Twenty-One years ago, the last message from Madame Blavatsky was written to the American Theosophists. At that time there was but one Theosophical Society;—one head, one heart, one privilege, recognized and esteemed the world over, and which alone made united effort possible among diverse peoples. There was no “lo here” or “lo there” then: no question as to the fountain through which knowledge flowed to the world.
It was H. P. Blavatsky who called attention to the fact of the existence of Masters of Wisdom; who supplied the necessary evidence of that existence, and who was declared by Them in unmistakable terms to be Their “direct agent.”
Theosophy—as she gave it—is the rational explanation of things; its self-evident truth establishes her unique position.
With this in mind, there can be no question in regard to the importance of all She has written in relation to Theosophy, the Theosophical Society, or to Theosophists in general. As the direct agent of the Masters, it must be granted that She was in a position to know not only the then present, but the future of the Movement and of the Theosophical Society.
Her messages to the American Theosophists, if read in this light, will show a remarkable knowledge of what was and was to be, as judged by the past record and the present status.
Attention is called to the Messenger, H. P. Blavatsky, not as a person, but as a fact in nature. This disclaimer and statement has to be made, because there are many minds unable to distinguish between the two distinct positions—The Messenger of the Lodge, and the personality in use by Him in the world; the Being, using a mortal garment in order to contact and help humanity.
The messages referred to have been printed in the pages of this magazine. It may be, because of the many years that have elapsed since they were written, that the average reader may have given them but a passing consideration. There was a purpose, however, in their reproduction, and the present is written to point to and bring forward certain facts which have been lost sight of by theosophical students in general, as their course has shown.
Those who are familiar with the history of the Theosophical Society are aware that there has been a determined and sustained effort by not a few prominent writers on theosophical subjects, to minimize the unique position which H. P. Blavatsky held; to decry Her knowledge; to assume to possess greater knowledge than She; or—as with some—to assert, or allow it to be understood, that they are now obtaining from Her, directions which controvert the lines laid down and methods followed in her lifetime. Can any of these be right? All of these admit and rely upon the existence of Masters. None of them knew of such Beings until informed by H. P. B., and there being indubitable evidence that She was the direct agent of the Masters, it follows that all She has written in regard to Them, to laws, cycles and philosophy are Their statements in fact, must be accepted as such, or the whole system falls to the ground. It is philosophically unthinkable that the Masters of Wisdom, with Their knowledge, and desire to serve humanity, would use a personality so faulty as to vitiate what it was Their desire and purpose to do; yet there are some, who keeping themselves very much in the public eye, have interposed their personalities between the Messenger and the Message of those very Masters, and the innocent but unwary ones who are attracted by as much of that Message as has been allowed to reach them.
It being impossible to disguise the fact that H. P. B. brought Theosophy and a knowledge of Masters to the Western world, it was necessary for these inter-poseurs to belittle H. P. B. in order to assert their own pre-eminence, hence the well known cry “H. P. B. made mistakes.” Did she? If She made one essential error in presenting the Secret Doctrine with all that it entails, all her claims, statements, the Secret Doctrine and Theosophy itself may be set aside by anyone at his pleasure. Those who say that H. P. B. made mistakes are undermining the very foundation upon which they try to build; if She made mistakes, what is to be said, or may be said, of those who assume to follow in the path She pointed out? As Wm. Q. Judge wrote:
“The way for all Western Theosophists is through H. P. Blavatsky. She must be understood as being what she is, or the law of Karma is not understood, or the first laws of occultism. They who undervalue her gift and her creation, have not imbibed the teaching and cannot assimilate its benefits. We cannot ignore the messenger, take the message, and laugh at or give scorn to the one who brought it to us. Woe is set apart—not by Masters’ but by Nature’s laws—for those who, having started in the path with her aid, shall in any way try to belittle her and her work—still as yet not understood, and by many misunderstood.”
Let us regard facts, not claims; the Messenger and Her Message, not successors or alleged subsequent messages, if we would not sell our birthright “to know,” for a mess of pottage of “belief.”
