB then there is in
Theosophy only one ontology. -e pre8er the simple #ord Teaching. The Teachings are the
?ats o8 uni(ersal <eing. Thus +ave 3 +eard> iti maya srutam; are the #ords that mar9 the true
chela <ecome Teacher. nly as I ha(e <een taughtB only as I ha(e recei(ed itB do I pass on
the Teaching. -hat true Theosophist does not recogniJe its esoteric ring? n that statement
and #hat it deeply signi8ies Theosophy stands - or 8alls.
/ut thisB you sayB is not an attitude accepta<le to Science or scientists today. 7et that
<e. Ai(en timeB in the true spirit o8 scienti8ic in@uiry and researchB leading and intuiti(e
thin9ers #ill come to recogniJe the <asic Theosophical truths. This is not said dogmatically
<ut <ecause #e <elie(eB as 1r. A. de 2uruc9er eCpresses it '%ccult 'lossary)B that
Theosophy is =the 8ormulation in human language o8 the natureB structureB originB destinyB and
operations o8 the *osmical >ni(erse and o8 the multitudes o8 <eings #hich in8ill it.= Facts are
pitch8or9sB said :.2./. some#hereB meaning they are thereI they eCistI they cannot <e #ished
a#ay or denied. ur inade@uacy intellectually and intuiti(ely to grasp themB to place them in
proper relationship #ith other 8acts o8 <eingB does not changeB das $ing an sich. It remains.
<(iously :.2./. did not say all there #as to say a<out these 8acts o8 <eingB <ut #hat she did
say is a 8aith8ul reporting on 1hich students can rely" They can test themI they should. They
can @uestion themI they should. They #ill 8ind that there #ill <e no need to thro# them
o(er<oardB to 8lounder around 8or ne# 8actsB orB i8 you pre8erB ne# ontologies.
Each student #illB o8 courseB see these <asic ideas colored <y his o#n nature and
understanding - some more clearly and intuiti(ely one aspectI some another. /ut this natural
personal coloring is not a creating o8 grand postulates or ne# and #orthy 0ontologies.0 It is
merely a (ie#ing o8 the Truth through the @ualities o8 one0s indi(idual s#a<ha(aB one0s
essential nature. See9 the Truth. See9 the Areat Idea. The rest #ill come. See9 in the
buddhi-manas o8 your <eingB and let psychic (isions 8all into their place as relati(ely
unimportant and su<sidiary.
1r. Shearman stresses the 0personality0 o8 these t#o indi(idualsB emphasiJing the
=strong preEudices o8 :.2./.= #hich a88ect the =descripti(e material that came 8rom herB= and
insinuatingB as an instanceB that her accounts o8 the a8ter-death conditions =clash (ery
emphaticallyB not only #ith #hat /ishop 7ead<eater and other mem<ers o8 the Society later
descri<eB <ut also #ith descriptions gi(en <y psychics @uite unconnected #ith the Society.= 'I
should thin9 soM)
Throughout the article the e88ort to discredit :.2./.0s bona fides is transparent.
Shearman @uotes 8rom A.2. Sinnett0s The !arly $ays of Theosophy in !urope ,p. 2+)B #ritten
as all historians should 9no#B #hen A.2.S. in his later years #as disgruntled #ith Theosophy
and had completely turned against :.2./. Sinnett says that :.2./. did not 9no# enough o8
the truths o8 =5eincarnationB 9armaB the planetary chainsB the succession o8 root-racesB the
su<-races and so on= to tamper #ith themB =to import con8usion= into themI <utB he implies that
<ecause o8 =a <itter detestation o8 spiritualism= she let this 8eeling distort the teachings on the
0a8ter-death0 conditions.
2oppycoc9M Anyone #ho 9no#s anything a<out :.2./. and ho# she #as trained and
taught #ill laugh at this <leating o8 the <ruised ego. It is pitia<le enough to recall Sinnett0s
turning on his 8riend a8ter all he had recei(ed 8rom her o8 inestima<le (alue #hile she #as
ali(eI <ut 8or a later Theosophical #riterB an historian to <ootB to see9 rein8orcement o8 his o#n
personal (ie#s 8rom this <iased source is sadly reprehensi<le.
Shearman tries to sho# that letters #hich :.2./. transmitted 8rom the Masters
contained ideas and eCpressions out o8 her o#n head. In support o8 this he @uotes phrases
ta9en out o8 conteCt 8rom a letter 8rom :.2./. #ritten in -urJ<urgB AermanyB in %une 133+
and copied in the hand#riting o8 Frau F. Ae<hard. A care8ul reading o8 that #hole letter 'see
The TheosophistB AugustB 1431)B andB 8or a longer (ersionB The )athB MarchB 1343) ma9esB
per8ectly clear that :.2./. #as not #riting anything out o8 her o#n head and ma9ing it appear
to <e Master0s. It o8ten happened that in precipitating messages 8rom the MasterB chelas #ho
could not spea9 English sought appropriate English #ords and phrases =8rom :.2./.0s o#n
head= #hen she #as present. /ut the real message #as not tampered #ithI it #as con(eyed
as intended. To imply that :.2./. 0in(ented0 these is a plain 8alsehood. And as 8or the general
slur that :.2./. concocted large portions o8 these messages hersel8B Eust as9 yoursel8 the
simple @uestion; I8 you could produce or #rite anything on order 8rom the Master and in his
o#n style o8 hand#ritingB #ould this message <e considered your o#n or Master0s?M I8 you
ta9e a note in shorthand 8rom the <oss and he saysB Sign it and post itB is that letter his
message or yours? Cerb" sap.
-hoB a8ter allB #as :.2./.? All true Theosophists should 9no# her right8ul place. It is
not a matter o8 praise or #orship. It is a matter o8 honesty and a <urning desire to search 8or
and 9no# the Truth. -ho #as that compleCB dynamicB o8ten (olcanic and uncon(entional
character? Says the Master M. '&ahatma LettersB p. 2+3); =... a #oman o8 most eCceptional
and #onder8ul endo#ments. !om<ined #ith them she had strong personal de8ectsB <ut Eust as
she #asB there #as no second to her li(ing 8it 8or this #or9.=
In simple languageB :.2./. #as 8ar more than a sensiti(e psychic o8 rare a<ility. She
#asB above all elseB the direct and chosen (ehicle or carrier o8 the message =o8 the truths o8
<eing= a<out Man and "ature 8rom the Trans-:imalayan Adepts. She #as their chelaB #ho
had paid the a#8ul price necessary in training and discipleship. -hat do #eB #ith our petty
comparisonsB our limited 8ocus o8 understandingB 9no# o8 the constraintsB the rulesB under
#hich she la<ored in order to <ecome #orthyB second to none( to carry out her mission?
Again the Master M. spea9s 'op" cit" p. 2.2); =The ld -oman is accused o8 untruth8ulnessB
inaccuracy in her statements... #he is forbidden to say #hat she 9no#s. Dou may cut her to
pieces and she #ill not tell... #ere she a natural <orn liar - she might <e happier and Gha(e I
#on her day long since <y this time. /ut that0s Eust #here the shoe pinchesB Sahi<. She is too
truthful( too outspoen( too incapable of dissimulationB and no# she is <eing daily cruci8ied 8or
:.2./. ma9es no <ones a<out her o#n @uali8ications. She 9ne# #hat she 9ne# and 8or
the most part 9ept silent on the real issues in(ol(ed. 1espite #hat her detractors in the past
ha(e said o8 herI still #orseB despite #hat so-called 8riends #ould intimate todayB that she
concocted or in(ented these truthsB she declares 8ran9ly and straight8or#ardlyB <orro#ing
Montaigne0s #ordsB that #hat she <rought o8 her o#n #as <ut the 0string0 that tied the
0nosegay o8 culled 8lo#ers.0 And she adds #ords that e(ery student o8 Theosophy should
9no# and should ha(e tested; =2ull the I string to pieces and cut it up in shredsB i8 you #ill. As
8or the nosegay o8 FA!TS - you #ill ne(er <e a<le to ma9e a#ay #ith these. Dou can only
ignore themB and no more.=
And here let us say that these =8acts= do not comprise an 0ontology0 o8 :.2./.0s. -hat
she <rought is a page o8 the Secret 1octrineB something a<out the truth in "ature - in(iola<le
<ecause a part o8 T5>T: itsel8 . It should <e o<(ious to any tyro in Theosophy that :.2./.0s
#ordsB #hen it comes to teachingB #hen it comes to reporting the 8acts o8 uni(ersal natureB
are #hat ha(e <een chec9ed and tested - scienti8icallyB i8 you pleaseB 8or #hat else is real
science <ut such a testing? - <y generations o8 adepts and seersB and are an accurate
reporting o8 them. "or do you <elittle :.2./. <y saying that she 0merely0 reported these 8acts.
In saying so you can only ele(ate her. And to sayB as Shearman concludesB that :.2./.
con8ined hersel8 =to the perhaps sa8er 8ields o8 things largeB relati(ely remote and incapa<le o8
testingB= is #ith su<tle casuistry trying to sa# seeds o8 dou<t and con8usion in the minds o8
those untrained. And to trot out !ount *eyserling as 8inding !.-. 7ead<eater0s account o8
inner #orlds #ritten as =one #ho o<ser(es more or less scienti8icallyB the only one #ho
descri<es in simple straight8or#ard language= - #hat support is this? Since #hen is *eyserling
considered an authority on the in(isi<le or astral #orldsM
It is dou<t8ul i8 any scientist #ould <e impressed on reading 7ead<eater0s &an( +o1(
/hence and /hither: or his Lives of Alcyone <y the (eracity o8 his (isions. To say this is to
state mildly #hat could <e eCpressed #ith some 8orce. ne does not attac9 Mr. 7ead<eater
<ecause o8 his psychic eCploringsI one can recogniJe his sincerity and the de(otion o8 his
8ollo#ersI <ut one must clearly state that his so-called reportings are simply #hat they are;
psychic in(estigations <y a psychic and are not Theosophy as the #ord should <e
These are 8acts our readers should 9no# in Eudging the #orth and (alue o8 #hat is
presented as Theosophy today. Theosophy should <e respectedB sought a8ter as em<odying
in its practical <earing =di(ine ethics= ':.2./.)I also recogniJed as =the su<stratum and <asis
o8 all the #orld-religions and philosophiesB taught and practiced <y a 8e# elect e(er since man
<ecame a thin9ing man= ':.2./.)I andB as #e ha(e already notedB as reporting the =natureB
originB destinyB and operations= o8 the >ni(erse and its multimyriad <eings 'A. de 2uruc9er).
Theosophy should <e recogniJed as nothing less than this in the pu<lic mind.
-hatB 8ran9lyB #ould a logical 8ollo#-through o8 1r. Shearman0s ideas mean? That
<asically there are t#o Theosophical Societies? - one loyal to the Teachings o8 the original
Founders 'and composed o8 indi(iduals #ho are mem<ers o8 (arious groups and some
pro<a<ly not out#ardly e(en la<eled as Theosophists)I and another #hose chie8 aim #ould <e
to ser(e the 8or#arding o8 the psychic in(estigations o8 !.-. 7ead<eater and the 7i<eral
!atholic !hurch o8 #hich he #as a /ishop?
7et us <e honest #ith oursel(es. That dichotomy may yet <e in(isi<leB <ut #ho #ill
deny that it is thereB gro#ingB consolidating? "o longer can a slum<ering mem<ership s#eep
under the rug and shrug o88 #hat has lain hidden there as something to turn a#ay 8rom or
postpone decision on to some inde8inite 8uture. The hope o8 true Theosophists has e(er <een
to preser(e and promulgate the original Teachings #hich carry the impact o8 tested TruthB and
to #or9 constructi(ely and harmoniously #ith all. The danger has <eenB and is no# stronger
than e(er - i8 #e may Eudge <y the pu<lication o8 this article under re(ie# in a Theosophical
organ o8 international repute - that the pure stream o8 teaching may <e so contaminated <y
the psychic tideB that 8or the (ery preser(ation o8 that inner li8e essential to the Mo(ementB a
separation may pro(e to <e an una(oida<le and remedial necessity. It is a strange and
eminently 8ate8ul situation.
As a /ishop o8 the 7i<eral !atholic !hurchB 7ead<eater may spea9 8or that <ody
through his #ritingsB <ut he cannot under that guise <e considered to spea9 8or the T. S. or 8or
Theosophy itsel8B nor 8or any true Esoteric Section o8 any Theosophic <ody. Det one is
impelled to as9; Is there here a hidden (oice that thus spea9s 8or many 9indlyB #ell-meaningB
sincere indi(iduals #ho are unac@uainted #ith the <asic Theosophical literature and the
tradition <ehind it? Is there a hidden Noice representing the 7i<eral !atholic !hurch that
see9s to ele(ate one o8 its /ishops and at the same time to lo#er in the estimation o8
Theosophists uncertain o8 their ground :.2./. and #hat she stood 8or?
rB #e may as9B is there not another deeper hidden (oice thatB o(erleaping <arriers o8
separati(e organiJations and the #eathered canyons o8 preEudiceB spea9s 8or untold num<ers
in this great Theosophical Mo(ement? A (oice that cries out 8or Truth a<o(e all else? Truth
that #ill enlighten. Truth that #ill stir to no<le and #ise action? I8 and #hen #e come to truly
9no# something o8 the Essence o8 the "ature o8 /eing or 5ealityB can #e e(er <e satis8ied
#ith that #hich is o<(iously lessB s#ept along <y currents and temptations that o88er the 0easy
#ayB0 succum<ing to the merely pleasing and pleasant? :as not the time come in this ne#
cycle to stand 8irm and raise high the <anner o8 real TheosophyB and to ac9no#ledge
allegiance only to that =T5>T:B high-seated upon its roc9 o8 adamantB= =alone eternal and
supreme=? '3sis 7nveiledB 2re8aceB (.)

S From The !clectic TheosophistB May 1&B 14.2. -. E. Small0s acti(e Theosophical
career spans o(er se(enty yearsB 8rom an Editor o8 Theosophical 9orum in the 14360sB to
Editor o8 the !clectic in the 14460s.
- A. de 2uruc9erS
:ere once moreB and #ith eCtreme reluctanceB one 8eels the need o8 stating that there
is a good deal o8 the teaching o8 the Esoteric 2hilosophy #hich simply cannot <e openly
stated in a pu<lished <oo9B <ecause such teaching <elongs to the highly recondite and
eCtremely di88icult thought o8 the esoteric studies reser(ed 8or the 8e#.
The author o8 the present #or9 desires to state once 8or allB and #ith the emphasis at
his commandB that neither this declaration o8 certain esoteric teachings #hich are too sacred
to <e gi(en to the pu<licB nor other similar declarations made in the course o8 the present
#or9B are in any sense o8 the #ord to <e considered or loo9ed upon as 0claims0 made <y him
possessing 0superior0 or #onder8ul 9no#ledge. The author a<solutely disa(o#s not only any
such intention o8 0claiming0 anythingB <ut must point out that merely stating that the Esoteric
2hilosophy contains #ide ranges o8 teaching or doctrine #hich are incommunica<le to the
pu<lic is ma9ing no 0claims0 #hatsoe(erB <ut is the simple statement o8 something that ought
to <e 9no#n to e(ery student o8 the Archaic -isdom.
The #riter o8 these lines has immense and pro8ound sympathy #ith those #ho loo9
as9ance and #ith suspicion upon any claimants to occult po#ers or occult 9no#ledgeI 8or heB
8ully as much as othersB is 9eenly sensi<le o8 the mischie8 and con8usion that such claimants
ha(e <rought a<out in the Theosophical Mo(ement. There are today a<road in the #orld
associations or societies or organiJations o8 many di88erent 9indsB some o8 them claiming
either ne# and greater re(elations than :.2. /la(ats9y <rought to the -estern -orldB and
usually as <eing 8rom the source 8rom #hich she dre# her great 9no#ledgeB or a(erring that
they and their respecti(e heads dra# their alleged 0#isdom0 and so-called 0secret teaching0
8rom a source still higher than that upon #hich :.2. /la(ats9y dre#.
"o# #ith all the charity in the #orld to#ards honest studentsB #hether they <e
Theosophists or notB and #ith no #ish #hatsoe(er to seem to <e inconsiderate or un9indB the
author o8 these lines 8eels impelled to say that in his considered opinion (irtually all o8 these
(arious claims to special po#ers or pri(ileges are 8raudulent shams. Such is his o#n
indi(idual and considered Eudgement in the matterB and he <ases this opinion upon t#o 8acts
#hich are as 8ollo#s; 'a) the statementsB #ritingsB a(ermentsB or 0claims0 o8 these especial
groups generally #ander so 8ar 8rom and contain so little o8 that Archaic -isdom #hich in the
present #or9 is called the Esoteric TraditionB and #hich throughout the ages has <een
uni(ersal o(er the glo<eB that they thus lac9 the primal re@uisite o8 truthB <oth esoteric and
eCotericB #hich is uni(ersalityB and lac9 it <oth in su<stance and in 8orm. Thus the greater and
more important test o8 true EsotericismB to #itB is its uni(ersality in all ages and in all races o8
men as e(idenced in that common 1octrine #hich all the great 5eligions and 2hilosophies o8
the human race im<ody as their spiritual su<stanceI and '<) it is (irtually impossi<le to set
8orth or to pu<lish esoteric truth in any mannerB eCcept <y pointing to #hat the great sages
and seers o8 the agesB ha(e le8t <ehind them as their respecti(e Messages.
ne must loo9 8or the cause o8 the rising o8 these (arious erratic associations to that
inrush o8 psychic in8luence #hich :.2. /la(ats9y and her great Teachers 8rom the <eginning
o8 the modern Theosophical Mo(ement taught #as a<out to ta9e placeI and there is no part o8
the human constitution #hich is so uncertainB so erratic in its processesB so dangerous to
8ollo# as a guideB as the psychical portion o8 man0s <eing. It is 8ull o8 dangers and pit8alls to
the un#aryI and there is a deep pathos in the 8act that it is Eust these things o8 psychic stamp
and character #hich appeal so to men o8 our time. 2sychism in all its 8ormsB relati(ely goodB
do#nright <adB and indi88erentB is something #hich un8ortunately appeals directly to the
credulousB the gulli<leB the un#iseB and the 8oolishI and the earnest Theosophist should ne(er
hesitate openly to proclaim that one o8 the main purposes in 8ounding the modern
Theosophical Mo(ement #as to do #hat could <e done to stem the then impending inrushing
tide or 8lo# o8 psychism in its (arious 8orms. -here psychism isB Spirituality usually 8lies out at
the #indo# - <ecause e(icted <y man0s 8ollyI #here Spirituality is allo#ed to enlighten the
mind and re8ine the heart <y its <enign and inspiring in8luenceB the psychical in all its 8orms
shri(els into the <undle o8 illusions #hich it actually is.
All these (arious psychical <odies or societies are posterior in time to the 8ounding o8
the Theosophical Society in "e# Dor9 in 13.& <y :. 2. /la(ats9y and others. Some o8 them
<ro9e o88 8rom the Theosophical Mo(ementB #hile others arose outside o8 its ran9sB although
all younger than the Theosophical SocietyB they rarely i8 e(er ac9no#ledge the de<t they o#e
to it in so 8ar as concerns the teachings #hich they ha(e one and all ta9en 8rom itB and #hich
teachings 8orm #hate(er is #orth#hile in them. -ithout any philosophy that is #orthy o8 the
nameB sa(e #hat has <een cri<<ed 8rom the Theosophical SocietyB #ith a religious
atmosphere #hich is insigni8icant and a science #hich is either mere popular tri8ling or #orseB
one turns 8rom an inspection o8 them #ith relie8.
Det e(en here in these (arious mo(ementsB some @uasi-theosophical #ithout
ac9no#ledging itB and some 8ran9ly anti-theosophical and (aunting itB there are dou<tless
num<ers o8 (ery 9indly and good people #ho in their search 8or truth ha(e not yet come to our
doors. -ithout @uestion the <est #ay 8or Theosophists to handle this situation is #ith great
gentleness and #ith unending 9indness <oth o8 heart and mind and #ith an e(er-ready desire
to eCtend to truth-see9ers 8rom #hatsoe(er @uarter they may come such portion o8 the ancient
#isdom as #e oursel(es may <e pri(ileged to ha(e made our o#n.
As Ed#in Mar9him 'in his poem =ut#itted=) said;
:e dre# a circle that shut me out -
:ereticB re<elB a thing to 8lout.
/ut lo(e and I had the #it to #in;
-e dre# a circle that too9 him inM
FinallyB the #riter o8 the present #or9 does not here ma9eB nor has he e(er madeB
claims to anything #hatsoe(erI he has gi(en in the present #or9 and in his 8ormer <oo9sB
something o8 #hat he himsel8 has <een taughtI <ut this statement is made not as a 0claimB0 <ut
as a simple a(erment o8 8act #hich the reader is at 8ull li<erty to accept or reEectB according to
his conscience and his <est reason.
The proo8 o8 the <ody o8 the truth o8 any teaching or group o8 teachings is not and
cannot <e <ased on 0claimsB0 though made <y the high gods themsel(esB <ut solely on the
intrinsic and inherent merits o8 said teaching or <ody o8 teachingsI and upon this ground o8
merit aloneB such merit comprising uni(ersalityB spiritualityB mutual coherencyB and logical
consecution in thoughtB any teaching #hatsoe(er must rest. It is true enough that great names
and <rilliant reputations lend splendor to a teachingB and in themsel(es e(o9e respectI <ut
e(en <rilliant reputations and great names are no a<solute proo8s that any teaching coming
8rom such source is true. This is especially true in EsotericismB #hose doctrines persuade the
mind and s#ay the heart solely <ecause o8 their intrinsic (alue and o<(ious meritB and on
these alone they must stand or 8all.

S From The !clectic TheosophistB %an.B 1&B 14.3 and also The !soteric Tradition IIB p.
- Nonda >r<anS
The recent #idely (ie#ed tele(ision portrayal o8 Shirley Maclaine0s <oo9B %ut on a
Limb has to <e considered along #ith it asB at <estB a @uestiona<le <lessing. -hile there is no
dou<t a<out some splendid Theosophical thoughts sprin9led throughout... is it realistic to
eCpect that these morsels o8 truth can out#eigh or counteract the pernicious lure to psychism
#hich is o(er#helmingly the main su<stance o8 the message promoted therein? ne can only
sadly #onder ho# many o8 the 8ollo#ers o8 the =tinsel to#n guru= #ill innocently plunge a8ter
her into the treacherous realms o8 *ama-7o9aB persuing "s1eet tongued voices of illusion in
the stupefying enchantment of those mayavic regions(" <liss8ully una#are o8 dangers lur9ing
there? :o# many #ill <ecome the hapless (ictims o8 those (oicesB una<le e(er again to close
the door once it has <een openedB the (ery same (oices and hallucinations tempting and
tormenting the hundreds o8 thousands o8 the psycho-mentally ill li(ing in untold misery and
con8usion on the streets o8 our cities? :o# many may ha(e arri(ed there (ia channelingB
hatha-yogaB hypnosisB negati(e meditationB chantingB drugsB and all such harm8ul practices
that are strictly 8or<idden on the Spiritual 2ath?
IndeedB it comes as a shoc9 to many - nor is it li9ely to <e <elie(ed <y those smogged
#ith 0astral intoCication0 - that ps!hi is not spi$itualG And ho# much o8 sound (alue is there
in the (ie# that #here(er interest is primarily 8ocused on phenomena and the occult arts
similar and e@ual attention #ill <e gi(en to study about the se(en principles o8 manI about the
Astral 7ight and its inha<itantsI about psychic po#ersI about the a8ter-death statesI a<out
hatha-yogaB about hypnotismB etc? It is a study o8 these areas that gi(e *"-7E1AE that
#ill protect students 8rom rushing into paranormal eCperimentation. It cannot <e o(erstated
that preoccupation #ith phenomena is an impediment to spiritual gro#thI that #here(er
psychic acti(ity pre(ailsB there spirituality diesI and this <ecause altered states o8
consciousness occur on an eCtended range o8 physical sense that 8unction on other densities
o8 energy-su<stance-matter. !onsiderB 8or eCampleB that animals eChi<it highly de(eloped
psychic 8acultiesB and they respond to sensory 8re@uencies <eyond the human range as
pro(ed <y the dog #histle that #e cannot hear.
In The Coice of the #ilenceB :. 2. /la(ats9y de8ines the di88erence <et#een psychic
and spiritual senseI =...There are t#o 9inds o8 #iddhisB one group em<races the lo#erB coarseB
psychic and mental energiesI the other is one #hich eCacts the highest training o8 Spiritual
po#ers... ;='Alossary 1B note 1.) These t#o groups stand in opposition at the material and
spiritual o8 human sel8-consciousnessI and de(elopment to#ard either direction occurs #ith
e@ual #ithdra#al 8rom the other. The Coice ma9es this (ery clear in pronouncing; =... The Sel8
o8 matter and the SE7F o8 spirit can ne(er meet. ne o8 the t#ain must disappearI there is no
place 8or <oth...= 'p. 12B orig. ed.) Spiritual siddhis un8old normally along the path o8 chelaship
as they are earned <y living the life #hich meansB o8 courseB first deserve( then desire. /ut
8orced entry onto other planes o8 perception is cheating natureB the price 8or #hich is apt to <e
a short circuit in the sensory apparatus.
The 8ield in #hich eCtrasensory perception operates is the Astral 7ightB graphically
descri<ed in The Theosophical 'lossaryB p. 33;
=A su<tle essence (isi<le only to a clair(oyant eyeB and the lo#est <ut one '(iJ.B the
earth)B o8 the se(en A9asic or *osmic 2rinciples. Eliphas 7e(i calls it the great Serpent and
the 1ragon 8rom #hich radiates on :umanity e(ery e(il in8luence. This is soI <ut #hy not add
that the Astral 7ight gi(es out nothing <ut #hat it has recei(edI that it is the great terrestrial
cruci<leB in #hich the (ile emanations o8 the earth 'moral and physical) upon #hich the Astral
7ight is 8edB are all con(erted into their su<tlest essenceB and radiated <ac9 intensi8iedB thus
<ecoming epidemics - moralB psychic and physical...=
2sychic epidemics occur in periodic cycles during #hich the separation <et#een the
physical and astral #orld gro#s (ery thin resulting in an inrush o8 psycic 8orces and
su<stances into the physical sphere. The mushrooming seminars o88ering instruction in e(ery
sort o8 paranormal acti(ity e(idences the psychic. epidemic no# dangerously raging. -hat
used to <e called seance is no# called =!hanneling= and =trance-channelingI= <ut the
meaning is the same. Channeling is the condition through 1hich the living assimilate
themselves 1ith the dead. :.2./. gi(es so (i(id a picture o8 the process and #hat it is that #e
channelB that it should chill any interest in romping through the 8ield o8 *ama-7o9aI and it
helps eCplain o<session and multi-personality a88lictions;
=... 1uring epidemics o8 this 9ind the 9ingdom o8 the dead in(ades the region o8 the
li(ingB though 8ortunately this 9ind o8 re8use are <ound <y the ties o8 their 8ormer surroundings.
And soB #hen e(o9ed <y mediumsB they cannot <rea9 through the limits and <oundaries in
#hich they acted and li(ed... And the #ider the doors are opened to them the 8urther the
necromantic epidemic is spread...
=It stands to reason that this mere earthly re8useB irresisti<ly dra#n to the earthB cannot
8ollo# the soul and spirit - these highest principles o8 man0s <eing. -ith horror and disgust I
o8ten o<ser(ed ho# a reanimated shado# o8 this 9ind separated itsel8 8rom the inside o8 the
mediumI ho# separating itsel8 8rom his astral <ody and clad in someone else0s (estureB it
pretended to <e someone0s relation... hB i8 they only 9ne# the truth... I8 they sa#B as I ha(e
o8ten seenB a monstrousB <odiless creature seiJing hold o8 someone present at these spiritistic
sorceriesM It #raps the man as i8 #ith a <lac9 shroudB and slo#ly disappears in him as i8 dra#n
into his <ody <y each o8 his li(ing pores...= - 'From a letter to her sister pu<lished in The )athB
Nol. ILB pp. 336-1)
Fortunate are those #hoB though lured into the daJJling illusion o8 the psychic #orldB
escape 8rom it unha$me"+
S The !clectic TheosophistB Sept.Fct.B 143.
The desira<ility o8 tolerance is o8ten emphasiJed <y Theosophical spea9ersB and at
meetings o8 the lodgesB chairmen usually @uote the sentenceB =E(ery mem<er is eCpected to
sho# the same tolerance 8or the opinions o8 others that he eCpects 8or his o#n.=
This is a #orthy saying and #e should respect the ideal. !ertainly #e should ne(er
prostitute it <y @uoting it in support o8 a demand 8or tolerance to#ards those opinions o8 ours
#hich are sillyB (icious or do#nright stupidB nor should #e render it a nullity <y re8using on the
grounds o8 Qtolerance0 to criticiJe anything.
The pro<lem o8 tolerance and criticism is raised in the 8ollo#ing article #hich #as
pu<lished <y the >nited 7odge o8 Theosophists 7ondon in its Bulletin o8 "o(. 1&B 14&1B under
the title o8 #ome /ords on $aily Life.
=It is di(ine philosophy aloneB the spiritual and psychic <lending o8 man #ith natureB
#hichB <y re(ealing the 8undamental truths that lie hidden under the o<Eects o8 sense and
perceptionB can promote a spirit o8 unity and harmony in spite o8 the great di(ersities o8
con8licting creeds. TheosophyB there8oreB eCpects and demands 8rom the Fello#s o8 the
Society a great mutual toleration and charity 8or each other0s short-comingsB ungrudging
mutual help in the search 8or truths in e(ery department o8 nature - moral and physical. And
this ethical standard must <e un8linchingly applied to daily li8e.
=Theosophy should not represent merely a collection o8 moral (eritiesB a <undle o8
metaphysical ethicsB epitomiJed in theoretical dissertations. Theosophy must <e made
practicalI and it hasB there8oreB to <e disencum<ered o8 useless digressionsB in the sense o8
desultory orations and 8ine tal9. 7et e(ery Theosophist only do his dutyB that #hich he can
and ought to doB and (ery soon the sum o8 human miseryB #ithin and around the areas o8
e(ery /ranch o8 your SocietyB #ill <e 8ound (isi<ly diminished. Forget SE7F in #or9ing 8or
others - and the tas9 #ill <ecome an easy and a light one 8or you. . . .
=1o not set your pride in appreciation and ac9no#ledgment o8 that #or9 <y others.
-hy should any mem<er o8 the Theosophical SocietyB stri(ing to <ecome a TheosophistB put
any (alue upon his neigh<ors0 good or <ad opinion o8 himsel8 and his #or9B so long as he
himsel8 9no#s it to <e use8ul and <ene8icent to other people? :uman praise and enthusiasm
are short-li(ed at <estI the laugh o8 the sco88er and the condemnation o8 the indi88erent
loo9er-on are sure to 8ollo#B and generally to out#eigh the admiring praise o8 the 8riendly. 1o
not despise the opinion o8 the #orld nor pro(o9e it uselessly to unEust criticism. 5emain
rather as indi88erent to the a<use as to the praise o8 those #ho can ne(er 9no# you as you
really areB and #ho oughtB there8oreB to 8ind you unmo(ed <y eitherB and e(er placing the
appro(al or condemnation o8 your o#n 3nner #elf higher than that o8 the multitudes.
