B.P. Wadia and the TS history
[Notes written down by DTB some years ago (1993). It has historical significance
in regard to the work of Mr Wadia, Henry Geiger and others]
by Dallas TenBroeck
© 2003 Online Teosofiska Kompaniet Malmö
Historical Precedents: Wadia, Judge
D T B wrote:
Among Mr. Wadia's papers, I came across some mention of his visiting KROTONA T S in Hollywood (1919), and also of the stir that he made among the membership of the TS in the US, when, in 1919/1920, he publicly upheld the right of the TS members to democratically run their elections and resist any pressures (from their E S or whatever source), that might impair their individual right to decide how they would vote, or what they would investigate.
He was by then a member of the American Section of the T S and spoke and wrote as such, not as a visitor, or an "import" from Adyar.
His opposition was complained of to Mrs. A. Besant in Adyar. He did write a lengthy letter of explanation circulated generally to the American membership in which he explained his position in the light of Theosophical principles and again stated that he was actually a member of the American Section of the TS and had a right to his opinion, and to expressing it to other American members.
Common-sense and decency demand that no one person, or cabal dominate others for whatever pretext through coercive means, especially in the TS where Brotherhood is the only object that all members have subscribed to. Also, if one cannot tolerate emergent abuse of principle, the first and only recourse of a "pledged" person is resignation. This can only be done individually, not as a group.
A "group" is not essential for the kind of help and support that the world needs, but there is no reason why any student who is devoted to Masters, to HPB, and to Their Theosophy, cannot start where he is and organize a study center with whatever persons Karma may bring him. It is all in the will, the motive, and a matter of sincerity, of an inner devotion to HPB, to the Masters, and to THEOSOPHY, and above all, a grand, embracing and all-inclusive love for Humanity as a whole.
If reference is made to H.P.B.'s original papers it will be found that it, the "esoteric body" cannot and may not influence or have anything to do with the exoteric T.S. This principle has been violated many times after Her death, by those who chose to elevate themselves and made claim to be Her "successor."
If, they were, in turn, accepted as such by the membership who were unprepared to assume the responsibility of independent decision, which HPB had indicated they should exercise in this regard, the results proved disastrous in time to the exoteric T S .
Mr. Judge, in the expansion of Theosophy in America, after 1886, took advantage of the wave of interest that arose, and which, in many places, he stated was the result of Adept influence felt all over the country by those individuals whose karma made them sensitive to it.
BACKGROUNDPages of History
Recently a fine biography of HPB bearing that title, by Sylvia Cranston has been issued, the first printing sold out in 6 weeks time, with little advertisement. [By November 1998 over 20,000 copies had been sold. Over 1800 were distributed to University Libraries in the USA. A 6th printing is being made and 1994 will find that a paper back edition was issued. French, German, Dutch, Italian, and Russian translations are being arranged for.]
Students of Theosophy could take advantage of this. The participation of Theosophical bodies at the Centenary commemoration of the Parliament of Religions in Chicago (Aug/Sept. 1993 ) underlines the significance of Theosophy, now, as it was in 1893. I enclose a "bio-chronology" on Mr. Judge, showing the enormous value of his contribution to the Movement, if you will review the synopsis of annual REPORTS he reported on as "General Secretary, Amer. Sec. T. S.," which is included therein, you will see how he caused the work to expand, employing many fine ideas, and the energies of many volunteers.
There is early evidence of a type of misunderstanding in T S history in Adyar, that which relates to "authority," to an expectation that individual members and Branches of the T.S. would accept and comply with, in docile conformity and acceptance, to such "orders" as the President, Col. Olcott, PTS might issue from "Adyar."
HPB will be found to have been one of the first to protest and resist this authoritarianism. In her article: A PUZZLE FROM ADYAR, (HPB ARTICLES, Vol. II, p 217; U.L.T.) she points to the ethical and personal principles of Theosophical application every member should employ.
These she declares are transcendent to any "orders" issued from Adyar, whether by the president, or any other person or body that claimed authority to direct the activities and thought of the membership. She claimed that the essence of Theosophical application was the self-induced and self-devised decisions made by individual members. It was a putting into effect the ethics of Theosophy based on the independent understanding and choice of each member. This is how Karma operates. This is how all mankind and every being in the Universe progresses: on their own independent decisions at whatever their level of intelligence or consciousness.