The message of H. P. B. in the November number of this magazine was the first to the American Theosophists. It is addressed to Wm. Q. Judge as “My Dearest Brother and Co-Founder of the Theosophical Society,” and says, “it is to you chiefly, if not entirely, that the Theosophical Society owes its existence in 1888.” Such expressions from H. P. B. to Wm. Q. Judge abound in places and serve to show something of his place in and relation to the Movement.
She speaks of the fact that Theosophy had lately taken a new start in America, which marked the commencement of a new cycle in the affairs of the Society in the West. This refers to the cycle of W. Q. J.’s public work in America and elsewhere, beginning with his publication of the “Path” magazine in April, 1886. Of this magazine H. P. B. speaks in her message, saying, “It is a teacher and a power,” a fact which many have since realized.
One sentence stands out very forcibly—“But let no man set up a popery instead of Theosophy, as this would be suicidal and has ever ended most fatally. We are all fellow-students, more or less advanced; but no one belonging to the Theosophical Society ought to count himself as more than, at best, a pupil-teacher—one who has no right to dogmatize.”
How sadly this has been disregarded by persons “belonging to the Theosophical Society,” and were “at best” pupil-teachers, is known to all who are acquainted with the history of that Society. That the course has been “suicidal” the present condition and conduct clearly shows.
“Orthodoxy in Theosophy is a thing neither possible nor desirable. It is diversity of opinion, within certain limits, that keeps the Theosophical Society a living and healthy body, its many other ugly features notwithstanding. Were it not, also, for the existence of a large amount of uncertainty in the minds of students of Theosophy, such healthy divergencies would be impossible, and the Society would degenerate into a sect, in which a narrow and stereotyped creed would take the place of the living and breathing spirit of Truth and an ever-growing knowledge.”
Is it not true that there has arisen and exists in more than one quarter, the idea of “Orthodoxy” as applied to the different organizations? The assumption of pre-eminence by each is their distinctive mark; an attitude wholly subversive of, and foreign to, the spirit and genius of Theosophy, and productive of sects “in which a narrow and stereotyped creed” prevails.
“Those who gave us commission to found the Society, foresaw this now rapidly growing wave of transcendental influence following the other wave of mere phenomenalism. . . . The Theosophical Society led the van of this movement; but although Theosophical ideas have entered into every development or form which awakening spirituality has assumed, yet Theosophy pure and simple has still a severe battle to fight for recognition. . . . The fainthearted have asked in all ages for signs and wonders, and when these failed to be granted, they refused to believe. Such are not those who will ever comprehend Theosophy pure and simple. But there are others among us who realize intuitionally that the recognition of pure Theosophy—the philosophy of the rational explanation of things and not the tenets—is of the most vital importance in the Society, inasmuch as it alone can furnish the beacon-light needed to guide humanity on its true path. This should never be forgotten.”
How many Theosophical organizations are to be found who are presenting and drawing attention to “Theosophy pure and simple”—the “philosophy of the rational explanation of things?” How many who excite and pander to psychic cravings in utter disregard of the warnings of the Teacher?
“It must be remembered that the Society was not founded as a nursery for forcing a supply of Occultists—as a factory for the manufactory of Adepts.”
That this was not remembered, and is absolutely ignored by many notable writers on theosophical subjects, and by pupil-teachers, is evident on every hand. Claims of communication with, and direction by, Masters; of being reincarnations of past historical characters; of personal knowledge of Devachanic and other states; all these attract the attention of the ignorant and the unwary, and only serve to mislead and unbalance minds not too steady at the best. Besides, it may be asked, “Why are such claims made?” There is but one sufficient answer: It is to draw attention to the claimants, who evidently expect acceptance of their unsupported statements. No discriminating mind could for a moment accord belief on such grounds. And if believed, what possible benefit could result? What knowledge would thereby be ours which could be applied in that position where our karma has placed us—or furnish the beacon-light needed to guide humanity on its true path? Absolutely none.