=Theosophy can only 8ind o<Eecti(e eCpression in an all-em<racing code o8 li8eB
thoroughly impregnated #ith the spirit o8 mutual toleranceB charityB and <rotherly lo(e. Its
SocietyB as a <odyB has a tas9 <e8ore it #hichB unless per8ormed #ith the utmost discretionB
#ill cause the #orld o8 the indi88erent and the sel8ish to rise up in arms against it. Theosophy
has to 8ight intoleranceB preEudiceB ignoranceB and sel8ishnessB hidden under the mantle o8
hypocrisy. It has to thro# all the light it can 8rom the torch o8 TruthB #ith #hich its ser(ants are
entrusted. It must do this #ithout 8ear or hesitationB dreading neither reproo8 nor
condemnation. TheosophyB through its mouthpieceB the SocietyB has to tell the T5>T: to the
(ery 8ace o8 7IEI to <eard the tiger in its denB #ithout thought or 8ear o8 e(il conse@uencesB
and to set at de8iance calumny and threats. As an AssociationB it has not only the rightB <ut
the duty to uncloa9 (ice and do its <est to redress #rongsB #hether through the (oice o8 its
chosen lecturers or the printed #ord o8 its Eournals and pu<lications - ma9ing its accusationsB
ho#e(erB as impersonal as possi<le. /ut its Fello#sB or mem<ersB ha(e indi(idually no such
right. Its 8ollo#ers ha(eB 8irst o8 allB to set the eCample o8 a 8irmly outlined and as 8irmly
applied moralityB <e8ore they o<tain the right to point outB e(en in a spirit o8 9indnessB the
a<sence o8 li9e ethic unity and singleness o8 purpose in other associations or indi(iduals. "o
Theosophist should <lame a <rotherB #hether #ithin or outside o8 the associationI neither
may he thro# a slur upon another0s actions or denounce himB lest he himsel8 lose the right to
<e considered a Theosophist. ForB as suchB he has to turn a#ay his gaJe 8rom the
imper8ections o8 his neigh<orB and centre rather his attention upon his o#n shortcomingsB in
order to correct them and <ecome #iser. 7et him not sho# the disparity <et#een claim and
action in anotherB <utB #hether in the case o8 a <rotherB a neigh<orB or simply a 8ello# manB let
him rather e(er help one #ea9er than himsel8 on the arduous #al9 o8 li8e.= - A &aster of
-e can accept readily the no<le spirit o8 the a<o(e #ordsB <ut they do <ring <e8ore us
the pro<lem o8 correct action in eCercising that <road tolerance #hich should <e part o8 our
code o8 li8eB and at the same time #or9ing #ithin a Society #hich should 8ight intoleranceB
preEudiceB ignorance and sel8ishness . . . . #ithout .8ear or hesitationB dreading neither reproo8
nor condemnation . . . . and set at de8iance calumny and threats. "o #onder that the Teacher
#arns that the tas9 must <e per8ormed 0#ith the utmost discretion0.
In the early days o8 the T.S. there #as <ut one organiJation centered around :.2./.
-hile it had no creed and al#ays encouraged complete independence o8 thoughtB there #as
a common acceptance o8 a 8e# 8undamental ideas. !ertainlyB at that timeB there #ere not t#o
sets o8 teachingsB incompati<le #ith each otherB <eing put 8or#ard as Theosophy. Today that
situation has changed. There are no# not oneB <ut se(eral Theosophical organiJationsB and
unity o8 common approach to the doctrines has <een lost.
Fi(e months a8ter :.2./.0s deathB Mrs. /esantB #ho #as then editor o8 LuciferB the
magaJine 8ounded <y :.2./.B #rote a lead article 8or that magaJine #hich set out clearly and
unmista9a<ly her attitude to#ards the teachings <rought <y :.2./. :ere are some @uotations
8rom that article;
=. . . Theosophy is a <ody o8 9no#ledgeB clearly and distinctly 8ormulated in part and
proclaimed to the #orld. Mem<ers o8 the Society may or may not <e students o8 this
9no#ledgeB <ut none the less is it the sure 8oundation on #hich the Masters ha(e <uilt the
SocietyB and on #hich its central teaching o8 the /rotherhood o8 Man is <ased. -ithout
TheosophyB >ni(ersal /rotherhood may <e proclaimed as an IdealB <ut it cannot <e
demonstrated as a Fact. . .
="o# <y Theosophy I mean the 0-isdom 5eligionB0 or the 0Secret 1octrineB0 and our
only 9no#ledge o8 the -isdom 5eligion at the present time comes to us 8rom the Messenger
o8 its !ustodiansB :.2. /la(ats9y. *no#ing #hat she taughtB #e can recogniJe 8ragments o8
the same teachings in other #ritingsB <ut her message remains 8or us the test o8 Theosophy
e(ery#here... nlyB none o8 us has any right to put 8or#ard his o#n (ie#s as =Theosophy= in
con8lict #ith hersB 8or all that #e 9no# o8 Theosophy comes 8rom her. -hen she says =The
Secret 1octrine teachesB= none can say her nayI #e may disagree #ith the teachingB <ut it
remains 0the Secret 1octrineB0 or TheosophyI she al#ays encouraged independent thought
and criticismB and ne(er resented di88erence o8 opinionB <ut she ne(er #a(ered in the distinct
proclamation 0The Secret 1octrine is0 so-and-so. . .
=Theosophists ha(e it in charge not to #hittle a#ay the Secret 1octrine. . . SteadilyB
calmlyB #ithout anger <ut also #ithout 8earB they must stand <y the Secret 1octrine as she
ga(e itB #ho carried on un8linchingly through the storms o8 #ell-nigh se(enteen years the
torch o8 Eastern -isdom.=
Mrs. /esant later departed 8rom that (ie#point and others ha(e done so also. There is
no# no hesitation in presenting as TheosophicalB doctrines #hich are in con8lict #ith the
#ritings o8 :.2./. Theosophists ha(e Q#hittled a#ay the Secret 1octrine0B they ha(e not stood
<y it - and the #hole Mo(ement su88ers 8rom this departure.
nce <e8ore her death :.2./. #as sho#n a (ision o8 the Society as it #ould <ecome
a8ter her demise. She recoiled in horror 8rom the sightI she had apparently ne(er 8oreseen
that the doctrines #hich she had presented and around #hich the Society had <een 8ormedB
might <e t#istedB distorted and repudiated <y 8uture mem<ers o8 the Society. An eCample o8
this is to <e 8ound in a recent <oo9S GS Ave( &aria? <y Madeleine 2o#ellB 2ioneer 2u<licationsB
-orthingB England.H #hich has had 8a(ora<le re(ie#s in se(eral Theosophical magaJines
and #hich #as pu<lished #ith the <lessing o8 a prominent Theosophical #or9er. T#o
@uotations #ill su88iceI ="e(ertheless there is in :ea(enB a Mighty /eing in -hom are centred
the po#ers and aspects #e ha(e re(ie#edI the Mother o8 Aod is the ,ueen o8 AngelsB and
(ery <usy directing the acti(ities o8 AngelsB 1e(as and In(isi<le :elpers... Students or pupils
#ho loo9 8or the MasterB or #ho see9 contact #ith the Supreme TeacherB too o8ten 8orget that
they ha(e in MaryB as a BeingB GsicH their most po#er8ul Mediator.= This is repugnant o8 the
#hole spirit o8 the Secret 1octrineI i8 :.2./. sa# that in her (isionB no #onder her strong
heart <ro9e.
:o# can those #ho re(ere the teachings o8 :.2./. and the Masters <e Qtolerant0 o8
such and other tra(esties o8 the original teachings? This is not a categorical @uestionI #e are
deeply concerned in the pro<lem. -e 8ind oursel8 in a position analogous to ArEuna0s on the
8ield o8 *uru9shetra. = *rishnaB no# that I <ehold my 9indred and lo(ed ones arrayed
against each otherB my heart 8aileth me . . . TutorsB sonsB 8athersB nephe#sB unclesB 8riends
and comrades stand <e8ore me ready 8or <attle. E(en though they slay meB I do not #ish to
slay them . . . 5ather #ould I <are my <reast to the #eapons o8 the *urus and a#ait their
comingB unresistingly and unarmedB than engage in <attle against my 9indred.= /ut e(er and
al#ays there come the strong #ords o8 *rishnaB =Thou spea9est #ords lac9ing #isdom. Thy
utterances ha(e a #ise sound <ut eCpress only outer #isdom. They are trueB and yet not
#holly true - the missing hal8 is the deeper portion . . . *no#B ArEunaB that the Sel8 that
inha<its the <ody is in(ulnera<le to harmB hurt or death - #hy trou<lest thou thysel8? -hy
shouldst thou allo# thysel8 to <e made a #ea9ling <y childish grie8B #here no grie8 should <e?
Instead it is 8ar more #orthy o8 thee to do thy duty man8ully and resolutely.=
The criticism #hich appears in this magaJine 8rom time to time o8 (arious Theosophical
opinions is not gi(en lightlyI it is not moti(ated <y any animosity to#ard 8ello# mem<ersB nor
<y any desire to appear di88erent or cle(er. The #riters are among the many #ho ha(e a
deep and a<iding respect 8or Theosophy - the straightB unadulterated Theosophy o8 the
Masters and :.2./. The right o8 others to <elie(e as they see 8it is 8reely conceded.
:o#e(erB #hen opinions #hich are incompati<le #ith the original message are put 8or#ard <y
Theosophists as <eing TheosophicalB and #hen it is mani8estly impossi<le to reconcile themB
or to concei(e o8 any transcendency in #hich such opposites cease to <e opponents and can
<e resol(ed into a unity #hich #ould em<race <oth sets o8 doctrines - then it seems
necessary and desira<le to lay aside Qtolerance0 8or such opinionsB to criticiJe them and
attempt to o88set their destructi(e in8luence in the #or9 o8 the Theosophical Mo(ement.
-ithout dou<t the phraseB tolerance 8or the opinions o8 others has <een o(er#or9ed.
pinions should not <e su<Eect to tolerance or intoleranceI they should <e Eudged on their
merits as opinions. A <arrister does not as9 8or tolerance 8or his legal opinionsI he has a
right to a 8airB impartial hearing and to an un<iassed Eudgment <et#een his (ie#s and those o8
the opposing counselI nor does a scientist demand tolerance 8or his conclusions - he as9s 8or
critical eCamination. The opinions o8 Theosophical students are no more sacrosanct than the
opinions o8 other groups.
!riticism o8 opinions does not in(ol(e enmity to#ards persons holding those opinions.
In the 8raternity o8 this Theosophical #or9 there is a su<tle lin9 #hich <inds all mem<ers
togetherB and e(ery one o8 us is Eoined to all others. -e <ring to the #or9 old a88inities and
antipathiesI some come in #ith a <ac9ground 8rom pre(ious li(es o8 ritualismB dogma and
priestcra8tI some <ring their partial understanding o8 magic and interest in psychic po#ersI
some <ring personal @ualities o8 am<itionB prideB egotismB some Qlightly laying aside #hat
others priJe0 <ring in a @uiet humility in #isdom. -e areB or should <eB a <and o8 8reethin9ers
engaged in the @uest 8or truth - and o(er and a<o(e all di88erences o8 opinion there is that
common concern 8or others #hich lin9s us together. As indi(idualsB #e share in the 9arma o8
the Mo(ementI those o8 us #ho are mem<ers o8 the Adyar SocietyB share in the 9arma that
attaches to that SocietyB its shames and gloriesB its mista9es and its #ise actionsB its #isdom
and its 8ollies. All these constitute the 8ield in #hich #e stand. -eB li9e ArEuna o8 oldB must
sur(ey the 8ield andB #ithout casting anyone out o8 our heartsB must 8ight to 9eep TheosophyB
the message o8 the Masters <rought <y :.2./.B 8ree 8rom distortion. That Message in its
purity can ena<le the >ni(ersal /rotherhood o8 humanity to <e demonstrated. -ithout itB the
Society #ill <ecome <ut a minor sectB more concerned in 8atuous harmony than in truth.
- 1.-./.
- Canadian TheosophistB MarchB 14&2
I ha(e <een interested in the correspondence #ith the eCecuti(es o8 The Theosophical
Mo(ement #hich has resulted 8rom the 5esolution o8 7otus 7odgeB dated %une 4B 1444B
#herein the 7odge stated the reason 8or its eCistence to <e
='a) The study o8 the Eastern 2hilosophy.
='<) The dissemination o8 the Eastern 2hilosophy.
='c) Allegiance to the riginal MessageB riginal 2rogrammeB and the Adept Founders
responsi<le 8or the origin o8 The Theosophical Mo(ement.=
The correspondence itsel8B 8rom (arious Theosophical head@uarters in the #orldB is a
loose-lea8 (olume o8 letters nearly t#o inches thic9B and is still gro#ing.
A copy o8 that part o8 it #hich is the o88icial correspondence #ith The Theosophical
Society in America #as 8iled <y the 7odge at International :ead@uartersB AdyarB #ith our
appeal against the decision o8 the American o88icials to recall our !harterB <ecause an the
opinion o8 the ECecuti(e !ouncil =7otus 7odge has ceased to per8orm the 8unction 8or #hich it
#as chartered.=
Almost e(ery sentence o8 the letters #ritten Mr. Sidney A. !oo9B past presidentB and
his successorB Mr. %ames A. 2er9insB 2resident o8 The Theosophical Society in AmericaB is
signi8icant as eCpressing a policy o8 denial o8 the Adept Founders and the riginal MessageB
and disappro(al o8 the riginal 2rogramme as <eing inimical to the present program. They
are too long to reprint or reproduce. This correspondence o8 one entire 8iscal year '1444-
144&) #ith the o88icials and /oard o8 1irectors o8 The Theosophical Society in America must
<e summariJed <y the sentence @uoted a<o(eB as it is their reason 8or attempting to dissol(e
7otus 7odge. This recall o8 the !harter #as made <y 5esolution o8 the /oard o8 1irectors
dated August 11thB 144&.
/ut on %uly 13thB 144&B <y unanimous (oteB one month earlierB in protest against
continued repudiation o8 the riginal 2rogrammeB Adept Founders and Eastern 2hilosophy as
em<odied in our 5esolution dated %une 4B 1444B 7otus 7odge had #ithdra#n 8rom The
Theosophical Society in America and re@uested direct a88iliation #ith International
:ead@uarters in Adyar. n %uly 14thB 144&B a copy o8 the 5esolution o8 -ithdra#al #as sent
to the Aeneral SecretaryB Mr. !oo9B #ith a re@uest to 8or#ard our application 8or a88iliation to
1r. Arundale =in accordance #ith Section "o. 31 o8 the 5ules and 5egulations o8 The
Theosophical Society=. In ans#er #e recei(ed the resolution recalling the !harter dated
August 11thB 144&. ur re@uest 8or a88iliation has ne(er <een 8or#arded to Adyar <y the
o88icials o8 the American SectionB on the grounds that #e did not comply #ith rules 1hich had
never been furnished to Lodges in the American #ection"
-e prepared to carry the case to AdyarB and assem<led the 8ile o8 o(er se(enty-8i(e
pages o8 type#ritten copiesB <ut in the meantime 1r. Arundale died. :o#e(er the Acting
2residentB Mr. ". Sri 5amB ga(e his opinion in a letter dated Septem<er 23thB 144&B on our
original 5esolution o8 %une 4B 1444. :e said;
=E(ery 7odge has the 8reedom to ma9e its o#n program o8 studies and #or9 and stress
those aspects o8 the uni(ersal -isdom to #hich its mem<ers as a #hole are particularly
attracted. -e ha(e al#ays stressed the 8act that there is no orthodoCy in The Theosophical
Society to #hich the 8aith8ul must con8orm=.
:e added that #e had no right to en8orce our (ie#s upon othersB presuma<ly those
#ho pre8er the di(ergences to #hich #e o<Eect.
-e ans#ered <y sending our 8ormal demand 8or a decision and the 8ile o8
correspondenceB as9ing =Is there room 8or a 7odge o8 the riginal 2rogrammeB Adept
FoundersB and Eastern 2hilosophy in the Adyar organiJation?= It arri(ed #hile Mr. !oo9 #as
in India recei(ing appointment as International Nice-2residentB so that dou<tless he #as a<le
to ad(ise the ne# 2residentB Mr. %inaraEadasaB on the <est #ay to uphold the American
Finally #e recei(ed an o88icial decision 8rom Mr. %inaraEadasaB dated May 1stB 144+. It
is his opinion that #e must as9 a88iliation #ith Adyar through the Aeneral Secretary o8 the
American Section. It is our contention #e did so on %uly 11thB 144&B and do not 9no# ho# to
ma9e a more emphatic re@uest.
Sentences in this letter 8rom Mr %inaraEadasa stand outB and I @uote #ithout comment;
=All mem<ers o8 the Society are <ound <y a !onstitution and its 5ules and 5egulations
. . . #e are allo#ed to change the 5ules and 5egulations <y a three-8ourths (ote o8 the
mem<ers o8 the !ouncil=.
=In this Memorandum #hich states the <Eects o8 the Society and descri<es its
organiJationB and in its 5ules and 5egulations amended 8rom time to timeB neither the #ords
=Theosophy= nor QTheosophist0 are mentionedB so that in the one legal instrument #hich <inds
us all as mem<ers there is no statement o8 #hat constitutes Theosophy or #hat should
characteriJe a Theosophist=.
=E(ery mem<er o8 the Society has there8ore a rightB #hich no one can ta9e 8rom himB to
declare #hat is TheosophyB "eo-TheosophyB or any other 8orm o8 TheosophyB or #hat is not
TheosophyB and to declare #hat ma9es or does not ma9e a Theosophist=.
=E(ery inscri<ed mem<erB and there8ore e(ery group o8 mem<ers chartered as a
7odgeB and e@ually e(ery group o8 7odges chartered as a "ational SocietyB has per8ect
8reedom to study #hat it li9es and eCclude 8rom its studies any authors or su<Eects . . .=
=In 134& the principle #as laid do#n that #hile indi(idual Theosophists are per8ectly
#elcome to <elie(e in the eCistence o8 the MastersB the Society is in no #ay committed to
such a <elie8=.
=There is no Qoriginal programme0 to appeal to under the !onstitution as a standard 8or
studies or 8or propaganda=.
=7otus 7odge there8oreB #hile remaining an integral part o8 the SocietyB can attach itsel8
also to any other organiJation it selects=.
The 8oregoing re(eals the cali<re o8 the International 2residentB #ho cannot say once
8or all - there are MastersB that the Society stands 8or Them and Their teachingsB that it 8ollo#s
the riginal 2rogramme #ritten <y :.2. /la(ats9y in 133+ 'reprinted <y Mr. %inaraEadasa
himsel8 in 1431) and the Eastern 2hilosophies 8rom #hich e(erything Theosophical has
sprung until the inclusion o8 the -estern ideas <y later leaders #ho are credited #ith =8urther
re(elations=. :e cannot ans#er une@ui(ocally that there is room 8or =a 7odge o8 the riginal
2rogrammeB Adept FoundersB and Eastern 2hilosophy in the Adyar organiJation=.
This is the situation at the moment in 7otus 7odge. -e are deluged #ith technicalitiesB
rulesB and regulations o8 #hich #e ne(er heardB and a 5esolution =not yet em<odied in the
!onsitution=B <ut #hich Mr. %inaraEadasa tells us "since it is a Aesolution of the #upreme
governing body( it is binding upon all members of the #ociety( so long as they desire to
remain 1ithin the #ociety"" 'Italics <y Mr. %inaraEadasa.)
It is our contention that e(ery change in 5ules and 5egulationsB and issuance o8
5esolutions a88ecting the status o8 e(ery mem<erB should <e placed in the hands o8 e(ery
7odge 2residentB and o8 e(ery mem<er o8 the Society. /ut Mr. 2er9ins tells us =no pro(ision
eCists to supply the lodges #ith copies o8 the International 5ules=B much less resolutions o8
the =supreme go(erning <ody=.
E(ery re8erence to the 8undamental principlesB to the originB the Adept FoundersB and
the cause 8or the (ery eCistence o8 The Theosophical Mo(e-mentB is <rushed asideB e(adedB
or ignored completely. "o straight8or#ard ans#er =Des=B or ="o= is to <e o<tained 8rom either
the American o88icials or tile supreme ponti88 o8 the Society regarding the things most
important to e(ery mem<er. n these there is silence and <y that silence #e Eudge the soulB
the spiritB and the inner 8ire has long departed 8rom a crippled and dying eCoteric organiJation.
- Anne 7eslie 5oger.
2residentB 7otus 7odgeB
The Theosophical Society in 2hiladelphia.
- Canadian TheosophistB Aug. 1&B 144+
August 22B 144+.
To 2resident and Mem<ers
o8 the 7otus 7odgeB
2hiladelphiaB 2ennsyl(ania.
1ear /rothersB
I ha(e reeci(ed through your 2residentB Mrs. Ann 7eslie 5ogerB your 5esolution that
the 7otus 7odge #ithdra#s
its mem<ership 8rom the Theosophical Society at AdyarB the 2arent Theosophical Society.
The 5esolution #ill <e placed in the Archi(es o8 the Society.
I ha(e no# only to #ish that all o8 youB de(oted to the Theosophical idealsB #ill help in
e(ery possi<le #ay the cause o8 :umanity and #or9 specially 8or #hat the Masters said #as
the true need o8 :umanityB surely the 8irst and 8oremost o8 all =original programmes=
The !hie8s #ant a =/rotherhood o8 :umanity=B a real >ni(ersal Fraternity startedI an
institution #hich #ould ma9e itsel8 9no#n throughout the #orld and arrest the attention o8 the
highest minds.
There is so much to <e done to spread the great ideals o8 our philosophy that it little
matters under #hat la<els or teachers the truths are gi(en to man9ind.
-ith all good #ishes 8or your 8uture #or9B
Dours sincerelyB
!. %inaraEadasaB 2resident.
!. %inaraEadasaB
Theosophical SocietyB
AdyarB MadrasB India.
August 26B 144+.
Mrs. Anna E. -innerB
2&3 S. 4th StreetB
2hiladelphia .B 2a.B >.S.A.
1ear Mrs. -innerB
I duly recei(ed your letter and noted also that you had it pu<lished in The Canadian
"o# that #ith all the other mem<ers o8 7otus 7odge you ha(e resigned your
mem<ership in the 2arent Theosophical Society there is little o<Eect in my arguing the points
in your letter. Since you are con(inced that you are right and I am con(inced that I am rightB
the <est that each o8 us can do isB in a spirit o8 8riendshipB each to 8ollo# his o#n ideal.
Dours sincerelyB
!. %inaraEadasa.
American :ead@uartersB
lcottB -heatonB Illinois.
Septem<er .B 144+.
EditorB The Canadian Theosophist; -
!ontained in the article =Some Sentences= - August Canadian Theosophist - are
misstatements <y Mrs. 5oger and misconstruction put upon correspondence she has had
<oth #ith International :ead@uarters and the :ead@uarters o8 The Theosophical Society in
America. The eCtent to #hich the statements di(erge 8rom strict truth can <e Eudged 8rom the
account your in8ormant gi(es o8 Mr. !oo90s presence in India =recei(ing appointment as
International Nice-2resident so that dou<tless he #as a<le to ad(ise the "e# 2residentB Mr.
%inaraEadasaB on the <est #ay to uphold the American o88icials.= Since Mr. !oo9 has ne(er
yet <een to IndiaB the idle interpretation o8 his acti(ities collapses. Mrs. 5oger Eust as easily
interprets other matters to suit her pleasure asB 8or eCampleB #hen she re8ers to the o88icials o8
The Theosophical Society in America ha(ing =reason 8or attempting to dissol(e 7otus 7odge.=
This Society certainly sought no reason to dissol(e 7otus 7odge. It #as only #ith sadness
and hea(y heartedness that the ne# administration too9 up the <urden o8 separati(e action
already set in motion <y that 7odge0s (arious resolutions.
I cannot understand ho# any group o8 Theosophists can ta9e delight in such di(isi(e
action #ithin the Society. "or can I understand ho# our Theosophical Eournals can uphold
their integrity i8 #e choose to print contentious mattersB such as the 5oger letterB #ith little or
no e88ort to ascertain 8acts. I can only hope that the day #ill come #hen our 8e# precious
Theosophical pages #ill go 8orth into the #orld carrying only the message o8 TruthB o8 #hich
the #orld is in such need.
%ames S. 2er9insB
"ational 2resident.
Septem<er 4B 144+.
Mr. Al<ert E.S. Smythe
& 5oc9#ood 2lace :amiltonB
ntarioB !anada
1ear Friend Smythe;
n page 146 to 142 o8 the August 1& issue o8 The Canadian Theosophist there
appears a statement under the caption =Some Sentences= relati(e to the relationship <et#een
7otus 7odge and the American and International Societies. As Aeneral Secretary o8 The
American SocietyB I had some part in the correspondence re8erred toB and it is <ecause my
name appears in the statement se(eral times that I may perhaps as9 8or a little o8 your space.
I le8t the o88ice o8 Aeneral Secretary o(er a year ago. It may <e rightly assumed that I
ha(e had nothing #hate(er to do #ith the matter o8 7otus 7odge since relin@uishing that
o88icial responsi<ility. ne o8 the di88iculties in the correspondence arose 8rom the unending
imputation to me o8 moti(esB purposes and allegiances that did not eCistB and the continual
placing in my mouth o8 #ords and statements I ne(er eCpressed.
The letter appearing on page 146 a(ersI among other thingsB that I #as in India and
clearly con(eys the in8erence that #hile thereB I in8luenced Mr. %inaraEadasa in his decisions
regarding the 7otus 7odge matter. This is typical o8 the inaccuraciesB <oth o8 8act and
suppositionB throughout the statement and the correspondence to #hich it ma9es re8erenceB
8or I ha(e not yet <een in IndiaB and since lea(ing the o88ice o8 Aeneral Secretary o(er a year
agoB ha(e not participated in discussions or decisions regarding 7otus 7odge.
The =(olume o8 letters= in the hands o8 your correspondent contains my direct a(o#al
o8 the =Adept Founders and the riginal Message.= The point at issue during the time that I
carried on the correspondence #as not thisB though there #as constant e88ort to place the
alleged denial in my mouth. The issue #as entirely di88erent 8or I too9 the stand that no lodge
o8 The Theosophical Society could adopt <Eects other than those o8 the SocietyB and
especially had no po#er to compel those #ho #ould Eoin the Society through the lodge to
accept the <Eects o8 a num<er o8 other organiJations to #hich the lodge desired to <ecome
a88iliatedB and to #hose <EectsB o8ten unstatedB it also there<y compelled adherence.
It still seems to me that The Theosophical Society has no right to place <arriers in the
#ay o8 mem<ership through any one o8 its lodgesI that the <road !atholicity o8 the Three
<Eects may not <e circumscri<edB and that the <Eects and purposes o8 other organiJations
may not <e appended to our o#n #ith the e88ect that ne# mem<ers there<y <e re@uired
directly or indirectly to ac9no#ledge such additional purposes and o<Eects. I maintain that all
that The Theosophical Society may rightly doB all that its mem<ers may <e called upon to
adhere toB are 8ully pro(ided 8or in the <Eects o8 the SocietyB as statedB and that attemptedB
limitations thereupon are out o8 orderI that any lodge may limit its studies and acti(ities #ithin
the three stated <EectsB <ut that it may not re@uire o8 its mem<ersI or prospecti(e mem<ersB
adherence to the more limited or entirely di88erent purposes o8 other organiJations.
n this point there is undou<tedly room 8or di88erence o8 opinion <ut this alone #as the
issue despite all e88orts ma9e it appear other#ise.
Sincerely yoursB
Sidney A. !oo9.
The 8oregoing letters are the result o8 the #ithdra#al o8 the 7otus 7odgeB 2hiladelphiaB
8rom the T.S.B an incident that has <een a pain8ul disappointment to me. I had such a
conception o8 the de(otion to and interest in Theosophy that I had come to regard the
mem<ers o8 this 7odge as among those #hoB as Mr. %udge put itB could not <e sha9en out.
5ed tapeB ho#e(erB appears to ha(e <een too much 8or them. StillB they must ha(e missed
the 8ull meaning o8 o8 >ni(ersal /rotherhood or they #ould not ha(e deserted. 2erhaps i8 a
little more e88ort had <een made to 8acilitate the transmission o8 their application to Adyar 8or
attachment to :ead@uarters the result might ha(e <een di88erent. The point to <e emphasiJed
no# is the non-dogmatic plat8orm o8 the Society. 2er8ect 8reedom is guaranteed e(ery
mem<er to ad(ocate any (ie#s he may hold so long as he does not 8orce these (ie#s on his
Fello#s. This is 8undamentalB and distinguishes the Society 8rom all !hurches and sectarian
<odiesB as the letters printed a<o(e plainly agree. -e may not li9e our <rother0s (ie#sB <ut
this must not mar our tolerance. I do not <elie(e that our 2hiladelphia 8riends #ould #illingly
or deli<erately misrepresent any one. The correspondence #as prolonged and con8used and
there #as plenty o8 room in such a lengthy eCchangeB 8or misunderstanding. I mysel8 @uite
innocently contri<uted to one error - that Mr. !oo9 had gone to India. -hen he distri<uted his
<oo9let o8 editorial articles I 8ormed the impression that it #as a 8are#ell gi8t prior to his
departure. Then I #as le8t o88 The Theosophist mailing list 8or siC monthsB 8rom cto<er till
MarchB and had no means o8 9no#ing #hat #as a8oot in IndiaB <eing con8ined to the house
and in hospital so that I did not hear o8 the death e(en o8 :.A. -ells 8or three #ee9sB ha(ing
<een in hospitalB so that it came to me as a real surprise to hear that Mr. !oo9 had ne(er le8t
-heaton. 7et us all remem<er that mista9es can al#ays <e corrected. And thisB let me addB
is a good reason 8or contro(ersial correspondenceB to #hich Mr. 2er9ins registers such a
strong o<Eection.
- A.E.S.S.
- Canadian TheosophistB Sept. 1&B 144+
[AUnite" in #oll!A]
The EditorB
The Canadian Theosophist"
1ear Mr. /arr;
5e8lection during the inter(ening months since my comment on the Alternati(e 2olicy
o8 Mr. 5ed8ern ena<les meB I hopeB to <ring a <roader perspecti(e to <ear on the pro<lemI
and Mr. 5ed8ern0s letter in the 1ecem<er issue pro(ides an opportunity 8or this.
It may #ell seem that my (ie#sB so #ell summariJed in the 1ecem<er issueB p. 1&2B
are a type o8 causticB (acant solutionB really sol(ing nothing. This is a 8air appraisalB since I
ha(e nothing to o88er the Theosophical Society. My interest is restricted to indi(idualsB #ho
are more important than SocietiesB and in this respect perhaps my (ie#s cannot <e as easily
set aside as Mr. 5ed8ern has thought to do in his letter.
Aranted that Mr. 7ead<eater0s #or9s #ill continue to <e readB and granted also that the
Theosophical Society #ould ne(er collect its stoc9 o8 his #or9s and consign them to the
8lamesB #hat is there to stop the indi(idual 8rom discontinuing to read themB 8rom <urning up
his o#n copies? :ere #e see the #ea9ness o8 the Alternati(e 2olicy; it see9s to prepare 8or
some <lessed e(ent o8 t#enty odd years hence <y #or9ing to#ard harmony and union o8 the
(arious Theosophical groupsI #hile the real preparationB the secretB po#er8ul preparationB is
that #hich the indi(idual prepares in his o#n heart.
I8 an indi(idual 8eels his li8e charged <y a proEect 8or goodB ho# could it <e right to
suggest to him a close and honest eCamination o8 the "eo-Theosophy #or9s? -hy should
he #aste a minute on that #hich has <een so a<ly done? In this (ery magaJineB the editor at
that timeB Al<ert E.S. SmytheB #rote in the issue o8 MarchB 1423;
=-e <egin this month the pu<lication o8 a series o8 eCcerpts compiled <y an English
student o8 TheosophyB #hich eCempli8ies to some eCtent the di88erence <et#een the teaching
gi(en <y the Masters through Madame /la(ats9y in her <oo9s and in their o#n letters to Mr.
A.2. SinnettB and the doctrines promulgated in the last 2& years <y Mrs. /esantB Mr.