Along with this article: A PUZZLE FROM ADYAR, two more articles by HPB could be read with great profit, if one desires to understand the extreme importance of this principle: WHY I DO NOT RETURN TO INDIA (a letter sent with Bertram Keightley in 1890 to the Indian members, and not published until January 1922 and July 1929 in THE THEOSOPHIST.) HPB ARTICLES, Vol. I, p 106, ULT; BCW XII, 156, and SHE BEING DEAD YET SPEAKETH – extracts from private letters of HPB read to members by Jasper Niemand; THE PATH VII, p. 121; ULT, HPB ARTICLES, Vol. I, p. 115).
In the Mahatma Letters on pp. 317, 18-9 one may find the Master suggesting to Mr. Sinnett in October 1882 that a change in the arrangement of operation, and management of the Branches of the TS be undertaken and suggested that he prepare a sketched so that there would be greater autonomy, and in effect the Branches would be in fraternal affiliation with the central office rather than under a tight control.
The first "sin against Brotherhood" openly done after HPB's death was Olcott's precipitous action in declaring the American Section as a whole had seceded, when, in April 1895, it elected to become an affiliated, but independently administered T.S. IN AMERICA. In seeming retaliation for his loss of direct control he refused to have any consideration for the further actions of the "T. S. in AMERICA", which, had registered its desire to remain in fraternal affiliation with the T.S. Sections, Branches and Fellows in Adyar and elsewhere.
He then presented at a General Meeting of the European Section T.S. resolutions (in 1895) excommunicating the membership of the T.S.IN A, naming Mr. Judge, its President, and all other members seceders. The principle of local autonomy had been agreed to years earlier by him. First, Mr. Sinnett insisted since 1880 that the Anglo-Indian Branch of the T.S. at Simla, and later, in 1883 that the LONDON LODGE of the T.S. should remain entirely independent of his control, to which he agreed. Later, he wrote to Mr. Judge and to HPB that he had no objection to the formation of independent Sections. The implementation of local independence had been arranged by the formation, in turn of the "American Section," the "British Section," and the "European Section" of the T.S.
The reason for the creation of these several "sections" was the rapid expansion of the membership of the T S, and, so as to avoid the delays and the slowness in administrative matters of detail, when those were concentrated in the President's office in Adyar, India – also, because he was frequently absent on tours of duty. Mail was slow and thus detail suffered, as correspondence with Judge and HPB reveals. Certain problems had also arisen in Adyar among the staff there which led to inaccuracy and delays.
Legally, it could be treated as a secession of the T.S. outside of America, as a whole, led by its President: Col. Olcott, from its original and legal source and center, which had never changed: in New York. This is a fact in History ! To explain:
When, in 1878 December, Col. Olcott and HPB left New York for England first, then on to India, they did so as a COMMITTEE on behalf of the Parent T.S., that remained in New York. Resolutions in the original Minute Book of the TS ( now in the archives of the T S in Pasadena ) show this. From later notes (not Resolutions), Col. Olcott attempted to show (in 1895) that legally there were Resolutions framed (but not formally passed) which gave him, as P.T.S. (President of the T.S.) the right to create or do anything for the T S that he pleased, no matter where he was. Thereafter, the rules of the T. S. were from time to time changed by him, in India, to suit emerging problems of administration. So long as these claims and rules were not made onerous or "authoritative" the various Branches and later, the Sections, went along with them. They were accepted de facto not de jure.
In New York, the Parent T S continued under the management of Gen. Abner Doubleday, who was appointed in 1879 its President pro tem, and Mr. W.Q.Judge, its Recording Secretary. Later still, Gen. A. Doubleday resigned and Judge as General Secretary suggested a "Board of Control" be established to speed up administrative matters, review applications for membership, admissions, etc. This was implemented.
