Letters Between Blavatsky and Judge – 18

Bertram Keightley Makes a Mistake And
Gets Suspended From the Esoteric School

Helena P. Blavatsky


Bertram Keightley and Helena Blavatsky

 

A 2013 Editorial Note:

The present chapter transcribes one letter from H. P. Blavatsky to W.Q. Judge which was published in “Theosophical History” magazine, July 1996 edition, pp. 91-93.

The letter is dated August 1890 and discusses a mistake made by Mr. Bertram Keightley, one of H.P.B. assistants in the Esoteric School.  Bertram was born on April 4, 1860, in England. In 1890 he was 30.  He had joined the theosophical movement in 1884.

Bertram helped edit and organize the contents of “The Secret Doctrine” in the form of a two-volume book. Until the episode discussed in the present Chapter, he was one of the closest assistants to H.P.B.

He died in the 1940s.  

It is not certain whether H.P.B. was quite fair to “Bert” Keightley in the present episode. She may have exaggerated in her reaction to his mistake due to her own level of stress, to her fears and intuitions about future disloyalty from her assistants, or because she received incorrect information regarding Bertram’s actual mistake. Perhaps the three factors are involved. Her level of stress is certainly among the causes linked to her death a few months later, in May 1891.

H.P.B. condemns Bertram for having said in her name, in North-America, something which she considers an absurd. The gravity of the matter for her is, above all, in that she thought Bertram had spoken using her name. She might be misinformed about that, for Bertram wrote to William Judge the following note which the transcriber reproduces:

 

My dear Judge,                 Aug 9 90

In reply to your questions;-

1. I never said “that they are to form the auric Egg &c &c &c” by HPB’s orders.

The fact is, I was often asked how people were to protect themselves when going about their ordinary life, & I told them that I had worked out an idea from a hint given by HPB & that I had found it useful.

Whether it is correct or not, I do not know but as I told it as my own idea & not as HPB’s, I felt safe in speaking of it. Yours ever Bertram Keightley.

B. Keightley was an honest soul and he tried to help. There is nothing wrong about that. 

If H.P.B. had had the conditions to avoid the high levels of emotional stress she lived with, and had developed a significant degree of Stoic indifference, she could have lived longer and handled her group of assistants in a more efficient way.  Karma and her intensely emotional “Russian soul” would not allow that to happen. 

H.P.B. also had to face the complexities of living several hours a day in high levels of consciousness, often far above the levels of consciousness she herself was entitled to attain without the help of Mahatmas – only to suddenly go down again and to have to breathe the difficult emotional atmosphere created by students on probation while the movement – being under severe attack – suffered from all kinds of inner disloyalty provoked by outer pressure. 

In the following transcription, underlined words are thus in the originals and in the text as published by “Theosophical History”. Sometimes, they are underlined with a double line in the transcription made by Mr. Michael Gomes. We don’t take that into consideration.

A word between square brackets is an attempt by the transcriber to understand the original handwriting.

(Carlos Cardoso Aveline)

 

Letters Between Blavatsky and Judge – 18

Helena P. Blavatsky

 

private & E.S. August [1890]

19 Avenue Road
Regent’s Park W.

My dear W.Q.J.

I answer your question re E.S. and Bert. If he has informed all the E.S. groups . . . that “they are to form the auric egg & are to do this by means of colors, and are to do this 7 times a day & so as until formed” – then he has said that which has no more meaning than an order to form a sheep out of a goose’s egg. If he added to this that “this was by my order” then he was either insane or he fibbed, not to use a worse word.

My opinion is, that he got this alleged “order” through Mrs. K. Sherburne (the second edition & supplement of M.C.) [1] and went as mad over it as over his magnetised water for Mrs. Gahan.

Now I beg of you to notify all the E.S. members at once of this: i.e., that I have never dreamt of giving any such absurd & idiotic orders. Moreover, issue a short notice to the effect that unless you, or any other I may send to represent me (which I will not do in a hurry) can show any such “order” signed with my physical hand, not the astral (damn these phenomenal orders!) I repudiate such a signature. More still: any one who after having been notified of the present accepts and acts upon such an “order” through a third person – let it be Olcott himself – I expel him from the E.S. as I do not want any fools in it.

All this – K.S. (the defunct) “mesmerized water” in my name and “auric egg” by my “order” have forced me, acting according to the rules, to suspend Bert. I cannot expel him for ever, as this would be to ruin him for ever – but I suspend him for an indefinite period of time and – I send him to India. He is to sail in three days. I do not want Olcott nor any one to know anything of his guilt or his suspension. I trust in him theosophically if not esoterically, & you know the difference. [I ?] leave him even the Instructions till No. 3 but he will receive no more; no [sic] can he belong to the inner group & receive its [2]  final teachings or have access to the “occult room” as those few of the inner group. If he succeeds in saving the situation in India where Theosophy is falling into dreamless sleep & decay – well & good. If not – he will have to work until he has atoned for his sins. [3]

Yours ever the same

HPB

Please see that none but the Councillors know of his expulsion. I write to [Sherburne ?] myself & will try to pacify him. Oh, woe to me as the Head of the E. S.!

NOTES:

[1] M. C. ; Ms. Mabel Collins, who had already committed treason against HPB and the Theosophical Movement, after being HPB’s close assistant for some time. See more on M. Collins’s betrayal in Letters 45-A and 45-B, at “Letters From the Masters of the Wisdom”, First Series, TPH, 1973 edition. C. Jinarajadasa adds useful information in his commentaries to these Letters. (CCA)

[2] “its”; we have “it” in the original. A mistake made by H. P. B.  (CCA)

[3] In fact, Bertram had no chance. From an occult point of view, the situation in India was far worse than anyone could possibly handle. (CCA)

000

On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  

Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

000

Publicado em Helena P. Blavatsky | Comentários desativados em Letters Between Blavatsky and Judge – 18

Letters Between Blavatsky and Judge – 17

Difficulties Expand in the
Dialogue Between The Two Founders

Helena P. Blavatsky


A charter of the Dzyan Esoteric Section of the
Theosophical Society, signed March 1890, for Spain

(Reproduced from “The Theosophist”, Adyar, August 1931)

 

“….If you are ‘sick of the masses of
letters from E.S. & constant violation of
every rule & regulation’ I am all that also.”

“… Shut up shop entirely, for what I
care. There are in America half a dozen or
perhaps a little more whom I will not abandon
because you abandon the work. I will go on
teaching them in private letters & that’s all.”

“…The point is that if you go on as
you do, it is I who will break with America,
as I do not intend to keep on being bullied by
you in every letter. Your opinion of me is quite
flattering. I have been “egged” you think by
someone. No Esotericist hen will ever egg me.”

(H. P. Blavatsky to W. Q. Judge, in February 1890)

 

A 2013 Editorial Note:

The present chapter transcribes one letter and one memorandum, both published in “Theosophical History” magazine, April 1996 edition, pp. 45-49.