7ead<eater and others o8 their school. -e trust that no hard 8eelings #ill <e aroused <y this
procedure. Those #ho <elie(e the Masters #rong and Mrs. /esant right #ill <e glad to ha(e
this e(idence. Those #ho <elie(e Mrs. /esant #rong and the Masters right #ill <e e@ually
glad o8 the demonstrated di88erence.=
That series #as called =Theosophy or "eo-Theosophy= and I su<mit this as already
satis8ying Mr. 5ed8ern0s paragraph 11B #ith the eCception that the series #as pro<a<ly not
8reely circulated. There #ere pro<a<ly other productions treating these su<EectsB and it is not
necessary to repeat this thought8ul researchB going harmoniously ahead as though nothing
had <een done <e8ore.
It must <e admittedB ho#e(erB that such e(aluations o8 "eo-Theosophy <y means o8
comparisons #ith The &ahatma Letters and #or9s o8 :.2. /la(ats9y su88er 8rom the
#ea9ness o8 the person doing them. The complete e(aluation #ould mean <ringing to <ear
an insight into the true processes o8 nature #hich only an ad(anced Master could possessB
and #ith a multitude o8 eCamples and detail that #ould occupy a space greater than the <ul9
o8 The #ecret $octrine. Such an attempt is more appropriate 8or an authoriJed Messenger in
a critical point o8 the cycle than it is 8or us at this timeI and it is (ery pro<a<le that such a
Messenger #ould not <e authoriJed to eCpend e88ort in attempting to re8ute all the multitude o8
distortions and corrupt ideas that are held <y men.
"or <y re8erring to the series =Theosophy or "eo-Theosophy= do I admit complete
assent to the (ie#s eCpressed therein. At the outsetB the author #rote; =The Theosophical
Society is dead. /ut there are many Theosophists in it #ho are yet ali(e.= 8 courseB the
Theosophical Society #as not deadB and it is ali(e today. It may <eB as I <elie(eB that starting
8rom a time around the #inter solstice in 1ecem<er 1444B the Society entered its old age. In
such a caseB it might <e that li9e old menB too tired to disagreeB the (arious groups #ould
huddle together in 8uture yearsB presenting that united 8ront - complete #ith cheer8ul song and
spiritous toast - un(isited <y the youngB #hoB <elonging to a di88erent generationB #ould not
appreciate the manners or discussion topics o8 the oldsters.
The #onder8ul and mysterious 8act a<out this is the simultaneity o8 age and youthB or
death and <irth;
=The old order changethB yielding place to ne#B
And Aod 8ul8ils himsel8 in many #aysB
7est one good custom should corrupt the #orld.=
ThusB #hile appreciating the spirit #ith #hich Mr. 5ed8ern has sought a solution 8or a
grie(ous pro<lemB I must set 8orth an alternati(e solution in terms o8 indi(idualsB 8or they =are
yet ali(e.= :e un#ittingly ga(e a (alua<le clue #hen sayingB =<ut they #ill continue to <e
readB #ith negligi<le diminution <ecause o8 his disgust #ith them.= -hat matters it i8 that
diminution <e =negligi<le=B so long as there is a diminution? I8 e(en a solitary indi(idual gi(es
up adherence to 8alsehood and deceptionB and comes de(otedly into the presence o8 the pure
teachingB #ould not :.2./. ha(e 8elt her mission success8ul? And surely it is not Eust a single
indi(idual #ho has 8ound this 8reedom. The true measure o8 progress is not in ho# many
people are yet 8ooledB <ut in ho# many come to see the light. The latter groupB ho#e(er small
in num<erB represents the real union and <rotherhood. -hy #orry a<out the outer - the
named - groups? They ha(e al#ays <een united in 8olly.
Dours sincerelyB
AleC -ayman.
- CTB Fe<.B 14&&
/y -illiam *ingsland
I ha(e urged <e8oreB and I #ish to urge againB that i8 Theosophy is to ma9e any progress
in the #orldB i8 it is to appeal to the intelligence o8 earnest see9ers a8ter truthB there must <e
uni8ormity in its teachings.
That uni8ormity in the matter o8 teaching #e did possess up to the time o8 :.2./.0sB death
in 1341I or #e might e(en say up to the time o8 !ol. lcott0s death in 146.B not#ithstanding
that the original Society had already <ecome split up into 8actions. /ut #e all 9no# #hat
8ollo#ed a8ter that in the Adyar Society. The great *rishnamurti stunt #as started and the
insidious tentacles o8 the 7.!.!. laid hold o8 the 7odges. !; cathedra statements #hich
claimed to emanate 8rom the highest !hohansB #ere accepted <y thousands o8 credulous i8
sincere mem<ers. Some #ere e(en hum<ugged and 8lattered <y ha(ing incidents in their
incarnations in the Moon !hain descri<ed to themM :.2./.0s #ritings #ere =re(ised= and
mutilatedB and 8inally practically suppressed in 8a(or o8 those o8 t#o great hierophants o8 the
Adyar Society. :ence o8 necessity ensued not merely stri8e and <itterness #ithin the
Mo(ement itsel8B <ut also con8usion and discredit o8 Theosophy in the #orld at large. The
Mo(ementB in 8actB as a #orld-#ide Mo(ement on a united 8ront has <een a<solutely ruinedI
andB many o8 us ha(e gra(eB dou<ts as to #hether the position can <e in any #ay retrie(ed
untilB possi<lyB the promised teacher arri(es to gi(e it a ne# impetus in the last @uarter o8 the
present century.
In the understanding o8 the #orld at largeB a Theosophist is necessarily one #ho holds to
certain teachingsI and in the early days o8 the Mo(ement to #hich I ha(e re8erredB one had
no hesitation in calling onesel8 a Theosophist as <eing identi8ied #ith those teachings. /ut
ho# does the matter stand today? To call onesel8 a Theosophist is to <e associated in the
minds o8 the #orld at large mainly #ith the outrageous =neo-theosophy= o8 theB Adyar
hierophants. A 8e# #ee9s ago the clergyman o8 my 2arish preached on TheosophyB and held
up to scorn as =Theosophy= the !hrist claims made 8or *rishnamurti and IB <eing 9no#n here
as a theosophistB am thereupon credited #ith such <elie8s.
It #ill ta9e a long time to undo the mischie8 that has <een done to the !auseI <ut I do
not thin9 that the position #ould <e altogether hopeless i8 #e could once more unite in
presenting to the #orld a <ody o8 teaching respecting #hich all Sections o8 the Mo(ement
#ere in agreement.
I8 #e are to teachB #e must necessarily 8ormulate our teachings; at all e(ents so 8ar as
its Fundamental 2rinciples are concerned. The Fundamental 2rinciples o8 Theosophy are
those #hich ha(e <een recogniJed and taught <y the <est and #isest in all agesB and #hich
are there8ore capa<le o8 <eing de8initely statedB and #hich can <e supported <y appeal not
merely to such historical teachers and to the Scriptures o8 the #orldB <ut also to the reason
and intuition o8 all 8ree-thin9ers today; all #ho ha(e 8reed themsel(es 8rom mere traditional
<elie8s and dogmas.
-hat chanceB thenB is there 8or these great 2rinciples to o<tain recognition i8 in place o8
them #e are treated to mere e; cathedra statements on the assurance o8 some one indi(idual
that he or she has recei(ed them 8rom the highest authority?
:.2./. ga(e us these Fundamental 2rinciples #ith a #ealth o8 illustrati(e detail #hich it
might or might not <e possi<le 8or the indi(idual to accept or to (eri8yI <ut the 2rinciples
themsel(es stand out clearly as the <asis o8 the #hole structure o8 the #ecret $octrine and o8
her other #or9sB as #ell as o8 her o#n de(oted li8e.
-hen I summariJed these Fundamental 2rinciples in 7ea8let 8orm some t#o years agoB I
o<tained a (ery general agreement there#ithI <ut many thought that it #ould <e un#ise to
gi(e any official recognition o8 them lest they should <e considered as articles o8 <elie8 <inding
upon mem<ers. I eCplained thenB and I #ould eCplain once moreB that it is not a matter o8
saying that one believes each and allB or e(en any o8 these 2rinciplesB #hether stated in that
or any other 8orm. It is simply a matter o8 agreement that these are the age-old teachings
#hich ha(e <een and can still legitimately <e 9no#n as TheosophyI and #hichB so 8ar as the
Modern Mo(ement is concernedB #ere presented <y the Founders and 2ioneers o8 that
ne has no#B ho#e(erB to record #ith deep regret 8or its e88ect on the unity o8 the
Mo(ementB that a ne# =7eader= is no# in the 8ieldB #hoB #hile pro8essing to <e carrying on
8aith8ully the old teachings and 8ollo#ing in the 8ootsteps o8 :.2./.B is in reality putting 8or#ard
a ne# set o8 e; cathedra statements o8 his o#n 8or #hich he claimsB li9e the Adyar
hierophantsB to ha(e the highest authorityB not-#ithstanding that many o8 these statements
are direct contradictions o8 the teachings o8 the #ecret $octrine" In the matterB 8or eCampleB o8
the 8irst and most 8undamental concept o8 the #ecret $octrine( that o8 an A<solute )rinciple
#hich is =mnipresentB EternalB /oundlessB and Immuta<le=B he states that this )rinciple "#as
once a man=B there<y a<solutely stulti8ying the #ecret $octrine statementB as also the neti(
neti o8 the Nedanta. :e ma9es the statement thatB =I 9no# and positi(ely a88irm that it is o8
course identic #ith the teaching that :.2./. ga(eB 8or <oth come 8rom the same source.=
'!nglish Theosophical 9orum( "o. 1) 5eallyM /ecause he a88irms that it comes 8rom the
same source it is "of course" identic. That is a 8oolish thing to sayB e(en i8 true. /ut since no
one outside o8 his o#n charmed circle o8 admirers considers it to <e =identic= - and indeed
considers it to <e a mischie(ous per(ersion - #e should rather say that it is clearly e(ident
that it does not come 8rom the same source.
I trust I may <e pardoned 8or re8erring to this contro(ersy hereB <ut I gi(e it as an
eCample o8 the hopelessness o8 the present situation #hen authority is claimed in this manner
8or statements directly opposed to the teachings o8 the #ecret $octrine" -hat chance is there
8or >nity #hen a ne# hierophant sets himsel8 up thus as a super-authority? 7et him put
8or#ard his teachings on their o#n meritsB and 9eep his assumed authority to himsel8B or to his
=Esoteric Section.=
I ha(e said nothing a<out BrotherhoodB 8or /rotherhood does #ithout saying as a
theosophical principle. I recogniJe the most credulous religionist 'or =theosophist=) as my
<rotherB and 8ully concede his right to his o#n opinions. ne #ill 8ind his aspirations re8lected
inB sayB /uddhismI another #ill 8ind his =spiritual home= in the 5.!. !hurch. /ut /rotherhood
does not mean 9eeping silent #hen per(erted teachings are <eing gi(en out as TheosophyI
and it is no more possi<le 8or one to place onesel8 <e8ore the pu<lic on the same plat8orm #ith
those #ho are putting 8or#ard these teachingsB than it is 8or ModernistsB Anglo-!atholicsB or
Fundamentalists to meet on the same plat8orm to tell the pu<lic #hat =!hristianity= is.
There can <e no >nityB there8oreB in the Theosophical Mo(ement until there is a
common agreement as to #hat the teachings o8 Theosophy are in their <road Fundamental
2rinciplesI and it is those 2rinciples only #hich should <e presented to the pu<lic.
/ut in this conneCion there is one more point #hich I #ould <ring 8or#ard and
emphasiJe. It is that su88icient distinction is not made <et#een the intellectualB philosophical
or cosmological teachings and the spiritual aspects o8 Theosophy. "o amount o8 teaching
a<out the intricacies o8 5ounds and 5acesB or speculations 'assertions rather) a<out the
nature o8 the A<soluteB #ill ma9e the Theosophical Mo(ement a #piritual Mo(ement 8or the
upli8ting o8 the #orld. /road conceptions as to the nature o8 the !osmic 2rocess are more or
less necessary in order that one may ha(e a cosmic and not a parochial outloo9 on li8eI <utB
these in themsel(es do not constitute Theosophy> 1i(ine -isdomB the aspiration and the #ill
o8 the indi(idual to realiJe to the 8ull his inherent di(ine natureB
It is on that realiJation that e(ery mem<erB e(ery SectionB e(ery Society should mainly
d#ell in the presentation o8 Theosophy to the #orldI and that could and might <e done i8
e(ery =Teacher= #ould concentrate on that #or9B and #ould a<andon his or her claims to
special authoritati(e teachings and to =occult succession=B or special appointment <y Masters
or !hohans. In ma9ing such claims they only ran9 themsel(es in the pu<lic estimation #ith a
host o8 othersB mostly charlatansB #ho are ma9ing similar claims.
-e do not as9 these sel8-appointed hierophants to go <ac9 on their claims. -e only as9
them to suppress them in their pu<lic announcements and presentationsB and reser(e them
8or their o#n =Esoteric Sections.=
- From The Canadian TheosophistB May 1&B 1433
,a"ia on lea>in' *"!a$ T+S+
&r" /adia's Aeasons
!;tracts from a Circular to +is 9ello1 Theosophists !;plaining /hy +e Left the
Theosophical #ociety"
=I ha(e come to the conclusion that the T.S. has strayed a#ay 8rom the Qriginal
2rogramme0 inspired <y the 0riginal ImpulsesB0 #here<y the Masters <rought it into eCistence
through the help o8 Their MessengerB :.2. /la(ats9y. It is no more a Society o8 see9ers o8
the -isdomB <ut an organiJation #here many <elie(e in the 8e#B and <lind 8ollo#ing has come
to pre(ailI #here shams pass 8or realitiesB and the credulity o8 superstition gains
encouragementI and #here the no<le ideals o8 Theosophical Ethics are eCploited and
dragged in the mire o8 psychism and immorality.=
=In coming to this decisionB I ha(e gained illumination 8rom the -isdom-7ight o8 the
greatest Theosophist o8 our ageB that perennial and ne(er-8ailing source o8 inspiration 8or
see9ers o8 truth on the part o8 spirituality and all its <y#ays - :.2. /la(ats9y. :er clear and
une@ui(ocal #ords pro(ide a great and #orthy precedentB #hich the eCisting conditions in the
T.S. compel me to 8ollo#.
=7et me @uote her #ords #ritten in Lucifer o8 AugustB 1334B under circumstances #hich
#ill <ecome clear to any intelligent reader i8 he turns to the article entitledB QA 2uJJle 8rom
AdyarB0 8rom #hich they are ta9en. In reply to those #ho tried to commit :.2./. to the
Theosophical Society and QAdyarB0 she #rote;
=0It is pure nonsense to say that :.2./. loyal to the T.S. and to Adyar = 'M ?).
:.2./. is loyal to death to the Theosophical !auseB and those great Teachers #hose
philosophy can alone <ind the #hole o8 humanity into one /rotherhood. Together #ith !ol.
lcottB she is the chie8 Founder and /uilder o8 the Society #hich #as and is meant to
represent the !ause ...There8ore the degree o8 her sympathies #ith the 0T.S. and Ad(ar0
depends upon the degree o8 the loyalty o8 that Society to the !ause. 7et it <rea9 a#ay 8rom
the original lines and sho# disloyalty in its policy to the !ause and the original programme o8
the SocietyB and :.2./. calling the T.S. disloyal #ill sha9e it o88 li9e dust 8rom her 8eet. And
#hat does loyalty to Adyar meanB in the name o8 all #onders? -hat is AdyarB apart 8rom that
!ause and the t#o 'not one 8ounderB i8 you please) #ho represent it? -hy not loyal to the
compound or the <ath-room o8 Adyar?0=
=The e(ents o8 the last 8e# yearsB #hen eCamined in their proper order o8 successionB
and correctly lin9ed upB produce a chain o8 e(idence that lea(es no dou<t in the mind o8 the
sincere student o8 the -isdom and con(inces him that the T.S. has pro(ed disloyal to
Theosophy and Its :oly !ause.=
=That <eing soB let me here ma9e a con8ession. 1uring all these years I ha(e tried to
promulgate the Theosophical teachings and ha(e acti(ely participated in the #or9 o8
propaganda along many lines. E(en #hile engaged in other 8ields o8 acti(ityB I 9ept on #ith
Theosophical #or9B and in doing that #or9 ha(e erred through mista9ing shams 8or realitiesB
and moonlight 8or sunlightB and ha(e <elie(edB and led others to <elie(eB that #hich I am no#
con(inced is #rong. E(en #hen the sacred memory o8 my early (ision on the Mountain 2ea9
ga(e <irth to suspicionsB I put all dou<ts a#ayB arguing #ith mysel8 that perhaps I had not
ade@uate 9no#ledge. ThusB 8or a #hileB I #as untrue to my o#n :igher Sel8B out o8 sincerity
and humilityI <ut good intentions or unsel8ish moti(es do not trans8orm a #rong action into a
right one. Thus I <lunderedB and I here<y apologise to all concerned 8or the mista9eB 8or
#hich I <lame no one <ut mysel8. False notions o8 de(otion and allegianceB un(eri8ied
acceptance o8 statementsB <elie8 in 8alse doctrines and #orship o8 personalities led me to
in8luence others in these directionsB 8or #hich *arma #ill demand its tollB and as earnest
money I o88er this sincere apology.=
=Theosophy as a system o8 thoughtB #hich :.2./.B the accredited messenger 8rom the
7odge o8 the MastersB put 8or#ardB stands un<ro9en and un<rea9a<le. I accept :.2./. as a
Messenger o8 the Areat 7odge <ecause o8 the intrinsic meritB (alueB and truth8ulness o8 her
Message. /ecause o8 the illumination #hich her Message <ringsB and the inspiration to #hich
it gi(es <irthB I accept the Messenger. . . The internal e(idence o8 the (alidity o8 her Message
is o(er#helming.=
=I 8ully agree and heartily concur in the (ie# that - Qnone o8 us has any right to put
8or#ard his o#n (ie#s as QTheosophyB0 in con8lict #ith hersB 8or all that #e 9no# o8 Theosophy
comes 8rom her. -hen she says 0The Secret 1octrine teachesB0 none can say her nayI #e
may disagree #ith the teachingB <ut it remains 0the Secret 1octrine0 or TheosophyI she
al#ays encouraged independent thought and criticismB and ne(er resented di88erences o8
opinionB <ut she ne(er #a(ered in the distinct proclamationB 0The Secret 1octrine is0 so-and-
so . . . Theosophists ha(e it in charge not to #hittle a#ay the Secret 1octrine 8or the sa9e o8
propitiating the !hristian !hurches that ha(e 8orgotten !hristB any more than they may #hittle
a#ay 8or the sa9e o8 propitiating Materialistic Science. SteadilyB calmlyB #ithout angerB <ut
also #ithout 8earB they must stand <y the Secret 1octrine as she ga(e it . . . The condition o8
success is per8ect loyaltyI let the churches clim< to the -isdom 5eligionB 8or it cannot
descend to them.0= - 'Theosophy and !hristianityB <y Annie /esant in LuciferB cto<erB 1341)
=/ut a care8ul eCamination o8 the great @uantity o8 QTheosophical0 literature put 8or#ard
during the last 8e# years pro(es that the #riters ha(e <een 8alse to the charge Qnot to #hittle
a#ay the Secret 1octrine.0 and #hen one calmly re(ie#s the e88ects o8 these teachings on the
outer acti(ities o8 the T.S.B in QordersB0 QleaguesB0 Qtemples.0 QchurchesB0 as also on the li8e o8 its
mem<ersB one does not 8ail to see the signi8icance o8 the #arning #ords o8 prophecy #hich
:.2./. uttered in the closing chapter o8 the *ey to Theosophy( #hich deals #ith the QFuture o8
the T.S.0 2icturing certain causesB she dre# the conclusion;
=QThe result can only <e that the Society #ill dri8t o88 on to some sand<an9 o8 thought or
otherB and there remain a stranded carcass to moulder and die.0=
=And on #hat sand<an9 o8 thought has the T.S. stranded? n that o8 a ready-made
programme o8 spiritual ad(ancementB #hich has <ecome a creedB #ith its sa(iour-initiates and
eternal hell o8 lost opportunitiesB and the de(il o8 %esuitical <lac9 magiciansB and the
permanent Aarden o8 Eden .&6 years hence in Southern !ali8ornia 8or the 8aith8ul #ho o<ey
and 8ollo# li9e soldiers o8 a 8anatical armyB JealouslyB i8 not too #iselyI 2seudo-Theosophy
has ta9en the place o8 Theosophy. The straight and (irile doctrine taught <y :.2./. o8
see9ing the Aod #ithinB QThe Initiator o8 Initiates0 has <een 8orgottenB and people are
encouraged to loo9 8or initiates in the 9ingdom o8 mortalityI and a threshold o8 di(inity is laid
do#n in the #orld o8 8leshB and a gate#ay erected thereon 8or the true <elie(ers to pass
throughI :.2./.0s #arning a<out Q8alse prophets o8 Theosophy0 and their monstrous
eCaggerations and idiotic schemes and shams has gone unheeded. A hierarchy o8 Qinitiates0
has <een set up #ithin the T.S.B and <lind 8ollo#ing and ludicrous #orship o8 personalities has
<een rampant. This has happened in spite o8 the sterling #ords o8 :.2./. #ritten in 1333; -
=0It must <e remem<ered that the Society #as not 8ounded as a nursery 8or 8orcing a
supply o8 ccultists - as a 8actory 8or the manu8actory o8 Adepts.0
=:o# (ery di88erent is the eCisting state o8 things in the T.S. i8 #e thin9 o(er the other
#ords o8 :.2./.;
=Q7et no man set up a popery instead o8 TheosophyB as this #ould <e suicidalB and has
e(er ended most 8atally. -e are all 8ello#-studentsB more or less ad(ancedI <ut no one
<elonging to the Theosophical Society ought to count himsel8 more thanB at <est a pupil-
teacher - one #ho has no right to dogmatise.0
=Instead o8 8ello#-students and pupil-teachersB the 8ormer hearing #hat had <een
heard <y the latterB #e ha(e in the T.S. un(eri8ia<le pronouncements on the one handB and an
eCtra(agant credulity on the otherI e(en a 9ind o8 0apostolic succession0 has come to <e an
o<Eect o8 <elie8 in the T.S.B mainly through the secret and pri(ate organisation o8 the E.S.
Senseless pleas on <ehal8 o8 successors o8 :.2./. are put 8or#ard as serious arguments to
<olster up 8alse doctrines and crude teachings. It is 8orgottenB and allo#ed to <e 8orgottenB
that the only true 0apostolic succession0 is that o8 the Teaching and ne(er o8 the people #ho
claim teachership. Mem<ers ha(e 8orgotten the method o8 chec9ing up teachings and ipse
di;itsI and that 0so and so said it0 is all that is re@uired. Thus a Theosophy as di88erent 8rom
:.2./.0s as night is 8rom day has come to pre(ail - and alasM thousands o8 the mem<ers do
not e(en 9no# it.=
=nce <e8ore #as gro#th chec9ed in connection #ith the psychic phenomenaB and
there may yet come a time #hen the moral and ethical 8oundations o8 the Society may <e
#rec9ed in a similar #ay.= - ':.2./.0s letter to the American !on(ention o8 AprilB 1334)
=For #hat is #rec9ing i8 not psychic pronouncements and the materialiJations o8
spiritual 8actsB the creation o8 hal8-gods #hich dri(e the Aod0s a#ay? :.2./.0s #or9B 3sis
7nveiledB #as -
=0directed against theological !hristianityB the chie8 opponent o8 8ree thought. It
contains not one #ord against the pure teachings o8 %esusB <ut unsparingly denounces their
de<asement into pernicious ecelesiactical systems that are ruinous to men0s 8aith in his
immortality and his AodB and su<(ersi(e o8 all moral restraint.0= - '2re8ace to =Isis >n(eiledB=
Nol. II.B 13..)
=And today some F.T.S. are e(en teaching 08orgi(eness o8 sin0 and Qa<solution0I 3sis
descri<ed apostolic succession as 0a gross and palpa<le 8raudB0 <ut no# there eCists a
QTheosophical !hurch0 #ith all the Qpernicious ecclesiasticismsB0 including 0apostolic
successionB0 <y MastersM Said :.2./.; -
=0The #orld needs no sectarian churchB #hether o8
/uddhaB %esusB MahometB S#eden<orgB !al(inB or any other. There <eing <ut "E TruthB
man re@uires <ut one church - the Temple o8 Aod #ithin usB #alled in <y matter <ut
penetra<le <y any one #ho can 8ind the #ay - the pure in heart see 'od.0=
=/ut todayB places o8 #orshipB #ith their priests and o88icersB their ritual and
ceremonialsB their mummery and paraphernaliaB are encouraged as Theosophical.
=The holy names o8 Masters are used on e(ery occasion and at e(ery turn. ne
cannot <elong to 0Their School0 i8 politically one #or9s in the non-(iolentB non-co-operation
mo(ement o8 the great Indian leaderB Mr. M.*. Aandhi; one can attac9 the 7.!.!. and remain in the E.S.0
=0Mem<ers must choose <et#een the E.S. and the 7oyalty 7eagueI they cannot
remain in <othI0
=0all must <elie(e in the near coming o8 a #orld-teacher to <e in the E.S.I one must
acti(ely participate in certain mo(ements <ecause they are reported to <e <lessed <y the
/odhisatt(a or the !hristB to <e in the E.S.I messagesB orders and instructions 8rom 0Masters
and 1e(as0 are issuedB not only indicating #hat su<sidiary acti(ities a Qloyal0 Fello# should
EoinB <ut also on the playing o8 church organsB on ho# @uarrelling youths should <eha(eB on
ho# to dress and #hat to chant in manipulating co-masonic ritualsB and on a doJen other
topics. These orders sho# a<sence o8 all sense o8 proportionB enlightened intelligenceB and
sound reasona<leness. <ey and 8ollo#B 8ollo# and o<eyB is the instruction to the people #ho
are inoculated #ith the (irus o8 the psychic madness #hich passes in the name o8
=The only sure method o8 helping the Society #as to <ring <e8ore the mem<ers the true
teachingsB the 0original programmeB0 the tendencies o8 the Qoriginal impulsesB0 and this I did.
-ith the message '1) o8 the 2o#er o8 the Aod #ithin and the li(ing o8 the spiritual li8eB '2) o8
the untheosophical nature o8 <lind 8ollo#ingB '3) o8 the dangers con8ronting the T.S.B '4) o8 the
ancientB eternal and constant doctrine o8 Theosophy as against an e(ol(ing scienceB '&) o8 the
-isdom-5eligion to <e understood and li(ed and not the many creeds or one o8 them to <e
<elie(ed inB '+) o8 Ser(ice <y li8e and not <y #ords or #or9sB and '.) o8 con8orming intelligently
to the teachings #hich :.2./. did not #riteB in(ent or createB <utB #ith the help o8 the MastersB
recordedB I Eourneyed through many countriesB co(ering thousands o8 miles. I deli(ered that
message in hundreds o8 mem<ers0 meetingsB in scores o8 pu<lic lecturesB through
innumera<le inter(ie#sB #hile 9eeping up an incessant correspondence. The message #as
courteously listened toB and #as e(en #elcomed in a measure. ThenB the mem<ers heard
and read that the study o8 :.2./.B recommended <y meB #as the result o8 in8luences
emanating 8rom %esuits and /lac9 MagiciansI strange moti(esB to say the leastB #ere
attri<utedI the name o8 tolerance #as in(o9edB and #arning against getting dogmatic a<out
:.2./. #as issued. It #as as9edB Q-hy =/ac9 to /la(ats9y= 0? to #hich I made response. 0I8
not =/ac9 to /la(ats9yB= then =For#ard to :.2./.=0 -hat concerned me #ere :.2./.0s
teachings and the sacred duty o8 Theosophists Qnot to #hittle a#ay the Secret 1octrine.0 /ut
this #as 8alsely descri<ed as an e88ort to <elittle the present day leaders and as <eing
actuated <y hatred.=
=The mem<ers #ho ha(e <een su<Eected to the peculiar psychic in8luences re8erred to
a<o(e #ere temporarily a#a9ened to the 8act o8 the eCistence o8 :.2./.0s truly spiritual
presentation o8 TheosophyI yet the ha<it o8 <elie8 in personalities and the acceptance o8
certain things as 8ully esta<lished 8acts #here8rom to consider all e(ents and teachingsB is so
strong that the moment the #hisper o8 0/lac9 Magician0 and Q%esuitical in8luence0 #as heardB
many o8 them #ith simple credulity turned to the Qsuccessors o8 :.2./.0 - Qthe eyes 8or the
Society0 - instead o8 using their o#n po#er o8 (isionB moral and intellectual.=
=I tried on the one hand to the <est o8 my a<ility to sound the <ugle o8 alarm and
#arningB #hile on the other handB I endea(ored to get at the source o8 the trou<le. I <egan
comparing #ith studious care and impartial eCactitude the :.2./. teachingsI ta9ing my
#ecret $octrineB I <egan not only re-reading <ut also comparing its teachings #ith the
contents o8 the latter-day <oo9sB and 8ound them di88erent. In some instances the later
pronouncements 8latly contradicted :.2./.0s teachingsB and e(en the contents o8 Masters0
letters pu<lished <y her. -ith careB I pieced together the teachingsB and 8ound #here and
ho# the clear crystal #aters o8 Theosophy #ere made a muddy stream #hich @uenched the
thirst o8 thousands #hile at the same time poisoning themB as it mo(ed on 8ast and 8aster
through strange places. Tracing the course o8 the muddy stream to #here it s#amped the
clear currentB I came to the spot mar9edB in :.2./.0s languageB as the end o8 the !ycle - 134..
=2rior to thatB on the plain <et#een the t#o streams o8 #hite and grey #atersB more
than one pitched <attle had occurredB and as al#ays material (ictory has <een a spiritual
=This is not the place to detail e(ents o8 1334-133&B nor o8 1333-1341B nor o8 1341-
1343B nor o8 1344-134&B and the physical de8eat <ut moral (ictory o8 134+.=
=:a(ing studied some o8 the e(ents o8 the pitched <attle o8 1344-134& 'The /esant-
%udge ,uarrel. - Ed.)B I proceeded to #hat is al#ays a more important thing 8or the studentB
the causes o8 the #arB and loB they #ere thereB e(en prior to the pu<lication o8 the #ecret
$octrine <y :.2./. I 8ound that lion-heartedB eagle-eyed spiritual :erculesB :.2./. hersel8B
had tried to chec9 the ad(ance o8 the hordes o8 <ar<arians #ho #anted to <e masters o8 the
#hite #atersB 8or she percei(ed in them the tendency to color themI she had succeededB <ut
her passing a#ay produced the catastropheB and the close o8 the cycle in the T.S. and the
#orld coincided.
=In lea(ing the T.S.B I thin9 it my sacred duty to put on record one particular resultant o8
my studyB re8erred to a<o(eB so that the present day mem<ers may ha(e the opportunityB and
the 8uture mem<ers may ha(e the #arningB in re8erence to the teachings o8 -m. ,. %udge.
-ith :.2./. and !ol. lcottB he #as the 8ounder o8 the T.S.B and #or9ed <y the right method
o8 teaching #ith all those #ho came in his contact. :is li8e and #or9 must <e Eudged <y the
same standard #hich I ha(e al#ays applied to :.2./. - the illumination and inspirations o8 his
teachingsI the internal e(idence o8 the (alidity o8 his message and its consistencyI and in
additionB the do(etailing o8 his teachings #ith the teaching o8 the Secret 1octrineI and I
accept him as a good and true TheosophistB #ho li(ed and toiledB #ho 8ought and diedB
lea(ing <ehind his o#n legacy to the Theosophical Mo(ement o8 the centuryB #hich <egan
#ith 13.& - a (aliant ser(ant o8 the 7odge and the MastersB #ho has <een #ronged in the
T.S.B and #hose teachings remain un9no#n to this day to its mem<ers.