Later, (1889-90) Mr. Harte, temporarily assistant Editor of THE THEOSOPHIST, while Col. Olcott was absent on tour in Japan, made the claim that the "Headquarters of the T.S. were, wherever he, the PTS, happened to be located !" And further, stated that all members and Branches owed "loyalty" to Adyar. (A similar action seems to have also occurred, after the death of Mr. Judge. Mrs. Katherine Tingley, in 1896, had been elected Judge's "successor." She had gradually acquired ascendancy over the membership of American Theosophists, both exoteric and esoteric. In 1898 she "ordered" certain changes. This was protested by several of the prominent members, Hargrove, the Keightleys and others, who had been working under Mr. Judge and who had then elected her to be "leader," and "succeed" him. This protest resulted in a split between her UNIVERSAL BROTHERHOOD AND THEOSOPHY Society – which the T.S. IN AMERICA had renamed itself – and a new body, which resumed the old appellation. THE THEOSOPHICAL SOCIETY IN AMERICA, was brought into being. This new T. S. IN A. continued in existence under the presidentship of Mr. E. T. Hargrove until the mid 1930s.)
In every case, the imposition of "authoritarian" rule coupled with the failure to apply fair ethical principles in administration has led to ill feelings among members, and a failure in the moral/ethical integrity of those involved became apparent. Both the enforcers and those who accepted enforcement, without insisting that common-sense ethical principles be rigidly upheld, have caused the debasing of the esoteric and the exoteric bodies. Most struggles have revolved around money and power, which True Theosophy has nothing to do with. The Masters, and both HPB and WQJ made this clear.
The matter became further complicated by the unexpected, and wholly illegal, imposition of force from the so-called "Outer Head" of an "Esoteric Section" that operated within the ranks of the T S membership. A "pledge" said to be made by members of the E S who entered this "esoteric" body, to "obey" the "orders" of an "O.H." relates solely to occult study and work, and to self-control and self-reform, and not to exoteric matters, such as administration and finances. This is demonstrable from existing records during the time when HPB, WQJ and Col. Olcott were alive, and had also some say as simple members in the administration of the "exoteric" body the T S.
The political maneuvers of the exoteric THEOSOPHICAL MOVEMENT have nothing to do with the promulgating and the exemplifying of THEOSOPHY as a philosophy or the practice of those tenets as a self-adopted discipline. They waste time and energy, and they detract from the important work of spreading the message of Theosophy, or BROTHERHOOD in the world.
Clear speech on sound principles is the only way that any TS "organization/association/group, etc." can run. The "conference method" is the only one in which a reasonable consensus can be gained. We are long past the era of authoritarianism, or rule by right of royal, or of "apostolic succession," the laying on of hands, etc. All those things open the doors to some form of sectarianism, and generally an abuse of power for personal benefit. Pity the future of those people who follow blindly self-seekers and claimants of various stripes. We need to apply our knowledge of Karma, reincarnation and derive from Theosophy such moral and ethical bases for our decisions as will revolutionize the world in a true sense. Brotherhood in practice will alone do this.
Essentially, administration in a truly Theosophical body, ought to be a form of practical, cooperative "anarchy." Local units establish a bond of mutual trust, based on common-sense principles that are universal and impartial. It is a total elimination of any personal or "partisan" interest. If such a situation is not possible, then the eventual spiritual and material failure of any T S organization can be predicted with invariable accuracy.
It is for this reason that Mr. Wadia in 1919-20, after finding how Judge had been treated by the conspirators (Olcott, A. Besant, B. Keightley, Olds, Edge, and others ) of 1893-6, on his return to India and Adyar, first protested directly to Mrs. Annie Besant (who privately agreed that he was right. But, she said to him that although Mr. Judge had been unfairly treated she was unwilling at that time to make any further public redress beyond what she had already written in her article THEOSOPHICAL WORTHIES in 1909 in the THEOSOPHIST.
If one refers to the book entitled THE THEOSOPHICAL MOVEMENT (1875-1925), and 25 years later, an updated edition, covering the period (1875-1950), all the documents issued, and the sequence of events will be found given. There are no mysteries left. Most of what has been written pro- and con- the doings of the individuals involved in the TS can be independently reviewed using documents. It now becomes the responsibility of those who read these statements to verify them for themselves and then to decide how to act individually.
One might be led to conclude that when individuals abandon the impersonal application of the philosophy of THEOSOPHY for the sake of an ORGANIZATION, they get nothing but a seared and dried-up shell. Thereafter, they may be assuming the dangerous Karma of misguiding their contemporaries and misleading millions of people still unborn.
