Beruflich Dokumente
Kultur Dokumente
Geoffrey A. Farthing
G. A. Farthing (1909-2004)
Twenty years later, Farthing would issue two public texts in which
he defended the same general ideas, while avoiding a direct
discussion of the Esoteric School. In November 1996 he
distributed his 15 pp. text “A Manifesto”, with the subtitle
“Action to launch the Theosophical Society effectively and
healthily into the twenty-first century, and even the next
millennium”. In July 1997, his 9 pp. “Supplement 1997 to
Manifesto 1996 Concerning the Future of the
Theosophical Society” was published.
Although the 1996 and 1997 texts have played an important role in
the movement and will do so in the future, the 1976 letter is
different for it deals with that which has been called “the heart of
the theosophical movement”.
The decision to make the document public was taken after careful
consideration of the challenges and perspectives of the Adyar
section of the movement, especially since the institutional crisis in
2007-2010. The structural paralysis of Adyar Society remains
chronic. Its effects are transmitted to the theosophical movement
as a whole. Its origin is in the problems described by Farthing in
his 1976 letter.
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 2/20
24/09/2018 To the Outer Head of the Adyar ES
It clearly announces:
“Are the Masters likely to use again the T.S., a vehicle which has
not availed itself of what they gave out before and has not
propagated it, for the next outpouring?” And also: “This must be
corrected before the Society can make significant progress…”
0000
Geoffrey A. Farthing
0000000
You may know that over the years I have had communication
with your predecessor [1] and other Heads of the Esoteric School
concerning its relationship with and influence on the
Theosophical Society.
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 4/20
24/09/2018 To the Outer Head of the Adyar ES
I came into the Society after the War after having read fairly
widely in philosophical and spiritualistic literature and spent a
number of years reading mostly the Besant/Leadbeater type
literature. This formed my first views as to what Theosophy was.
In the light of pronouncements of Mr. Jinarajadasa and later by
Mr. Sri Ram, I formed the view that Theosophy was at best ill-
defined and even that it was not susceptible of definition. This led
to the view that it was largely, if not entirely, a matter of opinion
and this in fact seemed, and even still seems, to be the common
view of the leaders and members of the Society. It did not then
occur to me that they were confusing two things; (a) Theosophy
and what they think it is, and (b) the Objects of the Society which
allow freedom of opinion and belief to all its members.
on the image the Society has created on the outside world, has
been very serious. In my view the failure of the Society to make
its proper impact has been entirely due to this omission, and this
serious omission must be laid at the door of the successive ‘Outer
Heads’ [7] and other leaders of the Esoteric School. The
justification for this charge against the E.S. is that people are
attracted into the School by reason of the claims made for it. As I
understand these claims they are so to train candidates that they
will (a) become more effective members of The Theosophical
Society and (b) be brought, at least, to the notice of, if not into
contact with, the Masters. The way to achieve both of these is by
way of the School’s personal disciplines, its recommended
material for study and its meditational practices.
(It should be noted that when H.P.B. died most of the known
chelas of the Masters were heard of no more in the Society except
for a few like the Countess Wachtmeister and W.Q. Judge.)
One has only to read of the effect on the public mind of much that
the Society and its leaders did in the second and third decades of
this century to realise how public opinion was hardened against
both the Society and the word ‘Theosophy’. Krishnamurti himself
repudiated the claims made for him and abandoned what he had
thought was Theosophy. He, consequently, did incalculable harm
to the ‘cause’. It is quite apparent that he was really never
instructed in Theosophy proper and therefore did not know what
he has abandoning. It is obvious that he still does not. [8]
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 9/20
24/09/2018 To the Outer Head of the Adyar ES
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 11/20
24/09/2018 To the Outer Head of the Adyar ES
There are many members in the Society who rather derisively use
the expression “Back to Blavatsky” as if this were both a
backward step and limiting one. Only those quite ignorant of the
teachings could think so. First Blavatsky was the amanuensis of
the Masters. Any derision is therefore, maybe indirectly, aimed at
them. The tacit refusal is to go “Back to the Masters”. Secondly,
the teachings are an extension of all other extant, true, knowledge.
