Published in November 1963, in this writing, Theosophist Edward Lewis Gardner questioning seriously Leadbeater’s clairvoyance.
Foreword
For help in preparing and presenting
this statement I am much indebted to Mr. V. Wallace Slater and Mr. L.H.
Leslie-Smith, and to the latter also for the final section.
E. L. Gardner - October 1963
_
_ _
About forty-five years ago an announcement
of the Coming of the World Teacher was made by Mrs Annie Besant and Bishop C.W.
Leadbeater. Most of the Sections and Lodges of The Theosophical Society
accepted this proclamation with confidence and diverted much of their energy to
the Star Campaign — in preparation for his Coming.
Obviously there has been no Coming.
Bishop Pigott, writing some years ago, expressed the truth of the matter in the
words “Leadbeater was wrong”. Naturally that had been the suspicion of many in
the 1930’s, but there was little evidence and no proof of the actual cause of
that catastrophic error. It has, however, now become known that the source of
the proclamation was Bishop Leadbeater himself. In letters he wrote to Mrs
Besant during the years 1916-20 that have recently been examined he tells
repeatedly of the intention of the “Lord Maitreya” to come again — as he did
“twenty centuries ago”.
As Truth is a priority among
Theosophists, it is my hope that the following explanatory analysis of
important events in the history of the Society will be helpful.
A witty satirist declared: “He who
never makes mistakes makes nothing else.” But there are mistakes and
mistakes. The most misleading, far-reaching and disturbing are those who are
honestly believed to be truth. It is with these that we are concerned here.
C.W.
Leadbeater’s Writings
Charles Webster Leadbeater became a
welcome exponent of Theosophy soon after joining the Society in the 1880’s.
Many of his early contributions in articles, special manuals, treatises and
books are still widely held as good, useful and instructive; and I would add my
own warm indebtedness to him during several years of my early membership.
Later, in studying Man, Whence, How and Whither, I questioned some of
the statements; and with The Masters and the Path I had serious doubts,
apart from the wisdom of publishing such a book. Then, however, came Mrs Besant’s
wholehearted endorsement of his views — and I put all suspicions on the shelf
until further evidence or proof appeared. The evidence and proof, though long
delayed, have now emerged.
A number of letters sent by C.W.
Leadbeater, then living in Sydney, to Annie Besant, President of The
Theosophical Society, at Adyar, between 1916 and 1920 are concerned with the “Lord
Maitreya” and the Liberal Catholic Church, which was then being founded. These
have but recently come to my knowledge.
The claim of the Liberal Catholic
Church for support from Fellows of The Theosophical Society was based on the
belief, expressed in this correspondence, that the World Teacher, the Lord
Maitreya, had “brought it into being” and “approved” its liturgy. Mrs Besant
accepted the information in good faith and announced the founding. A letter
dated April 7, 1920 contains the following:
He (the Lord Maitreya) told us to
ask questions from the Master K.H. upon points as to which we were uncertain —
and the information which we gained in this way was of the very greatest value
to us.
The questions put by Bishop
Leadbeater to the Master K.H., and said to have been answered by him, run to
several thousand words. They relate to the celebration of Mass, the effect of
consecration and of priesthood, and to numerous details of ecclesiastical
procedure. The answers to these many questions all support and endorse the
clerical views of Bishop Leadbeater himself. Evidently the “Lord Maitreya” knew
nothing of the Master K.H.’s strong views on religions and sacerdotalism. The
Mahatma Letters to A.P. Sinnett had not at that time been published. Letter
No.10, signed by the Master K.H., states:
« The chief
cause of nearly two-thirds of the evils that pursue humanity ... is religion
under whatever form and in whatsoever nation. It is the sacerdotal caste, the
priesthood and the churches; it is in those illusions that man looks upon as
sacred that he has to search out the source of that multitude of evils which is
the great curse of humanity ... The sum of human misery will never be
diminished unto that day when the better portion of humanity destroys in the
name of Truth, morality and universal charity the altars of their false gods. »
And in Letter No.134 the Master M.
speaks of:
« Invisible
results proceeding from erroneous and sincere beliefs. Faith in the Gods and
God and other superstitions attract millions of foreign influences, living entities
and powerful agents ... who delight in personifying gods... These are the gods
that Hindus and Christians and all others of bigoted religions and sects
worship. »
These extracts from letters written
by the Masters K.H. and M. furnish convincing evidence of “unconscious kriyashakti”
projections by Bishop Leadbeater. The extracts would also seem to imply that
the liturgies of churches devoted to the adoration and worship of personal gods
— the projected mental images of the worshippers — induce a kind of refined
idolatry.