The letter shows beyond doubt that the difficulties of the theosophical work during its first decades found expression in the relationship between the two noble souls of W.Q. Judge and H. P. Blavatsky.   Their cooperation was no idyllic paradise of initiates, as in the fake discipleship fabricated by Annie Besant, after Mrs. Besant abandoned her commitment to ethics and to real theosophy.

As the reader can see in previous chapters of LBBJ, the dialogue between HPB and WQJ shows the fully probationary character of the theosophical effort – especially in the 19th century. At this point in time the dialogue includes mutual irony, bitter disagreements, threats to resign and a degree of desperation. Careful consideration of these letters helps students avoid the dangers of an artificial idealization of the Founders, or of the working conditions in actual discipleship.  Naïve idealizations can only lead to disappointment, to despondency – and hypocrisy; hence the importance of these letters and of the realism they point to. WQJ and HPB were great theosophists: they were humans, and their task was done under severe probation.

There is another practical point in this chapter, regarding aspirants to lay discipleship in the 21st century and beyond. It is that H. P. B. did not ascribe too much importance to the formal aspects of her esoteric school, such as Charters. Visible structures were, and must be, the outer maps, the hints and indications pointing to the real journey inside.

She writes:

“…The Charters are meant as pretty toys to suit the tastes of those to whom only semi truths are given, so far. They are meant as outward signs for visible groups, in which the majority will ever remain only half trusted, and the minority alone – an extremely great minority; if you pardon the Irish bull – will learn in time the real thing.”

W.Q. Judge seems to have found the E.S. Charters ineffective, and H.P.B. writes:

“The charters may be prolix & high faluting – perhaps, but they were written out by High Masons, those of the Horus Lodge & Rosicrucians.”

Working at a higher level than the formal Esoteric School with its Instructions and Charters, H.P.B. kept an intense, informal, individual correspondence with students and small groups of students. [1]

This sort of work took place according to the specific merits of each student.  Indeed, as she writes in her article “Chelas and Lay Chelas”, one must “deserve, then desire”.

The fact that the real esoteric school is an inner process and not any sort of “occult corporation” was well understood by Robert Crosbie, John Garrigues and others in the first half of the 20th century. An outer esoteric school or similar initiative can try to be a humble vehicle of the real school, though imperfectly so.

Although Theosophy belongs to no institution, the E.S. and similar initiatives are of decisive importance in the theosophical movement – as long as they are managed with humbleness and no personal vanity  or “group pride” interferes. The only real shrine of any E.S. is in one’s own heart, and the voice heard there is wordless; it is the small silent voice of one’s higher conscience.

However, while H.P.B. saw the importance of the visible School as a vehicle and a tool to the inner one,  W.Q. Judge preferred the public work. He made numerous complaints regarding the Esoteric School. HPB tries to explain that the only solid foundation for a public work in theosophy is the process of mutual help among aspirants to discipleship. She says:

“You seem to imagine that I care personally for this hard labour work, the tread-mill of the E.S.  I say I do not in the least, except to benefit the T.S. at large.”

The present Chapter of “Letters Between Blavatsky and Judge” includes a memorandum where HPB requests a few changes in the wording of the Charters for lodges of the Esoteric Section and makes other recommendations. The image of one of such charters opens the present chapter.  Their full text is reproduced in a footnote to the Memorandum.    

Underlined words are thus in the originals and in the text as published by “Theosophical History”. Sometimes, they are underlined with a double line in the transcription made by Mr. Michael Gomes. We don’t take that into consideration.

(Carlos Cardoso Aveline)

NOTE:

[1] See a fine example of that sort of teaching in the text “Learning from Each and Every Event”, by Helena P. Blavatsky. It is available in our associated websites.

 

1. Letter of February 1890

 

Feb. 9, 1890

London

My dear W.Q.J.

You suffer from liver, – I, too. It seems to make you pessimistic, crotchety & not over friendly. It makes me appreciate only the more the difficulties your liver makes you labor under & to seek means to remedy it. I leave therefore important work to answer your letter seriatim, though I do not find it useful to point out your contradictions between e.g., your “O.K.s”, on the applications, meaning that you know they are all correct, & your fling at the new rules which would force you to find out about the fitness of the incoming members & the impossibility I place you & the Council under, by such a stupid “order.” And this is “insidious”? Very well.

Now it so happens that the Presidents of the groups & the Councillors were appointed just for that very thing. No one wanted them or you to be spies but simply to “O.K.” them. You refuse threatening to resign – well, do as you like.

Ever since the E.S. was formed I had nothing but worry with it in America & in America alone. I have here in England about 80, & abroad 25 Esotericists, 35 in the London Gupta Vidya [1] alone, – & not one ever since “M.C.” [2] left, – not one has ever given trouble or turned traitor, or gave any difficulty whatever. This is why being sure of these I teach them the real thing as extras, sending to America only that which if even printed will really do no harm, as they do not possess the last key to correspondences & tattvic mysteries. Is it this, you call a “humbug”? Then after remarking that it is so much, & no more that is given the three (first) years to all who are taught by & live with the Masters – I feel justified in my “humbug.” I know who sent the things to Bundy [3] & told you so; and the person who helped in Chicago, has left long ago the E.S. Pray do not imagine that because I hold my tongue as bound by my oath & duty –  that I do not know who is who. I know enough for my purposes, & this is sufficient. The charters were given and ordered to be distributed by the Masters. And if you did not do so then, instead of rejoicing I would feel, if I were you, that I have impeded the work. They are not given to those who receive extras in private & confidential letters from me, – (tho’ so far in America there are only two who have received such) – but the Charters are meant as pretty toys to suit the tastes of those to whom only semi truths are given, so far. They are meant as outward signs for visible groups, in which the majority will ever remain only half trusted, and the minority alone – an extremely great minority; if you pardon the Irish bull – will learn in time the real thing. But if even this is too much for you & you see in them worse traitors than those who will henceforth enter – then, throw up the whole thing, & say so publicly & openly. Tell them the work kills you, and that you cannot go on. What do I care! Do our American E.S. give me any benefit or glory or anything except worry & an eternal, everlasting jeremiad [4] from you? You say it is the E.S. that made you ill? Throw it up, or pass the groups & the further Instructions to Mr. Fullerton; or, shut up shop entirely, for what I care. There are in America half a dozen or perhaps a little more whom I will not abandon because you abandon the work. I will go on teaching them in private letters & that’s all. But I prophesy & my prophecy will soon come to pass; destroy the groups of the E. S., withhold their Charters, do, as you do, and the T.S. will fall down into ruins in America before six months are over just as it fell down & collapsed in 1878 when we left. [5]