Magazine space does not permit of further comment at this time. It is hoped, however, that sufficient has been said to point to some facts and to their bearing. The main facts to be realized and never forgotten are that we are indebted to H. P. Blavatsky for Theosophy; that She was the Teacher; that She took good care that Her Teaching should be a matter of record and accessible to every aspiring and earnest student; that She knew what the then Theosophical Society was, and was to be; that her writings one and all should be studied in the light of the above.
If the course heretofore taken has been one of error owing to misapprehension, it is not too late to undo the errors of the past. It requires but the realization on the part of individuals the world over, and a joining of hands in the effort.
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In the November number of this magazine there appeared a reprint of Mme. H. P. Blavatsky’s first letter to the American Theosophists, and in the April issue, some comments on the same. The second letter appeared in the December issue, upon which the following is offered.
The date of the letter is April 7th, 1889, and says that it is “fitting and right that we should all review the position which we have assumed.” If fourteen years called for a review at a period when there was but one Society, surely a greater need exists now when there are many and divergent ones.
A wide acquaintance with members of the various theosophical organizations discloses the fact that most of them know very little, and care less, about the records of the Theosophical Movement. They are satisfied with what has been given them under the name of Theosophy, and it has probably never occurred to them that a noble philosophy and body of knowledge given to the world by the Founders of the Movement may have been distorted, misunderstood and misapplied. Yet it is plain that something has gone wrong. A number of theosophical sects has arisen, each of which is esteemed by its adherents as THE Society, without arousing any perception of the incongruity of the situation. All assert that “There is No Religion Higher than Truth,” but who among them seeks to know the truth in regard to the Movement they profess to be interested in? Perhaps it is not the fault of the many that “the designs on the trestle-board” have been lost or hidden, but seeing and hearing the confusion they should be on the alert to discover the cause.
The first and most important fact to all students is that of the existence of the Masters of Wisdom. Without Them there could not be a Theosophical Movement, Theosophy, or a Theosophical Society.
The fact admitted, the next consideration is in regard to the ways and means by which They present the necessary knowledge to mankind. There is only one avenue of knowledge in this direction open to us; the ways and means were those by which we were made aware of Their existence and knowledge—admittedly through H. P. Blavatsky. This means, if it means anything, that in respect to the teaching, H. P. B. and Masters were the same; no other position is tenable.
The Theosophical Society was founded in 1875 by H. P. Blavatsky and others. The philosophy subsequently known as Theosophy had not then been given out; the time had not arrived, nor were the conditions present which would permit of its promulgation. Hence, it was necessary to formulate lines of study which, while generally acceptable to the more advanced thought of the day, would be in exact accord with all that was to follow under the name of Theosophy. The Three Objects of the Society give every evidence of having been so defined, for when compared with the Three Fundamental Propositions of The Secret Doctrine, published eleven years later, the analogy is clearly seen.
| The First Object To establish a nucleus of Universal Brotherhood without any distinctions. |
First Fundamental One Absolute Principle underlying all that was, is, or will be. (A common Source.) |
| The Second Object To promote the study of Ancient Literatures, Religions and Sciences. |
Second Fundamental The Law of Periodicity—the process of growth. (The Second Object refers to past achievements under this Law.) |
| The Third Object To investigate the occult forces in Nature and the psychical powers latent in Man. |
Third Fundamental The evolution of Being from within, outward. All beings having so evolved, hence Man’s and Nature’s inner powers and forces. |
A closer study of the relation between the Three Objects and the Three Fundamentals may disclose much more than the above, but sufficient is shown to indicate that Those who undertook the mission of presenting Theosophy to the world knew well what They were doing, and were by nature and development well fitted for the task. It is well for the student to get this fact fixed in his mind, for it is upon this “rock” that the Theosophical aggregation split into fragments; the failure to see it is the prime cause of all the differences that have arisen.
The fact is that the great majority of theosophical students have failed to recognize the Teacher, and so have lost the guidance that otherwise would be theirs. That guidance is not withdrawn, but it cannot be availed of unless unequivocally recognized and followed. Mr. Judge once said, “Some people cannot see a hole in a wall; but there are others who can, especially if there is someone on the other side making a noise on purpose.” Both He and H. P. B. were continually doing this very thing in the hope of arousing an intuitive perception that could see beyond appearances.