Moreover, the imminent Coming of the
World Teacher is the theme of Leadbeater’s letters:
« Close and
perfect is the communication I have opened ... I have chosen you to hold it ...
occupy till I come. »
He quotes these words as from the
Lord Maitreya. Yet Krishnamurti — the Chosen Vehicle — was beginning to rebel,
and a few years later utterly repudiated all connection. Later, Bishop Pigott,
Presiding Bishop of the Liberal Catholic Church, wrote:
« The Lord did
not come in the way foretold ... The Lord has not come, so far as we know ...
Leadbeater ... was wrong about the Coming ... Theosophists are in no sense
bound to accept Leadbeater as an infallible teacher. »
(August, 1952)
An Occult
Phenomenon
With the advantage of forty years
perspective, plus the letters to Annie Besant and the events of 1920-30, it is
now clear (as some have long known or suspected) that the Lord Maitreya and the
Masters with whom Leadbeater was on such familiar terms were his own
thought-creations. Yet I feel certain that there was no intention to deceive.
Bishop Leadbeater’s honesty and sincerity were undoubted. His clairvoyance was
unquestioned. It was by that faculty that he discovered the boy Krishnamurti,
who has at any rate turned out to be a great leader of thought, widely
acknowledged all over the world.
This discovery in itself was no
small feat, and it was not an isolated case. And Leadbeater’s frequent
references to the Masters were, from his own point of view, utterly sincere and
true. Nor was it a case of a split mind. The projection was a vivid example of
the phenomenon of “unconscious kriyashakti”. The explanation of this phenomenon
given below, which I wrote for The Theosophist, is reprinted from the
issue of July, 1963.
KRIYASHAKTI
CONSCIOUS AND UNCONSCIOUS
Mind and
Memory
The Sanskrit word Kriyashakti is
defined as the Power of Creative Thought. It is a well-known term in Occultism,
and its meaning has been abundantly demonstrated during the past few decades in
research work on the mysteries of the human mind. The description of the mind
by Patanjali, given long ago, is still much to the point:
« The mind may
be compared to a lens in the form of a sphere, so constructed as to be capable
of giving a three-dimensional image inside itself of every external object. »
(Book 1, 41 – Stephen”s translation.)
Personal memories consist of such
images imprinted on the mind, in size minute but readily expanded when the
higher mental ray of light is focussed on them. Such a momentary focus is all
that one needs to recognize a familiar face and figure. Some of the imprints in
the sphere of the lower mind are very clear images because of frequent
repetition — for example, those of parents, children and other relatives,
friends and acquaintances—but others need some scrutiny by the focussed ray in
order to be remembered. Pictured forms can also be built in the mind by the ray
itself.
Unconscious
Thought Power
Any memory record can be
strengthened by repeated recollection and, occasionally, the picture will
become most pronounced: for instance, the mental imprint of the betrothed, a
cherished friend, a revered teacher, an historical figure who has fired the imagination.
Indeed, in cases of extreme contemplation, the mind, or part of it, may be
filled by the hero — hence the Napoleons, Henry VIIIs, Jesus Christs, etc., in
mental asylums.
They have mentally conceived and
created a form — and stepped into it. Unconscious creative thought may also
follow long-continued contemplation of a religious symbol, such as a crucifix.
Deep and sincere yearning to share the agony of the Adored can cause stigmata
to appear on hands and feet. Mento-etheric repercussion is the simple reason.
The same kind of effect — a bruise on the body—may follow from a very vivid
dream in which one shrinks from, but receives, a severe dream blow.
Psychotherapy is becoming familiar with all of these.