But the point is that if you go on as you do, it is I who will break with America, as I do not intend to keep on being bullied by you in every letter. Your opinion of me is quite flattering. I have been “egged” you think by someone. No Esotericist hen will ever egg me. The rules were passed & added, just as the Gupta Vidya Lodge here was formed, in which the majority is to, & already belongs, to the inner circle you speak of. You never imagined, did you, that a body of about 500 men & women (473) could remain having all its members trusted as much  as the few? I have begun the shifting long ago. But as the Master told me to do, so I did. M  said, only last January in a letter I have what I had to do – & I only carry out His instructions, not mine. You seem to imagine that I care personally for this hard labour work, the tread-mill of the E.S.  I say I do not in the least, except to benefit the T.S. at large. If you are “sick of the masses of letters from E.S. & constant violation of every rule & regulation” I am all that also. If you are sick “of the whole outfit as it is now worked” – as it is yourself who have placed it on such footing, why did you do so? I have nothing to do with your work. I have made the rules for the few, an (sic.) again tell you; & because there was absolute necessity for this; and if you kick against rules III & IV, I say leave them alone; only then no E.S. will receive any extra matter; no group will ever have its inner group and they will go on semi Esotericists because only half-trusted. In such case as I said I will choose here, those, few, with whom I will correspond personally, & I need have no agent, no secretary, in America for it. Remember please, that if I could only forget that there is an America in this world & an E.S. that I could then earn easily £100 a month under my new contracts with the Russian journals. Remember that I have to receive 150 roubles in gold or £30 for every printed sheet or 16 pages of 300 words on each, which I can easily write in one day if I had nothing to think of; [6] and this I cannot do because I have not literally one moment of spare time; and here I am, obliged to accept from time to time alms from our Theosophists when they see me dying and have to send me off to recuperate on the seashore. All this thanks to the E.S. of the T.S. Do as you like. This is my ultimatum.

And now to other things less exalted but as necessary. I owe 7 Duke St. [7] money on my books, & the Countess [8] asks me for it from time to time. I gave her the £50 received by me from a New York Esotericist for I would not keep one penny of the money given by members for myself as he had asked me to do; and I gave her the other £20; but I owe Duke Street for more it seems. Well, she laboured, I believe under the impression that I received money from you  & did not say a word, the note enclosed from Fullerton is not likely to dispel her suspicion if she has any.  You tell him, he says, that you made to me two remittances on my books? [9] You never did as you know. You sent me once £7 for, or on the Secret Doctrine; I never received yet one cent on either the Key or the Voice. What does he or you mean then? Well, I feel sorry of having made the arrangement that you should send to me direct what I have to receive for the S.D., Key & Voice. It only gives you extra trouble, and to me the bother of speaking about money matters – which I hate. I had done it when I thought that Duke St. would either go down to hell or remain in the hands of Arch & Bert, which would come to the same thing. Now that the Countess took the settlement of all the affairs upon herself and is sole manager – I beg you to regard my previous arrangement nil. I send you another legal script & gave to the Countess one to the same effect. Let all business be transacted now officially & in a business sort of way. This will avoid me writing on money-matters and worrying; and must please you too. The less we have money transactions between us the healthier for our friendship. I gave the Countess your accounts about the Secret Doctrine & that’s all I had from you.

Dixi.

And now wishing you better health & luck than my E.S. & “humbug” have brought to you, believe me your friend, as ever.

H.P. Blavatsky

 

2. An 1890 Memorandum on E. S. Charters

 

[ 1890, Undated, but later than February, as one can infer from Note 12, below. ]

 

W.Q.J. is asked to have the following alterations & additions made on the E.S. Charters. [10]

——–

Whereas Brothers of the E.S. (give name of locality) having made known to us their (change from his)

– – – – – – – –
– – – – – – – –
9th line, last word “Brothers.” [11]

 

Explanation for W.Q.J.

The “Inner Lodge” of the Dzyan is the name by which the Master’s Lodge in the inner Lamasery is known. All the adepts, chelas etc in that part of the country are known among Lamas as Dzyan-pas. The “we” does not refer to me but to myself & staff – Secretary [chosen ?] & Council – besides which, you W.Q.J. as the chief & only agent of the “Dzyan” in America have to add your signature under mine on each charter.

The charters may be prolix & high faluting – perhaps, but they were written out by High Masons, those of the Horus Lodge & Rosicrucians. I am sorry but I must beg of you to deliver these permanent charters to every group in your list with number & option to them to give name to their Lodge or not.

Yours [truly ?]

H. P. B. 

The Lodges may be known publicly by their names, if they like, but their numbers must not be divulged.

As to the Masters’ photos:

1. Every E.S. Lodge may have one copy of each for the Lodge if they desire it.

2. Individual members of the E.S. may also have a single copy of each, subject to the approval of W.Q.J.

Why speak of selling the photos? [12] Does paying for the bare cost of producing them come under the head of selling? In other words the privilege to the members is simply that of taking copies of the photos at their own expense. [13]

Your suggestions with regard to Mead’s work have been attended to. I do not understand why the pictures of the Masters should become less “sacred” because the photographer who reproduces them has to be paid?

Will W.Q.J. please explain?

His ever

H.P. Blavatsky

H. P. B.

 

NOTES:

[1] Gupta Vidya; a lodge of the Esoteric School, as the transcriber notes. (CCA )

[2] Mabel Collins. (CCA)

[3] John Bundy. (CCA)

[4] Jeremiad; lamentation, mournful complaint. (CCA)

[5] An inference can be made from this sentence, and from the fact that WQJ made no complaints regarding work with the wider theosophical movement. Mr. Judge was much more inclined to work with the great public than with the inner effort which sustained the Esoteric School. In the present sentence – as elsewhere – HPB warns him that an exclusive choice for the public work would bring about complete defeat at the wider level of the work.  The practical point in it is that there can only be a real theosophical movement in the world at large as long as there are sincere aspirants to lay discipleship – and they whole-heartedly help each other in facing whatever obstacles. (CCA)

[6] NOTE BY HPB:  There’s my little article of hardly 3000 words, the “Progress of Theosophy” in the “North American Review” for February (or March) for which I have received a cheque of £20 from Doyle Brice.

[7] The transcriber reports: this was the address of the Theosophical Publishing Society. (CCA)

[8] Countess Constance Wachtmeister. (CCA)

[9] No need to say this ambiguous misunderstanding must have been painfully irritating to H.P.B.  The more so since she hated even to talk about money, as she clarifies a few lines later on. (CCA)

[10] The transcriber gives in “Theosophical History” the full text of the charter, which is also at the illustration published in the opening of the present Chapter:

Whereas Brother _______ having made known to us his desire to hold a Lodge of the Dzyan (Esoteric) Section of the Theosophical Society for the cultivation of the Universal Science, in the hope hereby the more to extend aid to, and promote the happiness of our Brethren, and to bind Mankind together by indissoluble links of Brotherhood, Friendship, Peace and Harmony.