=I accept -m. ,. %udge as a true TheosophistB not only <ecause o8 his o#n 8ine
character and his o#n #onder8ul ethical teachingsB <ut <ecause he stuc9 to the line o8 the
Masters and remained unto death 8aith8ul to the riginal 2rogramme #hich They laid do#n.=
=TheosophyB re-proclaimed <y :.2./. under the guidance o8 the 7ords o8 -isdom and
!ompassionB is 7i(ing TruthI the Masters #ho #or9ed through her are li(ing em<odiments o8
-isdomB and la<or today <y the same ancient and time-honored rules o8 7o(e and Altruism.
They are our Elder /rethrenB and hence the Ser(ants o8 :umanity.=
=In Their Ser(ice is per8ect 8reedomB and that ser(ice is its o#n re#ard. Auided <y the
sure 9no#ledge o8 :.2./0s teachingsB inspired <y the #ords o8 the Areat 7ordsB I am choosing
#hat to me is the right courseB #ith hatred to#ards noneB #ith lo(e 8or allB in a spirit o8
uttermost impersonality -disregarding the s#eet sil(ery (oices o8 lo(ed and re(ered
personalities so easy to 8ollo# - <ecause the Inner 5uler commands in a Aolden -ord;
0Follo# the Straight 7ine o8 the Masters o8 :.2./.0=
=/e honest #ith Dour Sel(esB true to the Inner 5uler. !hoose not 0#hom #ill ye ser(eB0
<ut #hatB and #hereB and ho# #ill you ser(eB 8or the central Truth o8 Theosophy ta9es us
a#ay 8rom the pro(ince o8 2ersonalities to the 5ealm o8 the Impersonal. 0/e TheosophistsB
#or9 8or Theosophy; Theosophy 8irstB and Theosophy last0 #as the cry o8 :.2./.B and those
#ho teach the Theosophy that :.2./. taughtB are her true successorsI those #ho ser(e
Theosophy in the light o8 those Teachings are the true Ser(ants o8 the Ser(ants o8 :umanity.
- $a1nB %an.B 1423
-ithout #ishing to go into detailsB there is some reason at the present time to partly
re(ie# #hat is co(ered <y this contro(ersial termB as to main points at leastB especially 8or the
many readers #ho ha(e not had occasion to consider the su<Eect <roadly. InitiallyB there #ere
se(eral phases o8 #hat usually passes under that name.
1. The 2lanetary !hain !ontro(ersy.
The teaching o8 the MahatmasB as set 8orth <oth in The Secret 1octrineB and The
Mahatma 7ettersB is that humanity e(ol(es on a planet through (arious planesB o8 #hich the
(isi<le earth is the lo#est. These planes ha(e the same general relationship #ith each other
that the se(en principles o8 a human <eing ha(e.
ne o8 the 8irst systematic eCpositions o8 the Theosophical doctrines #as gi(en in
Esoteric /uddhism <y A.2. SinnettB Editor o8 the Indian 2ioneerB and #as <ased on letters
8rom the Mahatmas direct. A tremendous a mount o8 di88iculty #as eCperienced in those times
in ma9ing the doctrines clear in EnglishB #hich had no #ords 8ighting these metaphysical
concepts. The terminology 8inally adoptedB and #hich is mainly in use todayB #as an
outgro#th o8 attempts made <y the Mahatmas to 8ind #ords #hich #ould con(ey the proper
ideas to English-spea9ing readers. In this attemptB the #ord =glo<es= <ecame esta<lished as
the name 8or these higher #orld-phases. This is a (ery inde8inite term in itsel8B and at that
time had no usage eCcept in a purely material sense. The general @uestion o8 e(olution on
other plants in the Solar System #as discussed intermittently and mingled #ith that o8 this
#orldI <ecause the eCposition #as mainly in the 8orm o8 @uestions <y Sinnett and ans#ers <y
the MahatmasI hence did not 8ollo# any natural order in un8oldment. The Mahatmas
complained a<out the insistence <y their correspondents on ha(ing su<Eects eCplained in
#hat the correspondents thought #as the right order.
An e(olutionary #orld system #as called a =planetary chainI= the lin9s in it are these
metaphysical planes o8 eCperienceB or =glo<es= #hich human consciousness occupies in
succession o(er periods o8 many millions o8 years. Sinnett got the idea that these =glo<es=
re8erred to the (isi<le planets o8 the solar systemB and that humanity in its e(olution passed
8rom one to the other. 'The teaching 8inally arri(ed at in neo-theosophy is that the order is
8irstB t#o un9no#n planets o8 the pastB then MarsB EarthB MercuryI and t#o unnamed glo<es
to come.)
This teaching #as @uestioned <y some #ho 9ne# <etter. SinnettB #ho #as
temperamentally incapa<le o8 ta9ing correction o8 this 9indB re8used to rescind the errorB <ut
a8ter :.2. /la(ats9y had made the correction in The Secret 1octrineB remained generally
silent on the su<Eect until a8ter her death. In 1343B the contro(ersy <ro9e out again #ith
-illiam ,. %udge on :.2./.0s sideB and a num<er o8 the English intellectuals on the otherB led
<y Sinnett. The <itterness engendered contri<uted largely to the =%udge !aseB= and the
conse@uent 8irst split in the Society #hich led to the others.
--- 2
In order to uphold his positionB Sinnett resorted to charges against :.2./.B not only o8
incorrect understanding o8 the Mahatma0s teachingB <ut o8 8alsi8ication o8 the Mahatma0s letter.
A8ter the split and %udge0s deathB the =MarsB Mercury= 8allacy <ecame em<edded in the
teachings accepted <y the Society as authenticB aided <y the 7ead<eater-/esant =clair(oyant
corro<orationsI= and the Secret 1octrine teaching #ent out o8 the #indo# #ith the %udge
8action o8 the Society. -hen The Mahatma 7etters '8rom Sinnett0s 8iles) #ere pu<lished in
1423B it #as 8ound that :.2./. #as upheld in e(ery particular. 'See p. 434B Mahatma 7etters.)
The neo-theosophists e(aded the issue and ha(e continued to do so e(er since. The gra(est
o8 moral implications lie against Sinnett in the 8act that he #ent so 8ar as to accuse :.2./. o8
8raudB in de8ense o8 his o#n (anityB and that #ith the e(idence to the contrary in his o#n
possession. The only logical eCplanation 8or such an action is the psycho-pathological <asis
that appears to run through all the neo-theosophical history. Sinnett0s prideB and his
#illingness to see truth and the #ell-<eing o8 others su88er 8or itB are indicated in the 8ollo#ing
eCtract 8rom a Mahatma0s letter to him;

...And I must 8ran9ly tell you that my 8riendly regard su88ered a shoc9 8rom hearing o8
your =ultimatum= #hich may <e condensed thus; - =Either Mrs. :. passes a #ee9 or so at our
houseB or I 'you) lea(e the 7.7. to get on as <est it can.= It almost meant this; Masters Gor ?H
no masters to the contrary not#ithstandingB I must and shall sho# the 7.7. that anything they
may ha(e heard a<out this a88air #as 8alseB and that the Masters #ould ne(er consent to any
action hurt8ul to my pride; that must <e protected in any e(ent.= My 8riendB this is treading
upon dangerous ground. In our mountains hereB the 1ugpas lay at dangerous partsI in paths
8re@uented <y our !helasB <its o8 old ragB and other articles <est calculated to attract the
attention o8 the un#aryB #hich ha(e <een impregnated #ith their e(il magnetism. I8 one <e
stepped upon a tremendous psychic shoc9 may <e communicated to the #ay8arer so that he
may lose his 8ooting and 8all do#n the precipice <e8ore he can reco(er himsel8. FriendB
<e#are o8 2ride and EgoismB t#o o8 the #orst snares 8or the 8eet o8 him #ho aspires to clim<
the high paths o8 *no#ledge and Spirituality. Dou ha(e opened a Eoint o8 your armour 8or the
1ugpas - do not complain i8 they ha(e 8ound it out and #ounded you there ... I am sorry that
you did not recall these 8acts <e8ore spea9ingB as this ma9es my position still more
em<arrassing <e8ore my chie8B #hoB o8 course has had the =ultimatum= put on record. Dou
deny ha(ing e(er applied to <e accepted as a chelaI AhM my 8riendB #ith such 8ailings
smouldering in your heartB you could not <e e(en a =lay chela.= /ut once more I say let us
drop the su<Eect. -ords #ill not o<literate deedsB and #hat is done is done. My <rother M.
#ho has more authority than IB has Eust #ritten the promised letter to the =Inner !ircle.= Dour
=honour= good 8riendB is sa(ed - at #hat price - read and you shall see .... ' The Mahatma
7ettersB p. 3+4-.6)
--- 3
-hat the (isi<le price #as at that timeB #e do not 9no#I it #as e(idently hea(y. The
(isi<le price today is the crippling o8 the Theosophical Mo(ement <y the neo-theosophy that
stemmed out o8 Sinnett0s intracta<le misunderstanding. A pillar o8 social respecta<ility - #hen
put to the test he pro(ed a <ad citiJen o8 the =occult #orld.=
As to ho# he made the mista9e to <egin #ith; it traces clearly to a po#er8ul
materialistic <ias.= :e 8ound the doctrine o8 the eCistence o8 super-physical =planes= o8 <eingB
almost impossi<le to understand. It #as di88icult in those days eCcept 8or those #ho had a
truly metaphysical <ent o8 mind and the rather rare capacity to thin9 in one more dimension
than the normal. The doctrine is easier to understand in these days #hen radioB radarB etc.B
ha(e <ecome commonplacesB and the real =8ourth dimensionB= permea<ilityB predicted <y
:.2./.B has <een added to our perceptions in the intellectual sense. Det it is still a su<Eect o8
con8usionB not clari8ied <y the 8act that =planeB= li9e =glo<eB= is a (ery poor #ord.
In reading Sinnett0s ponderous #ritingsB his o<(ious mista9es o8 comprehension and
nai(etesB #e are 8orced to conclude that the eminent gentleman #asB as #e say in AmericaB
not (ery @uic9 on the upta9e. :e #as se(erly scari8ied at times <y the Mahatmas in their
correspondence #ith himB #hich they 8inally dropped as o8 no 8urther use. A8ter a timeB he
tried to reopen it <y resorting to spirit mediumsB chie8ly one !.-. 7ead<eater.
This gentleman had <een a clergyman o8 the !hurch o8 EnglandB #ho <ecame in(ol(ed
in spiritualistic phenomena and 8inally too9 up Theosophy. :e #ent to India and <ecame
accepted as a chelaI #ith the #arning that he no# had an opportunity =to eCpiate the *arma
o8 his caste= - i.e.B the !hristian clergy. The details o8 his 8ailure in this tas9 are not 9no#n. It
logically is in(ol(ed #ith a moral record #hich later 0caused scandals in the Society and the
attention o8 courtsB and in(ol(ed con8essions <e8ore a Theosophical in(estigating committeeI
also his resignation 8or a time 8rom the Society.
In general it is poor practice to drag personal character into a philosophical
contro(ersyB partly <ecause conclusi(e e(idence o8 the 8acts is usually lac9ingB and partly
<ecause enemies o8 the #or9B #ithin and #ithoutB ha(e a standard and unscrupulous practice
o8 in(enting e(erything (icious they can thin9 o8 to say a<out anyone #ho is o8 important
ser(ice to it. In this caseB ho#e(erB the issue is germane. The <elie8 in 7ead<eater0s
teachings rests solely upon his and Annie /esant0s claims to spiritual clair(oyance o8 the (ery
highest orderI clearlyB 8rom the attitude o8 the neo-theosophistsB superior to that o8 the
Mahatmas themsel(es. It is impossi<leB eCcept 8rom a <asis o8 a<solute purity o8 soulB to
attain such perceptions or anything remotely resem<ling them. And 7ead<eater0s
delin@uencies #ere sel8-con8essed.
In court procedureB the la#yers ha(e the pri(ilege o8 =impeaching the #itnessI= o8
<ringing to (ie# any 8acts tending to cast dou<t on the relia<ility o8 the #itness. :ere #e
ha(e a case #here the character o8 the !hie8 Founder o8 the Mo(ementB the direct Agent o8
the MahatmasB #as <lac9ened in the attempt to sustain a teaching di88ering in a (ital manner
--- 4
that o8 her TeachersI and #here the ran9s o8 Theosophists and pu<lic opinion ha(e <een
thro#n into dissension and con8usionI and all <ased upon claims to superhuman perceptions
<y these t#o people. Surely i8 e(er a case eCisted #here merciless in@uiry into competency
and relia<ility is Eusti8iedB this is it.
/ut character is no issue in spiritualistic phenomena. I8 anything has <een made
Theosophically clearB it is that engaging in such practices tends to destroy character and
7ead<eater graduated 8rom orthodoC !hurch o8 England !hristianity to spiritualismI
8rom spiritualism to TheosophyI 8rom TheosophyB as a 8ailed chelaB <ac9 to
spiritualism under the guise o8 =Seer= 8or SinnettI Sinnett the proud and (ainI Sinnett the
traducer o8 the character o8 his o#n TeacherI Sinnett the hopeless case le8t to his 8ate.
:ardly surprising that the =Messages 8rom the Mahatmas= that he recei(ed caused him
to say that the original series #ere =mere tra(esties o8 the true meaning.= The ne# =true
meaning= eCculpated him and damned :.2./. in 8ull. :is po#er8ul political in8luence in the
Society put 7ead<eater in <usinessI 7ead<eater put him in <usiness as a great man - until
the scandals <ro9e. :e diedI 7ead<eater diedI <ut 7ead<eater0s teachings li(e on in
con8usedB credulous or unin8ormed minds.
It may <e as9ed; =-hat practical di88erence does it ma9e #hether #e thin9 #e e(ol(e
8rom Mars through Earth to MercuryB or stay on this planet through the cycle?= Such a remar9
indicates ignorance o8 the coherent and integral nature o8 the teachings. !osmogenesis is
not separate 8rom anthropogenesisB and the la# o8 correspondences rules. To say that the
=2lanetary !hain= contains simultaneously three di88erent physical planets is e@ui(alent to
saying that a man simultaneously o#ns three physical <odies. Such a scheme o8 e(olution is
an utter a<surdity in (ie# o8 the real relation <et#een man and his planetB and the mode o8
deri(ation and sustention o8 his principles. ne might as #ell try to s#im #ith a millstone
around his nec9 as 8ind his #ay through the mysteries o8 the Secret 1octrine laden #ith this
/ut 8or immediate purposesB there is an e(en more serious aspect to it. Theosophy is
set 8orthB not as speculation or re(elationB <ut as 9no#ledgeB gained <y the la<ors and
sacri8ices - ayeB the tortures and deaths - o8 many generations o8 AdeptsI its 8acts o<tained in
such manner as to ha(e independent chec9ing. In the mind o8 an intelligent man in(estigating
TheosophyB all such status is shot to shreds #hen he meets such contradictory doctrines
solemnly put 8orth as =9no#ledge.= "e# to the su<EectB and una#are o8 the history o8 this
8raudulent aspect o8 the Mo(ementB he must meet such a puJJle and inconsistency. :e
seldom sol(es itB <ut passes contemptuously and sometimes sadly on. :e may meet the
neo-theosophical (ersion aloneB and ta9e it 8or the actual teaching o8 TheosophyI to reEect it
on its 8aceB or later to meet the other a<surdities that cluster in its trainB and reEect all. For
7ead<eater0s e(il #or9 did not end here.
--- &
A most important indication in the genesis o8 neo-theosophy is the occult crimeB
leading into a series o8 such occult crimesB upon #hich it #as 8oundedI #hen #e say =crime=
#e use the #ord designedlyB <ecause ingratitude is thus called in the teachings. To turn
against one 8rom #hom #e ha(e had spiritual <ene8it is to rupture 8or the time <eing - #hich
may <e an incredi<ly long time <eing - a channel o8 understanding <y #hose 8ull use alone #e
may <ecome an un<ro9en lin9 in the eternal chain o8 e(olution.
All that this prominent gentlemanB SinnettB e(er had 8rom the Masters #as through
Madame /la(ats9y. Through her mission alone the Mo(ement eCisted. Many o8 the letters
he recei(ed #ere directly through her agency. It #as <y her a#8ul su88ering at the hands o8 a
sneering pu<licB that the -estern #orld e(er 9ne# the light. Incalcula<ly <ad and lasting
conse@uences result 8rom such a <ro9en 9armic chainB and the picture is appallingly clear in
this case.
The instinct or intuition o8 re(erence and de(otion in man9ind is its most po#er8ul urge
and its road <ac9 to union #ith the All-Sel8. /ut e(erything in nature is dualI the more potent
is a po#er 8or goodB the more potent it is 8or e(il. 1e8iled <y impious handsB channeled into
a(enues o8 personal po#erB this same re(erence <ecomes a cataclysmic 8orce that may lead
to utter damnation. In neo-theosophy is to <e 8ound the initial <ut #ell-ad(anced stages o8
such a one hundred and eighty degree turn. 7et us then eCamine more closely the seed o8
this >pas tree as it sprouted in the heart o8 its unconscious progenitor.
It #as not only in the matter o8 the =2lanetary !hain= that SinnettB #ho had had so
much 8rom Madame /la(ats9yB loaded contempt upon her. Incident a8ter incident appears in
The Mahatma 7ettersB together #ith the correcti(e measures tried <y the Mahatmas in (ain.
The Mahatma =*.:.= #ent a long distance in the 8ollo#ing;
=My poorB <lind 8riend - you are entirely un8it 8or practical occultismM Its la#s are
immuta<leI and no one can go <ac9 on an order once gi(en. She can send on no letters to
meB and the letter ought to ha(e <een gi(en to Mohini. :o#e(er I ha(e read itI and I am
determined to ma9e one more e88ort - 'the last that I am permitted) - to open your inner
intuition. I8 my (oiceB the (oice o8 one #ho #as e(er 8riendly to you in the human principle o8
his <eing - 8ails to reach you as it has o8ten <e8oreB then our separation in the present and 8or
all times to come - <ecomes una(oida<le. It pains me 8or youB #hose heart I read so #ell -
e(ery protest and dou<t o8 your purely intellectual natureB o8 your cold -estern reason -
not#ithstanding. /ut my 8irst duty is to my MasterB and dutyB let me tell youB is 8or usB stronger
than any 8riendship or e(en lo(eI as #ithout this a<iding principle #hich is the indestructi<le
cement that has held together 8or so many milleniumsB the scattered custodians o8 nature0s
grand secrets - our /rotherhoodB nayB our doctrine itsel8 - #ould ha(e crum<led long ago into
unrecognisa<le atoms. >n8ortunatelyB ho#e(er great your purely human intellectB your
spiritual intuitions are dim and haJyB
--- +
ha(ing <een ne(er de(eloped. :enceB #hene(er you 8ind yoursel8 con8ronted <y an apparent
contradiction <y a di88icultyB a 9ind o8 inconsistency o8 occult natureB one that is caused <y our
time honoured la#s and regulations - 'o8 #hich you 9no# nothingB 8or your time has not yet
come) - 8orth#ith your dou<ts are arousedB your suspicions <ud out - and one 8inds that they
ha(e made moc9 at your <etter natureB #hich is 8inally crushed do#n <y all these decepti(e
appearances o8 out#ard thingsM Dou ha(e not the 8aith re@uired to allo# your -ill to arouse
itsel8 in de8iance and contempt against your purely #orldly intellectB and gi(e you a <etter
understanding o8 things hidden and la#s un9no#n. Dou are una<leB I seeB to 8orce your <etter
aspirations - 8ed at the stream o8 a real de(otion to the Maya you ha(e made yoursel8 o8 me -
a 8eeling in youB that has al#ays pro8oundly touched me - to li8t up the head against coldB
spiritually <lind reason; to allo# your heart to pronounce loudly and proclaim thatB #hich it
has hitherto only <een allo#ed to #hisper; 02atienceB patience. A great design has ne(er
<een snatched at once.0 Dou #ere toldB ho#e(erB that the path to ccult Sciences has to
<e trodden la<oriously and crossed at the danger o8 li8eI that e(ery ne# step in it leading to
the 8inal goalB is surrounded <y pit-8alls and cruel thornsI that the pilgrim #ho (entures upon it
is made 8irst to con8ront and con@uer the thousand and one 8uries #ho 9eep #atch o(er its
adamantine gates and entrance - 8uries called 1ou<tB S9epticismB ScornB 5idiculeB En(y and
8inally Temptation - especially the latterI and that heB #ho #ould see <eyond had to 8irst
destroy this li(ing #allI that he must <e possessed o8 a heart and soul clad in steelB and o8 an
ironB ne(er 8ailing determination and yet <e mee9 and gentleB hum<le and ha(e shut out 8rom
his heart e(ery human passion that leads to e(il. Are you all this? :a(e you e(er <egun a
course o8 training #hich #ould lead to it?......... 'p.3&1.)
=And no# to the latest de(elopmentB to the proo8 that you #ere not 0unEustly treated0 -
as you complain in your letter tho0 you ha(e treated <oth :.S.. and :.2./. in a (ery cruel
#ay. Dour greatest grie(ance is caused <y your perpleCity. It is agoniJing - you say - to <e
e(er 9ept in the dar9B etc. Dou 8eel pro8oundly hurt at #hat you choose to call an e(ident and
gro#ing 0un8riendlinessB the change o8 tone0 and so on. Dou are mista9en 8rom 8irst to last.
There #as neither 0un8riendlinessB0 nor any change o8 8eeling. Dou simply mistoo9 M.0s natural
<rus@ueness #hene(er he spea9s or #rites seriously ..... 'p. 3&3.) Dou are yoursel8 ruining
that #hich you ha(e so la<oriously erectedI - .... :ume has <egun in the same #ay. I #ould
gladly help you and protect you 8rom his 8ateB <ut unless you sha9e o88 yoursel8 the ghastly
in8luence that is upon you I can do (ery little .... 'p.3&&.)
=And no# I ha(e done. Dou ha(e t#o roads lying <e8ore youI one leading thru0 a (ery
dreary path to#ard 9no#ledge and truth - the other ... <ut really I must not in8luence your
mind. I8 you are not prepared to <rea9 #ith us altogether then I #ould as9 you - not only to <e
present at the meeting <ut also to spea9 - as it #ill other#ise produce a (ery un8a(oura<le
impression. This I as9 you to do 8or my sa9e and also 8or your o#n.
--- .
=nly #hate(er you do let me ad(ise you not to stop mid#ayI it may pro(e disastrous
to you.
=So 8ar my 8riendship 8or you remains the same as e(er - 8or #e ne(er #ere yet
ungrate8ul 8or ser(ices rendered.= 'p. 3&+.)
This is a terri<le delineation o8 hidden characterI it certainly 8its #ords #ritten Sinnett
concerning another case;
=Aood 8riendB - This is not an ans#er to your last. The letter to my address sent <y you
through Mohini #as ne(er #ritten <y yoursel8. Nerily it #as penned <y oneB at that timeB
entirely under the in8luence o8 a creature o8 Atta Nada -
0The sin o8 sel8B #ho in the >ni(erse
As in a mirror sees her 8ond 8ace she#n0
- and only hersI #hose e(ery #ord he then implicitly trustedI perhapsB this is to a certain
eCtent a Eusti8icationB <ecause there came no hal8-eCpected inter8erenceB no #ord o8 #arning
8rom our @uarters. Thus - no response to itB 8or #e rather turn a ne# page.
=AhB ho# long shall the mysteries o8 chelaship o(erpo#er and lead as 8rom the path o8
truth the #ise and perspicaciousB as much as the 8oolish and the credulousM :o# 8e# o8 the
many pilgrims #ho ha(e to start #ithout chart or compass on that shoreless cean o8
ccultism reach the #ished 8or land. /elie(e meB 8aith8ul 8riendB that nothing short o8 8ull
con8idence in usB in our good moti(es i8 not in our #isdomB in our 8oresightB i8 not ominiscience
- #hich is not to <e 8ound on this earth - can help one to cross o(er 8rom one0s land o8 dream
and 8iction to our Truth landB the region o8 stern reality and 8act. ther#ise the ocean #ill
pro(e shoreless indeedI its #a(es #ill carry one no longer on #aters o8 hopeB <ut #ill turn
e(ery ripple into dou<t and suspicionI and <itter shall they pro(e to him #ho starts on that
dismalB tossing sea o8 the un9no#nB #ith a preEudiced mind.= ..... 'p. 3&3.)
It #ould not <e the part o8 a 8riend to #ithhold the truth #hen the spea9ing o8 it can do
goodB so I must tell you that you ought to put a close #atch upon yoursel8B i8 you #ould not put
an end 8or e(er to my letters. Insensi<ly to yoursel8 you are encouraging a tendency to
dogmatism and unEust misconception o8 persons and moti(es. I am #ell a#are o8 your ideas
upon that #hich you call the 0goody goody0 a<surdityI and I 8eel as pain8ully con8ident that
since in your #orld no one is allo#ed to moraliJe the other and that you are (ery li9ely to
resent itB these #ords are pro<a<ly #ritten in (ain. /ut I also 9no# your sincere desire that
our correspondence should not <e <ro9enI and 9no#ing thisB I point out to your notice that
#hich is certain to ha(e that result= .... 'p.3+..)
To#ard the end;
=The right is on her side. Dour accusations are eCtremely unEustB and coming 8rom you
pain me the more. I8 a8ter this distinct statement you still maintain the same attitude - I shall
ha(e to eCpress my deep regret
--- 3
at this ne# 8ailure o8 ours - and #ish you #ith all my heart <etter success #ith more #orthy
teachers. She certainly lac9s charityB <ut indeedB you lac9 discriminationB
5egret8ully yoursB *.:.=
Such #as the <lac9 9arma attending the inauguration o8 neo-theosophy into the #orld
in its initialB seemingly unimportant aspect.
/ut 9arma as dar9 on the parts o8 others #as looming in the distance. T#el(e years
laterB Annie /esant #as psychically su<orned into an e@ual treachery to#ard Madame
/la(ats9y0s only 8riendB %udgeB and the results o8 this treachery <attered do#n the last
Theosophical Society <arrier to neo-theosophy. /ut she had <rought into the Society at the
(ery <eginningB certain seeds that 8lourished unseen to <ear deadly later 8lo#ers.
=I am sorry you too9 the trou<le o8 posting me a<out /radlaugh. I 9no# him and his
partner #ell. There is more than one trait in his character I esteem and respect. :e is not
immoralI nor could anything that might <e said against or 8or him <y Mrs. *. or e(en yoursel8B
change or e(en in8luence my opinion o8 <oth himsel8 and Mrs. /esant. Det the <oo9
pu<lished <y them - 0The Fruits o8 2hilosophy0 is in8amous and highly pernicious in its e88ects
#hate(er and ho#e(er <ene8icent and philanthropic o<Eects that led to the pu<licaticn o8 the
#or9 ... I ha(e not read the #or9 - nor e(er #illI <ut I ha(e its unclean spirit its <rutal aura
<e8ore meB and I say again in my sight the ad(ices o88ered in the #or9 are a<omina<leI they
are the 8ruits o8 Sodom and Aomorrah rather than o8 2hilosophy the (ery name o8 #hich it
degrades. The sooner #e lea(e the su<Eect - the <etter.= 'p.46&.)
It is hardly surprising that later on sheB innocent personally o8 seCual de(iationsB <ut
carrying a hea(y 9arma o8 pre(ious intellectual sympathy #ith the practices mentioned -
#hate(er they #ere - <ecame intimately lin9ed #ith this 7ead<eaterB #hose scandals ga(e
Theosophy and the Society an enduring shame in the #orld.
E(en an ad(anced chela may pass through (iolently alternating phases o8 light and
dar9nessB as the <uried psychic strata o8 ages o8 past tendenciesB good and e(ilB rise to the
light and eCpend their latent energies. Mr. %udge himsel8B certi8ied as a chela <y Madame
/la(ats9y 8rom the (ery 8oundation o8 the Society in 13.&B the recipient o8 numerous
messages 8rom the Mahatmas until his deathB #ent through long periods o8 se(erance and
Much o8 this sort o8 eCperience is necessary in order to pre(ent the insidious gro#th o8
dependenceI much o8 it may happen <ecause o8 temporary 8ailures o8 one 9ind or anotherI
8or #e clim< to 9no#ledge on the ladder o8 8ailures and their lessonsI lessons deeply
em<edded <y the incredi<le su88ering that they sometimes entrain. In realityB there are only
t#o 8undamental 8ailures; re8usal to recogniJe that one has 8ailedI andB recogniJingB re8usal
to accept the conse@uences and #or9 8or restitution.
All through the mahatma communications to Sinnett are to <e traced
--- 4
the alternating periods o8 light and dar9I times #hen a seemingly hopeless 8all #as 8ollo#ed
<y an uneCpected reco(eryI and times #hen a <right da#n #as as @uic9ly 8ollo#ed <y night.
Sinnett re8used to consider himsel8 a chela under pro<ation at allI he re8used to ta9e any
(o#sI in his o#n eyes he al#ays remained a colleague and near e@ual o8 his
!orrespondents. /ut it #as not so in realityI this (ery re8usal to ta9e on o<ligations #as the
carry-o(er o8 a past 8ailureI 8or the true esoteric pledge allo#s o8 no <reach <y death. It is 8or
one li8e and 8or all li(es to come. :e re8used its rene#al and there#ith re8used the 8inal proo8s
and help that #ould ha(e sa(ed him and the Mo(ement itsel8 8rom incalcula<le #oe.
The Mahatma pointed out to him t#o pathsI one o8 longB drearyB and lonely e88ort
to#ard reco(ery. -hat #as the other? It #as not descri<ed. ne may only surmiseI <ut
certainly it could not ha(e <een a happier oneB 8or 9arma is ineCora<le.
The Mo(ement has 8urnished so many eCamples o8 the 8ailed disciple that actually
typical patterns are discerni<le. There is pro<a<ly no eCperience more disheartening than to
ha(e a conscious contact and help 8rom Those <eyondB cut o88I and there areB it seemsB only
three 9inds o8 reactions to it. The highestB and that #hichB i8 pursuedB trans8orms the 8ailure
into successB ta9es the 8orm o8 a 8ull acceptance o8 one 0s o#n
9armaB a laying aside o8 all <lame and condemnation o8 others in regard to itB and an
unsha9en resol(e to #or9 8or correction and redemption o8 errors. nly a (ery 8e# indeed
seem a<le to do this. The neCt most pro<a<le course is merely the apathy o8 despairI the
dropping o8 e88ort and an attempt to 8ind solace and recompense in the lesserB materialB and
personal things o8 li8eI in reality a hopeless attempt.
The #orst is to place the <lame e(ery#here other than on onesel8I to adopt the
attitude o8 the spoiled childB to see9 sel8-Eusti8ication in e(ery direction. Too o8ten this
graduates into <lac9 treachery to#ard the (ery ones to #hom the (ictim in reality o#es the
most. Follo#edB such a course may lead to that a#8ul day o8 sel8-re(elation #hereon the
amassed 9arma o8 e(il deeds is seen - and thought to <e #orse to undetgo than annihilation
itsel8. Then comes the road o8 no returnB uponB #hich can shine no light.

-ith SinnettB the result o8 his cutting o88 #as a search to 8indB at any costB some 9ind o8
e(idence that he had <een right all alongI that the cessation o8 communications #as through
no 8ault o8 his o#nB and might again <e resumed #hen and i8 he should disco(er a 8itting
means. :e 8ound that means in 7ead<eaterB the spirit mediumB #ho ga(e him <ac9 his dream
- unalloyed <y the re<u9esB the slights and hurts that had marredB in his (ie#B the original
letters. :e 8ound his 1e(achan - =Masters= #ho con8irmed him in all his pride and (anity and
resentmentsB and ru<<ed his smarting soul #ith soothing <alm. It #as indeed con8irmed to
him that his
--- 16
8ormer trou<les had <een due to no 8ault o8 his o#nB <ut only to de8ecti(e means o8
communication - especially =de8ecti(e= persons such as :.2./. - #ho had <een in(ol(ed in
Some dayB perhapsB there #ill 8all into the hands o8 those #ho see9 the truthB the second
series o8 =Mahatma 7etters= to A.2. SinnettI the 7ead<eater 9ind. -ith good 8ortuneB the
situation may then ha(e clari8ied itsel8 so that the more intelligent among TheosophistsB at
leastB #ill <e a<le to read their sinister signi8icance as it really is.