Mental
Automatism
Mind and emotions are of the second
and third elemental kingdoms, and the essence of which these are composed is
itself very much alive. A memory training course will speedily prove this, and
is well worth the experiment. Although well-planned exercises enable one to
memorize verse and prose easily, retain figures and dates by association
devices and so forth, one soon realizes that the mind is a separate entity from
oneself.
When well drilled it can take things
over on its own. Long passages can be recited and simple calculations made
without higher mental attention. Indeed, much routine work can be handed over.
A common experience will illustrate this automatism. A pleasing melody or a
catchy tune is heard and hummed repeatedly; then one tires of it, yet it
continues and may become an obtrusive nuisance. The will must be invoked to
curb or dismiss the tune. Obviously the mind, though mine, is not I.
Visualization
We all have the ability to visualize
mentally. Some find it easy, many do it only with difficulty. A good example of
an expert’s skill in this art is given by a chess master playing a number of
games blindfold. On the chessboard two armies of 16 pieces face each other, and
the board is of 64 squares, black and white. Countless combinations are
possible, and all the games differ. Yet a blindfold master, playing against 20
opponents simultaneously, recently won 16 of the 20. Such an amazing feat of
clear and detailed visualization is convincing evidence of the power of creative
thought. The thought-form of the chessboard and the pieces in each game is
brilliantly real.
Master and
Chela
The automatism of the elemental
essence of thought-forms is used, it is said, in the occult relationship of
Master and chela. A mental image of the chela is made by the Master, with a “radio”
link between image and chela. This image is isolated in the Master’s “cave” and
records the chela’s progress. The reverse process, though less efficient, is
also possible. By intense contemplation a devotee can imprint the picture of a
Master in his mental aura. Any link that a Master might make with the Chela’s
pictured thought-form depends, however, on the clarity and purity of the
created form. Conscious Kriyashakti builds the form, but unconscious Kriyashakti
may endow it with the emotional vibrations of the chela. Therein lies the
extreme hazard of the venture.
Skandhas
The pure elemental essence of the
mental plane, untouched by human emotion or thought, is of the clarity of “rock
crystal” (Patanjali). But the slightest Skandhas of its creator — i.e.,
personal desire vibrations—will be awakened into a desire to live. And,
should its creator weaken, it may become his Frankenstein. Such is the vivid
description given by H.P. Blavatsky of the possible result of unconscious Kriyashakti.
(The Secret Doctrine, Adyar edition, v, p.560)
Subjective
to Objective
Built by thought within the mind,
the created form is subjective. When endowed with the skandhas of
its creator and thus aroused, in a measure, into a life of its own, it may be
reflected in the Astral Light (Pure Elemental Essence, the universal matrix) and
become objective. This property of the Astral Light as a medium of
impressions — a matrix — that may actually crystallize thoughts is referred to
in The Key to Theosophy. After the death of the physical body, the
content of the mind being mirrored in the golden glow of the Astral Light, one
is surrounded by one’s own creations and hence very much at home.
The Methodist will be a Methodist,
the Mussulman, a Musselman, at least for some time, in a fool’s paradise of
each man’s own creation.
This is the early Devachan of Loka
II, and probably pleasant enough while it lasts. Many dream experiences
illustrate this mirrored objectivity of one’s thinking. The Astral Light is,
however, but “the shadow of Divine Light”.
(The Secret Doctrine, v, p,566)
The Hazard
A clear and finely built
thought-form of a Master may, occasionally, be the skilled product of conscious
Kriyashakti by a devotee. If its rock crystal purity be undisturbed, the form
may presumably provide a medium for communication. But if its elemental life is
affected by the skandhas of its creator — though quite unconsciously
conveyed — then absorption and enhancement by the elemental will merely mean
the birth of an attractive royal edition by its creator. Thus one’s own
thought-creation of a Master may provoke the dangerous illusion of being the
Master himself. And mental clairvoyance assists its realistic objectivity. The
results of such a mistaken identity could well be disastrous.