And whereas our Lodge having taken this into consideration and found it concordant with our system of Universal Knowledge, We, with the consent of the “Inner Lodge”, do hereby grant unto said Brother ____________________ our Charter of Constitution to be held with and attached to the Warrant of the Lodge No. ___ to be known as the _____________ Lodge.

With  full power to hold Lodges of the Dzyan (Esoteric) Section of the Theosophical Society at _________ in _________ to meet at any place they may choose from time to time, with such privileges as by right belong to the Inner Section of the Theosophical Society.

Subject nevertheless to the Laws and Ordinances of the “Inner Lodge” of the Dzyan (Esoteric) Section, already made or to be enacted.

Given at London under our hand and seal this ________ day of __________ .

Signed, H.  P.  Blavatsky.

The blanks in the document would be filled by hand. (CCA)

[11] The word is in singular form in the previous version of the document. (CCA)

[12] The transcriber reports: “Judge had written Countess Wachtmeister on Feb. 25, 1890, ‘As to the photos of Masters I consider the whole thing a scandal. In one breath they are sacred and then they are sold for money. It does not excuse to say that they cost that, for if they are to go to certain proper persons then they should be free and if that can’t be afforded then they should not be at all’. (Practical Occultism. Pasadena: Theosophical University Press, 1951).” (CCA)

[13] Photos were expensive in the 19th century, and the E.S. had scarce resources. H.P.B. lived in utter poverty. (CCA)

000

On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  

Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

000

Publicado em Helena P. Blavatsky | Comentários desativados em Letters Between Blavatsky and Judge – 17

Thoughts Along the Road – 13

Opening a New Path, Where no Path Exists

Carlos Cardoso Aveline


The pioneers of mankind find the way to wisdom across an ocean of pain and ignorance

 

* The mirror of wisdom is right action.

* Daily life works as a looking glass: in the way we look at each object or event, a part of our soul is reflected.

* A transcendent purpose creates in due time the opportunities for its fulfilment.

* The daily practice of inner discipline expands the effectiveness of one’s soul.

* In order to know what you will harvest as your destiny, examine what you are sowing now.

* Detachment regarding circumstances must be associated to sincere good will and solidarity.

* Dogs and books are among the best friends of man.

* In theosophy, one learns to develop a sort of detachment regarding all forms of anxiety. Through peace of mind, one sees facts better.

* When the soul attains the silence whose foundation is in peace and equilibrium, the higher self speaks with no words.

* Detachment grants us the necessary rest. A notion of duty and potentiality produces the energy that gives impetus to the good work.

* The pioneers of mankind find the way to wisdom across an ocean of pain and ignorance.

* If you keep in touch with your own immortal and essential nature, you will see the Law of Justice unfailingly acting around you.

* Contentment does not result from external facts. Happiness depends instead on how we look at the outer reality, and in that, detachment is a key factor.

* An effective self-observation is practiced when the student examines both victories and failures as tools for the unfoldment of his sacred potentiality.

* Yoga is the strengthening of the bridge between the impersonal will of Atma, or higher self, and the lower levels of consciousness on the mental, emotional and physical levels of life.

* The victory of the learner can’t be obtained by force. If he tries his best at every instant and with a long-term perspective, he can know that victory will come to him in the right time and in proper ways.

* There is nothing like one victory after the other. But these victories must be small enough, so that they can endure; and our attitude towards them should be humble enough, for us to deserve them.

* Immortal wisdom teaches us the art and science of moderation and discernment. Undeserved satisfaction is short-lived and provokes a lasting pain. Those who deceive good-willing persons will sooner or later have to face the results of the mistakes made.

* He who complains about his suffering is not necessarily ready to get rid of it. To give up pain is not as easy as it seems. Wailing is a form of attachment to the cause of discomfort. He who wants freedom, acts, instead of complaining about the circumstances.

* When we are visited by the wish to lament about something, it is better say thanks. Right thoughts must replace the wrong ones, and gratitude leads us to wisdom. Mistakes must be fought, identifying right and wrong is of the essence, but being grateful elevates us.

* There is a vertical line uniting all levels of individual consciousness, and such union should be reasonably harmonious. One’s inner peace depends on the average degree of direct relation and positive interaction among world view, intention, words, attitude, and practical actions.

* True joy is a state of the soul, and the best smile comes from the heart, going in every direction. Invisibly smiling to oneself and all beings is as important as any kind of smile can be. And this is a result, among others, of an intense contact with one’s own higher, anonymous, self.

* To each acquisition there is a corresponding renunciation. Having a central focus in one’s life is not the same as saying to oneself that this or that goal is the main object in life. Having a central focus means to leave aside everything that is not in harmony with the main goal, or does not help attaining it.

* Discernment and severity are necessary along the spiritual path for one simple reason. The pilgrim must open a narrow Way in the middle of various good-willing falsehoods, pious frauds and sweetened forms of denying facts in the name of the devotion to a master, to a divinity, or to some “divinely inspired” bureaucratic organization.

* Opportunities emerge according to one’s goal. It is not enough to leave selfishness aside. One must have a valuable object during enough time, and search for it with sincerity and in a practical way, avoiding any excess of impatience. And then, it must be taken into consideration that the door will open little by little, showing perhaps unexpected realities and the need for a greater self-sacrifice.

* Every true source of inspiration is a mirror to the sacred potentialities of an individual. Once reflected in it, the light from above reveals whatever is of a higher nature, while burning out the different forms of attachment to ignorance. In this way ignorance becomes knowledge. Our mistakes play the role of wood, in the alchemical fire that sustains the enlightenment.

* Problems stand in line waiting for people. One should not be surprised when after successfully managing one challenge or two, another one or a couple of them immediately appear. Tests have to wait for one’s karma to get ripe enough to allow them to get visible. It is a privilege, therefore, to see “new and heretofore unheard of” problems which need to be solved. It means the previous agenda has been cleared, and we are ready for further steps.

* The higher aspects of the theosophical effort point to sky, and the lower ones point to earth.

* Some of the most important lessons to be learned result from observing the direct relation between the celestial and the terrestrial moments of the pilgrimage. According to the law of symmetry, everything that exists on the spiritual plane has a counterpart on the visible plane.

* One must not think that altruism is a synonym to submission, or obedience.

* Generosity includes renunciation. However, life is complex. Besides being able to renounce, one must have firmness and creativity. Altruism implies an ability to say “no” to selfishness.

* Courage is necessary to open a new path, where no path exists. Altruism is often politically incorrect: it may secretly offend many of those who prefer a different road. For one who has renounced honesty, it may be painful and challenging to see the inner peace of honest individuals.

* Real reason is never apart from feelings. Trying to separate thoughts from emotions is an outstanding factor in spiritual ignorance. Selfishness survives by fragmenting and isolating perceptions of life.