They do not ignore all that as gone before. Nor do they, by
implication or otherwise, suggest there will not be any more
teaching after them. Rather do they emphasise that there will be.
But what was given out was limited to what was thought wise and
what could be assimilated by man at present; it was an extension
of what was already known. It was in addition to it, and what is
much more important, Initiate inspired. It is therefore those who
refuse to study original Theosophy who are imposing limitations
on their Theosophy, not those who go back to Blavatsky and
study her writings. The latter have access to all that was given out
both old and new. The others content themselves only with what
was there before. They will also not be aware of the great
discrepancies that exist between what they regard as Theosophy
and that given us in the original literature. Further it is important
to realise that any occult knowledge additional to what was given
out at the end of the last century will, in the nature of things, have
to come from Initiates. It cannot come, as some seem to think
possible, from modern research because such research necessarily
deals with the objective manifest world. Even psychology and
drug induced mystical experience can only touch the fringe of the
occult proper.
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 12/20
24/09/2018 To the Outer Head of the Adyar ES
Mr. Sri Ram, with whom I discussed these matters, agreed with
me on many of my points. He said however that he felt he could
not close the E.S. or 4,000 Indian members who looked to him (as
Outer Head of the E.S.) as their guru would leave the Society.
This could be the case in other countries.
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 13/20
24/09/2018 To the Outer Head of the Adyar ES
have initiate teachers, they will if they think fit form around
themselves a new genuine esoteric school.
3) The Training School would not interfere with the objects and
activities of the T.S.
i) Beginners. These could stay in this grade for say two years only.
They must then move up or resign.
ii) Ordinary. These scholars would be free in that they would not
have taken any vows but have expressed the earnest intention,
possibly in writing, to study and be willing to work for the T.S. in
any capacity their circumstances allowed.
iii) Committed. By a vow to their Higher Self (but only to that
Self) to work for and further the interests of the T.S., the
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 15/20
24/09/2018 To the Outer Head of the Adyar ES
In the sincere hope that you will see the vital importance of what
is written here, having full regard to the great influence – and it is
right that it should have: – that the E.S. has on all phases of work
in the T.S. all over the world, and in the further hope that you
will, as a matter of urgency, take the necessary action that it calls
for, I sign myself,
Geoffrey A. Farthing
Circulation:
1) Mrs. Radha Burnier
2) The President and Vice-President of the T.S.
3) All Corresponding and local Secretaries of the E.S.T. or The
General Secretaries of the T.S.
4) Sundry Individual Members of the E.S.
P.S. Since this letter was drafted I have (by chance?) become
possessed of a copy of E.S.T. paper, 3 Nov.1894 by W.Q. Judge
which corroborates the views as to the standing of the E.S. which
I have made in the letter. I had, however, arrived at my views
quite independently from my reading and thinking about what has
happened in the past, leading into the present situation.
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 17/20
24/09/2018 To the Outer Head of the Adyar ES
You will remember that Mr. Judge was a direct chela of the
Masters, that he wrote the rules for the E.S. in 1888 in London,
that he was manager and teacher for it, especially in America.
Please see the paper referred to.
November 1976,
G.A. Farthing.
Lake Farm, Eavestone,
Ripon HG4 3HD, N. Yorkshire
England.
NOTES:
[1] Dr. Taimni’s predecessor was Mr. N. Sri Ram (1889-1973), the
fifth president of the Adyar Society and father of the seventh
president, Ms. Radha Burnier.
[6] This applies to the E.S. during Dr. I.K. Taimni’s direction
(1973-1978). Dr. Taimni was a student of Hindu tradition. Since
1978, the E.S. gradually took distance from I.K.T.’s line of work,
while still ignoring the original teachings of Theosophy.
000
See also the text “Life And Work of Geoffrey Farthing – The
Autobiographic Testimony Of a Leading Theosophist”. It is
available at our associated websites.
000
000
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 19/20
24/09/2018 To the Outer Head of the Adyar ES
000
https://www.filosofiaesoterica.com/to-the-outer-head-of-the-adyar-es/ 20/20