The H. P. B. letter before referred to is dated April 7th, 1889, the fourteenth year of the T. S. She had previously written that, while the Society had accomplished great results on the purely exoteric and utilitarian plane, yet as a Brotherhood it had been an utter failure; and in this, as well as in all others from Her, constantly refers to the necessity for solidarity—“the acquisition of such a feeling of identity with each and all of our Brothers, that an attack upon one is an attack upon all.”
Warning after warning was given, and in them all is a foreshadowing of that which afterward came to pass. “Think you it is a light thing to hinder the force of the Theosophical Society as represented in the person of any of its leaders, from doing its appointed work? So surely as there is a Karmic power behind the Society will that power exact the account for its hindrance.” Who were its leaders? None other than H. P. Blavatsky and Wm. Q. Judge; whoever opposed Them, hindered the force of the Theosophical Society and prevented the carrying out of its appointed work.
“But to work properly in our Great Cause it is necessary to forget all personal difference as to how the work is to be carried on.” If this is not done—“There can be no other end to it than the growth of the Society will soon be split up into various sects, as many as there are leaders, and as hopelessly fatuous as the 350 odd Christian sects which exist in England alone at the present time. Is this prospect one to look forward to for the Theosophical Society? Is this Separateness consonant with the united Altruism of Universal Brotherhood? Is this the teaching of our Noble MASTERS?”
We have seen all that was warned against come to pass. The sectarian spirit prevails in all theosophical organizations. Claims of organizational pre-eminence, or for personal leaders, have taken the place of regard that Theosophy itself should occupy. A veritable theosophical tower of Babel exists, and the question, “What is Theosophy?” brings many strange answers. The differences that exist point to a fatal error somewhere. To find that error we must go back to the Source of our knowledge—the Masters, the Teacher, and the Teaching; these are one and inseparable. Wise is he who sees this and acts accordingly.
“Theosophy is essentially unsectarian, and work for it forms the entrance to the Inner life. But none can enter there save the man himself in the highest and truest spirit of Brotherhood, and any other attempt at entrance will either be futile or he will lie blasted at the threshold.”
“But there are dozens of small occult societies which talk very glibly of Magic, Occultism, Rosicrucians, Adepts, etc. These profess much, even to giving the key to the Universe, but end by leading men to a blank wall instead of the ‘Door of the Mysteries.’ These are some of our most insidious foes. Under cover of the philosophy of the Wisdom-Religion they manage to get up a mystical jargon which for the time is effective, and enables them, by the aid of a very small amount of clairvoyance, to fleece the mystically inclined but ignorant aspirants to the occult, and lead them like sheep in almost any direction.”
The dozens of such societies have increased to hundreds in these days, because “the mystically inclined but ignorant aspirants to the occult” are much more numerous than then. Had the members of the Theosophical Society heeded the warnings repeatedly given, there would have been a united body of students throughout the world with one aim, one purpose, one teaching, which by its unity, harmony, strength and knowledge would have commanded the respectful consideration of thoughtful minds in every direction, and prevented incalculable harm. “To whom much is given, of him much will be required.”
“As many of you are aware, we have formed the ‘Esoteric Section.’ Its members are pledged, among other things, to work for Theosophy under my direction. By it, for one thing, we have endeavored to secure some solidarity in our common work; to form a strong body of resistance against attempts to injure us on the part of the outside world, against prejudice, against the Theosophical Society and against me personally. By its means much may be done to nullify the damage to the work of the Society and to vastly further its work in the future.”
It should be remembered that the Theosophical Society spoken of by H. P. B. does not refer to any now-existing organization, for all of these are composed of new aggregations of persons around a nucleus of fragments of the original Society; the truth being that the Theosophical Society is composed of every true Theosophist of every country and every race; it is these who will finally be aroused to united action.
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The third letter and message of H. P. Blavatsky to the American Theosophists, dated April, 1890, was reprinted in the February number of this magazine, and was written by her about a year before her departure.
The first paragraph speaks of the marked progress made by the Movement during the preceding year, and that while it was encouraging, it was also a reminder that the time of harvest was rapidly approaching, soon to be followed by the winter with storms and tempests.