Almost e(ery time that a maEor de(iation has ta9en place in the Mo(ementB it has <een
preceded <y clear #arning. ur unseen 8riends ha(e ne(er let us do#n in that respectI <ut
#e ha(e o8ten let oursel(es do#n in 8ear8ul #ays.
The religious aspects o8 neo-theosophy ha(e <een the maEor source o8 pu<lic damage
to the repute o8 Theosophy; the so-called =scienti8ic= aspect as set 8orth in ccult !hemistry
has insured that no competent scientist #ho #ould mista9e it 8or a real teaching o8 Theosophy
could therea8ter ha(e much use 8or Theosophy.
Ta9ing up the 8ormer 8irstB the #arning #as gi(en through :.2. /la(ats9y in 1331. This
is the 8amous =2rayag MessageB= #hich actually <ecame the real turning point in the
Mo(ementI the di(ider #hich separated the /la(ats9y Theosophists 8rom the lcott
TheosophistsI those #ho held that the true o<Eecti(e o8 the Mo(ement #as the sal(ation o8
man9ind <y the teaching o8 the philosophy o8 Theosophy itsel8I 8rom those #ho held that it
#as merely to <e a <rotherhood o8 religions. This is no# one o8 the maEor issues con8ronting
the Mo(ementB and it is increasing in intensity. -e ha(e printed this message <e8oreI #e #ill
go on printing it as need arises as long as this issue and #e ha(e contemporaneous
The message #as #ritten #ith regard to the 2rayag /rahminsB o8 the =2rayag 2sychic
T.S.B= Allaha<adB IndiaB consisting mainly o8 high caste /rahmins. Its aim #as psychic
researchB and it #as uni@ue among Theosophical groups in reEecting the First <Eect o8 the
Theosophical Society. Its e88orts #ere in the 8ield o8 psychism. The message itsel8B dictated
<y the Mahatma MoryaB #ithB :.2./.0s o#n comments in parenthesesB mar9ed <y asteris9sB
runs thus;
=I #rote to Sinnett my opinion on the Allaha<ad theosophistsB 'not through me
though?)S Adityarom /. #rote a 8oolish letter to 1amodar and /enemadha< #rites a 8oolish
re@uest to Mr. Sinnett. /ecause *.:. chose to correspond #ith t#o menB #ho pro(ed o8
the utmost use and importance to the Society they all - #hether #ise or stupidB cle(er or dullB
possi<ly use8ul or utterly useless - lay their claims to correspond #ith us directly - too. Tell
him 'you)S that this must <e stopped. For ages #e ne(er corresponded #ith anyoneB nor do
#e mean to. -hat has /enemadha< or any other o8 the claimants done to ha(e a right to
such a claim? "othing #hate(er. They Eoin the SocietyB and though remaining as stu<<orn
as e(er in their old <elie8s and superstitionsI and ha(ing ne(er gi(en up caste or one
--- 11
single o8 their customsB theyB in their sel8ish eCclusi(enessB eCpect to see and con(erse #ith
us and ha(e our help in all and e(erything. I #ill <e pleased i8 Mr. Sinnett saysB to e(eryone
o8 those #ho may address him #ith similar pretensions the 8ollo#ing; 0The /rothers0 desire
me to in8orm one and all o8 youB nati(esB that unless a man is prepared to <ecome a thorough
theosophist i.e.B to do as 1. Ma(alan9ar didB - gi(e up entirely casteB his old superstitions and
sho# himsel8 a true re8ormer 'especially in the case o8 child marriage) he #ill remain simply a
mem<er o8 the Society #ith no hope #hate(er o8 e(er hearing 8rom us.
The SocietyB acting in this directly in accordance #ith our ordersB 8orces no one to
<ecome a theosophist o8 the IId. Section. It is le8t #ith himsel8 and at his choice. It is useless
8or a mem<er to argue 0I am one o8 a pure li8eB I am a teetotaller and an a<stainer 8rom meat
and (ice. All my aspirations are 8or good etc.0 and heB at the same timeB <uilding <y his acts
and deeds an impassa<le <arrier on the road <et#een himsel8 and us. -hat ha(e #eB the
disciples o8 the true ArhatsB o8 esoteric /uddhism and o8 Sanggyas to do #ith the Shasters
and rthodoC /rahmanism? There are 166 o8 thousands o8 Fa9irsB Sannyasis and Saddhus
leading the most pure li(esB and yet <eing as they areB on the path o8 errorB ne(er ha(ing had
an opportunity to meetB see or e(en hear o8 us. Their 8ore8athers ha(e dri(en a#ay the
8ollo#ers o8 the only true philosophy upon earth a#ay 8rom India and no#B it is not 8or the
latter to come to them <ut 8or them to come to us i8 they #ant us. -hich o8 them is ready to
<ecome a /uddhistB a "asti9a as they call us? "one. Those #ho ha(e <elie(ed and 8ollo#ed
us ha(e had their re#ard. Mr. Sinnett and :ume are eCceptions. Their <elie8s are no <arrier
to us 8or they ha(e none. They may ha(e had in8luences around themB had magnetic
emanations the result o8 drin9B Society and promiscuous physical association 'resulting e(en
8rom sha9ing hands #ith impure men) <ut all this is physical and material impediments #hich
#ith a little e88ort #e could counteract and e(en clear a#ay #ithout much detriment to
oursel(es. "ot so #ith the magnetism and in(isi<le results proceeding 8rom erroneous and
sincere <elie8s. Faith in the Aods and AodB and other superstitions attracts millions o8 8oreign
in8luencesB li(ing entities and po#er8ul agents around themB #ith #hich #e #ould ha(e to use
more than ordinary eCercise o8 po#er to dri(e them a#ay. -e do not choose to do so. -e
do not 8ind it either necessary or pro8ita<le to lose our time #aging #ar to the unprogressed
2lanetaries #ho delight in personating gods and sometimes #ell 9no#n characters #ho ha(e
li(ed on earth. There are 1hyan-!hohans and 0!hohans o8 1ar9nessB0 not #hat they term
de(ils <ut imper8ect 0Intelligences0 #ho ha(e ne(er <een <orn on this or any other earth or
sphere no more than the 01hyan !hohans0 ha(e and #ho #ill ne(er <elong to the 0<uilders o8
the >ni(erseB0 the pure 2lanetary IntelligencesB #ho preside at e(ery Man(antara #hile the
1ar9 !hohans preside at the 2ralayas. ECplain this to Sinnett 'I !A"0T)S - tell him to read
o(er #hat I said in the 8e# things I ha(e eCplained to Mr. :umeI and let him remem<er that
as all in this uni(erse is contrast 'I cannot translate it <etter) so the light o8 the 1hyan-
!hohans and their pure intelligence is contrasted <y the 0 Ma-Mo !hohans0 - and their
destructi(e intelligence. These are the gods the :indus and !hristians and Mahomed
--- 12

and all others o8 <igoted religions and sects #orshipI and so long as their in8luence is upon
their de(otees #e #ould no more thin9 o8 associating #ith or counteracting them in their #or9
than #e do the 5ed-!aps on earth #hose e(il results #e try to palliate <ut #hose #or9 #e
ha(e no right to meddle #ith so long as they do not cross our path. 'Dou #ill not understand
thisB I suppose. /ut thin9 #ell o(er itB and you #ill. M. means here that they ha(e no right or
e(en po#er to go against the natural or that #or9 #hich is prescri<ed to each class o8 <eings
or eCisting things <y the la# o8 nature. The /rothersB 8or instance could prolong li8e <ut they
could not destroy death e(en 8or themsel(es. They can to a degree palliate e(il and relie(e
su88eringI they could not destroy e(il. "o more can the 1hyan !hohans impede the #or9 o8
the Mamo !hohansB 8or their 7a# is dar9nessB ignoranceB destructionB etc.B as that o8 the
8ormer is 7ightB 9no#ledge and creation. The 1hyan !hohans ans#er to /uddh - 1i(ine
-isdom and 7i8eB in <liss8ull 9no#ledgeB and the Ma-mos are the personi8ication in nature o8
Shi(aB %eho(ah and other in(ented monsters #ith Ignorance at their tail).= S 'pp. 4+1-3)
'1e8ecti(e grammar in this message is due to transmission through a !helaI and to
e(eryone concerned <eing under terri<le pressure 8or time. Eds. "otes)
"o# there certainly #as little =tolerance= in this letterI least o8 allB any hint o8 the all-
tolerant =<rotherhood o8 religions= o8 #hich so much unrealistic cant and hypocrisy #as and is
<eing set 8orth. -hat could possi<ly <e the e88ect o8 creating a <rotherhood o8 religions <ased
on such po#ers and in8luencesB other than to arm these male8icent 8orces many times
stronger than <e8ore? It is clear 8rom this letter that the Mahatmas could not possi<ly ha(e
considered the mutual tolerance inculcated in religionists #ho Eoined the Society as anything
<ut a tolerance o<ligatory upon people mutually in errorB and through #hich they might come
to recogniJe their o#n errors and puri8y their <elie8s to#ard their common origin - Theosophy
-hy #as such a letter #ritten? ne must Eudge o8 that <y its e88ects. It certainly
thoroughly annoyed the 2rayag Society - and #ith it all the Theosophists #ho admired the
2rayag 9ind o8 =theosophist.= These turned out to <eB in especialB SinnettB Annie /esantB and
:.S.lcott. It turned all o8 these against :.2./. For reasons o8 politics and policy not all their
animosity #as re(ealed at onceI <ut it sooner or later <ecame mani8est.
The conclusion #e arri(e at is that it #as the 8irst o(ert mo(e to accomplish #hat is yet
un8inishedI the separation o8 Theosophists o8 the MahatmasB o8 the /la(ats9y-%udge lineageB
8rom those o8 the lcott-Sinnett /esant lineB to 8ound respecti(ely the paths o8 philosophy and
o8 dogmatic religion 8or times to come. Annie /esant stated in pri(ate se(eral times that in
her opinion the - message #as a 8raud <y :.2./. 7ater she contradicted hersel8 in part <y
saying that; =I do not regard the message as genuineB <ut I ha(e ne(er attri<uted it to :.2./.=
'-hat did she mean <y thisB #hen
--- 13
it appeared in a letter #ritten to Sinnett <y :.2./.?)
%udge printed this letterB 8ollo#ing the split in the SocietyB in The 2ath in 134&. lcott
=-e stop the press to ma9e room 8or some needed comments on an article <y Mr.
%udge in the March num<er o8 The 2athB o8 #hich ad(ance proo8s ha(e <een 9indly sent us
8rom "e# Dor9 .... The message is one o8 the most transparently uncon(incing in the history
o8 Mahatmic literature. It <ears upon its 8ace the seal o8 its condemnation. It is an ill-
tempered attac9 ... Mr. %udge asserts that 0this is a genuine message 8rom the MastersB
allo#ingB o8 courseB 8or minor errors in copying0I and concludes his comments on the
document <y saying 0... i8 it <e sho#n to <e a 8raudB then all o8 :.2./.0s claims o8 connection
#ith and teaching 8rom the Master must 8all to the ground. It is no# time that this important
point <e cleared up.0
=It certainly is timeI and ... the undersigned ... #ill help to#ards the clearing up so 8ar
as he can. :e pic9s up the gauntlet 8or the honor o8 the Masters and the <ene8it o8 the
=In so many #ordsB thenB he pronounces the message a 8alse oneB and i8 this is li9ely to
shatter :.2./.0s o8t-declared in8alli<ilityB as the transmitter o8 only genuine messages 8rom the
MastersB so let it <eI the sooner the monstrous pretense is upset the <etter 8or her memory
and a no<le cause ... it does not 8ollo# that :.2./. consciously 8alsi8iedI the simple theory o8
mediumship has eCplained many e@ually decepti(e and e(en more eCasperating messages
8rom the in(isi<le #orld; and she hersel8 has #ritten and said to the spy Solo(yo88B that at
times she #as possessed <y e(il in8luences. -e 9no# all the #eight that such a suggestion
carriesB and yet repeat it in the 8ull con(iction that the disco(eries o8 hypnotic science ha(e
already 8urnished proo8 o8 its entire reasona<leness.
=The putati(e 0messageB0 moreo(erB grossly (iolates that <asic principle o8 neutrality
and eclecticism on #hich the Theosophical Society has <uilt itsel8 up 8rom the <eginningI and
#hich the sel8-sacri8icing action o8 the %udicial !ommitteeBS at 7ondon last summerB (indicated
to the satis8action o8 all the Sections ... The moment that the dogma is esta<lished that the
genuineness o8 :.2./.0s series o8 Mahatmas letters depends upon the acceptance o8 such a
8raud as the a<o(eB the Society #ill ha(e to 8ind another 2residentB 8or it #ould soon <ecome
the game-preser(e o8 rogues.
AdyarB March 2.B 134&. :.S. 7!TT.=
lcott 9ne# nothing a<out #hat :.2./. had #ritten or said to Solo(yo88B eCcept #hat
Solo(yo88 said.
S This =sel8-sacri8icing= action consisted o8 re8using to allo# %udge to appear <e8ore it
#ith his e(idence in de8ense against charges that had <lac9ened his name throughout the
--- 14
Sinnett #rote as 8ollo#s in a pri(ate letterB later pu<lished in The /oston :erald;
=... I ha(e 9no#n 8or a great many years that many letters in the Mahatmas0
hand#ritingB coming through Madame /la(ats9y hersel8 #ere anything <ut #hat they seemed.
=The trou<le in this respect <egan a<out the year 133.B #hen Madame /la(ats9y #as
in this country 'England) and desirous o8 carrying out many arrangements #ith the society in
7ondon o8 #hich I personally disappro(ed. To my surprise I recei(ed through her letters in
the 8amiliar hand#riting o8 the Mahatma *.:.B #hich endorsed her (ie#s and desired my
compliance. These ga(e me great distress at the timeB though I did not at 8irst suspect the
<ona 8ides o8 the origin.=
nly a year laterB #hen %udge pu<lished an accusation against him o8 ha(ing
considered :.2./. a 8raudB he replied;
=I ne(er said anything o8 the 9indB and I ne(er in my li8e called Mme. /la(ats9y a 8raud.
=The accusation is dou<ly a<surd <ecause 8or many years past and since <e8ore the
period re8erred to I ha(e had means o8 my o#n 8or 9no#ing that Mm. /la(ats9y had not <een
deserted <y the MastersB and I 9no# that she #as in their care up to the last day o8 her li8e ....
=I merely #rite no# to dissipate the delusion on #hich Mr. %udge0s article is 8oundedB
and to eCpress at the same time my regret that his latest utterances concerning mysel8 should
ha(e <een colored <y stories as to my sayings and mental attitude that #ere entirely untrue.=
1uring the preparation o8 The :istory o8 the Theosophical Mo(ementB pu<lished in
142&B its #ritersB personally #ell 9no#n to the present #riterB sent Sinnett a copy o8 his letter
as it had <een pu<lished in The :eraldB as9ing him to (eri8y it. :e did soB admitted it as
correctB and regretted that these old matters had <een <rought upB since he had long ago
=8orgi(en Madame /la(ats9y and %udge the #rongs they had done him.= -hich Sinnett
spo9e on #hat occasion?
"o# note that in his reception o8 the 2rayag message appears the same sort o8
delin@uency that sho#s in his accusation against :.2./. o8 8alsi8ying the Mahatma 7etter on
the planetary system. :e did not ha(e to ta9e her #ord 8or it. :e had had thenB as Madame
/la(ats9y0s initial parenthesis sho#sB an indication through some other channelI Eust as in the
planetary matter he had had the original teCt all the time. 7i9e#iseB the denouement #as
>pon pu<lication o8 The Mahatma 7ettersB #e 8ind such as the 8ollo#ing;
=... And yet according to the theologiansB 0Aod the sel8 eCistent <eing is a most simpleB
unchangea<leB incorrupti<le <eingI #ithout partsB 8igureB motionB di(isi<ilityB or any other such
properties as #e 8ind in matter. For all such things so plainly and necessarily imply 8initeness
--- 1&
in their (ery notion and are utterly inconsistent #ith complete in8inity.0 There8ore the Aod here
o88ered to the adoration o8 the LILth century lac9s e(ery @uality upon #hich man0s mind is
capa<le o8 8iCing any Eudgment. -hat is this in 8act <ut a <eing o8 #hom they can a88irm
nothing that is not instantly contradicted. Their o#n /i<le their 5e(elation destroys all the
moral perceptions they heap upon him unless indeed they call those @ualities per8ections that
e(ery other man0s reason and common sense call imper8ectionsB odious (ices and <rutal
#ic9edness. "ay more he #ho reads our /uddhist scriptures #ritten 8or the superstitious
masses #ill 8ail to 8ind in them a demon so (indicti(eB unEustB so cruel and so stupid as the
celestial tyrant upon #hom the !hristians prodigally la(ish their ser(ile #orship and on #hom
their theologians heap those per8ections that are contradicted on e(ery page o8 their /i<le.
Truly and (erita<ly your theology has created her Aod <ut to destroy him piecemeal.
Dour church is the 8a<ulous SaturnB #ho <egets children <ut to de(our them. 'p. &4.)
=ur ideas on E(il. E(il has no eCistence per se and is <ut the a<sence o8 good and
eCists <ut 8or him #ho is made its (ictim. It proceeds 8rom t#o causesB - and no more than
good is it an independent cause in nature. "ature is destitute o8 goodness or maliceI she
8ollo#s only immuta<le la#s #hen she either gi(es li8e and EoyB or sends su88ering and deathB
and destroys #hat she has created. "ature has an antidote 8or e(ery poison and her la#s a
re#ard 8or e(ery su88ering. The <utter8ly de(oured <y a <ird <ecomes that <irdB and the little
<ird 9illed <y an animal goes into a higher 8orm. It is the <lind la# o8 necessity and the eternal
8itness o8 thingsB and hence cannot <e called E(il in "ature. The real e(il proceeds 8rom
human intelligence and its origin rests entirely #ith reasoning man #ho dissociates himsel8
8rom "ature ... 'p. &+) And no#B a8ter ma9ing due allo#ance 8or e(ils that are natural and
cannot <e a(oidedB - and so 8e# are they that I challenge the #hole host o8 -estern
metaphysicians to call them e(ils or to trace them directly to an independent cause - I #ill
point out the greatestB the chie8 cause o8 nearly t#o-thirds o8 the e(ils that pursue humanity
e(er since that cause <ecame a po#er. It is religion under #hate(er 8orm and in #hate(er
nation. It is the sacerdotal casteB the priesthood and the churches. It is in those illusions that
man loo9s upon as sacredB that he has to search out the source o8 that multitude o8 e(ils
#hich is the great curse o8 humanity and that almost o(er#helms man9ind. Ignorance
created Aods and cunning too9 ad(antage o8 opportunity. 7oo9 at India and loo9 at
!hristendom and IslamB at %udaism and Fetichism. It is priestly imposture that rendered
these Aods so terri<le to manI it is religion that ma9es o8 him the sel8ish <igotB the 8anatic that
hates all man9ind out o8 his o#n sect #ithout rendering him any <etter or more moral 8or it. It
is <elie8 in Aod and Aods that ma9es t#o-thirds o8 humanity the sla(es o8 a hand8ul o8 those
#ho decei(e them under the 8alse pretence o8 sa(ing them. Is not man e(er ready to commit
any 9ind o8 e(il i8 told that his Aod or gods demand the crime?I (oluntary (ictim o8 an
illusionary AodB the a<Eect sla(e o8 his cra8ty ministers. The Irish Italian and Sla(onian
peasant #ill star(e himsel8 and see his 8amily star(ing and na9ed to 8eed and clothe his padre
and pope. For t#o thousand years India groaned under
---- 1+
the #eight o8 casteB /rahmins alone 8eeding on the 8at o8 the landB and today the 8ollo#ers o8
!hrist and those o8 Mahomet are cutting each others throats in the names o8 and 8or the
greater glory o8 their respecti(e myths. 5emem<er the sum o8 human misery #ill ne(er <e
diminished unto that day #hen the <etter portion o8 humanity destroys in the name o8 TruthB
moralityB and uni(ersal charityB the altars o8 these 8alse gods.= 'p. &.-3)
"o# thenB are not these denunciations e(en more terri<le than the 2rayag Message?
Are they not an e(en grosser <reach o8 the 8amous =neutrality= o8 the T.S.and its so-called
=<rotherhood o8 religions?= 1o they not sho# once and 8or all that in the eyes o8 personages
so #ritingB the only possi<le reason 8or <ringing all these religionists together on a <asis o8
mutual tolerance #as to let nature ta9e its course in mutual eCposure o8 errorsB and to sort out
8or real 9no#ledge those #ho did =catch on= to the truth? !an the #riters o8 such letters <e
suspected 8or one instant o8 coddling and encouraging these religions? -here does this
lea(e standing the preposterousB the <lasphemous claim o8 neo-theosophy that e(ery religion
has a Master at its head?
In the same year that the 2ra(ag Message #as recei(ed <y SinnettB he had these
statements in his possessionI yet charged :.2./. #ith 8raudI 8or years allo#ed Annie /esant
and lcott to malign her name o(er itB #ith ne(er a #ord to clear her or indicate that that
Message #asB in relation to the real (ie#s o8 the MahatmasB only a (ery mild description o8
the instrumentation o8 religion. ssa upon 2elionI treachery upon treachery. And to this
hourB e(ery adherent o8 neo-theosophy accepts upon his o#n headB in degree culpa<le in
ratio #ith his 9no#ledge o8 the 8actsB that same <lac9 line o8 9arma. So clear and distinct is
that lineM It #as A.". !ha9ra(artiB a mem<er o8 that same group o8 2rayag /rahminsB #ho
came to America to the -orld0s 2arliament o8 5eligions in 1343I <ecame the =guru= o8 Annie
/esantB and =magnetiJed= her - a8ter #hich she =sa#= the MasterB #ho told her to eliminate
%udge 8rom the Society. '=Dour strength #as gi(en you 8or this.=) 1uring this timeB sheB li9e
SinnettB #as also recei(ing =messages 8rom the Masters= through the medium 7ead<eater.
Some day perhaps #e shall see all these too.
It #as also this !ha9ra(arti #ho #as a mem<er o8 the !ommittee #hich in 1ecem<erB
1334B had unanimously recommended that no de8ense o8 Madame /la(ats9y <e made
against the !oulom< charges. And %udgeB <y 1343B had <ecome the chie8B and the last
maEor mem<er o8 the Society to remain uncompromisingly in de8ense o8 Madame /la(ats9y
and her #or9. There could <e no clearer picture o8 a line o8 destruction.
An intensi8ying stress is (isi<le in the Mo(ement 8or a not 8ar distant 8uture. "eo-
theosophyB than9s to a historical o<scuration due to lapse o8 timeB has no# <ecome partly
dissociated 8rom the disgrace8ul =messianic= episode o8 the t#entiesB #hich ga(e it and the
Mo(ement simultaneouslyB 8ear8ul pu<lic #ounds. It is <eing strengthened and reha<ilitatedB
and urged upon the pu<lic ane# as a su<stitute and mas9 8or real Theosophy. -e cannot
dissociate this 8rom the no# near approach o8
--- 1.
14.&I <ecause a triumph o8 neo-theosophy #ould lea(e Theosophy and the Messenger o8
0.& #ithout a 8riend in the Mo(ement. Such a triumph is not impossi<leI today it is neo-
theosophyB and not TheosophyB that is @uoted <y the press and #riters o8 <oo9s on religionI
the others are almost #ithout (oice o8 any reaching @ualityB and de(oid o8 any po#er8ul
organiJation to command pu<lic notice.
The >nited 7odges and their =uno88icial= organB TheosophyB #ere once a po#er8ul
8actor against neo-theosophy and its per(ersionsB <ut they ha(e <een strangely passi(e in this
8or some years.
-hate(er the criticisms le(eled against the =Tingley SuccessionB= it also stood against
neo-theosophy. /ut it is scattered no#.
The !anadian Section o8 the Society is mainly composed o8 /la(ats9y sympathiJersI
its pu<lication is not #idely read.
It is still -heaton and Adyar and 7ondon that the pu<lic press loo9s to 8or =authentic=
presentation o8 TheosophyB despite a large underto# o8 unorganiJed and unidenti8ied
Theosophists #ho no# see Madame /la(ats9y in a true light.
:a(ing thus set 8orth the 9armic heredity o8 neo-theosophyB let us neCt eCamine the
contours o8 the hy<rid in more detail.
2. The 7i<eral !atholic !hurch.
"ot neCt to the planetary chain 8allacy in timeB <ut primary in importanceB is the
re(i(i8ication o8 the =ld !atholic !hurch= in the 8orm o8 the =7i<eral !atholic !hurch.=
-e ha(e re8erred pre(iously to Mr. T.:. 5ed8ern0s study o8 the history o8 this e88ortB and
to our inde<tedness to him 8or placing 8acts concerning it <e8ore the Theosophical pu<lic in
2eace 7odge Studies 1 and 2. This church has <een re8erred to <itterlyB and at some lengthB
in (arious pu<lications <y Society mem<ersB <y the late :.". Sto9es in the no# de8unct .E.
7i<rary !riticB and o8ten <y the magaJine Theosophy o8 the >nited 7odge. -e ha(e re8erred
to it especially in our issue o8 cto<erB 14&2B in the article entitled; =7i<eral !atholicsB
2yramidsB and So Forth.=
All o8 the a<o(e ha(e <een criti@ues <y open enemies #ho ha(e ne(er <een
associated #ith the !hurch and ha(e not there8ore seen its #or9ings 8rom the =insideB= as it
#ere. In this respectB Mr. 5ed8ern0s report is uni@ue. :e #as part o8 the !hurch at one timeI
and it seems apparent that anyone #ho has studied his approach to neo-theosophy 8or some
years pastB must ha(e concluded that #hate(er he had to sayB he #as trying to <e as gentle
as he could to#ard it. :is charity to#ard the institution emphasiJes the actual damning 8acts
that he sets 8orth.
In 2eace 7odge Study "o. 1B page 1B introducing the su<EectB he goes 8ar to#ard
eCposing the plot <ehind the scenes. 2art "o. 1 had <een printed in The 7i<eral !atholic 'a
magaJine)I <ut the second had <een declined <y the =2residing /ishop= on t#o groundsB one
o8 #hich #as =that Madame /la(ats9y is not #ell 9no#n <y the present generation o8
Theosophists and 7.!.!. people.= De godsM!ertainly this is a <itter truth as to the
Theosophists o8 the Theosophical Society and the 7.!.!. mem<ersI <ut it is eCactly the
treason o8 neo-theosophy and this 7.!.!. #hich ruled the roost in the Society 8or so long - still
does to a large degree - #hich is responsi<le 8or that condition. It is logical that <eing a part
o8 the machine #hich alienated these people 8rom the original teachingsB this =/ishop= should
see9 to perpetuate these results #ith such an eCcuse. /ehold the reasoning in(ol(ed;
=Madame /la(ats9y is not #ell 9no#n to the Theosophists o8 this generationB there8ore it is
out o8 order 8or us to ta9e part in anything that might ma9e her <etter 9no#n.= Mr. 5ed8ern
does not agree #ith thisI he admits truth in the generaliJation <ut says that part o8 the
purpose o8 his paper is to remedy that situation. /ut the truth o8 the generaliJation 'outside o8
the Society) itsel8 is @uestiona<le. The only <ody in #hich she is #ithout honor to that eCtent
is the one o8 #hich she #as directly co-8ounderI and it is to neo-theosophy that #e o#e that
in8amous situation.
From this pointB 8or some distanceB #e #ill 8ollo# in our o#n #ords the history gi(en <y
Mr. 5ed8ern. ur 8acts #ill <e the same - eCcept #here #e add to themI <ut as our (ie#point
and conclusions are di88erentB readers are ad(ised to peruse Mr. 5ed8ern0s o#n rendering
The !hurch #as actually an enterprise to meet a sort o8 popular demandB and as usual
in such casesB it #as a compromise. For agesB most men
--- 1+
ha(e <een una<le to loo9 Truth directly in the 8aceI yet ha(e <een 8orced to cope #ith the
presence o8 a de(eloping intellect #ithin themsel(es. :ence the eternal and al#ays (ain
search to 8ind ne# and com8orting things #ithout gi(ing up old and com8orting thingsI the
continual attempt to splice truth to error. /ecause this attempt in(ol(es <oth spiritual
co#ardice and compromise #ith untruthB it ne(er represents an ad(anceB <ut al#ays a ne#
stum<ling <loc9 in the path o8 9no#ledgeI the more highly e(ol(ed to#ard the truth are such
compromisesB the more dangerous they areI <ecause they attract into their traps the higher
types o8 mind. The thing that is 8arthest 8rom the truth is not the most dangerousB <ecause it
can <e too easily seenI it is the imitation o8 truth that is deadliestB <ecause o8 its
decepti(eness. In the long runB the compromiser is 8orced <y 9armic la# to meet the 8ull truth
head-onI and in the collision may meet complete personal destruction.
The inception o8 the 7.!.!. #as in a small group o8 !hurch o8 England mem<ers #ho
Eoined the Society under its original lcott-phase o8 a <rotherhood o8 religionsI and #ho had
<ecome dissatis8ied #ith the narro#ness o8 their o#n traditional church. =They #anted to
continue traditional !hristian #orshipB <ut they #ere de<arred 8rom doing so #ith an easy
conscienceB <ecause they could not con8ine their thin9ing #ithin orthodoC re@uirements.=
<(iously the #ea9ness #as their attachment to =traditional !hristian #orship.= They could
not let goI they had not used their opportunity #ithin the Society to 8ind 8reedom 8rom these
<onds. The 8re@uent inEunction to religionists #ithin the Society - sometimes repeated <y
:.2./. hersel8 - #as that no one #as eCpected to lea(e his religionB <ut to #or9 8or truth #ithin
it. '-hat #e #ould understand <y that is that one #ho 8ound his 9amic duties still in a church
- something that #e ha(e 8ortunately escaped entirely - should try to <ring home the
Theosophical truths <ehind the doctrines to his colleagues. At any rateB the impracticality o8
this program as a church re8orm soon enough sho#ed itsel8. "o church #as e(er so8tened up
<y its Theosphical mem<ers - 8e# e(er EoinedB and still remained church mem<ers. /ut a ne#
church #as created in this mannerI the one #e are sur(eying.)
The ld !atholic !hurchB o8 #hich it #as a metamorphosisB stemmed 8rom !ornelius
%ansenB 1&3&-1+33. :e #as a !atholic #ho opEosed the %esuits and tried to re8orm the
!atholic !hurch 8rom #ithinI a sort o8 minor 7uther. :is chie8 <oo9 #as pu<lished t#o years
a8ter his deathB and started a contro(ersyB chie8ly in France and the 7o# !ountriesB #hich led
to a persecution and the eCile o8 many o8 his 8ollo#ers. Some 1utch !atholics <e8riended
them #ithout accepting their teachingsI and in 1.62B a 1utch Arch<ishopB *oddeB #as
deposed 8rom o88ice <ecause o8 this. Eighty priests and 8i8ty-t#o missions re8used the
appointment o8 a successorB and declared themsel(es independent o8 5ome. It is an
amaJing eCample o8 the sla(ery o8 e(en re<ellious minds #hich yet allo# themsel(es to
remain under the in8luence o8 =star rishi= organiJationsB thatB 8inding themsel(es sheep #ithout
a shepherdB they remained orphaned 8or se(enteen years - no <ishop. They #ould not ta9e
--- 1.
8rom the 2ope <ut dared not appoint one themsel(es.S Such a psychology actually seems to
ha(e set the 9armic 9eynote 8or #hat happened t#o hundred years later in connection #ith
the Theosophical Mo(ement.