* The feelings behind our thoughts should be examined, so that we make sure we are honest to ourselves. There are many lessons to learn from observing in an impartial way our thoughts and emotions regarding our own actions, and regarding the actions of others.

* A significant degree of harmony among thought, emotion and action is of the essence in theosophy, even if contrast is natural wherever there is diversity. When a dynamic cooperation unites the various levels of consciousness, spiritual intuition is always present.

* Reality unfolds in patterns and cycles. Yin and Yang succeed each other like in the sequence of heart-beatings and day and night. The basic attitude to be adopted before life by the vigilant student of theosophy must anticipate the “predictable surprises” which present themselves in sudden ways, but are in fact cyclic and recurrent. By identifying and recognizing such events as repetitive and not really “unexpected”, one can take practical measures to reduce the impact caused by false surprises.

* In order to avoid unwillingly becoming whited sepulchres, people of good will must practice a constant self-examination on the individual plane. And there is also the need for a permanent self-observation on the collective level, in any association whose goals are noble and elevated. Such an ethical exercise is especially decisive for the theosophical movement and every initiative whose purpose is to work for the good of mankind.

* If your goal is distant and noble and elevated, you may think you can immediately take grand steps towards it. This is not always possible. A great goal usually generates small opportunities at first, to search for it. You will repeatedly try and fail, until the defeats teach you the sacred value of small steps, taken in the right direction. They are the key to a lasting victory. It should not be a surprise that the seeds of true wisdom are small. Yet you must remain vigilant regarding greater steps. When you are ready for them, the right opportunities may emerge any time.

* Let’s not deceive ourselves with the vision of a sad ethical crisis in Europe, United States and other countries around the world. The crisis is real and serious. It must be faced with severity, in its causes and its effects. However, the truth is that we are experiencing in various dimensions the first phase of a beautiful spiritual awakening, on a planetary scale. The initial moments of an awakening to ethics can be quite unpleasant. Later on, the best of it starts to emerge.

* The Universe can be described as the Law in movement, and as Truth in action. He who acts with sincerity is fundamentally in harmony with the eternal principle which regulates all things. But having a stronger degree of unity with the universe is uncomfortable. Those who follow this Path must face a significant number of tests and probations. Their sincere actions inevitably question all karmic structures based on illusion, and these are not small in number.

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Initial versions of the above fragments were published in the August 2015 edition of “The Aquarian Theosophist”. They had no indication as to the name of the author.

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On 14 September 2016, after examining the state of the esoteric movement worldwide, a group of students decided to found the Independent Lodge of Theosophists. Two of the priorities adopted by the ILT are learning from the past and building a better future.  

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E-Theosophy e-group offers a regular study of the classic, intercultural theosophy taught by Helena P. Blavatsky (photo).

Those who want to join E-Theosophy e-group at YahooGroups can do that by visiting https://groups.yahoo.com/neo/groups/E-Theosophy/info.

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Publicado em Carlos Cardoso Aveline | Comentários desativados em Thoughts Along the Road – 13

Letters Between Blavatsky and Judge – 16

The Theosophical Movement
Does Not Need Whited Sepulchres

Helena P. Blavatsky


Helena Blavatsky:  a bust by Ukrainian sculptor Alexey Leonov

 

“Sorry to find that the Irishman
is ever smothering the candidate to ∆.
(…….) Now do not lose a friend & a true
one, you infernal Irish goose of the age!”

(Helena P. Blavatsky to William Q. Judge)

 

A 2012 Editorial Note:

The following letter from H. P. B.  to W. Q. Judge is reproduced from the magazine “The Theosophical Forum”, June 1933, pp. 299-301, where it was published under the title “Leaves of Theosophical History”.

The original is held in the Archives of The Theosophical Society, Point Loma/Pasadena.  

The editors of “The Theosophical Forum” report:

“…The letter is undated, but in Judge’s own handwriting, written in pencil at the top of the first page, is given the date ‘oct. 89’. Several names have been deleted, and in place of them are used the following initials: S, T, F, R, B, E, G, H, and L.”

In this letter, once again one can see two of the main founders of the theosophical movement, not as legendary fictionalized masks of would-be human perfection. The reader here meets instead real people. He sees two brave and honest souls struggling with all kinds of obstacles and difficulties, including their own personal limitations, in their work for mankind.

Such a knowledge of the human dimension in theosophical endeavor is an important step away from adoration of personalities. Honest leaders have the duty to avoid being personally adored, and to prevent adoration of any institution. The true process of leadership is described in “Isis Unveiled”, where H.P.B. reproduces these words ascribed to the Lord Buddha himself, in dialogue with King Prasenagit:

“Great king, I do not teach the law to my pupils, telling them ‘go, ye saints, and before the eyes of the Brahmans and householders perform, by means of your supernatural powers, miracles greater than any man can perform’. I tell them, when I teach them the law, ‘Live, ye saints, hiding your good works, and showing your sins’.”[1]

Therefore there is no reason for theosophical leaders to be hypocrites or pose as saints. They are not supposed to act as the whited sepulchres whom Jesus denounces in those authentically theosophical and “Blavatskian” lines which one can find in Matthew, 23:13-27.

This is why H.P.B. frankly discusses Judge’s “Irish” temper and his tendency to create personal conflicts, which she makes an effort to prevent and to avoid. She opens her valuable letter saying that this sort of personal emotion is a significant obstacle for Judge, as a candidate to initiation.

(Carlos Cardoso Aveline)

NOTE:

[1] “Isis Unveiled”, H.P. Blavatsky, Theosophy Co., Los Angeles, Vol. I, p. 600.

 

Letters Between Blavatsky and Judge – 16

Helena P. Blavatsky

 

Bert [1] sails with Parker
tomorrow, by New York City.

 

My dear W. Q. J.

Sorry to find that the Irishman is ever smothering the candidate to ∆. You are wrong & unjust to Parker. He is an eccentric, a character jumped out of a novel by Dickens, yet the most honest man in the world, too stupidly honest for this world. Not mean. He gives almost all he has; but $4,000 he was going to give for the S. D. & the T. S. were borrowed from him by a F. T . S. & an Esotericist of Chicago (!!) whose name he will not divulge & when he had made some 40,000 dollars out of the 4, he never gave back Parker back a two penny dam; Parker gave here, right & left, & is going to work for us. What he was told of you by one who hates you, he does not believe in it now, for he believes in me, & I told him I knew you better than any one of his acquaintances. Now he says he loves & respects you & repeats it 20 times a day. Now do not lose a friend & a true one, you infernal Irish goose of the age! I send Bert with him on a solemn mission & Bert may stop with you for three months & more. Bert will explain all. Parker is the oddest and dearest little crank that you can set your eyes upon. He is the soul of honour, Judge, & you will find it out. Believe me when I say this I speak on authority; and he now believes you too, the same soul of honour; for I told him that you were a great deal better than I am, or Olcott ever was, & such is my honest opinion. As for temper, you are – what I just said – an Irish goose.