On the large scale of religious
movements and nations, the power of creative thought — conscious and
unconscious — is abundantly evident. The mentally projected figure of an “Almighty
God”, or the “God of our Fathers”, is still a popular idol, though being widely
challenged today. As the Master K.H. wrote:
« The word “God”
was invented to designate the unknown cause of those effects which man has
either admired or dreaded without understanding them. »
And H.P.B. said:
« It is not
the Ever-Present God —the Divine Plenum— that is rejected, but the humanized
God of religious dogma which man has shaped from his own brain-fabric. »
(The Secret Doctrine, I, p.75)
Mistaking
the False for the True
The President, Mr. Sri Ram,
commenting on this article in The Theosophist, under the title “Mistaking
the False for the True”, says that it:
« Throws a
clear light on a phenomenon which occurs among people of all religions, namely,
that of an image formed subjectively, partly out of material from the creator’s
thought-environment, and partly out of ideas generated by his own personal
emotions and desires, assuming an objectivity, a full-scale reality, that is
completely convincing to him.
Many a vision takes place in this
manner and is afterwards proclaimed to others and becomes the basis of a
legend. The image is really a projection from the person’s own mental make-up,
to use a modern psychological term, but it gains a strength and a vitality from
his sub-conscious reactions, which give it the character of an independent
entity. The process involved in this phenomenon is well illustrated by what is
said about “elementals” in early Theosophical literature, artificial entities
which are either created for a specific purpose and maintained by deliberate
design and volition, or, coming into existence more naturally through
repetitive or collective thought, get strengthened through interchange with the
psychic condition of their unconscious progenitors and thus prolong their life
for as long a period as the impulse might last.
Mr. Gardner points out that while an
image of some loved and reverenced person, or Teacher, if it be of rock-crystal
purity, as he calls it, can be a medium for communication with him, any
unconscious desire vibrations — also any established tendencies of thought —
will affect the image — and it may then become a “talking image” reflecting the
subconscious mind of its creator. H.P. Blavatsky refers in her writings to the “enormous
mysteries” of the human mind and of the deceptive nature of the psychic realms
to which it is related. »
The Only
Safety
There are many people today in
different parts of the world who give out messages which by their content may
well be judged to come from their own subconscious minds, but are invested by
them with the authority of some well-known historical figure or of one of the
Teachers associated with the Theosophical movement. It is a very great pity
that the names of these Teachers, who are objects of the deepest reverence to
those who know anything of Them, should be bandied about and turned into
trademarks for the most commonplace outpourings, usually containing, besides
some ethical injunctions, a reference to current events, thus giving the
message a certain contemporary colour, and also embellished quite often with
picturesque phrases which are particularly fascinating to the minds of their
promulgators.
The only safety for anyone who does
not wish to be misled with regard to such messages or by any other kind of
psychic revelation lies in weighing for oneself impersonally every statement,
from whatever source it might purport to come, strictly on its intrinsic nature
and merits.”
Annie
Besant’s Part
The overriding factor in the
acceptance by T.S. members of Leadbeater’s views was Annie Besant’s
whole-hearted endorsement and approval. Her authority and prestige were enough
to satisfy most members. In 1912 she shut herself off from investigation of the
inner planes. This she did because she could not both continue that and also do
the political work for India that she felt so imperative. The strain would have
been too great. Thenceforward, without any longer checking occult matters, the
President loyally accepted the statements of Leadbeater and others.
My last interview with Mrs Besant
was in 1930, on her return from a short continental tour with Bishops
Leadbeater and J.I. Wedgwood. Certain incidents on that tour had opened her
eyes, and she saw clearly much that had been obscure. It was plain that she
knew the truth, and it was devastating. The dreadful burden was that she
herself might have prevented the illusion and its results if she had retained
her occult faculties and had checked statements instead of blindly accepting
them. Indeed, Mrs Besant had earlier been well aware of the possibility of the
disastrous error that had now disrupted the activities of The Theosophical
Society for many years. She had written that there are:
« Subtle
temptations that do not touch the lower nature but dare to raise their heads
against the higher ... subtle temptations than ensnare the inner man. He must
have gained utter control of the mental images he has himself created ere he
will be able to hold his own unshaken. »
(In the Outer Court, fifth editions (1955) p.46-47; see also p.41
— older editions, p.63-64 and 70)
On her return to India Mrs Besant
became mentally and physically ill, and died in 1933 at Adyar.
Twenty-one
Fateful Years
It may be useful to tabulate some of
the outstanding facts already mentioned and others that are personally known to
me.