In 1.14 a recently consecrated 5oman /ishop <y the name o8 NarletB happened upon
this situation in tra(eling through :olland. :e must ha(e <een polishing up his ne# =<ishop
hornsB= <ecause he too9 it upon himsel8 to con8irm some hundreds o8 the re<elsB #ithout
consulting 5ome a<out it. This annoyed the 2ope to such an eCtent that Narlet too9 re8uge
8rom the cold atmosphere else#here among his ne# 8riends in :ollandB and consecrated 8our
more <ishops o8 #hat then <ecame the ld !atholic !hurchI #hose =apostolic succession= is
said to <e accepted <y the 5oman !hurch itsel8 as (alid. 'It #as trans8erred <y a duly
ordained <ishop #ho had ne(er <een un8roc9edI it had presuma<ly to <e recogniJed.)
The decree o8 the in8alli<ility o8 the 2ope #as promulgated in 13.6. '-e are #illing to
#ager that many !atholics thin9 it #as con8erred a<out 36 A.1.) Se(eral congregations o8 the
5oman !hurchB mainly in Aermany and S#itJerlandB re8used this decreeI they Eoined the
1utch groupB #hich con8erred the =succession= on themB and this church 'ld !atholic) still
eCists. According to Mr. 5ed8ernB its mem<ership in :olland #as 16B143 in 144+B 2& to
36B666 in Aermany in 143.B and some thousands in other countries.
In 1463B a suspended !atholic priestB 0:alloranB reported that there #ere !atholic
congregations in England #ho 8a(ored the old !atholic !hurch and #ho #ished to secede
8rom 5ome. This group also #as =orphaned.= -ithout a duly ordained <ishopB #hich they
#orld not ha(e i8 they se(ered 8rom the 5oman !hurchB they could not ha(e the sacraments.
To meet thisB a certain 1r. Mathe#B ordained in the 5oman !hurchB #as consecrated
/ishop 8or Areat /ritain and Ireland. In 1413 entered one %.I. -edge#oodB a most peculiar
character. :e eeems to ha(e <een a true melomaniacB an a<solute 8anatic a<out music to
such an eCtent that church music pulled him to the !hurch o8 England. :e studied 8or the
ministryI and too9 a prominent part in church #or9 along musical lines until he heard Annie
/esant spea9 on Thesophy. :e Eoined the Society three days laterB and #as dismissed 8rom
church #or9 in conse@uence. ' AhB s#eet <rotherhood o8 the religionsM) :e then di(ed into
the acti(ities o8 the Society '#e re8use to call them =theosophical= acti(ities at that date) and
<ecame Aeneral Secretary. It #as the group centering on -edge#ood to #hich #e ha(e
re8erred a<o(e.
-edge#ood met the remains o8 the ld !atholic !hurch in 1413B said remains <eing
much diminished <y contentions #hich had <ro9en out. It seems that 0:alloran had 8i<<ed a
<it a<out the pre(alence o8 ld !atholic type congregations in England. Mathe#B 8ollo#ing
his consecrationB had shi8ted his o#n allegiances se(eral timesI made =unconditional
su<mission= to the 5oman !hurch itsel8I then tried to esta<lish something called the -estern
rthodoC >niate !atholic !hurchI creating ne# <ishops right and le8t 8or the purpose. :e
died in 1414 and his =<ishops= scatteredB Eoining mostly the 5omanB AnglicanB or ld !atholic
S -eirdly enoughB there eCist corresponding situations in the Theosophical Mo(ement
--- 13
-edge#ood met #ith the English remnants o8 this shady and shi8ty historyI #ho seem
to ha(e <een (ery 8e# indeed. :e sa# in this dissident 8ragment a chance 8or some 9ind o8
ne# theology in #hich he could reconcile his churchly de(otion #ith his theosophical
predilectionsB and thus <ecame the 8irst and 9ey compromiser o8 principles. :e too9 up the
matter o8 ordination #ith Mathe# and <ecame a priest. Se(eral other mem<ers o8 the Society
#ere ordained some#hat laterB and an oratory #as opened in 7ondon. Mathe# #as still top
manI in 1414B he remar9ed that the se(en <ishops he had consecrated had gone and that he
#as getting oldB hence there should <e some ne# consecrations. -edge#ood and an eC-
Anglican named -illough<yB #ere named in an election. -illough<y had <een accusedB as
an Anglican (icarB o8 seCual misdemeanorsB and had resigned 8rom the church in
conse@uence. '5ed8ern indicates that he had <een accused in a<sence and had not had a
8air hearing.) :e made as eCplanation satis8actory to Mathe# at the time o8 his consecrationI
<ut the scandal <ro9e out again in a 7ondon paper a little laterB and Mathe# repudiated him.
In 141&B Mathe# demanded that the theosophical priests in his church resign 8rom the
SocietyB though he had ordained them on the understanding that they should continue their
Theosophical acti(ities. All o8 his clergyB eCcept an inacti(e oneB pulled out o8 the church 'no#
9no#n as the !atholic !hurch o8 England) and 8ound themsel(es in the same old
predicament - no <ishop. This group too9 the name =7i<eral !atholic !hurch.=
-edge#oodB #ho had <een named 8or <ishopB <ut not yet consecratedB to 8ill in the
gapB <ut #ould not ta9e consecration 8rom -illough<y <ecause o8 the scandals. :e tried a
num<er o8 other <ishops in (arious churchesB <ut had no luc9. :e 8inally made it <y a de(ious
route #hich #ould <e a classic in ecclesiastical history. -illough<y had decided to ma9e his
su<mission to the 5oman !atholic !hurchI <ut <y one o8 those uneCplaina<le @uir9s o8
personal a88initiesB #ished to do his colleagues o8 the 7.!.!. a 8inal 8a(or. -edge#ood #as
a<road. -illough<y #ent to the =5e(erends= 5o<ert *ing and 5upert AauntlettB and told
them he #ished to secure the =apostolic succession= 8or themB <ut could not do it a8ter
su<mitting to 5ome. :ence he consecrated *ing and Aauntlett =to hold the succession in
trust= 8or -edge#ood until his return. In his o#n #ords; =that #as my 8inal communion I"
SA!5IS #ith them <e8ore my Eoy8ul and #illing su<mission to the !atholic !hurch.= '2rinted
in the !atholic organB >ni(erse.) -edge#ood accepted the =consecrationB= and <ecame the
presiding <ishop o8 the thing no# so #ell 9no#n as the 7i<eral !atholic !hurchB arri(ing at his
position thus <y a de8initely de(ious dodge. It is remar9a<le that an =apostolic succession=
#hich could not ha(e <een passed on a8ter its possessor su<mitted to 5ome is regarded as
an authentic 5oman successionM
5ed8ern says;
=This then is ho# a group o8 !hristian #orshippersB the maEority o8 them mem<ers o8
The Theosophical SocietyB recei(ed the apostolic succession and <ecame entitledB in
accordance #ith !atholic <elie8s and practicesB to spread a presentation o8 !hristianity
modi8ied <y modern occult teachingsB consecrating <ishopsB ordaining priestsB and employing
the se(en traditional sacraments o8 !atholicism.=
--- 14
5ed8ern then engages in one o8 those remar9a<le arguments #hich so o8ten lea(e one
in dou<t as to #here he stands himsel8.
=Some ha(e tried to deride the claims o8 succession on the grounds o8 /ishop
-illough<y0s reputed imper8ections o8 character as an Anglican (icarB <ut i8 8reedom 8rom
human 8railty #ere to <e considered a <ar to (alid successionB the entire 5oman hierarchy
#ould <e riddled #ith uncertainties as to #ho is and is not (alidly ordainedM The dogma is that
the <ishop acts <y (irtue o8 his o88ice and intentB not <y (irtue o8 his characterB and that the
sacramental system con(eys succour and po#er regardless o8 the imper8ection o8 the
=Those #ho #ould li9e to <e a<le to repudiate the (alidity o8 7i<eral !atholic rders
ha(e also cast dou<t upon the consecration o8 /ishop -illough<y <ecause t#o minor parts o8
the ceremony #ere omitted. /ishop Mathe# 08orgot the imposition o8 the /oo9 o8 Aospels
and the 7itany o8 the Saints.0 This #as noted at the time and /ishop Mathe# and /ishop
-illough<y agreed that they #ere incidental and not essential to (alid consecration. The
5e(d. :er<ert ThurstonB S.M.B a #ell-9no#n 5oman !atholic contro(ersialistB con8irmed thisB
8or he #rote that 0the elements omitted do not seem to ha(e <een o8 a (ery (ital character0I
and #hen /ishop -illough<y #as recei(ed into the 5oman !hurchB his status #as
ac9no#ledged <y re@uiring him to gi(e an underta9ing not to eCercise his episcopal
All thisB together #ith se(eral paragraphs 8ollo#ingB constitute arguments 8or the (alidity
o8 the 7.!.!. on the <asis o8 its lineal ac@uisition o8 the =apostolic succession= 8rom 5ome.
This is also the argument 8or it pu<lished <y %inaraEadasaB late 2resident o8 the
Society. It actually seems as though o<Eections to the 7.!.!. in the Society ha(e <een <ased
on denials o8 the reality o8 its !atholic statusI #hereas - as 5ed8ern himsel8 pro(es laterB and
as su<stantiated <y page upon page in Isis >n(eiledB The Mahatma 7ettersB and The Secret
1octrineB that !atholic status and its =Apostolic succession= are eCactly #hat should damn it
<lac9 in the eyes o8 e(ery real Theosophist. /ut the thing is a 8raud #ithin a 8raud. Any
!atholic recognition o8 its =succession= #ould sho# it to <e a #eird thing 8or a Theosophist to
<e miCed up #ithI <ut any real 5oman !atholic recognition o8 its succession is itsel8 non-
eCistent. 5ed8ern and others imply that it eCistsI they can produce no such actual recognition
on the part o8 any <ona 8ide !atholic prelate in good standing. The contrary has <een
alledged <y some o8 the hierarchy. ne o8 them has stated that no honest man could <e a
!atholic and a Theosophist at the same time.
As to #hat Theosophy has to say a<out this =succession=B #e @uote 8rom Isis >n(eiled
(ia 5ed8ern; '2;&44F&)
=2ut to the ordeal o8 cross-eCaminationB the clergy @uote triumphantly 8rom the English
/oo9 o8 !ommon 2rayer the ru<rics #hich clearly gi(e them the a<sol(ing authorityB through
the po#er o8 0Aod the :oly Ahost0B committed unto them <y the <ishop <y imposition o8 hands
at their ordination.= '0-hose sins thou dost 8orgi(eB they are 8orgi(enI and #hose sins thou
--- 26
retainB they are retained0 - T:E F5M A"1 MA""E5 F 51E5I"A F 25IESTS). =The
<ishopB @uestionedB points to Matthe# C(i.B 14B 8or the source o8 his authority to <ind and
loose on earth those #ho are to <e <lessed or damned in hea(enI and to the apostolic
succession 8or proo8 o8 its transmission 8rom Simon /arEona to himsel8. The present (olumes
ha(e <een #ritten to small purpose i8 they ha(e not sho#nB 1B that %esusB the !hrist-AodB is a
myth concocted t#o centuries a8ter the real :e<re# %esus diedI 2B thatB there8oreB he ne(er
had any authority to gi(e 2eterB or any one elseB plenary po#erI 3B that e(en i8 he had gi(en
such authorityB the #ord 2etra 'roc9) re8erred to the re(ealed truths o8 the 2etromaB not to him
#ho thrice denied himI and that <esidesB the apostolic succession is a gross and palpa<le
8raudI 4B that the Aospel according to Matthe# is a 8a<rication <ased upon a #holly di88erent
manuscript. The #hole thingB there8oreB is an imposition ali9e upon priest and penitent. /ut
putting all these points aside 8or the momentB it su88ices to as9 these pretended agents o8 the
three gods o8 the TrinityB ho# they reconcile it #ith the most rudimental notions o8 e@uityB that
i8 the po#er to pardon sinners 8or sinning has <een gi(en themB they did not also recei(e the
a<ility <y miracle to o<literate the #rongs done against person or property. 7et them restore
li8e to the murderedI honor to the dishonoredI property to those #ho ha(e <een #rongedB and
8orce the scales o8 human and di(ine Eustice to reco(er their e@uili<rium. Then #e may tal9 o8
their di(ine commission to <ind and loose. 7et them say i8 they can do this. :itherto the
#orld has recei(ed nothing <ut sophistry - <elie(ed on <lind 8aithI #e as9 palpa<leB tangi<le
e(idence o8 their Aod0s Eustice and mercy. /ut all are silentI no ans#erB no replyB and still the
ineCora<le unerring 7a# o8 !ompensation proceeds on its uns#er(ing path. I8 #e <ut #atch
its progressB #e shall 8ind that it ignores all creedsB sho#s no pre8erencesB <ut its sunlight and
its thunder<olts 8all ali9e on heathen and !hristian. "o a<solution can shield the latter
#hen guiltyB no anathema hurt the 8ormer #hen innocent.
=A#ay 8rom us such an insultingB conception o8 di(ine Eustice as that preached <y
priests on their o#n authority. It is 8it only 8or co#ards and criminalsM=
-hat honest and sane man can reconcile this #ith the so-called credentials o8 the
7i<eral !atholic !hurch? :o# then is it that so many Theosophists seem a<le to support
this =!hurch= and Theosophy at the same time? Try to get any prominent neo-theosophist to
meet this issue s@uarelyM Thus 5omanism entered the Mo(ement through a s#amp o8 utter
ecclesiastic con8usionI or so to sayB the priestly <all #as put o(er the Theosophical goal
posts <y a series o8 spinnersB re(ersesB and hidden-<all plays. "o# enters the Star 2layer to
score more goals against :.2./.
'incomplete? - 8rom Theosophical Notes)
"To those 1hom this may concern - to the honorable and doubting company" 9oolish
are the hearts of those 1ho doubt of our e;istence( or of the po1ers our community is in
possession for ages and ages" /ould that you 1ould open your hearts to the reception of the
blessed truth( and obtain the fruits of the Arhatship if not in this then in another and better
rebirth" /ho is for us? - Ans1er"" &"'"
In Mr. %inaraEadasa0s comment upon the article The %riginal )rogramme he ans#ered
<y re8erring to Masters as <elie8sB thus surprising those #ho thought he *"E-. :e had o8ten
tal9ed o8 Them as realities so no# all his statements are @uestiona<le. This reply is directed
to Mr. %inaraEadasa and those #ho (acillate <et#een dou<ts. I8 a Society dedicated to Truth
cannotB #ill notB or dare notB eCamine the 8acts o8 its history then it has little right to sur(i(e.
The !"#" and The &asters
As all di(ergences #ere promoted through the agency o8 the E.S. it is necessary to
loo9 at its history in relation to Masters. Mrs. /esant Eoined the /la(ats9y 7odge in May 1346
andB li9e the rest o8 :.2. /la(ats9y0s pupilsB <ecame a pro<ationer to the Adept Inner :ead.
The pro<ationers #ere su<Eect to a pledge and discipline and 8ailure to adhere to these meant
pro<ationary 8ailure. In 134. Mrs. /esant <ro9e her pledge <y pu<lishing the E.S. teachings
in her 3rd Nol. o8 the SE!5ET 1!T5I"E. She neCt usurped the place o8 the Adept :ead <y
changing the pledge o8 allegiance 8rom :IM to hersel8. Thus Mrs. /esant started the
opposition to the Adept /rotherhood and <y destroying the Esoteric 8oundations she made a
secret organiJation in #hich mem<ership means appro(al o8 Mrs. /esant0s usurpation o8 the
Adept0s place. Mr. %inaraEadasa no# heads that opposition.
In <oo9s dealing #ith the =Esoteric /ogeydom o8 Mrs. /esant= <y 2ro8. F.T. /roo9s #e
disco(er the E.S. #ith a ne# set o8 masters 'prior to 1411) andB in the A1DA5 A7/>M <y
=Alcyone= and 7ead<eaterB Miss Fuller o8 Australia is gi(en as the artist #ho painted these
masters according to #hat Mr. 7ead<eater =said he sa#=. An E.S. mem<erB Mrs. /aileyB
ta<ulated these masters in 3nitiation( +uman and #olar( 1422B and /ishop 7ead<eater
reproduced that ta<le in T:E MASTE5S A"1 T:E 2AT:B 142&. This ne# hierarchy is #orth
eCamining no#B so #e turn to the ta<le and descriptions in The &asters and the )ath"
The Leadbeater !"#" +ierarchy
The />11:A is gi(en as a mem<er o8 this hierarchy. :e is 0a historical 8igure +23-&43
/.!. and 8ounder o8 the #orld0s greatest religion. In The &ahatma Letters the Adepts re(eal
his esoteric connection as =2atron o8 all Adepts= and =!odi8ier o8 the occult 7a#=. The
records o8 the /uddha0s Sangha say the /uddha entered 2aranir(ana at death and this is
upheld <y the Adept - #riter o8 Sa9yamuni0s 1ate in :istory in 9ive Bears of Theosophy"
"ir(anaB neither <eing nor non-<eingB su<Eect nor o<EectB seer nor seenB etc.B indicate the
a<surdity o8 a psychic seeing or tal9ing to the /uddha. The /ishop here contradicts the
Arhats o8 the /uddha0s Sangha and their successors - the Trans-:imalayan Arhats #ho
taught :.2./.
The MA"> is descri<ed as a tall <e-#his9ered indi(idual. The Adepts #ho dictated
The #ecret $octrine @uote the /rahmanical #ritings on Manus and their periods o8
mani8estationB or Man(antarasB and in The #eptenary )rinciple in !sotericism :.2./. lists the
Manus and says; =Nai(as(ata thusB though se(enth in the order gi(en is the 2rimiti(e 5oot-
Manu o8 our Fourth :uman -a(e 'the reader must al#ays remem<er thatB Manu is not a man
<ut collecti(e humanity.= The #ecret $octrine gi(es o(er 366 million years as the period o8
mani8estation 8or a Manu. Since a Manu is the collecti(e humanity o8 an immense periodB the
a<surdity o8 seeing and tal9ing to t#o o8 them and o8 claiming Mrs. /esant the successor o8
the present Manu - is pain8ully apparent.
The MA:A!::A" is descri<ed =7ord o8 !i(iliJationB= .th Initiation and 3rd 5ay. This
is the title o8 an Adept mentioned <y :.2./. and The &ahatma Letters. !hohan means
7eaderB 7ord or !hie8 and as the =!hie8s= #ere re8erred to as a go(erning <odyB or !ouncilB
they must <e o8 high ran9. The pre8iC MahaB Areat or SupremeB must mean the :ead o8 the
:ierarchy and the Sham<hallha 5ulerB a<o(e the highest InitiatesB !hutu9tusB Sha<eronsB and
:u<ilghansB un9no#n to all /ishops. Since there are <ut t#o 9inds o8 /uddhas - o8 2o#er
and o8 !ompassion - the MahachohanB as supreme 7eaderB is 1st 5ay. 5easoning is
supported <y passages in The &ahatma Letters #herein the Mahachohan is re8erred to as
the 8inal authority and since all Adepts are responsi<le to :im it is pro<a<le the heads o8
organiJationsB 8ounded <y AdeptsB are accounta<le to :im also.
The 751 F T:E -571 is a most @uestiona<le title in (ie# o8 the status o8 the
Supreme :eadB the Maha !hohanB 8or ho# can there <e t#o :eads 8or such a little planet?
The /1:ISATTNA IS 1ES!5I/E1 as the 7ord MaitreyaB yet the /uddhist sourcesB
8rom #hich the /ishop <orro#ed the nameB say Maitreya is the /uddha-to-<e &B666 years
a8ter the death o8 Aautama. The /odhisatt(a is also =ur :oly 7ordB the !hrist= yet in The
!soteric Character of the 'ospels :.2./. #rote =8or !hrist - the true esoteric Sa(iour - IS "o
MA"B <ut the 1INI"E 25I"!I27E in e(ery human <eing.= and so the /ishop personi8ies the
omnipresent Atma into a golden haired Irishman. -hat is there to say a<out this dread8ul
distortion o8 !hristianB /uddhist and Theosophical Teachings? The Master %esus and his Eo<
o8 loo9ing a8ter churches is also descri<edB <ut in The &ahatma LettersB p. 41&B =%esus is a
spiritual a<straction and no li(ing man o8 that epoch.= so that the !hristian teachings are
again corrupted <y the /ishop.
The -571 MT:E5B though not in the ta<leB is descri<ed in the <oo9 as a 7ady
Adept #ho is also a 1e(iB and the /ishop0s psychic successorB Mr. :odsonB connects her #ith
the ,ueen o8 the Angels and <irth processes. The t#o priests 8ind it eCpedient to associate
their creation #ith =ur 7ady= - the 5oman !atholic Nirgin Mary. :o# can a psychic0s sight
seeing personi8y a cosmic principle?
The A1E2T F>"1E5S and some o8 Their /rothers are sho#n as !hohans and o8
e@ual status. In The Letters of +")" Blavatsy To A")" #innettB p. 21B :.2./. #rote that the
=Master= *.:. =#as the most promising candidate 8or /odhisatt(ashipB= and The &ahatma
LettersB p. 214B =At a stone0s thro# 8rom the old 7amasery stands the old to#erB #ithin #hose
<osom ha(e gestated generations o8 /odhis(att(as. It #as thereB #here no# rests your
li8eless 8riend - my /rother.= and p. 22+B =>ntil my /rother0s return among the li(ing.= This
description o8 Initiation does not agree #ith the scenes in the =7ord Maitreya0s astral
rhododendron gardenB descri<ed <y the /ishop. ther passages in The &ahatma Letters
such as p. 42&B =*.:. has <een <orn into a "E- and :IA:E5 light=B etc.B indicate the old
to#er had gestated another /odhisatt(a #hose teachings #ere to <e discarded in 8a(or o8
lesser leaders. It is strange the /ishop disagrees #ith the Adepts as he had copies o8 their
7etters 46 years <e8ore they #ere pu<lished.
The 7etter =M= presents an enigma unless the <linds in The &ahatma Letters are
penetrated. :e #as Auru to the Founders. :e ga(e the order to <egin the T.S. :e #as the
Adept Inner :ead #hile :.2./. li(ed. :e #as the only Adept re8erred to as the =/oss= <y
:.2./. :e spo9e #ith decision and authority and :is #ords =-ho is 8or usM Ans#er=B are
al#ays applica<le. There are indications other Adepts de8erred to :imB and :e spo9e o8 the
/odhisatt(a *.:. as a younger /rother and #rote =Appro(ed= upon some o8 his statementsB
so that :e is o8 higher ran9 than /odhisatt(a. Det :e #as displaced <y human =leaders= and
:is teachings and instructions reEected.
Nature of )roof
A SocietyB 8ormed to study the Eastern 2hilosophiesB #ill naturally turn to The )atan2ali
Boga #utrasB 1B 4B 8or =The "ature o8 2roo8.= - =2erceptionB In8erence and Ner<al !ognition
are the 5ight !ognitions.= and the !ommentary to this Sutra concludes #ith - =-hen a trusted
person has percei(ed or in8erred somethingB and 8or the purpose o8 con(eying that 9no#ledge
to a trusted personB spea9s o8 it to him <y means o8 #ordsB these #ords produce in the
hearer0s mind a Q8unction0 ha(ing the said thing 8or its o<Eecti(eB this Q8unction0 is #hat is called
QNer<al !ognition.0 I8 the person spea9ing o8 the thing is not trust#orthyB not ha(ing actually
seen the thing in @uestionB then the Ner<al !ognition resulting there8rom is 8alli<le 'unrelia<le)I
i8 ho#e(er the person #ho spo9e o8 it 8or the 8irst time #ere one #ho had actually seen or
in8erred the thingB then the !ognition deri(ed 8rom it #ould <e in8alli<le 'and relia<le).=
The =seeing= o8 masters <y /ishop 7ead<eater contradicts the /uddhasB Arhats and
the Adept FoundersB and corrupts the Eastern 2hilosophies and !hristian teachings so it is
=unrelia<le=. -hat a solitary psychic =said he sa#= is unaccepta<le as it is against reason.
:is 9no#ledge is <ased upon the claim he <elonged to the :ierarchy as an ArhatB also
claimed 8or Mrs. /esant. :e also appointed se(eral 7i<eral !atholic 2riests as Arhats to act
as apostles to the Messiah then in (ogueB <ut students 9no# there are se(eral li8etimes
<et#een the Four Initiations to 2er8ectionI and so must reEect the pretensions and
appointments. "o !hela or Initiate carries priestly titles such as /ishop. :is psychismB i8 realB
#as largely upon the astral plane - *ama 7o9a - region o8 passions and desiresB delusions
and deceptionsB and so to <e @uestioned. Seership calls 8or purity - /rahmachrya - <ut the
a88airs o8 1333B 146+B 1412 and 1426 pro(e him other#ise and so he is untrust#orthy. :is
acting as pu<licity agent 8or the :ierarchy ends all claims 8or those under the (o#s o8 Initiation
- say nothing. I8 he had seen a Mahatma he #ould not gi(e a li8etime to contradicting :im.
There8ore he ne(er sa# anything #hatsoe(er. :is masters are noneCistent and to teach they
do eCist is to incur the *arma o8 deception and <etrayal. :e has actually set up a 8ictitious
<rotherhood in opposition to the Adept /rotherhood o8 !ompassion. -hy? It is time to as9
Mr. %inaraEadasa #hy he de(oted himsel8 to promoting <elie8 in noneCistent masters #hile
undermining <elie8 in the Adepts.
The Adept 9ounders
"o one should accept anything - Adepts includedB #ithout @uestion. For proo8 o8
thingsB not o<ser(ed or eCperienced <y oursel(esB #e are dependent upon reasonB
trust#orthy #itnesses and e(idence. The Editor o8 The Canadian Theosophist #isely said the
eCistence o8 Adepts is in line #ith reason and the la# o8 e(olutionB and Mrs. /esant '#hen a
pupil o8 :.2./. and <e8ore the 7ead<eater in8luence) said in LuciferB 1ec.B 1346 - =I8 :.2./. is
a true messengerB opposition to her is opposition to the Masters. I8 there are no MastersB the
Theosophical Society is an a<surdityB and there is no use in 9eeping it up.=
The reasona<le <asis is admitted <ut more is re@uired to replace <elie8 #ith
Scholars accept historical persons upon the testimony o8 persons #ho li(ed hundreds
o8 years ago. The #itnesses to the Adept Founders are #ithin the memories o8 li(ing peopleB
8or eCampleB the #riter is ac@uainted #ith one #ho spo9e to the !hela 1amodar #hen on the
#ay to his Master0s Ashram in 133&. 1amodar le8t his testimony yet the 8irst #itnesses #ere
the Founders - :.2. /la(ats9y and !olonel lcott - and as they ne(er decei(edB their
testimony is relia<le and trust#orthy. -hile se(eral !helas pu<lished testimonies it is
interesting to note the num<er o8 !helas #ho contri<uted articles to the early TheosophistsB
and to o<ser(e the !helas0 names on letters o8 protest against the desecration o8 the
Mahatmas0 names <y -estern mem<ers. These !helasB o(er 266 o8 themB did not de8end
mere <elie8sB <ut li(ing <eings they (enerated. T#o !helasB T.S. 5ao and 1.1. *authumiB
#rote that the Masters had ordered all !helas to <ecome mem<ers o8 the T.S. =to <e <rought
to a 8ocus=. Though all the !helas departed #ith their Adept Masters one #onders #hat they
#ould say a<out the present teachings and 8ictitious Mahatmas. :o#e(er there is a
su88iciency o8 e(idence to pro(e the Adept Founders #ere 9no#n to trust#orthy people #ho
sa#B tal9ed to ThemB and e(en touched Them.
Letters and )henomena
The Adepts #rote many lettersB #ith their o#n handsB through !helasB through :.2./.
or <y precipitationB and the <ul9 o8 them are sa8e in the /ritish Museum. Also some pri(ate
letters recei(ed precipitations in transit. This correspondence is in agreementB the letters #ith
each otherB and #ith the teachings dictated to :.2. /la(ats9yB 8or the Adepts spea9 as one
and do not contradict each other. /elie8s do not #rite letters.
2henomenaB #ere produced <y Adept po#er in AmericaB India and Europe. It ranged
8rom the production o8 tea cupsB 8lo#ers and precipitated pictures to appearances o8 the
Adepts themsel(es. The 2resident FounderB !olonel lcottB had 8aults yet he ne(er recei(es
Eustice 8or heB through the po#er o8 his masterB healed occultly in pu<lic <e8ore many
#itnesses #ho signed a88ada(its and thisB li9e his #ritingsB is ignored.
-here are #itnesses to later phenomenaB such as the dematerialiJing and
rematerialiJing o8 a type#riterB <y /ishop 7ead<eaterB on the des9 o8 the /odhisatt(a *.:.?
The supreme phenomena #as sending Theosophical Teachings through space to <e
recorded and pu<lished <y :.2. /la(ats9y. To
assem<le all the reasonsB #itnesses and e(idence is a tas9 that should ha(e <een done long
ago yet there is a(aila<le ample to con(ince see9ers the Adept /rotherhood is. Mr.
%inaraEadasa dedicated <oo9s and poems to his master so let him pro(e he is not !hela to a
mere <elie8.
'uidance and )ro2ection
Mr. %inaraEadasa mis@uoted the 5IAI"A7 25A5AMME articles as saying the
Society =is under Their direct guidance.= The #riterB <eing 8ully a#are o8 the usurpation o8 the
Adepts and Their replacement <y later leaders and 8ictitious mastersB said - =-AS= - The
Letters from The &asters of /isdom and The &ahatma Letters are replete #ith instructions to
indi(idualsB lodges and the Society. The Theosophical :istories <egin <y @uoting Adept
instructions - =To go to America= - =To 8ind lcott= - =To 8orm an Esoteric Society= - =To go to
India=B etc.B The &ahatma LettersB p. 14 - =:a(ing 8ormedB or caused to <e 8ormed a ne#
<ranchB the 2arent Society charters it '#hich it cannot do #ithout our sanction or signatures)=.
The First 5e(ision o8 the 13.4 !ircular - 5ule 2 - =/oth o8 these di(isions - the Eastern
and -estern - are under the special care o8 one Aeneral !ouncilI the 2resident o8 the
Society - its Founder has the direction o8 the #holeB as authority may <e gi(en to him <y the
Supreme !ouncil o8 Se(enB #ho represent the First Section.=
2erhaps the @uestion is - #hat does Mr. %inaraEadasa construe to <e guidance?
!ertainly #hen the Areat Auardians #ere repudiated so #as Their direction and guidance.
+is &a2esty's %pposition
The Adept Founder #rote in 1331 '&ahatma LettersB p. 2&1) =-e claim to 9no# more
o8 the secret cause o8 e(ents than you men o8 the #orld do. I say then that it is the (ili8ication
and a<use o8 the 8oundersB the general misconception o8 the aims and o<Eects o8 the Society
that paralyJes its progress - nothing else. There0s no #ant o8 de8initi(eness in these o<Eects
#ere they <ut properly eCplained. The mem<ers #ould ha(e plenty to do #ere they to pursue
reality #ith hal8 the 8er(or they do Mirage.=
Is that not eCactly true o8 today? The Adept re8erred to the Aims and <Eects o8 the
riginal 2rogramme o8 1336 - no# discarded and 8orgotten. The mirage o8 the 7ead<eater
teachings has di(ided the Mo(ement into First - Those =#ho hold sacredly through storms and
<lo#s to the riginal 2rogramme o8 the T.S. as esta<lished under the direction and orders o8
thoseB #hom they recogniJe . . as the real originators o8 the Mo(ementB their 7INI"A :7D
MASTE5S A"1 TEA!:E5S= 'in :.2./.0s #ords)I and Second - those #ho are <linded <y
the mirage o8 7ead<eaterism and oppose the a<o(e <y (ili8ication and a<use o8 the Founders
and Their 8ollo#ers.