She pointed to how much had been accomplished by the power of union and unselfish devotion to work, and it is well for us to consider what the power and force was that kept the Theosophical Society together and made united work possible. It was just one thing—recognition of, and loyalty to, the Teacher. It should never be forgotten that She was and is the Teacher. Had this been remembered, with all that such remembrance implies, the years since her departure would have shown a united body of theosophists before the world, and an increase in power and knowledge in that body, individually and collectively, which would have served to direct the thought of Western peoples into right channels and avoided many disasters.
It is interesting to note that in this letter H. P. B. referred to the coming into the Society in its fifteenth year of Annie Besant and Herbert Burrows; in regard to them she said, “They fill to some extent the long and sorely-felt need of speakers who could place Theosophy in its true light before large audiences,” thus defining their position as learners and workers.
We learn from our mistakes and failures, and it is never too late to mend. Every theosophist as such, or as a member of any organization, knows and feels the lack of true unity among theosophists the world over. The remedy is in their hands. In recognizing H. P. B. in the fullest sense as the Teacher and Guide, they recognize and put themselves in touch with all that lay and lies behind that great Personage.
The following quotations from the letter speak for themselves:
“A large part of these results is due to the added strength, and above all, the increased spirit of solidarity, which the organization of the Esoteric Section has infused into the T. S. To the members of that Section I say: See and realize what great results can be achieved by those who are really in earnest and unite unselfishly to work for humanity. Let this year’s outcome show you in unmistakable signs the weighty responsibility that rests upon you, not only towards the Society, but towards the whole of Humanity. Therefore do not for one moment relax in your efforts; press closer shoulder to shoulder, every day; stand together as one man, come what may, fine weather or storm, and the victory of the cause to which you have pledged yourselves is certain. Striving thus in unison with your Higher Self, your efforts must and will be fruitful of good—to the Society, to yourselves, to Humanity. Coming years will show a steady, healthy growth, a strong, united organization, a durable, reliable and efficient instrument ready to the Master’s hands. Once united in real solidarity, in the true spirit of Universal Brotherhood, no power can overthrow you, no barrier check the advance of Theosophy in the coming century. . . . Let us make all feel that there is power behind the Society which will give us the strength we need, which will enable us to move the world, if we will but UNITE and WORK as one mind, one heart.”
“As the preparation for the new cycle proceeds, as the forerunners of the new sub-race make their appearance on the American Continent, the latent psychic and occult powers in man are beginning to germinate and grow. Hence the rapid growth of such movements as Christian Science, Mind Cure, Metaphysical Healing, Spiritual Healing, and so forth. All these movements are nothing but different phases of the exercise of these growing powers, as yet not understood and therefore but too often ignorantly misused. Understand once for all that there is nothing ‘spiritual’ or ‘divine’ in any of these manifestations. The cures effected by them are due simply to the unconscious exercise of occult power on the lower planes of nature—usually of prana or life currents. The conflicting theories of all these schools are based on misunderstood and misapplied metaphysics, often on grotesquely absurd logical fallacies. But the one feature common to most of them, a feature which presents the most danger in the near future, is this: in nearly every case, the tenor of the teachings of these schools is such as to lead people to regard the healing process as being applied to the mind of the patient. Here lies the danger, for any such process—however cunningly disguised in words and hidden by false noses—is simply to psychologize the patient. In other words, whenever the healer interferes—consciously or unconsciously—with the free mental action of the person he treats, it is Black Magic. Already these so-called sciences of ‘Healing’ are being used to gain a livelihood. Soon some sharp person will find out that by the same process the minds of others can be influenced in many directions, and the selfish motive of personal gain and money-getting having once been allowed to creep in, the one-time ‘healer’ may be insensibly led on to use his power to acquire wealth or some other object of his desire. This is one of the dangers of the new cycle, aggravated enormously by the pressure of competition and the struggle for existence. . . . The Ethics of Theosophy are more important than any divulgement of psychic laws and facts. The latter relate wholly to the material and evanescent part of the septenary man, but the Ethics sink into and take hold of the real man—the reincarnating Ego. We are outwardly creatures of but a day; within we are eternal. Learn then well the doctrines of Karma and Reincarnation, and teach, practice, promulgate that system of life and thought which alone can save the coming races. Do not work merely for the Theosophical Society, but through it for Humanity.”