A heavy Karma rests on even minor decisions made by any student of Theosophy at a time such as this. If we take it to be true, as the Great Master stated, that the "TS was chosen to be the corner-stone for the future religions of humanity."
We are now living hardly 125 years since the repromulgation of Theosophy and therefore are privileged to be involved in this formative, foundational work. We may assume that the tests and the decisions that rest on us are of great magnitude and we should be most careful. Whatever we are, and however we may rate ourselves, it is a Karmic opportunity for us.
Loyal adherence to a "power group" is like backing the Church Fathers of the early centuries of Christianity, as they went cutting, paring, twisting, interpolating and adjusting their selections from current, and from ancient scriptures, and the Gospels, to fashion a Credo, and a Church that would serve the needs of black magic to enslave the masses for many centuries into the future, right up to about 300 years ago, when the Reformation began in various centers of Europe.
They were so clever that they succeeded in almost entirely concealing their work. In preventing their descendants by taboos, from discovering the traces of their malefactions, they condemned millions of faithful but ignorant adherents to be duped by impossible and absurd explanations, rites, ceremonies and promises which are entirely illogical and certainly not verifiable – the creeds and beliefs (so called rites and sacraments) of the Christian Churches.
3rd and Revised SECRET DOCTRINE 1896
The publication, in 1896 of the "THIRD AND REVISED EDITION OF THE SECRET DOCTRINE," [with over 40,000 alterations from the "Original Edition" of 1888] – which, needless to say HPB had not authorized or supervised], and the addition to that of an entirely spurious "THIRD VOLUME," [ this 3rd Vol. contrary to HPB statements made in THE SECRET DOCTRINE, Vols. 1 and 11, gives adequate indication of the seriousness of the disease.]
A careful reading of the 2nd Vol. of ISIS UNVEILED will show so many parallels, historically, to this creedal trend, that one should not be surprised, but only feel deep sorrow, that so many have failed to abide by their pledged "word of honor." How can anyone who breaks that, be thereafter trusted?
Mr. Wadia 1920 Chicago
In July 1920 BPW attended the CONVENTION OF THE AMERICAN SECTION T.S. in Chicago. By this time he had also become a member of the American Section of the T.S. A question arose and resolutions were framed to permit the Administration of the Section to expel members who criticized its officers for "autocratic and underhand methods of administration." Mr. Wadia opposed such a measure which would muzzle free speech.
The President of the American Section T S, at that time desired to apply this to suppress and quell criticism of certain actions he had earlier taken without the prior approval of the American Council. [ see O.E.LIBRARY CRITIC issues 1919-23 for more details about the thrusting on the T S membership of the LIBERAL [OLD] CATHOLIC CHURCH, STAR OF THE EAST, etc.]
Mr. Wadia's opposition to the apparent high-handed methods of the President of the American Section T S galvanized a great measure of opposition to this objective, and the thwarted President then wrote to Mrs. Besant (as the International President T.S., at Adyar) complaining of Mr. Wadia's "interference" in local affairs. Mrs. Besant replied, upholding Mr. Wadia's stand on principles, while deploring his possible "interference" in local affairs. She said that her acquaintance with Mr. Wadia for many years had confirmed her entire trust and respect for him. But, she added, they did not always agree.
From Adyar on Sept. 20th 1920, Mr. Wadia wrote a letter and published copies of it to the membership of the T S in America, clearly setting out his views on this matter. He wrote, in summary :
“Criticism should never be grounds for expulsion of any member. Majority vote should rule all matters of administration. “
While in America and staying at KROTONA, Hollywood (now moved to Ojai), he encountered evidence of wrong principles and wrong methods apparently used by certain administrators in the American Section. He was then slandered by those officials, and a complaint had been lodged in Adyar with Mrs. Besant, International President T S. Mr. Wadia proceeded to expose publicly what was going on. He stood for the principles of clear speech and an exposure of such matters, as it concerned all members who were free to vote.