Business:

Accounts finished. I have paid Bert his capital for S. D. and interest on the 1,100 odd pounds; therefore the rest what comes is all mine. Please now when you make accounts, send the money to me in my name deducing [2] what I owe you & Path for commission. I find that Arch took from you of my money £65 – and that all the money got from the “Key” & “Voice of Silence” – (which has paid itself & over assuredly is sunk in the office Duke St. They are bankrupts, & Parker tries to save us. I try to save Lucifer, & want the money for the T. S. but I must have it in my own hands. Bert will tell you this & explain. Bert is no good for business & Arch, worse than he is; that’s truth. Mrs. S swears she loved & loves me the same. Swears on her God she never said an evil word about me, & tried hard to know who told me, as she thought it was you. I swore you never opened your mouth to me about her; never told me anything (& so you have not told me orally), but said to her that I had received letters to that effect years ago from America & so I have. Well, never mind her; better half a friend than a full enemy. L is very shakky. I lent him 3 pounds the day he arrived penniless, and took him to live with us for a month. Parker gave him 5 pounds, & he borrowed from everyone. Well he is out of the house. Is it true that he is Mrs. T’s nephew? He says so. F? Let him go to the devil & G along with him, if he believes [3] in himself so much. My answer to his printed manifesto the copy of which I sent you will show you that I tell him plainly that it is all Pledge Fever & personality on his part. – Self-worship combating hero-worship for somebody else. He is an honest & sincere man, however, and I repeat so again. But he cannot believe in R’s guilt & B is behind his back. What do I mean by your playing into H’s and E’s hands? What I say. E will give half his wife’s fortune to crush you, myself & Society. He tries to set us two at logger heads as Mrs. Ver Plank truly remarks. Let us defeat them (for H is E’s creature) by remaining as united as the five fingers on one hand. This is what I mean:

Now I ask you one thing. Can’t you take back poor George Cheiney who is here, and readmit him into the T. S.? It is this infernal E who pitched him out. Please do, if you can. He is a magnificent orator & I want him here in the “Blavatsky Lodge” but unless you take him back I cannot make him a member of the British Section or the Blavatsky Lodge, or can I?

And now my old comrade & friend, be of good cheer. I’ll do the work myself now. You reproach me with having done this & that sending telegrams & letters, outside of you & the devil a bit I knew that I had to do this! Now be so kind as to write to me plainly (so that I could read) what you expect me to do, & what I must not do. And I give my word that I shall follow your instructions. Let us understand each other, both of us, mutually. But till now no one ever said to me a word about your asking to do this or that. Write to me direct & I will do it. But if you write it to the Countess or Arch or Bert – they all forget.

Goodbye my Irish crocodile; & may  [4] protect you. Yours ever

H P B.

 

NOTES:

[1] Bertram Keightley. (CCA)

[2] “Deducing”; “The Theosophical Forum” has it “deduing”. We have corrected the misspelling. (CCA)

[3] The editors of “Theosophical Forum” report that “following this, on the top of the second page of the second sheet of the letter, written upside down”, are the two following sentences: “Master’s last letter made me very miserable & I am hardly getting over it. Damn, my weakness for the fools!”  The present letter by HPB is dated October 1889. The letter of reproof from the Master to her is discussed in depth in one of her texts addressed to her esoteric students.  See “Blavatsky Collected Writings”, TPH, Volume XII, pp. 582-585. (CCA)

[4] In such a context, the triangle formed by three dots stands as a symbol for a Master of the Wisdom, or a high Initiate.  (CCA)

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  

Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

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Publicado em Helena P. Blavatsky | Comentários desativados em Letters Between Blavatsky and Judge – 16

Letters Between Blavatsky and Judge – 15

Three Letters on the Esoteric
School, Written in 1888 and 1889

Helena P. Blavatsky


H.P. Blavatsky and W.Q. Judge

 

“My dear Judge, I begin to feel and
share your royal contempt for the lights
that compose the E.S. Counsel in London.”

 

“Only why the devil you should throw
away 3 additional dollars to telegraph, that
you had nothing to do in the matter & that you
may now resign
(very theosophical) I be switched if
I know! Judge you have much to endure & you are
overworked. But so have [I]; and if you threaten me
with such a thing then I better I better shut up shop.”

(H. P. Blavatsky to W. Q. Judge, in 1889)

 

 

A 2012 Editorial Note:

The present chapter transcribes three letters published in “Theosophical History” magazine, January 1996 edition, pp. 5-9.  Their texts were compiled by Mr. Michael Gomes.

The first letter – written by .H. P. B. in September 1888 – is not addressed to Judge. Its transcription is incomplete, and it has no opening or closing, but it provides valuable background information on the circumstances leading to the formation of the Esoteric School of Theosophy, in October 1888.  It is addressed to Mr. John Ranson Bridge, who is favourably mentioned also in the third letter of the present chapter.  

The second letter was written to Judge in Aug 5, 1889. It opens with H.P.B. showing she has a deeper confidence in W. Q. Judge than she has in the Council or Inner Group of her Esoteric School in London:

“My dear Judge, I begin to feel and share your royal contempt for the lights that compose the E.S. Counsel in London. The mistakes made are such that it is enough to tear one’s hair out from despair. Something is wrong in the State of Denmark [1] & very rotten, indeed.”

Soon after H.P.B.’s death in May 1891, Annie Besant would lead the majority of London E.S. into abandoning  the spirit, first, and then the very letter, of H.P.B.’s teachings.

In 1894, Besant joined mesmeric and mediumnistic séances of contacts with imaginary Masters in meetings of the lodge presided by A. P. Sinnett, as Mr. Sinnett frankly reports in his memories. Mr. C. W. Leadbeater, who had failed in his own discipleship and never joined H.P.B’s inner School as long as she lived, was a prominent part of those mediumnistic activities. [2]

The third letter is undated, but its internal evidences indicate it was written sometime in 1889.

The whole correspondence between H.P.B. and Judge – and the present chapter is no exception – shows one point among others that has paramount importance for 21st century students who are interested in the search for discipleship.  It refers to the necessarily precarious and unstable nature of any outer organism – as a physical plane esoteric school – whose members and leaders, starting with Judge and Blavatsky, must work and live under severe probationary fire and have to face constantly renewed karmic pitfalls, year after year, and decade after decade.  

The lesson and the conclusion to take from this is that it is better and more prudent not to create the delusional idea that esoteric schools should be seen as a source of dogma, or as objects of blind belief. 

Regarding the transcription, underlined words are thus in the originals and in the text as published by “Theosophical History”. Sometimes, they are underlined with a double line in the transcription made by Mr. Michael Gomes. We don’t take that into consideration.