“SHE BEING DEAD YET SPEAKETH.”
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The last message of H. P. Blavatsky to the American Theosophists in Convention assembled was written in April 1891. A reprint of this message appeared in the March number of this magazine.
The message begins by saying that it afforded the third occasion for H. P. B. to send a delegate to America, the previous ones being Dr. Archibald Keightley and Mr. Bertram Keightley. As will appear from the text of the last message, Mrs. Annie Besant was chosen as the delegate in 1891 to represent the English Branches and to deliver the message.
It may be interesting to note that the Theosophical Society had at that time been in existence about sixteen years. Mrs. Besant had joined the Society about three years previously and was a comparatively new member. She naturally took prominence in England because of her public work in other fields and her ability as a speaker and writer, and was gladly accepted and given honor by the older students for the qualities and devotion shown.
When Mrs. Besant left H. P. B.’s presence to go as delegate to America, she never entered it again, for the H. P. B. body was deserted on May 8th while Mrs. Besant was on the ocean, homeward bound.
To those who have grasped some realization of the meaning of the Theosophical Movement, the status of H. P. B. as Teacher and Messenger of the Lodge of Masters appears as an unquestioned fact, and all such will have no hesitation in according to H. P. B. a full knowledge of the end in view, the then present conditions in the Society, and the tendencies, weaknesses, and defects in the natures of all her students, and most particularly of those individuals who, in the nature of things, had assumed positions of prominence among their fellow students.
With all this in mind, the message under consideration is of the utmost importance as a final and prophetic warning. Those who are familiar with the course of events as shown in the history of the Movement since 1891 will find no difficulty in applying the message to those events and the individuals most concerned in them.
To quote from the message:
“Fellow-Theosophists, I am proud of your noble work in the New World; Sisters and Brothers of America, I thank and bless you for your unremitting labours for the common cause so dear to us all.
“Let me remind you all once more that such work is now more than ever needed. The period which we have now reached in the cycle that will close between 1897–8 is, and will continue to be, one of great conflict and continued strain. If the T. S. can hold through it, good; if not, while Theosophy will remain unscathed, the Society will perish—perchance most ingloriously—and the world will suffer.”
Let it be remembered that this message was written not many days before H. P. B. left her body, and that if there ever was a time when a clear view of the future was possible it was at this time. One cannot help but feel the extreme pathos of the situation. Here was One who saw and knew the weaknesses and the danger, and She could do nothing but urge, warn and encourage; it calls to mind the passage in the New Testament, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Denial and betrayal have often been the portion of the Great Ones who point out the true Path.
Mention is made of the period between 1891 and 1898 as one of great conflict and continued strain. History has verified the statement. During those years was consummated the disintegration of the Theosophical Society that was created and sustained by H. P. B. The guiding hand of the Teacher withdrawn, the time came for a test of the knowledge and wisdom possessed by those members upon whom fell the task of directing the Society. The results are before us. It looks very much as though the statement made by H. P. B. in the Key to Theosophy was coming true:
“Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart. You must remember that all our members have been bred and born in some creed or religion, that all are more or less of their generation both physically and mentally, and consequently that their judgment is but too likely to be warped and unconsciously biased by some or all of these influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognise it instantly and so avoid being led away by it, the result can only be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die.”
The full history of how the present status of Theosophical Organizations came about is yet to be written, and it will be when the time comes; in the meantime, is it not clear that the following quotation from the message under consideration was not heeded, though placed there with full intent and knowledge?
“Self-watchfulness is never more necessary than when a personal wish to lead, and wounded vanity, dress themselves in the peacock’s feathers of devotion and altruistic work.”