If you have not seriously studied the work of the ULT, you ought to do that. It gives no eminence to anyone. It responds to the need of those who wish to study and to work for THEOSOPHY. Those who seek no recompense or personal stature, and who are moved only by a sense of the debt they owe to HPB, to WQJ, and, behind them, stand the Masters, and to their brother men – humanity. They are especially grateful to all the Great Ones who have kept the grand ideals alive. And, understanding Their love for Humanity as a whole, are those who support and work for it. They abandon ( while not being ignorant of ) any "official" considerations such as those offered by organizations like the various T.S.'s or their offshoots.
U L T and its Principles
In that impersonal principle and its strict application lies ULT's inherent strength. Its DECLARATION, and the implication of self-discipline and of cooperation with ones' fellows as embodied there, preclude any personal aggrandizement. It enshrines a self-cleansing nature which combs out those who prove to be unfit to keep its vitality alive. If this is applied successfully by our descendants, then it will continue constructively for a while. But one may anticipate that eventually it may fail. From 1909 up to now (1993) is 86 years. The greatest barrier to those who might desire to "join" the ULT is the lack of recognition of a personal nature that they will receive. They will have all the responsibilities and none of the advertising ! But consider the fact that we are all immortals – they will have to pick up from where they left off in the next life – we always do.
To strenuously assist Theosophy
There is a real power in a strenuous life for THEOSOPHY. But this cannot be “bottled up” by anyone. It has to be diffused, and the wider, the better. So long as the ULT retains its independent-dependence it will serve as the "Voice of Conscience" for Theosophists in the world. The hot flame of truth in action burns away all useless chaff from the "golden grain" of duty.
Its main purpose is to see that the original teachings of Theosophy are faithfully made available to inquirers. When this task was first entrusted to the other "societies," it was soon noticed that "Editorial changes, emendations, deletions and alterations" crept in, so as to obscure those originals, and make more difficult to find those instructions which those who are innately esotericists seek. This is a great danger. It is, in effect, the arrogation to ones' self a knowledge that pretends to transcend that of HPB and the Masters.
Even the ULT has, and will undergo "shocks." There are constant attempts to cause minor and major disruptions. Only the DECLARATION (and its constant use and study) provides a "shield" for these to glance off of relatively harmlessly. Now consider with me the action that Mr. Wadia chose to take, and make of his capacities a part of the supportive understructure of this "shield," and add to the penetrating work of "true Theosophy."
This does not mean that an independent T S – as all Branches were deemed to be, and as, for instance, the Edmonton Lodge in Canada is – cannot use and apply identical principles. It was originally intended that the individual T Ses would be exactly like the free and independent but confederated states that entered into the same Union as the USA did. No one state could rule another and the Federation was intended as administrative expediency and coordination, not rule. This has been the source of abuse of all democratic state,. where the central federation has made of itself, and of some of its more powerfully conniving units (persons) rulers. Unfortunately Olcott in his zeal to administer problems fairly, made it autocratic.
H. P. Blavatsky’s MISSION
It is said that the Mission, the work of HPB was to "change the Manas and the Buddhi of the Race." [W.Q.J. LETTERS THAT HAVE HELPED ME, p. 72] This is a peculiar phrase, but one which is vibrant with the effort of the spiritual will – how best to move millions of minds and psyches to a consciousness of their own worth, to the sense of the independence that an immortal, eternal Being has inherently? That, destroys ignorance and "blind servitude" to any personal authority. We are now watching the unfolding of this process all around us, and all over the world.
How can we best help? Precept and example do this. Keeping the purity of THEOSOPHY alive and active in the world is the most essential thing that anyone can do. Reviving old corpses, is an exercise in wasting good energy. In effect it is an attempt to reverse the past; whereas a fresh beginning usually, under Karma, attracts those minds and hearts that are searching for THEOSOPHY. The old group, if they wanted THEOSOPHY would not have let the organization founder!
The failure to apply brotherhood is that which has caused all the failures in the recent revival of the Theosophical Movement. It is time now for self-healing, if possible. Establishing new bodies for work takes time, but if the old cannot be brought back to the original lines, then that is what has to be done. Hence the establishment and support of the ULT activity, where such delays ought to be precluded.