Words in square brackets, followed by question marks, are attempts by the transcriber to understand the handwritten originals. We add a few explanatory notes.

(Carlos Cardoso Aveline)

NOTES:

[1] “Something is wrong in the State of Denmark”. A reference to one of the most famous lines by Shakespeare.  In “Hamlet”, Act I, Scene 4, line 90, Marcellus says to Horatio: “Something is rotten in the State of Denmark”. To which Horatio retorts: “Heaven will direct it”, meaning – “Heaven will guide our community”.

[2] See the “Autobiography of Alfred Percy Sinnett”, Theosophical History Centre, London, UK, 1986, 65 pp. Page 48 gives details on Mrs. Besant secretly joining in June 1894 the practice of  fake contacts with Masters, which C.W. Leadbeater and A. P. Sinnett had been promoting in the London Lodge. Mrs. Besant would soon start her successful political campaign against William Q. Judge, in which she, in a karmic irony, mainly accused him of having false contacts with Masters.  Mr. Judge was truly a mirror to her.  
 

Letters Between Blavatsky and Judge – 15                                                

Helena P. Blavatsky

 

[Letter One, to John Ransom Bridge, Sept. 14, 1888]
 

For the past 12 years I have been imparting, & transmitting esoteric teachings without exacting any pledge or imposing conditions to several more or less known individuals [1] among others a few Hindus. Since the explosion of the infamous Hodgson & Coulomb conspiracy against me some of my ex-pupils ill-grounded in the theosophical spirit, have, for various reasons deserted me, after posing for chelas. The latter attitude they could not abandon, however. Hence since that time, they have been giving out travestied versions of the esoteric philosophy, composed of one part truth, & three parts misconceptions & conceit. Thus great confusion, & contradictory statements have been made in print, all of which have been pitched back upon my unfortunate head. . . . Many, however, wish me to continue my instructions. But I am not willing to do so, save under restrictions shown by experience to be necessary. I am determined not to permit any longer the Masters names to be desecrated & dragged in the  mire of idiotic criticism.

Now the “Blavatsky Lodge” of the T.S. was the outgrowth of this idea [2] being composed of a few dozen of such friends as are willing to enter with & follow me in a spirit of candid loyalty on the path of true Occultism. The idea was (& is) to have my Thursday expositions reduced to writing, & copies sent out to all the sympathetic Branches & theosophists as also questions aired & answered throughout the theosophical world. I have not the slightest desire for executive authority. I hate “red tape” & parliamentarianism [3], & my ways are not those of Col. Olcott. Yet, we have ever been acting together on these two planes [4] he – in the executive exoteric work, I – in the philosophic & esoteric field.

I am organizing with his help to form a special centre – an adjunct to the Second Section of accepted Chelas (such as the Presid. Founder, Mr. Judge & a few others) of exclusively occult students, willing to accept, not as dogmas but as a basis for self-evolution – the teachings of which I am the channel & which I cannot impart except to pledged members; for I cannot give them out in the “Secret Doctrine”. [5]  

NOTES:

[1] The letter was not written in a too careful way. There should be a comma here. (CCA)

[2] There should be a comma here. (CCA)

[3] The word is misspelled in the original’s transcription. (CCA)

[4] There should be a comma or semicolon at this point. (CCA)

[5] Mr. Michael Gomes, the transcriber, adds in a footnote: “From a copy in this collection in Countess Wachtmeister’s handwriting, dated ‘14th Sept.’ The year 1889 has been added by someone else, but this does not coincide with the events described in the letter, which refer to 1888.” (CCA)

 

[Letter Two, to William Q. Judge – Aug. 5, 1889]

 

Jersey Isle [1], Aug. 5. 1889.

My dear Judge,

I begin to feel and share your royal contempt for the lights that compose the E.S. Counsel in London. The mistakes made are such that it is enough to tear one’s hair out from despair. Something is wrong in the State of Denmark & very rotten, indeed. Now fancy, both the Instructions never received by A. Griggs [2], he complaining and Bert [3] swearing that he sent them to his Hotel in Boston. Now where are they? If, as I am assured, every package bears on it our address & the post office is asked to return to it the packet if the person addressed is not found, then how is [it] that the P.O. does not comply with the request? Is this Griggs’ or Bert’s fault? Both be damned & redamned the two asses! With Bert it is an [entire ?] loss of memory, & he can not be trusted with such esoteric business. I have Mead with me now who has memory & brains, likewise. We will see whether this will help.

I have just written to Bridge & others. Nothing that you will do shall ever be discountenanced by me my beloved W.Q.J. You may become guilty of flapdoodles but I will smooth them down. But why the devil do you say I pitch into you? Well you dream, I suppose.

I said to Bridge as follows in reply to his private [hint ?] that I should make Griggs a Councillor instead of him as G. seems jealous of him: [4]

“He is too careless and neglectful. But still to keep everything smooth & quiet I would be willing to do so, if things remained as they are: but they cannot so remain. The seven Councillors are useless, I see. It is regular Presidents of occult Lodges that we need, Lodges, like the ‘Horus’ of Bradford England, whose 14 men, all of them old Masons & Kabalists work like one man & learn splendidly (Vide Lucifer [5] for July). Presidents with full powers and chartered who alone will receive the Instructions & be answerable for them & the members who belong to their Lodges. Presidents who will select [their ?] members themselves & recommend new ones. In short, the E.S. has to be entirely reorganized.” [6]

“You heard from Judge I suppose to that effect. What he does now is perhaps only provisionary. If a Council could be called in every city where there are Esotericists it would be well, as before I resume my teachings the E.S. has to be firmly organized. If I have to teach you at all, and teach real Occultism not give out only a portion of the truth & hints as to the rest as I have done heretofore [7] – then I must feel secure. I will not be surprised to see the 2 Instructions published some day in Bundy’s journal.[8] Those already given will not do much harm; were I to continue without shielding the teaching, [that ?] which follows will do an immense harm if it falls into the hands of unscrupulous people. Here, and as HPB, I have no right to refuse any one who seeks admission. But the Presidents of occult groups will have such a right & be bound to do so. [9] Thus [there ?] will [be] less risk for me to receive into the Society traitors” etc. etc.

This is what I wrote to him among other things & it does not differ from your programme. But, it is more than necessary to forbid occultism at this junction. We cannot forbid it after the first degree of probation has been passed. No one will accept a life of [toil ?] with no powers to reward for it. And you ought to tell it to them. There ought to be a President of the occult group in every city where there are several Esotericists. About the members who live scattered some other rule must be arrived at & I leave it to your Irish-Yankee ingenuity.

Now to other matters.