Nor was it true in fact that we had been left without “a witness on the scene;” had those students who were most prominent in the affairs of the Society been more truly observant, less ambitious and personal, all that has occurred would not have been recorded. There was “a witness on the scene,” had been all the time; whose record was clear and fully attested from the very inception of the Theosophical Society; and, to cap the climax of this record, to afford every opportunity for all to look in the right direction, there was handed to the delegate from H. P. B. a separate and additional message to the Convention which reads as follows:
“To the Fifth Convention of the American Section of the Theosophical Society:
“Brother Theosophists:
“I have purposely omitted any mention of my oldest friend and fellow-worker, W. Q. Judge, in my general address to you, because I think that his unflagging and self-sacrificing efforts for the building up of Theosophy in America deserves special mention.
“Had it not been for W. Q. Judge, Theosophy would not be where it is today in the United States. It is he who has mainly built up the movement among you, and he who has proved in a thousand ways his entire loyalty to the best interests of Theosophy and the Society.
“Mutual admiration should play no part in a Theosophical Convention, but honour should be given where honour is due, and I gladly take this opportunity of stating in public, by the mouth of my friend and colleague, Annie Besant, my deep appreciation of the work of your General Secretary, and of publicly tendering him my most sincere thanks and deeply-felt gratitude, in the name of Theosophy, for the noble work he is doing and has done.
“Yours fraternally,
“H. P. Blavatsky.”
In view of what took place subsequently, and which culminated in an attack upon the honor and integrity of Wm. Q. Judge, the above is especially significant.
Admitting all that H. P. B. was, and her powers of prevision, this very last communication of H. P. B. should have been sufficient to have turned the eyes of her students in the right direction. More might not be said, for that which was most desired was the arousing of the intuitive faculties of those concerned; all that could be done to arouse this was done. Those who looked for and expected personal guidance because of the positions assumed in the Society failed to see what was placed so plainly before them, and the results, as might have been expected, were disastrous. Certain facts were well known to the most prominent members of the Society at that time, namely, that Wm. Q. Judge was one of the original Founders of the Society; that he had been left alone to carry on the work in the New World, the place of most importance; that he and H. P. B. had been in full accord—first, last, and all the time; that She lost no opportunity to place on record Her full confidence in, and abiding love for, Him; and that his writings bore the same stamp of authority, of knowledge and wisdom, that are shown in those of H. P. B.
Perhaps it was these very facts that precipitated the attack? Says Light on the Path: “Ambition is the first curse; the great tempter of the man who is rising above his fellows. It is the simplest form of looking for reward. Men of intelligence and power are led away from their higher possibilities by it continually. Its results turn to dust and ashes in the mouth.”
Not all were blind, however; many were the students whose discrimination led them to see aright, but they were powerless to change the course of events; they could but abide the time and opportunity for a return to the original lines.
From first to last, the vital error has been made of failing to place unbounded confidence in the knowledge, wisdom, and integrity of the Teacher—a virtual denial of the Source itself. Those who were found trying to explain H. P. B., a form of denial, ended by attacking while pretending to uphold. Those who attacked H. P. B. or belittled Her were found attacking W. Q. J., for these Two stand together, and attack on one is an attack on both.
The time for temporizing has passed, and a somnolent tolerance must give way to an active and accurate consideration of things as they have been, and are. Those who may have erred may not be condemned, but error must not be permitted to obscure the lamp of knowledge. To this, some have pledged their lives and fortunes, and many others will, as soon as they have been enabled to see a true course. Let one of the concluding sentences of the message sink into our hearts: “After all, every wish and thought I can utter are summed up in this one sentence, the never dormant wish of my heart, ‘Be Theosophists, work for Theosophy! Theosophy first, and Theosophy last; for its practical realization alone can save the Western world from that selfish and unbrotherly feeling that now divides race from race, one nation from the other; and from that hatred of class and social considerations that are the curse and disgrace of so-called Christian peoples. Theosophy alone can save it from sinking entirely into that mere luxurious materialism in which it will decay and putrefy as civilizations have done. In your hands, brothers, is placed in trust the welfare of the coming century; and great as is the trust, so great also is the responsibility.’
“Arise, O Atlanteans, and repair the errors of the past.”