Mr. Wadia and U L T
Mr. Wadia made a personal change to devoting his life-work and energy to the ULT method – for those strong reasons. Did he submerge himself in it? Yes he did, and he always kept himself behind the ULT, pushing it, its purposes (THEOSOPHY, BROTHERHOOD, PROMULGATION), and the wider work in the world that the Theosophical Movement entails: The P.E.N., The INDIAN INSTITUTE OF WORLD CULTURE, and The ARYAN (noble) PATH magazine.
[You could well ask why he did so. If you consider the various T S organizations around the world, then, and today (1995) you will realize that the ULT affords a totally free and responsible environment where independent study, cooperation, and non-authoritarian interdependence flourishes. So long as the ULT remains true to its DECLARATION it will offer a safe harbor to all who desire to truly work for humanity in brotherhood without any selfish motives of their own. The masthead of the monthly Program of Activities published by the ULT says it in brief:
TO SPREAD BROADCAST THE TEACHINGS OF THEOSOPHY AS RECORDED IN THE WRITINGS OF H. P. BLAVATSKY AND WILLIAM Q. JUDGE.]
In America, as another example of this kind of strenuous, impersonal, and wholly devoted work for the betterment of humanity, you have had: MANAS magazine, edited up to the time of his death by Henry Geiger – another ULT student for whom THEOSOPHY represented the beacon-light of the Supreme Goal. He was its anonymous editor for over 40 years of devoted, disinterested but intensely practical service [1948-1988]. This magazine complemented and supplemented the work of the older already established magazine THE ARYAN (noble) PATH, which was started by Wadiaji and edited from Bombay from 1929, till his death in 1958 for 30 years.]
If H P B “Returned ?”
For a moment, let suppose that an Adept, or "HPB," returned, (and Mr. Judge wrote that She would, as soon as it was possible – see WQJ ARTICLES II 214), and desired to work for THEOSOPHY through the existing Theosophical SOCIETIES, bodies or groups – do we think THEY (around 1920), would struggle with all the "political" posturing, and all the "contorted mind-sets" that currently existed, were partisan, and had the least to do with real THEOSOPHY ? Or would they try to work through some body which was non-political, non-structured, and which insisted on perpetuating the work in original of both HPB and WQJ ? And, at the same time, held the personal nature of each individual student to the lowest possible point of interference in actual work. [ Read, for instance, Mr. Judge's article: ON FUNDS AND PROPERTY, PATH, Vol. 8, p. 354. ]
In THEOSOPHY, work is always available for those who want to work. Many hear the call, and in their hearts they respond, but when it comes to doing they find reasons why they should refrain or abstain. It is this inner barrier that each has to study, because our success or failure for the present incarnation is there. Do we work for it, or do we hinder it by rejection, by distortion, or through tamasic indifference and inaction ? Each answers this to himself. The personality that we are, is placed by our karma directly into the Hall of the Two Truths. This is to be found in ancient Egyptian symbology of the after-death state of Amenti, where it is judged, by the "heart" of the defunct being placed in the pan of the scales opposite the "feather" of TRUTH. Here, we judge ourselves: the Lower Self is that personal self. It is now judging itself in the LIGHT that streams from the ATMAN our HIGHER PERMANENT SELF. Mr. Judge in "LETTERS" uses the symbology of a glove, as representing that Lower Self. Some meditation about that word and idea produce interesting results.
The cycle that begins around 1975 has come and is almost passed, as this is written at the very end of 1993, the evidence of power and change for the better surrounds us. How could the political, Theosophical, and human changes in Russia and Eastern Europe have come about – virtually bloodlessly – the great revolution in physics towards a use of mysticism and philosophy in describing inter-related disciplines such as chemistry, astronomy, physics and mathematics? Do we need new and sweeping religious brooms? We have Theosophy. But, are we making the best use of it ? It is the duty of the "companions," Judge said, to rediscover and to employ it. Both HPB and Judge prophesied that she might return. Are we sure she hasn't ? She as EGO SUM is just as immortal as we are in our inner essence, so why presume She is dead, or has abandoned those who work in the movement that she and The Masters commenced ? We are all under Her eye, whether we know it or not, or like it or not.