The Editor o8 The Canadian Theosophist has stood aloneB among the Aeneral
SecretariesB in upholding the riginal 2rogramme and the March Canadian TheosophistB
pages 13-14B lists the o88icers o8 the European Federation o8 "ational Societies all opposed to
the 8oundations o8 the Mo(ementB and #ho uphold and promote later leaders and the 8ictitious
masters. The (illi8ication and a<use o8 the Founders and their 8ollo#ers still continues as the
8ollo#ing eCamples should pro(e.
"Ancient /isdom"
The methods o8 the opponents o8 the Adept Founders and the riginal 2rogramme
may <e studied in the pages o8 Ancient -isdom as edited <y !.E. 7untJ. :e #rote in the
March num<er =Theosophy has no theology <ut there are some in the mo(ement #ho #ould
lo(e to put it thereB though #ithout the name . . . The doctrines #ouldB o8 courseB <e em<odied
in The #ecret $octrine . . . The dogmas #ould <e the pronouncements 'correctly or incorrectly
relayed as may <e) o8 the Masters in their letters to SinnettB :ume and occasionally to
The riginal 2rogramme indicated the Eastern 2hilosophies 8or studyB and i8 students
pre8er the #ords o8 Adepts and 5ishis to the creations o8 a @uestiona<le psychic #hy should
Mr. 7untJ attac9 them unless he is promoting the 7ead<eater 8ictions. r does Mr. 7untJ
insinuate the teachings o8 people o8 @uestiona<le pro<ationary status ha(e superseded the
-isdom o8 the Adept /rotherhood o8 the Ages?
=/ac9 to /la(ats9y= is su<Eect to ridicule <y Mr. 7untJ and his chie8 contri<utorB Mr.
:odsonB and the latter #roteB in the same Ancient /isdom - =There has appeared in recent
years a Q/ac9 to /i<les0 mo(ement. This title may not <e @uite accurateB <ut it is <ac9 to
something <eginning #ith Q/0 and #ould appear to mean the same thing.=
So does a priest attac9 the agent o8 the Adepts and Their 8ollo#ers. The =neo-
theosophists= try to ma9e the #ord =/ac9= means retrogression or in(olution in order to e(ade
the true meaning - discard 8iction 8or true see9ingB lea(e psychic sentimentality 8or spheres o8
mind and spiritB and discard teachings o8 a priesthood 8or the 1i(ine source #hich is the
/rotherhood o8 -isdom and !ompassion.
Mr. :odson continues - =/ut #hen they are heard denouncing those #ho di88er 8rom
themB and declaring unorthodoC and there8ore untrue ne#ly polished 8acts o8 the diamond
truth not unco(ered #hen their /i<les #ere #ritten they <ecome a danger to the health o8 the
Thus Mr. :odson agrees #ith Mr. 7untJ in saying that =#hat Mr. 7ead<eater said he
sa#= is a ne# (ersion o8 truth #hich displaces The #ecret $octrine( The &ahatma Letters and
Eastern philosophies. The 7ead<eater teachings caused mass resignations since 146+B 8or
mem<ers could not tolerate teachings #hich insulted their intelligenceB and Mr. SmytheB 2ro8.
SchureB E. 7e(yB 2ro8. F.T. /roo9sB 1r. :.". Sto9es and others dealt #ith the a<surdities in
the 7ead<eater =teachings=. Sir -illiam -oodru88e sho#ed that the 7ead<eater !ha9rams
#ith the etheric piping #as contrary to the descriptions in the Eastern 2hilosophies. It has
<een here demonstrated the 8ictitious nature o8 the ="eo-theosophical= masters. -hy call this
contradictory teaching ="eo-theosophyB= a ne# (ersion o8 the ancient #isdom o8 the Adepts?
Is it not time a correct la<el #as applied? For hundreds o8 yearsB #hen a source teaching
#as corruptedB #hen a priesthood #ith ritualism arose and deception resultedB that teaching
#as called Tantric. Is it not logical then to call "eo-Theosophy? Tantric-Theosophy?
")reach 7s"
The Adyar Theosophical Society discarded the Adept-FoundersB perhaps the only
mo(ement to do this. It discarded the riginal 2rogramme 8or a programme - =To encourage=
others. ItB discarded the -isdom o8 the Adepts 8or unpro(en (isions. !ould there <e a plainer
indication o8 the cali<re o8 the
leaders than that? -e can restore the integrity and spirit o8 the Mo(ement <y restoring the
Adept-FoundersB Their riginal 2rogramme and the Eastern 2hilosophies to their proper
place at the same time discarding the nonsense. Since misleadership has cursed the Society
a ne# day #ill da#n and the #orld #ill <e <etter ser(ed #hen a leaderB loyal to the
8oundationsB is elected to guide the Society on its original course.
The &ahatma LettersB p. 2+3 - =n the o8 "o(em<er neCt '1332) the septenary
term o8 trial gi(en the Society at its 8oundation in #hich to discreetly Qpreach us0 #ill eCpire . . .
I8 <y that time the status o8 the Society as regards oursel(es - the @uestion o8 the Q/rothers0
<e not de8initely settled 'either dropped out o8 the Society0s programme or accepted on our
terms) that #ill <e the last o8 the /rothers . . . . -e #ill su<side out o8 pu<lic (ie# li9e a (apour
into the ocean.=
- M.
There is only one @uestion - #hy do the leaders a(oid preaching the imperisha<le
8oundations o8 the Mo(ement?
- %ohn 5ogerB
7otus 7odge
- !anadian TheosophistB %une 1&B 144+
Mr. %inaraEadasa0s (ie#s on the apostolic succession and his predilection 8or religions
and religious ceremonies are o8 importance solely <ecause he is 2resident o8 the
Theosophical Society and regards himsel8B and is accepted <y the mem<ership generallyB as
a spiritual teacherB one #hose e(ery statement and action carries great in8luence 8or good or
ill #ith the mem<ers.
It #as Mrs. /esant #ho <y putting hersel8 8or#ard as a great spiritual teacher 'and
allo#ing great claims to <e made on her <ehal8) initiated the idea that the president o8 the T.S.
#ould <e a spiritual teacher. -hen #e as9ed a high eCecuti(e 8rom Adyar #hy he regaled his
audience o8 mem<ers #ith anecdotes o8 the personal ha<its o8 the 2resident he told us that
Mr. %inaraEadasa #as something more than Eust a manB and on 8urther en@uiry he ga(e his
opinion that any president o8 the Theosophical Society #ould ipso 8actoB <e in the same
(ague <ut high category. That the 2resident concurs in this is con8irmed <y the attitude he
adopts #hen addressing a mem<ers0 meeting. !onse@uently it <ecomes more than ordinarily
important to challenge and com<at the 2resident0s opinions and actions #henB as in the
present instanceB they are regarded as <eing derogatory to the #el8are o8 the T.S. and its
There are t#o spiritual in8luences at #or9 in the #orldB one leads to mediumshipB the
other to indi(iduality. They are polar oppositesI the person #ho <ecomes more o8 a medium
<ecomes o8 necessity less o8 an indi(idual and (ice (ersaB the one #ho <ecomes more sel8-
reliant and responsi<le is less easily in8luenced unconsciously 8rom #ithout. In the early days
o8 the Theosophical Society the strong emphasis #as upon indi(idualityI to encourage
mem<ers to stand upon their o#n t#o 8eetB to accept nothing <lindly upon authorityB ho#e(er
high the authority might <eB to thin9 8or themsel(es and to ta9e 8ull responsi<ility 8or their
decisions. A study o8 Theosophy made clear that the #or9 o8 e(ery mem<er #as to stri(e to
<ring the 8orces o8 his personality under control and to in(o9e the po#ers asleep at the heart
o8 his <eingB and that no Aod or man could do this 8or him. This attitude is high-lighted a<o(e
all in the &ahatma Letters #hose authors lea(e us in no dou<t as to the 9ind o8 men #ho
#ould <e accepta<le to assist in their #or9 8or humanity. They ha(e no use 8or 8ollo#ersB <ut
ha(e great need 8or utterly relia<leB sel8-dependent indi(iduals #ho ha(e <een tested and #ho
can no longer <e easily decei(ed.
It #as (ery di88erent 8i8teen years a8ter :.2./.0s death #hen A./.B <ere8t o8 the
steadying in8luence o8 %udge or lcottB and deeply in8luenced <y !.-. 7ead<eater0s ne#
Theosophy <ased upon his claim to in8alli<le seershipB started a rapidly increasing change
to#ard the in8luence called Mediumship. -ith her amaJing po#ers o8 oratory and her 8atal
a<ility to dra# all and sundry to her in chains o8 dependence and a88ectionB #ith a #atered-
do#nB distorted TheosophyB #hich made it a emotional appeal to the lo(e o8 psychic mar(el
and mysteryB 1r. /esant dre# manyB many thousands o8 simpleB #ell-meaningB immature
people into the SocietyB and 9illed it utterly as a spiritual centre and in8luence. Indi(iduality
#as dead. Mediumship too9 its place.
(er the neCt t#enty years sel8-reliant indi(iduality died out completelyB and
dependence upon the =/elo(ed 7eaders= rose to such insane heights that there #as literally
nothing too a<surd 8or the mem<ers to 8er(ently acceptB #hen the #ord #ent 8orth.
Mediumship #as completeB pathological and @uite un<elie(a<leB #ere not the 8acts on record
and still in the memory o8 many. Indi(idual Eudgment and criticism a<dicated completelyB and
practically e(ery mem<er ate and dran9B thought and 8eltB and did #hat he or she #as told.
The T.S. <ecame a religious organiJation in e(erything <ut name. Its spiritual (aluesB
<rotherhoodB toleranceB loyaltyB harmonyB truthB etc.B in their pure austere <eautyB
disappearedB their place ta9en <y emotional imitations such as ha(e eCisted in organiJed
religion at all times. And poor old AodB the lo(ing FatherB de8unct these many years so 8ar as
Theosophists #ere concernedB #as hauled out o8 the rag-<ag and propped up to recei(e the
scorn o8 the in8idels and the propitiatory prayers o8 the 8aith8ulI his Eo< #as to ta9e the place
o8 the eternally <ene8icent 2rinciple #hich gi(es li8eB etc.B an idea too a<stract and di88icult and
alltogether too cold 8or the type o8 people <eing dra#n into the T.S. at this time. FinallyB as a
cro#ning 8olly and a supreme insolenceB the Society #hich #as 8ounded to 8ree men 8rom
religious <igotryB superstition and dependenceB hatched out a !hurch o8 its o#n #ith a 8ull
panoply o8 priestsB <ishopsB and remission o8 sinsB and actually elected a <ishop o8 this
!hurch president o8 the Society.
Since the death o8 A./. and !.-.7.B this eCtreme state o8 mediumship in the mem<ers
o8 the T.S. has died do#n to such an eCtent that today you could not tell a mem<er o8 the
Society 8rom a normal person unless you con(ersed #ith him 8or some time. 'T#enty-8i(e
years ago i8 you strolled in to a T.S. lodge to 8ind out #hat this Theosophy #as all a<outB you
#ould hear o8 mar(ellous =7eaders= on the =Threshold o8 1i(inity= and in intimate touch on the
inner planes #ith the =*ing o8 the -orld=I and ho# the mem<ers in their astral <odies at night
#ent out see9ing the <e#ildered dead to com8ort B and direct themB and 8urther ho# !hrist
himsel8 #as shortly returning to earth under the auspices o8 the SocietyB a young Indian <oy0s
<ody ha(ing <een already prepared 8or :im. /ut todayB it #ould <e some time <e8ore you
#ould <e li9ely to hear anything #hich #ould o(ertaC your sense o8 the ridiculous). Although
!.-.7.0s teaching is still almost the sole su<Eect o8 studyB the mem<ers are I <elie(eB no
longer ad(ised against studying The #ecret $octrine and 3sisB and o8 late years the <ar has
e(en <een remo(ed 8rom the &ahatma LettersB - a great ad(anceM 1r. Arundale in the last
years o8 his presidencyB tal9ed 8re@uently o8 =Straight Theosophy= and appeared to ad(ocate
a return to it. /ut no# Mr. %inaraEadasaB #ho since <ecoming 2residentB has encouraged a
<roader <ased Theosophy than has <een pre(alent in the T.S.B is putting his considera<le
in8luence as a spiritual teacher to#ard encouraging religions and religious ceremonies
amongst mem<ers o8 the Society.
=-hat is #rong #ith religion=? #ill <e as9ed. =Is there no place 8or religion in the #orldB
and #as it not the eCpressed intention o8 the Founders o8 the T.S. to ma9e Theosophy the
cornerstone o8 the 8uture religions o8 the #orld=? So long as men are children 'and
conse@uently 8or thousands o8 years to come) they #ill demand religions 8or their com8ortB to
relie(e them o8 responsi<ilityB and to protect them 8rom the o(er#helming demands o8 Truth.
The essence o8 religion in any ageB in any countryB is dependence. rganiJed religion
teaches man to depend upon priestsB upon godsB upon sacri8icesB - anything 8rom a goat to
the Son o8 AodB on ceremonial magic called sacramentsI on saints and angelsB and e(en
MastersB on anything <ut upon himsel8 and his o#n po#ers. -hat can ha(e <een the idea o8
ma9ing Theosophy the cornerstone o8 the religions o8 the 8uture? !an it ha(e <een anything
else <ut <y inEecting truth into religion to #ean Man a#ay 8rom dependence into reliance upon
himsel8 and his o#n yet to <e a#a9ened po#ers? For #hat is the inescapa<le essence and
core o8 theosophical teaching i8 it is not that manB - indi(idual manB is in his innermost nature
di(ine and so parta9es o8 the di(ine li8e in all things soe(erI that he can in(o9e the po#ers o8
his di(ine Sel8 as he learns to rely upon themI that he li(es in a uni(erse o8 la# #here no
smallest e88ort can <e lost <ut #here the uni(erse returns to him the eCact e@ui(alent o8 #hat
he puts 8orthB nor more nor less. Such teaching #ill ne(er <e popular #ith priests or
churchesB or #ith #ea9lingsB 8or it sho#s that man0s 8uture lies #holly and solely in his o#n
hand to ma9e and mold as he desiresB and that no po#er on earth or hea(en can alter this.
T#o courses lie <e8ore himI to steer or to dri8tI to ta9e his li8e into his o#n hands and mold it
in the direction o8 his chosen goalB or to dri8t on "ature0s tides and currents to <e molded
helplessly <y her ceaseless energies. There is no third alternati(e. This is a teaching 8or
menB not childrenI it is a challenge to courage and strength and demands the (ery <est that
any man has to gi(eB and has little o8 com8ort to o88erI <ut <y its use man can gro# up to the
8ull stature o8 Man and e(entually perchance to <eyond Man. To 9eep such a teaching ali(e
and (ital and unsmirchedB in a #orld still young and sla(ishB demands an un<rea9a<le
QFraternity0 o8 men o8 di88erent types and temperaments united in this dominant idea and
common tas9.
I8 this picture has in it the elements o8 truth it is to <e seen ho# 8ar #e ha(e come 8rom
the original lines laid do#n 8or the T.S. -hen #e loo9 <ac9 o(er the history o8 the Society
and see #hat disastrous changes #ere <rought a<out in a 8e# short years <y leaders and
mem<ers #ho #ere sel8-decei(ed and <elie(ed themsel(es acting #ith the <est o8 intentionsI
#e cannot <ut realiJe the tremendous di88iculties inherent in the tas9 entrusted to the
Theosophical Society. -hereB moreo(erB #e see that e(ery great e88ort to enlighten man9ind
9no#n to history has sooner or later su88ered the same 8ate #hich has o(erta9en the T.S.B and
has degenerated into religious superstition and <igotry in order to 8oster and <atten upon
man0s dependenceB #e can understand that the attempt to esta<lish a source o8 light amongst
men is to in(o9e a legion o8 de(ils to oppose and destroy it and that these de(ils ha(e their
chie8 residence #ithin each o8 us. This is #hy #e maintain that the Theosophical Mo(ement
calls 8or pioneers in the realm o8 spiritual thoughtB men resolute and strong enough to <e
capa<le o8 maintaining Theosophy as a (ital spiritual 8orce in the #orldB uncontaminated <y
human #ea9ness and 8olly. "ot the #ea9 note that QTheosophy #ill gi(e you <ac9 your
religion0 must <e soundedB <ut a strong note #hich #ill appeal to that hard core in men #hich
delights in attempting the impossi<leB such as Q!ome on inB you are <ound to get hurt0.
The greatest mista9e made <y Adyar #as in thin9ing that num<ers #ere all-important
and the measure o8 success. ,uality is all-importantB 8or it indicates strengthB @uantity is
relati(ely unimportant and may <e a danger 8or it represents #eight. -hen the Society has a
nucleus o8 instructedB sel8-disciplined mem<ers it can sa8ely include a certain proportion o8
uninstructed undisciplined mem<ers #ho constitute the #eight to <e carried. More than this
proportion ine(ita<ly results in dragging the teaching and attitude do#n to con8orm #ith
personal inclinations and #ea9nesses.
:o# is the T.S.B still su88ering in mind and spirit 8rom the de<auch o8 the pastB to 8it itsel8
once more to carry out the great and di88icult tas9 entrusted to it? There is only one #ayB it
seemsB #hich is 8or each indi(idual one o8 us to gi(e up childish things andB realiJing our
serious responsi<ilityB to <uc9le do#n to ma9ing oursel(es 8earless truth see9ers. In no other
#ay does it seem possi<le to thro# o88 the incu<us o8 the past and get do#n to <edroc9
8oundation upon #hich to <uild the QFraternity0 #hich #ill stand up to the stresses and strains
to #hich it #ill al#ays <e su<EectedB and #hich can attract the attention o8 the highest minds o8
the race. This is a #ay <y #hich #e may yet maintain Theosophy a li(ingB (italB spiritual
philosophy 8or the enlightenment o8 man9ind in its time o8 deepest dar9ness and to <e
a(aila<le to 08orm the cornerstone o8 the 8uture religions o8 humanity.0
- -. E. -il9sB
Mem<er ECec. !om.
- Canadian TheosophistB Fe<.B 14&2
Se(eral letters and many oral comments #ere recei(ed relati(e to 1r. -il9s0 article in
the Fe<ruary issue and Mr. -ea(er0s reply thereto #hich appeared in April. Some o8 the
letters #ere not intended 8or pu<lication. ne correspondent considers that it is a mista9e to
re(i(e old contro(ersies - the 7.!.!. attracts its o#n and i8 they are happy and contented in
their <elie8sB #hy attac9 the religion #hich satis8ies them?
ne ans#er is that the intimate connection o8 the 7.!.!. #ith the Theosophical Society
has <een one o8 the 8actors #hich has di(erted the Society 8rom its original purpose. That
purpose #as not to esta<lish a ne# churchB a ne# priestly casteB a ne# set o8 rituals and
ceremoniesB in a #orld already su88ering 8rom a supera<undance o8 such psychological
crutches. These things destroy independence. The Society eCists to set men 8reeB to
encourage men to <ecome mature and sel8-dependent. The criticism o8 the 7.!.!. arises
8rom its lin9 #ith a Society #hich has totally di88erent aims and o<Eects. There are thousands
o8 little religious sects #hich are ne(er mentioned in Theosophical magaJines - the 7i<eral
!atholic sect is the only one #hich claims to <e Qtheosophical0.
Another #riter saysB =5egarding the 7.!.!.B etc.B the position occupied <y Theosophy
eCposes it to in(asion and in8iltration 8rom all sides. This positionB as I understand itB is that o8
a detachedB non-creedal centre o8 Intelligence a<le not only to reconcile the siCteen <i<les o8
the #orldB <ut also to resol(e all pro<lems o8 religionB scienceB ethics and philosophyI in short
a catalystB in the presence o8 #hich religious (agaries instantly resol(e themsel(es into
aspects o8 eternal Truth .... /ut present the pro<lem indi(idually to t#enty people and you #ill
<e apt to get t#enty di88erent solutions. The >nited 7odgeB 8or eCampleB meets the issue <y
ignoring it - in spades. Another group #ould em<race asserti(eB e(en militant theosophy and
practice it #ith such Jeal that Qits spar9le and rays Eust must penetrate0 to those misguided
"eos <as9ing superiorly in the 8it8ul decepti(e light o8 a soul-soiling psychism. The direct-
actionists #ould o8 course 8orci<ly in(ite the neos to ta9e lodgings neCt doorB #ith the papacy.=
=A Student= 8rom Montreal #ritesB =In re8erence to the article <y !edric -ea(er in The
Canadian Theosophist o8 AprilB may I clari8y his statement regarding the 7.!.!. acti(ities and
Eastern 7odges.
=The #orld uphea(al has <rought theosophical students 8rom other countries into
!anada and some are representati(e o8 the 7.!.!. They come to lodge meetings and
naturally in(ite the mem<ers to their particular church ser(ice. Some o8 the ne#er studentsB
una#are o8 the psuedo-occultism they run intoB Eoin and 8orm 7.!.!. groupsB as 8or instance in
MontrealI others more dou<t8ul ma9e en@uiries and (oice their disinclination. And soB the
older student still has the unpleasant tas9 o8 =ra9ing up e(ents o8 t#enty-8i(e years ago=
<ecause no o88icial in8ormati(e <oo9let #as e(er issued <y the !anadian Society as to the
status o8 the maEor Theosophical successor mo(ementsM . . . The Theosophical Society had
outside the /rotherhood idealB a de8inite educational purpose and this did not consist in
di(erting the Qpure stream o8 riental philosophy0 into !hristian theological channels.=
The Editors o8 Theosophical Notes '/oC +&B /er9leyB !ali8ornia) sent in a long letterB
the greater part o8 #hich is printed <elo#;
=1ear Mr. /arr
-e #ish to ma9e some comments on !edric -ea(er0s replyB in your April issueB to 1r.
-il9s0 article in the Fe<ruary issue. 1r. -il9s pointed outB #ith solid 8acts o8 history and the
teachings o8 Theosophy themsel(esB the a<surdities and ini@uities o8 the course ta9en a#ay
8rom Theosophy <y the Society under Annie /esant and 7ead<eaterB and #hich largely
remain to cripple the #or9. Mr. -ea(er counters #ith the 8amiliar theme that the Society
standsB and #as meant to stand 8or anything anyone chooses to <elie(e or teach. :e opens;
=In the Fe<ruary issue 1r. -il9s has once more demonstrated that #hile he is capa<le
o8 #riting an eCcellent articleB he in(aria<ly spoils it <y his apparent assumption that his o#n
opinion is that o8 the Theosophical Society. . . =
-e ha(e read and re-read 1r. -il9s0s article and are @uite una<le to disco(er in it any
such statement or e(en implication. The indication in 8act is to the contrary. The opinions he
upholds are those o8 himsel8 and those #ho thin9 li9e him - #ho 8ortunately seem to constitute
a gro#ing num<er.
'The Editors then @uote a portion o8 Mr. -ea(er0s reply in #hich he suggests that 1r.
-il9s0 comment on the personal Aod idea <orders on <lasphemy). I8 Mr. -ea(er thin9s that
1r. -il9s is <eing <lasphemousB #e suggest that he read #hat the Mahatma *.:. says in
7etter LB pp. &.-&3 o8 The &ahatma Letters"
I8 this is not enoughB let him re8er to 7etter LLIIB p. 133B and to 7etter !LLLINB p. 4+1I
and to The #ecret $octrineB Nol. IB p. &.3B riginal EditionB or p. +32B Third and 5e(ised.
"o#B are #e to suppose that 2ersonages #ho #rote in this manner had any notion o8
8ostering a Society in #hich these =personal Aod= religions #ere to <e passed <y #ithout a
commentB let alone encouraged? -as the Society 8ounded in order that its mem<ers should
remain silent on the cause o8 t#o-thirds o8 the #orld0s e(ils? -hat 9ind o8 hypocrites #ould
that ma9e the Masters and :.2./.B #ho #as e@ually outspo9en? :as Mr. -ea(erB <y any
chanceB e(er read 3sis 7nveiled? -hat then did the Founders mean <y eCpressed neutrality
o8 the Society on religious @uestions? The only possi<le sensi<le interpretation is that it
#elcomed people o8 all <elie8sB not #ith the o<Eect o8 encouraging those <elie8sB <ut in the
hope that their (ictims #ould 8ind out a<out them and change themI it encouraged the mutual
study o8 them <ecause any real study o8 them #ould put an end to them in all such delusi(e
In any caseB it is o<(ious enough that the right to eCpress a religious <elie8 in the
Society in(ol(es an e@ual right to oppose it - in the (ery nature o8 neutrality itsel8. :o# else is
any<ody to learn anything or ameliorate his <elie8s? I8 Mr. -ea(er thin9s that =<lasphemy= in
the #ay o8 outspo9en eCpressionB is out o8 orderB let him @uarrel #ith :.2./. and the MastersB
not 1r. -il9s. :o#B in (ie# o8 the 8acts o8 history and the position o8 the Mahatmas
themsel(esB is one to arri(e at an understanding o8 all religionsB #ithout anything derogatory
<eing said o8 any o8 them? In the matter o8 #hether one =must renounce his Aod <e8ore he
can <ecome a Theosophist= - #e do not 8ind that 1r. -il9s said anything o8 the 9ind. There isB
ho#e(erB a distinction <et#een a mem<er o8 the SocietyB #ho may legitimately <elie(e
anything or nothingB and a TheosophistB #ho as a matter o8 simple honestyB in order to merit
that termB must <elie(e something resem<ling the teachings originally taught under that name
and #hat is held <y Those #ho set them 8orth. I8 he insists on <elie(ing something oppositeB
that is his rightB <ut he has no right to call it Theosophy or himsel8 a Theosophist. Aside 8rom
<eing dishonest in principleB it is a 8raud on the pu<licB and a stum<ling <loc9 to those #ho do
hold to the Theosophy o8 the Masters.
A large part o8 the argument has to do #ith #hether an o88icer o8 the Society has a right
to preach his o#n particular <elie8 in it. -e are not much concerned #ith this. -hat #e do
sayB ho#e(erB is that i8 his ele(ation to his position is in part due to <eing considered a
TheosophistB and i8 he is not a TheosophistB he is in that position under 8alse pretenses. I8 he
#ants to hold o88ice as a !hristian or any other sectarianB let him run 8or o88ice as such. It
#ould <e a good #ay to 8ind out #hat part Theosophy does play in the present Society.
There #as a (ery smallB o<scure sect called the ld !atholic !hurch at the time o8
8ounding the Society. It had much the same standing among the (arious sects as one in
modern America em<racing a total mem<ership o8 t#el(e. It #as pic9ed upB reEu(enatedB and
8urnished #ith a #hole ne# set o8 =scienti8ic= ceremonial <y Mr. 7ead<eaterB and the manners
<y #hich its ne# priests achie(ed their ordinations #ere curiousB de(iousB and du<ious.
Some o8 the documentation on this #as re8erred to in our num<er 8or %ulyB 14&1. The
relationship <et#een this little sect and the present cuc9oo-egg arrangement o8 the 7i<eral
!atholic !hurch #ithin the Society is a<out the same as that <et#een the true 5osicruciansB
#ho le8t 8or India in the eighteenth centuryB and the t#o present 5osicrucian societiesB #hich
appropriated the name 8or themsel(es a 8e# years ago. It #ould <e (ery interestingB i8 one
could <e 8ound li(ingB to get the opinion o8 a prelate o8 the original 7i<eral !atholic !hurch
outside o8 Theosophical connectionsB on <oth the dogmas and the origin o8 the present
That 8orgotten little sect #as the original egg. That the present thing #as hatched out
o8 it and <y TheosophistsB so-calledB is true in the 8ullest sense. 7et Mr. -ea(er dig up its
ordinances and creeds as they #ere <e8ore it #as adoptedB and let us see #hat they loo9 li9eM
It is true that mem<ership in it #as ne(er compulsoryI <ut Mr. -ea(er has either 8orgotten or
ne(er 9no#n that 8or a considera<le period non-mem<ership de8initely made one a second-
class citiJen in the T.S. All its prominent 8igures <elonged to it and tried to get e(ery<ody else
to Eoin. That it has <een s@ueeJed out o8 this position e(en to the degree that it isB is due to
gradual enlightenment <rought a<out <y men li9e 1r. -il9s.
Mr. -ea(er preaches @uite a sermon on the necessity o8 eCamining all <elie8s. =To
8or<id or denyB to oursel(es or othersB any source o8 in8ormation is to (iolate the #hole
purpose o8 this SocietyB and to eCpect others to accept <lindly our o#n opinions is to nulli8y
that purpose entirely.= >nlessB o8 courseB the source o8 in8ormation is some<ody li9e 1r.
-il9sB or The &ahatma Letters" And #hoB other than the leaders so identi8ied #ith that
!hurchB eCpected anything o8 the 9ind?
It is a common 8a<le that mem<ership in such organiJations are stepping stones to
9no#ledge. The only sense in #hich they areB is through the (ictim 8inding out that they are
snares and delusions. In #hich 8unction 1r. -il9s is aiding mightily in ma9ing the 7.!.!.
use8ul in the only sense that it can <e. I8 Mr. -ea(er #ants to argue thatB let him argue #ith
the Mahatmas.
EditorsB Theosophical Notes.=
- Canadian TheosophistB %ulyB 14&2
!ompiled <y the Editor o8 Theosophical Notes
Fore#ord <y the !ompiler ......................... 1
Introductory "ote <y %.!. Miller .............. 2
2re8ace <y Alice 7eighton !leather and /asil !rump ....... 3
"otes on =A Treatise on !osmic Fire= ............ .
Additional "otes <y Alice 7eighton !leather .......... 13
"otes on =InitiationB :uman and Solar= - A.7. !leather ..... 1+
An Ad(ertisement o8 -orld Aood#ill ........... 2+a
=The 5eappearance o8 the !hrist= - 5e(ie# <y the !ompiler .... 31
The /ailey !areer <y the !ompiler ............. 34
Aod and 2rayer <y the !ompiler ............... 43
'The a<o(e are interspersed #ith comments <y the !ompiler.)
--- 1
The 8ollo#ing is a rather la<orious tas9B underta9en <y re@uest in response to a needB
and it is one more li9ely to earn <ric9<ats than roses.
The compiler has no <rie8 8or Mrs. !leather and Mr. !rump personally. In 8act a good
many years ago he had a rather <ris9 spat #ith Mrs. !leather on another matter. :o#e(erB
<oth these #riters #ere capa<le students o8 their su<EectB and their comments are
documented. There #as something o8 a pro<lem in ho# to set up the numerous notes <y the
compiler #hich #ere necessary. As placing them in 8ootnotes #ould ha(e <een (ery a#9#ard
<ecause o8 the lengthsB they ha(e <een interspersed <et#een the su<Eects. This in(ol(es the
necessity o8 9eeping the <oo9 open at t#o pages at onceB #hich is incon(enient <ut seems to
<e the <est #e can do. It #ould not <other a real student o8 a matter #hich is (ery importantB
and our #or9 is done only 8or the sa9e o8 real students.
-e do not 9no# ho# many readers #ant thisI i8 desiredB copies may <e returned and i8
in good conditionB no charge #ill <e made 8or them. -e suggestB ho#e(erB that e(en i8 you
are not interested in the /ailey cultB a considera<le amount o8 in8ormation o8 other (alue is
contained in the #or9. The case in hand is the <est illustration #e 9no#B o8 the manner in
#hich cycles o8 Theosophical e88ort degenerate into personal religions lea(ing only a small
nucleus as the seed o8 the neCt e88ort. This study is dedicated to the mem<ers o8 the neCt
--- 2
I"T51>!T5D "TE
It has <een said in Nedic literature that truth shines in its o#n glory - trueB and that is #hy
it sometimes happens to <e the 8ond pleasure o8 a great deal o8 sham to pass 8or truth and
delude people #ith its magic spells. /ut it does not ta9e a long time 8or discerning minds to
peer through the thin9 (eil o8 delusi(e lustre and eCpose its inherent ugliness to the light o8
hitherto concealed 8acts.