Olcott is coming. He will be here on August 24 or 25th. He wants his sister Isabel Mitchell here and asks me to notify her that he is coming on the last week of Aug. Now I do not know her address nor do I expect very wise or desirable things to come out of this meeting. I will have difficulties enough with him about but if she comes then I [declare ?] she will upset him as sure as you live. With every year he becomes more easily psychologized by those who pander to him (and I can’t) and more stubborn. What shall I do! As I must ask you to notify her, I also leave it to you to see whether it will be in the interests of theosophy to have her, since I feel sure she will be worse for us than a mad bull in a china shop & make him as ungovernable & as mad.

Read my letter [on Theosophist ?] in the Aug. Lucifer [10]  and see what I mean. If it comes to the worst [then ?] I tell you frankly Judge I will break with the T.S. and resign. I cannot bear the idea that I who has brought Theosophy into existence am expected now to bow to Adyar, Harte and the Counsel which is mad to remove Masters, Occultism & all. I rather see everything damned at once & turn a fresh leaf. Fancy Harte printing foolish reporter’s interview from the N.Y. Times & then put in my own journal [11] still more foolish editorial notes to throw into my [teeth ?] that the “Blavatsky Lodge” is no Theosophical Society!! And see his impudence. Those who have ears let them hear.

Your – ever & always

HPB

 

NOTES:

 [1] Michael Gomes, the transcriber, writes: “Following her visit to Fontainebleau, Mme. Blavatsky went on to the Channel Islands off the coast of Normandy, where she stayed a few weeks. This letter was probably written from the town of St. Aubin.” (CCA)

[2] The transcriber reports Arthur B. Griggs had brought the charges that led to Coues dismissal from the Theosophical Society. Griggs became President of the Boston T.S. in 1890. (CCA)

[3] Bertram Keightley. (CCA)

[4] We open a new paragraph here to make reading easier. (CCA)

[5] “Lucifer” is an ancient name for the planet Venus; since the Middle Ages its meaning has been distorted by ill-informed theologians. H.P.B.’s sentence makes a reference to the theosophical magazine “Lucifer”, published by her in London, July 1889 edition, pp. 427-429.  In it one can see a public document signed by H. P. B. regarding the management of the Esoteric Section of the theosophical movement, and addressed “To All ‘Pledged’ Theosophists”.  It proposes a change of name from Esoteric to Arcane Section. Following that, there are several messages from North-American Esoteric students expressing support to H. P. Blavatsky. (CCA)

[6] We open a new paragraph here to make reading easier. (CCA)

[7] H.P.B. is here saying that up to the date of this letter, August 1889, whatever she circulated to the E.S. members (including two Instructions, see next sentence)  is no real Occultism, but only a portion of the truth and hints as to the rest. (CCA)

[8] The transcriber reports this is a reference to the “Religio-Philosophical Journal” published by John Bundy. (CCA)

[9] This is an important clarification. (CCA)

[10] The transcriber reports that this letter was published under the title of “A Puzzle from Adyar”, at pp. 507-509, regarding criticisms in “The Theosophist” against the Esoteric School. (CCA)

[11] “The Theosophist” still belonged to H. P. Blavatsky.  (CCA)

 

[Letter Three, to William Q. Judge, Sometime in 1889]

 

My dearest W.Q.J.

If, knowing that you are the only man in the E.S. in whom I have confidence enough not to have exacted from him a pledge – you misunderstand me, or doubt my affection for you, or gratitude, then in addition to other things you must be a flapdoodle. To begin, accept my sincere apology for having gone into the wrong box. It appears it is not you (not directly at any rate) but Griggs who has ruffled Bridge’s feathers. But the question is: has Griggs acted on his own hook, or have you, Councillors, with yourself at the head made this rule that a President in chair or before taking the chair should pledge himself? If so it’s silly, my beloved son. The President of each E. group must first of all pledge all his members in his presence to obey him and make them repeat the pledge & then only pledge himself before them all to the Esoteric Constitution. And there are & will be cases when a member of the E.S. does not like to join a group, wants to remain unknown or apart from others & then if I have confidence in him, I may allow him to remain an unattached member. Make this provision, for it is absolutely necessary. Judge, we have too many enemies not to do our level best to keep our good members, & Bridge & Noyes [1] are honest & sincere, both. They may be fanatics & snap their fingers at personalities, but they are true & devoted to Theosophy to death. Now don’t be a mule-headed Irishman & do not kick against your best friends. There is nothing I would not do for you & I will stick for you till death thro’ thick & thin. Do something to help me; do not make enemies of those who will otherwise remain in our army, simply on account of some damned formality & red-tape rule. You say & write & print you are my agent (of the     rather, not [mine ?]). Therefore, it is easy for you to say that the alteration is made by myself if you have any such rule. And look here, if you dare protest in blue or red pencil against what I write [2] about you in my forthcoming Instructions then – I will curse you on my death bed! You do not know what I do.

You have to be defended whether you will or not. I am collecting affidavits against Darius H. because he is sure to accuse you one day otherwise than in the R.P.J.[3] and we must clean your skirts & show his as black as they are, & protect you & prepare for it beforehand.

Now here Bridge will be invaluable.

Take therefore my advice & do your best to keep him in friendship at whatever cost. Mead sends to you his letter to me & my answer to him. This may mend matters but not unless you help me. I see now that it is Griggs not you. But I have an old tenderness to Griggs & do not want to ruffle his feathers in turn.

Only why the devil you should throw away 3 additional dollars to telegraph, that you had nothing to do in the matter & that you may now resign (very theosophical) I be switched if I know! [4] Judge you have much to endure & you are overworked. But so have [I]; and if you threaten me with such a thing then I better shut up shop. If you take offence at what I may say in a moment of bewilderment & fear of losing good members & thus strengthening the enemy, then the T.S. is indeed a show & the Cause an unreachable utopia. For mercy sake, our sake & your own, do mend matters & let us hear no more of it. It is two months I am meditating to alter the wording of the Pledge & now I am doing it. It is just the same only a little bit more explicit. May our Saviour the mild Jesus have you in his keeping.

Yours ever,

HPB

I hate to be accused of wanting to play the Pope and the autocrat.

 

NOTES:

[1] The transcriber reports that E.I.K. Noyes was Secretary of the Boston T.S. in 1889. (CCA)

[2] NOTE BY HPB:  It will be in praise J.

[3] R.P.J.: Religio-Philosophical Journal. (CCA)

[4] This paragraph and the whole letter show that W. Q. Judge had moments of despondency, or pride, or both, and also that he got involved in conflicting situations which H.P.B., clearly his teacher, tried to avoid and prevent as much as possible.  (CCA)

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On the role of the esoteric movement in the ethical awakening of mankind during the 21st century, see the book “The Fire and Light of Theosophical Literature”, by Carlos Cardoso Aveline.  

Published in 2013 by The Aquarian Theosophist, the volume has 255 pages and can be obtained through Amazon Books.

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Publicado em Helena P. Blavatsky | Comentários desativados em Letters Between Blavatsky and Judge – 15