Mr. Wadia’s “Function”
One may ask about Mr. Wadia and his function. Can we not think that it was one of sustaining and lending strength in the only area (1919-29) where THEOSOPHY could be still broadcast? The reprinting of the original texts: SECRET DOCTRINE, ISIS UNVEILED, KEY, VOICE, THEOS. GLOSSARY, MODERN PANARION, 5 YEARS OF THEOSOPHY, HPB AND JUDGE'S MAGAZINE ARTICLES – this was a responsibility assumed by the ULT as those pioneer texts went out-of-print, and when the light of original effort seemed to have waned and paled to a glow of the original T S.
ULT thus served to keep that "beacon light"– the "phare de l'inconnu"– alive and vibrant with some of the original energy. Since then, others, active in the T Ses have picked up their torches, lit them, and are carrying on as best they can. It is always and for ever the self-effort that counts.
This work of reprinting the "original teachings" was started under Robert Crosbie in THEOSOPHY MAGAZINE, which began its publication in November 1912. It was dedicated to reprint the articles of HPB and Judge that were, by then, out-of-print and unknown to the majority of those that formed the new generation of Theosophists.
Another of its functions was to clear away the confusion and vagueness as to what had happened in Theosophical chronology, and make the history of the Theosophical Society and its chief actors a matter of public and visible record to students and all other inquirers, and thus to strip away false secrecy, innuendo, hearsay, calumny and other confusions, such as false "authority," by quoting from original documents available to all inquirers.
Mr. Wadia Resigned from the T S
When Mr. Wadia broadcast his resignation from the T S and gave there his reasons, he combed a large number of sincere students and devotees of HPB and WQJ out of the T.S. into centers where the ULT and its "straight HPB THEOSOPHY" would be used and studied by them. It was determined by him and those others who had responsibility for the guidance of the ULT work, that an intensive study of what Theosophy actually was, would be the first and most valuable tool to be used by all students. The promulgation and publishing work of the ULT was then tailored to that objective, and continues to be. The study of the "Three Fundamentals" (Secret Doctrine, Vol. I, pp. 13-19), of the "Ancient Source of Theosophy" (Secret Doctrine, I, p. 272, #1) and of the "Ten Propositions of Oriental Psychology" (Isis Unveiled, Vol. II, pp. 587-8) was done at all study-class meetings as a preliminary. The intensive study of THE KEY TO THEOSOPHY by HPB, and of THE OCEAN OF THEOSOPHY by WQJ was then pursued; and the special study of the BHAGAVAD GITA was undertaken.
The republishing in photographic format of HPB's larger books was then taken up. The rest of the T.Ses have since then tagged along, eventually, when they found that what they were then serving was not nourishing the deeper aspirations of their membership; and, further, they were accused of distortion and obscuration of HPB's teachings, when their offerings were compared with the originals, they reprinted the originals themselves.
This has proved a real blessing to inquirers, as everyone now has easy access to those important books and facts through their wider diffusion. A further indication of Theosophy having "arrived" in the circles of Academia is the fact that a number of "graduate students" are found to be studying various aspects of theosophical history and the development of the applications of theosophical principles through the literature available, such as work with and for children. In the departments of Religious Studies in a number of Universities a Professorial Chair has been set up for the study and preservation of Theosophical material, and this has been done all around the world.
Improving on H P B
It is amazing how many minds and hands try to "improve" on HPB. Or say, casually, "Well, if HPB were here now, she would say -----this, or -----that," and seek to modernize and up-date her, while unconsciously, perhaps, putting themselves forward. Fortunately, science and good scientists know the value of the S.D., and use it. Those who are in the forefront of mathematics, physics, astronomy and philosophy (not to mention the social sciences, and the sciences that involve the mind, psychology and consciousness) are using it, and are familiar with its teachings and ideas.
Unfortunately, there are still many who cannot distinguish Leadbeater divagations from the Esoteric Philosophy of the Ages. But that is another story. Do you have a copy of Margaret Thomas' THEOSOPHY OR NEO-THEOSOPHY ? If you can get a copy you will soon see how much Leadbeater and Annie Besant have departed from the sources of pure Theosophy.
Let this be closed with a quote of HPB's:
"If we remain ten persons in the Society united strongly – it cannot die and my Secret Doctrine is there." [ HPB Letters to A P Sinnett, p. 178 ]
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