=The <est de8ense is an attac9= is an old military maCimB and such is this pu<lication. /ut
it is a reasona<le and reasoned attac9B appealing to the reader0s logical 8aculties and treating
the su<Eect on the high plane that is in 9eeping #ith its really (ital importance.
The authorsB ho#e(erB need no introduction in literary circles #here their colla<oration
in 8our (olumes on -agner0s Sym<olic Music-1ramasB interpreted according to-his 2rose
-or9sB esta<lished their reputations o(er a @uarter o8 a century ago.
Mrs. !leather #as one o8 the 8irst mem<ers o8 the /ranch o8 the Trans-:imalayan Esoteric
School esta<lished in England <y Madame :.2. /la(ats9y in 1333B and later #as chosen as
one o8 the t#el(e mem<ers o8 the Inner Aroup presided o(er <y that 8aith8ul Agent o8 the
-ith her sonB Mr. Aordon !leatherB and Mr. /asil !rumpB she #ent to India in 1413B and
there the three #ere initiated into the Ti<etan Aelugpa 'Dello# !ap) rderB at /uddha AayaB
in 1426. In 142+ they #ere recei(edB and their mem<ership rati8ied at 2e9ingB !hinaB <y :is
Serene :oliness The Tashi 7ama o8 Tashi-7humpoB Ti<etB #ho is the :ead o8 the Aelugpa
order throughout Asia. Mr. Aordon !leather has since studied Ti<etan #ith his secretary and
has also learned !hinese. Thus it #ill <e seen that they possess eCceptional @uali8ications 8or
Eudging anything purporting to emanate 8rom Ti<etan sources.
Mr. !rump is a !am<ridge >ni(ersity manB a /arrister o8 the Middle TempleB and 8or
t#el(e years #as editor o8 the La1 Times and a departmental editor o8 The 9ield and The
This latest attempt to o<tain credence 8or another system o8 allegedly riental learning <y
presenting it as an ampli8ication o8 the doctrines eC-pounded <y =:.2./.= is 8urther recognition
o8 her preeminence in that 8ieldB and more o8 the imitation that is such sincere 8lattery. May it
not <eB ho#e(erB that in see9ing guidance concerning the pro8oundest @uestions in li8eB it is
#isdom to accept " S>/STIT>TE?
- %.!. MillerB ManilaB MarchB 1424
--- 3
The 8ollo#ing notes and comments on t#o o8 Mrs. /ailey0s principal #or9sB A Treatise on
Cosmic 9ireB and 3nitiation( +uman and #olarB #ere underta9en at the suggestion o8 Mr. %.!.
MillerB o8 ManilaB a mem<er o8 the /la(ats9y AssociationB as part o8 the #or9 assigned to its
1e8ence !ommittee. That #or9B as #e understand itB includes such as #as done in +")"
Blavatsy> A 'reat BetrayalI and it #ill <e seen that the present notes are directed against
another aspect o8 the same mo(ement. '1) They do not pro8ess to <e in any #ay completeB
<ut merely aim at dra#ing attention to a 8e# salient points #hich #ill at once stri9e students
8amiliar #ith :.2. /la(ats9y0s #or9s.
-e particularly #ish to emphasiJe that #e ha(e underta9en this eCtremely distaste8ul
tas9 only 8rom a strong sense o8 our duty to the cause o8 :. 2. /la(ats9y and her #or9. -e
ha(e ne(er met Mrs. /aileyB and not ha(ing pre(iously read any o8 her <oo9sB #e #ere
una#are ho# closely their general scheme and phraseology resem<le that o8 the /esant-
7ead<eater ="eo-Theosophy= #hich includes the 7i<eral !atholic !hurch and -orld-Teacher
propaganda. /oth the latter are more or less (eiled attempts to di(ert the pure stream o8
riental Esoteric 2hilosophyB introduced to the -est <y :.2. /la(ats9yB into a de8initely
!hristian channel. This is done partly <y the su<stitution o8 such terms as =AodB= =The 7ogos=
'as a :e)B =The TrinityB= =The Master %esusB= etc.B etc. At the same timeB in Cosmic 9ire an
astute endea(our is madeB <y copious re8erences to and @uotations 8rom :.2. /la(ats9y0s
#ecret $octrineB to con(ey the impression that the 8ormer is a continuation o8 the latter -in
8actB a =8ragment o8 the Secret 1octrine= 'Fore#ordB C).
E(en such a cursory eCamination as #e ha(e had time to gi(eB ho#e(erB has con(inced
us that there is little or nothing in common <et#een them. The impression le8t on the mind is
that o8 a su<tle attempt to su<stitute a speci8ically !hristian system 8or the uni(ersal one o8
the #ecret $octrineB rather than =con8irming and ampli8ying= that mar(elous #or9B as admirers
o8 Cosmic 9ire ha(e stated.
In a letter to the %ccult Aevie1B %uly .B 1423B Mrs. /ailey denies that she e(er claimed
that her alleged inspirer =The Ti<etan= #ith #hom she has =cooperated in producing= Cosmic
9ire( 3nitiationB etc.B is one o8 the Masters o8 the Trans-:imalayan Aroup. =It is the eCpress
#ish o8 the Ti<etanB= she declaresB =that his real name <e #ithheldI it is his desire that the
<oo9s <e studied and (alued on the <asis o8 their o#n intrinsic #orth and <y their appeal or
non-appeal to the intuitionB and not <ecause any person presumes to claim authority 8or
them.= '2)
-e ha(e 9ept this inEunction care8ully in mindB and ha(e Eudged the statements o8 the
=Ti<etan= strictly on their 8ace (alue. FurtherB Mrs. /ailey @uotes #hat she said so 8ar <ac9 as
Fe<ruaryB 1423B in her magaJine The BeaconB a<out =the <lind credulity o8 a certain group
#ho accept any statement pro(ided it is <ac9ed <y an :ierarchical claim o8 some 9indB and
the narro# sectarianism #hich #ould ma9e a prophet out o8 :.2./. and a /i<le out o8 the
#ecret $octrine.=
--- 4
The 8irst part o8 this eCtract applies much more to the /esant-7ead<eater doctrines and to
Mrs. /ailey0s o#n <oo9s '#hich 8airly <ristle #ith impliedB i8 not eCpressedB =authority=) than to
the #ecret $octrine. :.2./.0s claim 8or that #or9 is couched in the #ords o8 Montaigne; =I ha(e
here made only a nosegay o8 culled 8lo#ersB and ha(e <rought nothing o8 my o#n <ut the
string that ties them= 'S.1. I.B Cl(i.).
A8ter allB #hat is there o8 =<lind credulity= and =narro# sectarianism= in regarding :.2./. as
a =prophet= and the S..1. as a =/i<le= in the <est sense o8 those terms? -as she not a true
prophet and one #ho <rought a #onder8ul message entirely ne# to the modern #orld? -here
else is to <e 8ound the gigantic and all-em<racing three8old system o8 e(olution so clearly and
con(incingly eCpounded in the S.1.B supported <y a #ealth o8 e(idence 8rom e(ery imagina<le
source? The #or9 stands a<solutely aloneB unapproached and unapproacha<le in our timesI
a monument so great that it is e(en yet too near us to <e ade@uately appreciated. Its appeal
throughout is entirely to reason and ne(er to credulity. As Mr. /aseden /utt says in the 8inest
estimate yet #ritten; =I8 theseB and her other #ritings #ere all produced <y Madame
/la(ats9y0s unaided talentB she must ha(e possessed the intellectual resources o8 at least
three ordinary geniuses . . . This amaJing #oman has handled #ith the authentic tones o8
Authority the pro8oundestB most (ital and a<struse su<Eects 9no#n to man9ind= '&adame
Blavatsy. /y A. /aseden /uttB 7ondonB 5ider and !o.B 142+B p. 21+)
Mrs. /ailey e(idently considers that her o#n #or9s are to <e Eudged on the same le(elB
8or she continues; =It is high timeB there8oreB that occult <oo9s should <e put 8orth and Eudged
<ecause o8 their contents and not <ecause thisB that and the other Master is supposed to <e
responsi<le 8or them or <ecause they agree or disagree #ith the #ecret $octrine.= Mrs.
/ailey0s e(ident implication that the S.1. #as =put 8orth and Eudged= in the latter sense is
entirely 8alseB as any student #ith an intelligent understanding o8 its contents #ill agree. That
the Masters M. and *.: assisted :.2./. to #rite itB as stated <oth <y them and <y her 'see
&ahatma Letters( and her o#n to Sinnett)B ma9es no di88erence to one0s Eudgement o8 its
(alue and immensity.
>n8ortunately 8or Mrs. /ailey0s disclaimerB her =Ti<etan /rother= is undou<tedly <elie(ed
<y most o8 her 8ollo#ers to <e a mem<er o8 the Trans-:imalayan /rotherhoodB as t#o o8 the
most prominent in America ha(e themsel(es told us. The name Ti<etanB coupled #ith the
assumption o8 practically unlimited 9no#ledgeB ine(ita<ly suggest it. :er <oo9s are 8ull o8 pure
assertions concerning the >ni(erse and it most ad(anced <eings #hich only a high Adept
could possess - if trueB #hich in most instances seems more than dou<t8ul.
FinallyB a most important claim made <y Mrs. /ailey in her Fore#ord to Cosmic 9ireB must
not <e o(erloo9ed. She says 'p. C); =It aims to pro(ide a reasona<ly logical plan o8 systemic
'3) e(olution and to indicate to man the part he must play as an atomic unit in a great and
corporate #hole.=
--- &
E(identlyB thenB Mrs. /ailey and the =Ti<etan= consider the scheme o8 e(olution o88ered
in the #ecret $octrine as inade@uateB and o88er their o#n in its place. Apart 8rom the di88iculty
o8 disco(ering anything =systemic= at all in !osmic FireB it is @uite clear that the =Ti<etan= 'i8
he is really one) is not in agreement #ith the Trans-:imalayan /rotherhood. In that case one
#ould in8er 8rom #hat is said in the &ahatma Letters that he may <elong to the =5ed !apped
/rothers o8 the Shado#= 'see IndeC under 1ugpas). As *.:. says 'p. 322); =the opposition
represents enormous (ested interestsB and they ha(e enthusiastic help 8rom the 1ugpas - in
/hutan and the NaticanM= :ence the !hristian terminology that characteriJes some o8 their
e88orts in the realm o8 ccultism.
- Alice 7eighton !leather
- /asil !rump
2e9ingB Fe<ruaryB 1424
Comments by the Compiler
1. That is to sayB the persistent attemptsB 8rom #ithin the =occult= ran9sB to undercut
the prestige o8 Madame /la(ats9y and to su<stitute there8or others. This has many 8orms.
The =Arcane School= is one o8 the t#o chie8 Ea#s o8 the current pincers. -e hope to deal
ade@uately #ith the other in a later <rochure.
2. Mrs. /ailey came out in the open completely later on. The propaganda no#
speci8ically claims that she represented the same groupB and that her 8ollo#ers do li9e#ise.
See 9ate 8or %une 14+3. 'The title on the co(er is =Alice /ailey and the Master :.*.= Inside
one 8inds that it is the Master *.:.) Still later one 1E#ual *hul '(ariously spelled) appeared as
the name o8 =The Ti<etan=. :e is named in The &ahatma Letters as a chela o8 *.:. a<out to
3. =Systemic= 8or =systematic= is one o8 those curious eCamples o8 illiteracy #hich
appear here and there in the /ailey #or9sI curious in (ie# o8 her enormous literary output.
:o#e(erB it is perhaps not inapt. It is the #ord used <y medical men in connection #ith
--- +
4. The =su<tle derogation o8 :.2./.= is a more important issue than e(er. Attac9s 8rom
#ithin the ran9s o8 her 8ollo#ersB o8ten under preteCt o8 loyalty and admiration 8or her #or9B
are more dangerous than those 8rom open enemies. This is no# ta9ing se(eral di88erent
8ormsB one <eing the use o8 the =discrepancies= in The #ecret $octrine etc.B as e(idence o8
ignorance or 8raudI the otherB using =modern scholarship= as the <attering ram. The
=discrepancies=B though many o8 them are real and some in(ol(e genuine mista9es on her
partB are e(idence neither o8 8raud nor o8 ignorance - eCcept inso8ar as the later #as
ignorance o8 8acts and material literally uno<taina<le to herB and in some cases o<taina<le <ut
impermissi<le to use. The arguments in the latter case are <asedB not upon #hat she hersel8
sa# and heard in her riental tra(els <ut on #hat certain much later tra(elers did not see or
hear. Among the thingsB they did not see or hear #ere the Mahatmas on the one handB and
the =dugpas= - their opposite num<ers - on the other. AlsoB it is claimed that e(idence that
she #as in Ti<et at all is lac9ing. 'It is not.) E(en the most elementary eCamination o8 her
#ritings sho#s #hy all this is. The =Mahatmas= ha(e <elonged 8or hundreds o8 years to a
group almost as little 9no#n in Ti<et as suchB as they are else#here. For those centuries they
=ha(e sedulously 9ept all doors closed=B in their o#n #ordsB to any direct approach to
e(idence o8 their eCistenceB and 8or eCcellent reasons comprehensi<le to anyone #ith enough
common sense and 9no#ledge o8 human nature to 9no# #hat the direct proo8 o8 the real
eCistence o8 =homo superior= or =super-man=B as he #ould <e derisi(ely calledB #ould do to
the #orld - and to himsel8. In her day it #as (itally necessary to re(eal enough o8 the truth to
8orm a seed 8or the regeneration o8 man9ind in the long runB and its sal(ation 8rom destruction
in the shortB and that #ithout con(incing the cro#d and its o88icials. That ought to <e e(ident
enough not only 8rom the content o8 her teachings <ut 8rom plain common sense - an element
rather lac9ing in <oth the occult mo(ement and among the critics #ho <elie(e that it has no
<asis. To put 8orth in8ormation in such manner that a 8e# #ould <e con(inced and the maEority
uncon(incedB una(oida<ly entailed the necessity o8 its <eing considered 8raud or 8ancy <y
those many. :.2./. #as a proud #oman #ith a great deal o8 sel8-respect. -e dou<t that
anyone could understand her misery in ta9ing on this Eo< unless he had shared something o8
the same 9ind o8 8ate. Det the 2re8ace to 3sis 7nveiled sho#s that she 9ne# #hat she #as
ta9ing on.
The 9ind o8 lamas and yogis encountered <y tra(elers 8i8ty or siCty years a8ter she #as
thereB o8 course #ere not MahatmasI those 8e# o8 them #ho 9ne# o8 the Mahatmas at all
#ere under o<ligations sacred to them ne(er to re(eal their 9no#ledge on the su<EectI and
also ne(er to re(eal their possession o8 certain teachings. thers o8 themB agents o8 the
redcaps or dugpa clan in the sense described by +")"B"( #ere under still sti88er restrictions - i8
possi<le. /ear in mind that the chie8 points on #hich :.2./. is accused o8 =ignorance= are
8ound in The &ahatma Letters. -hat does that imply?
At a some#hat later date #e plan a <rochure on this situation #hich #ill ma9e e(ident
the nature o8 (arious things going on in the Theosophical Mo(ement at the present timeB in
addition to the /ailey su<(ersion. -e ad(ise anyone #ho 8eels sha9en - or seduced - <y
some o8 these dealingsB to #ait until returns are in.
--- .
"TES " A TA!AT3#! %N C%#&3C 93A!
- /y /asil !rump
3ntroductory )ostulates
These are stated to <e =eCtensions o8 the three 8undamentals to <e 8ound in the 2roem
in the 8irst (olume o8 The #ecret $octrine <y :.2. /la(ats9y.= /ut in reality Mrs. /ailey
de(elops #hole cosmic scheme o8 her o#nB #hich includes a ne# set o8 so-called StanJas o8
1JyanB a Solar 7ogos also called =AodB= a Triple Solar System consisting o8 FatherB Son and
:oly SpiritB a Triple :uman /eingB and a triple Atom. Also Se(en centres o8 7ogoic ForceB and
Se(en 5ays #hich include those o8 =7o(e --isdomB= =:armonyB= =/eauty and ArtB= and
=1e(otion and A<stract Idealism.= The reader is constantly re8erred to passages in the #ecret
$octrineB <ut (ery 8e# o8 the terms usedB e.g.B =7o(e--isdomB= =A<stract IdealismB= =7ogoicB=
etc. Betc.B #ill <e 8ound there. '1) My impression is that this is done to mislead the student into
thin9ing that this #or9 is on :.2. /la(ats9y0s linesB #hereas e(en a cursory eCamination
sho#s that it is entirely di88erent and is really designed (ery cle(erly to lead the student a#ay
8rom the real teaching and con8use his mind #ith an imposing mass o8 apparently (ery
learned in8ormation #hich really means little or nothing and leads no#here. The method is
some#hat similar toB <ut less o<(ious and more cle(er thanB that o8 !. -. 7ead<eaterB <ut I
thin9 that the po1er behind is the same( #or9ing #ith the same o<Eect on a di88erent line 8or a
more intellectual type o8 mind. It is o8 considera<le signi8icance that 7ead<eater and Mrs.
/esant are 8re@uently @uotedB and their !hrist and -orld Teacher doctrines ta9en 8or granted.
&r" Bailey's "Tibetan Teacher"
-ith regard to the source o8 Mrs. /ailey0s in8ormationB it has long <een understood that
she recei(es it in a psychicB telepathicB or inspirational 8orm 8rom a =Ti<etan Teacher.=
5e8erring to Cosmic 9ireB a #riter in the Canadian Theosophist 8or 1ecem<erB 142+B says;
=This material also has <een recei(ed 8rom the Ti<etan Teacher - not <y any automatic
process <ut apparently in much the same #ay as The #ecret $octrine #as #ritten. . . . It is
not a 8anci8ul or ar<itrary re(elationB <ut rather a turning o8 #hat :.2. /la(ats9y called the
analogical 9ey in the Secret 1octrine loc9. The result is startlingB almost as startling as the
#ecret $octrine itsel8.= :e goes on to descri<e and praise Mrs. /ailey0s Arcane SchoolB #hich
is e(idently intended as a successor to :.2. /la(ats9y0s Esoteric SchoolB #ith o8 course Mrs.
/ailey as its =uter :ead= or mouthpiece 8or the =Ti<etan Teacher.= The scheme 8or #hat one
may call a ne# and impro(ed '?)
--- 3
edition o8 :.2. /la(ats9y0s #or9 is there8ore completeB and comment thereon is scarcely
necessary. !onclusions may <e dra#n 8or the moment 8rom the 8ollo#ing notes;
'od( The Logos and the +ierarchy
The #ord =Aod= is constantly usedB and great stress is laid on the =7o(e Aspect o8 the
7ogos=I <ut the re8erences gi(en to the #ecret $octrine contain no such term. This sort o8 tric9
is 8ound throughout the <oo9I 8or in nearly e(ery instanceB on loo9ing it upB the re8erence
gi(en uses di88erent phraseology or has no application at all. ThusB on p. ++B Fohat is stated to
<e =7o(e--isdomB= and a 8ootnote re8ers to S.1. IB 166B 144B 1&&B '/esant Edition)B <ut on
loo9ing them up one 8inds; p. 166 =/laJing 1ragon o8 -isdomI=p. 144B =FohatB in his-capacity
o8 1INI"E 7NE '!rosL) 'S As in the oldest Arecian !osmologyB di88ering #idely 8rom the
later mythologyB Eros is the third person in the prime(al trinity; !haosB AaeaB Eros. - S.1. IB
164)B the electric 2o#er o8 a88inity and sympathy=I p. 1&&B no mention o8 FohatB 7o(eB or
-isdom. "eCt Mrs. /ailey says Fohat is =Aod= and re8ers to S.1. IB 1+.B <ut #e there 8ind in a
8ootnote that #hat she calls =Aod= is =a<solute /e-"essB 0SAT0.= And i8 #e turn to p. 3.+ '3&2
ld Edition) #e read. =-hen the Theosophists and ccultists say that Aod is no /EI"AB 8or
IT is nothingB No-ThingB they are more re(erential and religiously respect8ul to the 1eity than
those #ho call Aod a :EB and thus ma9e o8 :IM a gigantic MA7E.=B
The @uestion is dealt #ith at considera<le length <y the Master *.:. in 7etter LB &ahatma
LettersB p. &2B #here he says =... #e deny Aod <oth as philosophers and as /uddhists. -e
9no# there are planetary and other spiritual li(esB and #e 9no# there is in our system no such
thing as AodB either personal or impersonal.=
ne may search in (ain 8or Mrs. /ailey0s =5ay o8 7o(e--isdom= in the S.1.B and the
re8erences 'p. .4) gi(en to it concerning the =7o(e aspect o8 the 7ogos= contain nothing o8 the
9ind. These are only a 8e# out o8 doJens o8 such eCamples in the t#o (olumes.
At p. 41 the =Fourth !reati(e :ierarchy= is =maleB= <ut surely creati(e po#er is male in any
case. The #ord =7o(e= is used ad nauseam throughout the #or9 and e(en the Ego is called
the =7o(e Aspect= '14.). '2)
Assertion and )rophecy
!on8ident assertions are made as to #hat eCactly #ill ta9e place in 8uture 5oundsB e"g"
=The 7ogos o8 our schemeB Sanat *umaraB #ill ta9e a maEor initiation in the middle o8 the Fi8th
5oundB <ut is preparing 8or a minor one at this time= 'p. 3.4). According to the S.1. IB 4&+-.B
there are se(en *umarasB #ho are the Solar angels that endo#ed man #ith his immortal Ego.
Sanat *umara 'see Theos" 'lossaryB 234) is the most prominent o8 theseB and there8ore it is
misleading to apply the name to the 7ogos. 'See also post p. 34) '3)
<ser(e particularly that the /ailey scheme entirely ignores the /uddha :ierarchy
emanating 8rom Adi-Buddha 'S.1. IB &.6) su<stitut-
--- 4
ing the Solar 7ogosB the TrinityB and Se(en 5aysB one o8 #hich '=7o(e--isdom=) includes
=The !hristB the -orld Teacher.= '4) It is o<(ious there8ore thatB li9e 7ead<eaterB Mrs. /ailey
is really #or9ing in the interests o8 the !hristian system <y introducing its terminology and
concepts into #or9s that are ostensi<ly eCpositions o8 the Esoteric 2hilosophy o8 the Masters
and :.2./.B <ut are really cle(erly mas9ed !hristian propaganda.
For instanceB the Se(en 1hyani /uddhas here <ecome Se(en 5aysB under three o8 #hich
'those o8 =Aspect=) are grouped (arious MastersB including those mentioned <y :.2./. and
se(eral others. The !hrist comes 8irst under the =7o(e--isdom Aspect= and =the Master
%esus= under the =Intelligence Aspect.= See ela<orate !hart o8 =Solar and 2lanetary
:ierarchies= #ith 9ey on pp. 1233-4.
"The &aster .esus"
Cosmic 9ire positi(ely <ristles #ith pronouncements concerning the =Master %esusB= eg. p.
.&. et se@.;
=...the coming o8 :im 8or #hom all nations #ait.=
=The Son o8 Man #ill again tread the high#ays o8 man and :is physical incarnation #ill <e
=The Master %esus #ill ta9e a physical (ehicle and ....e88ect a re-spiritualiJation o8 the
!atholic churches ...a<out 1436=. ':ere #e ha(e the sure sign o8 a certain in8luence #hich is
also e(ident in the /esant-7ead<eater 7i<eral !atholic !hurch scheme.)
=!hrist occupied the <ody o8 %esus... Fe# are as !hrist isB and ha(e the po#er to ma9e a
dual appearance. This type o8 monad is only 8ound on 5ays t#oB 8ourB siC.=
!ompare this #ith #hat is said on the /uddha0s po#ers in The &ahatma Letters( pp. 43B
4.. See also p. 344 concerning =the real !hrist o8 e(ery !hristian= and =the man %eshu.=
"either the Masters nor :.2. /la(ats9y e(er #rite o8 the !hrist as an indi(idual BeingB <ut
al#ays as a principle in man.
The Logos in 9act and 9iction
The =7ogos= is a (ery prominent 8eature o8 this <oo9B in (arious 8ormsB such as =!osmicB=
=SolarB= =2lanetaryB= a<out all o8 #hich #e are gi(en intimate personal detailsB as to their
=initiationsB= =incarnationsB= etc. "othing o8 this 9ind is e(er assumed in the #ecret $octrine.
As most peopleB outside this <ranch o8 studyB do not 9no# #hat a 7ogos isB and as Mrs.
/ailey pre8ers assertion to eCpositionB I #ill gi(e :.2. /la(ats9y0s de8inition 8rom her
Theosophical 'lossary; =7ogos 'Ar.) - The mani8ested deity #ith e(ery nation and people; the
out#ard eCpressionB or the e88ect o8 the cause #hich is e(er concealed. ThusB speech is the
7ogos o8 thoughtI hence it is aptly translated <y the 0Ner<um0 or 0-ord0 in its metaphysical
In the #ecret $octrineB IB &.3 '1st Ed.) #e are told that =The 7ogos is the 3s1ara o8 the
:indus #hich the Nedantins say is
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the highest consciousness in nature - 0the sum total o8 1hyan-!hohanic consciousness0
according to the ccultists.= It #ill at once <e seen ho# greatly these di88er 8rom Mrs. /ailey0s
limited and personal conception. S.1. IB pp. &.1-2 should also <e studied in this connection.
"eedless to sayB no such idea as the =Initiation= o8 a 7ogos is to <e 8ound in the S.1.
There is an immense amount o8 this sort o8 thingB (ery much on the 7ead<eater lines o8
pure assertion #ith implied authority in the <ac9ground. . :o# di88erent 8rom :.2. /la(ats9yB
o8 #hom the Masters say in the &ahatma LettersB p. 234; =She had to <ring the #hole arsenal
o8 proo8s #ith herB @uotations 8rom 2aul and 2latoB 8rom 2lutarch and %amesB etc.B <e8ore the
Spiritualists admitted that the Theosophists #ere right.= Mrs. /ailey scorns such a method
she is content to assertB or her =Ti<etan= is.
2rophecies and <old statements concerning e(olution on the Earth a<ound in the <oo9;
e"g. p. 346; =An entirely ne# group o8 human <eings #ill s#eep into incarnation in our Earth
scheme. . . . Entities #ill come in 8rom Mars. . . Mecurian li8e #ill <egin to synthesiJeB= etc.B in
regular 7ead<eater style. 2resuma<ly #e are to regard these as eCamples o8 =turning the
analogical 9ey in the #ecret $octrine loc9B= although nothing o8 the sort is to <e 8ound in that
#or9. '&)
"ot#ithstanding the unsparing condemnation o8 Spiritualism in the &ahatma LettersB #e
read at p. 4&+ '8ootnote) that =Master :ilarian 'sic)B a !retan MasterB is interested in the
Spiritualistic mo(ement.= Also that a =:ungarian MasterB 5a9ocJiB is the 5egent o8 Europe
and America under the 0Areat -hite /rotherhoodB0= - a term coined <y the /esant-7ead<eater
doctrine and ne(er used <y :.2. /la(ats9y. 'See post""") '+)
3gnorance Concerning the Buddha
!onsidering that these teachings are supposed to come 8rom a =Ti<etanB= a remar9a<le
ignorance is sho#n a<out the /uddha and his real standing in the ccult :ierarchy. For
instanceB #e are told at p. 216; =The /uddha held o88ice prior to the present -orld Teacher
and upon his Illumination :is place #as ta9en <y 7ord Maitreya '.) #hom the ccidentals call
!hrist=... 'p. 211B note). This -orld TeacherB #ho is also called here =the Areat 7ordB the
!hristB= is a speci8ically 7ead<eater in(entionI so is the identi8ication o8 Maitreya 'the neCt
/uddha) #ith the !hristB the o<Eect 8rom the !hristian propaganda standpoint <eing e(ident.
/ut the #hole scheme is entirely 8oreign to the riental teaching o8 the #ecret $octrine.
ne has only to turn to the &ahatma Letters and loo9 up the re8erences to the /uddha to
see #hat a supreme position is gi(en to him <y the Trans-:imalayan /rotherhood. I ha(e
collected and commented on these passages under the title =Ti<etan Initiates on the /uddha=
in 2art III o8 our ne# <oo9 Buddhism the #cience of Life '2e9ingB 1423)B pointing out their
signi8icance in connection #ith present de(elopments in Asia. '3)
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"The )henomenon called #e; Activity"
Mrs. /aileyB e(en associates the 7ogos #ith SeCM Thus 'p. .21); =The 7a# o8 Attraction
deals #ith the a<ility o8 the 7ogos to 0lo(e #isely0 in the occult sense o8 the term. It has relation
to the polariJation o8 the 7ogos in :is astral <odyB and produces the phenomenon called 0seC
acti(ity0...= Is this another specimen o8 =turning the analogical 9ey in the #ecret $octrine loc9=?
I8 soB the result is scarcely encouragingI and #hen #e read 'p. 46&) o8 =the throat centre o8 a
planetary 7ogos and o8 a Solar 7ogos= #e realiJe that sheer anthropomorphism can go no
Moreo(erB the =Mahachohan= 'as Mrs. /ailey #rites the name) is stated 'pp. 46.-3) to <e
directly connected #ith =the e88ect that the de(as o8 the 9undalini 8ire are producing upon
man= in the direction o8 seC acti(ity. The passage is too long and unintelligi<le to @uote hereI
the point to note 8or anyone #ho has learned 8rom :.2. /. and the Masters something o8 the
nature o8 the Maha !hohanB is the desecration in(ol(ed in e(en mentioning his name in such
a connection. '4)
Another eCample o8 Mrs. /ailey0s ignorance o8 #hat :.2./. really #as occurs at p. 163.;
="e#tonB !opernicusB AalileoB :ar(eyB and the !uries areB on their o#n line o8 8orce light-
<ringers o8 e@ual ran9 #ith :.2./.= !on8uciusB #e are toldB is to reincarnate and superintend
the #or9 o8 =rendering radioacti(e '16) some o8 the 8oremost thin9ers...= ur !hinese 8riends
#ill appreciate this piece o8 in8ormation.
=!osmic rapture and rhythmic <liss 'sic) are the attri<utes o8 the Fourth 2ath. It is a 8orm
o8 identi8ication #hich is di(orced 8rom consciousness altogether.= '11) Those #ho 8ollo# this
Fourth -ay are called =the <liss8ul dancing points o8 8anatical de(otion.= #hich suggests
nothing so much as dancing der(ishesM
3mitation #tan8as of $8yan
An alleged eCtract in =StanJas o8 1Jyan= style =From the Archi(es o8 the 7odge= is gi(en
at pp. .4.-3B headed =The !oming A(atar.= The 8ollo#ing is a specimen o8 the 8lam<oyant
language; =Areater the chaos <ecomethI the maEor centre #ith all the se(en circulating
spheres roc9 #ith the echoes o8 disintegration. The 8umes o8 utter <lac9ness mount up#ards
in dissipation. The noise discordant o8 the #arring elements greet the oncoming neB and
deter :im not.=
AgainB at p. 12+.B #e 8ind a set o8 =Se(en Esoteric StanJas 8rom Archaic Formulas.= A
note in8orms us that they =8orm only one true stanJa out o8 the oldest <oo9 in the #orldB and
one #hich the eye o8 the a(erage man has ne(er contacted= 'sic). The last o8 them is headedB
as one might eCpectB #ith =The 2ath o8 A<solute SonshipB= and ends suggesti(ely #ith =To
:im <e glory o8 the MotherB FatherB SonB as the ne -ho hath eCisted in the pastB the no#
and That #hich is to come.= The =Finale= <egins #ith =The morning stars sang in their
courses= and ends #ith =the marriage song o8 the :ea(enly Man.=
--- 12
A specimen o8 the alleged =StanJas o8 1Jyan= may also <e gi(en; =5iseth the ca(e o8
<eauty rareB o8 colour iridescent. Shineth 'sic) the #alls #ith aJure tintB <athed in the light o8
rose. The <lending shade o8 <lue irradiates the #hole and all is merged in gleaming.= StanJa
NIIB p. 22. '12)
-hat a co