In 1909 onwards: Krishnamurti was
found by Leadbeater clairvoyantly, as he similarly discovered a number of other
outstanding young people both before that time and after. Then Krishnamurti was
adopted by Annie Besant. This was followed some years later by the announcement
of the Coming of the World Teacher.
The Star campaign was opened, and a
monthly magazine, Herald of the Star, was launched. There was general
acceptance among members of The Theosophical Society of the Coming and
Krishnamurti was named as the Chosen Vehicle, privately at first and publicly
later. Great activity ensued in many Sections: a stadium was built near Sydney;
in Holland a castle with 5,000 acres was given, a camp was formed and much
money spent on improvements; in California the Happy Valley estate was
purchased for the future.
1912: Annie Besant entered Indian
politics to assist the aim of Dominion Status. She shut off her clairvoyant
faculties and inner contacts.
1916-20: Letters from Leadbeater to
Mrs Besant announcing founding of Liberal Catholic Church with approval of “the
World Teacher”, who had also approved the liturgy. This was accepted and endorsed
by her.
1925: At the Holland Camp Mrs Besant
announced the initiation of several Arhats — all to assist the Coming of the
World Teacher.
1928-29: Krishnamurti withdrew from
The Theosophical Society and from all connection with the Star activities,
renouncing everything.
1930: I had my last interview with
Annie Besant. Everything connected with the Coming closed down. The castle and
land in Holland were returned to the donor; the Sydney stadium was sold; Star
shops were closed, etc.
Krishnamurti
on “The Beloved”
It is appropriate to give here an
extract from Who Brings the Truth? by J. Krishnamurti, published in
1927.
« When I was a
small boy I used to see Sri Krishna, with the flute, as he is pictured by the
Hindus, because my mother was a devotee of Sri Krishna. She used to talk to me
about Sir Krishna, and hence I created an image in my mind of Sri Krishna, with
the flute, with all the devotion, all the love, all the songs, all the delight
— you have no idea what a tremendous thing that is for the boys and girls of
India. When I grew older and met with Bishop Leadbeater and The Theosophical
Society, I began to see the Master K.H. — again in the form which was put
before me, the reality from their point of view — and hence the Master K.H. was
to me the end. Later on, as I grew, I began to see the Lord Maitreya.
That was two years ago, and I saw
him then constantly in the form put before me ... It has been a struggle all
the time to find the Truth, because I was not satisfied by the authority of
another, or the imposition of another, or the enticement of another; I wanted
to discover for myself and naturally I had to go through sufferings to find
out. Now lately, it has been the Buddha whom I have been seeing, and it has
been my delight and my glory to be with him. »
I have been asked what I mean by “the
Beloved” — I will give a meaning, an explanation, which you will interpret as
you please. To me it is all: it is Sri Krishna, it is the Master K.H., it is
the Lord Maitreya, it is the Buddha, and yet it is beyond all these forms. What
does it matter what name you give?
“The Beloved” of Krishnamurti
appears to be identical with H.P. Blavatsky’s “Ever-Present God — the Divine
Plenum”, referred to on page 14.
The
Ancient Wisdom Stands
That The Theosophical Society’s work
and reputation suffered seriously is unquestionable. These mistakes wrought
great havoc, the end of which is not yet. But what has the founding of a church
or the supposed Coming of a World Teacher to do with Theosophy? The basic
principles are unaffected by such events. The three Fundamental Propositions of
the Proem is the first volume of The Secret Doctrine and the ideals
expressed in The Mahatma Letters remain untouched. Theosophists are said
to have as bond of union a common search and aspiration for Truth.
We must, then, like the research
scientist, be prepared to go wherever Truth shall lead, even to the most
unexpected and surprising conclusions. An open mind is essential. We do not
believe statements because some exalted person made them — nor because they are
written in some scripture. Everything has to be brought to the bar of reason,
common-sense and experience. Yet an open mind should not be an empty or vacant
mind. It is perfectly consonant with firm convictions, provided we are ready to
modify them in the light of any future knowledge that may come to us. Truth can
be neither confirmed nor falsified by what we happen to think. If an idea is
true, disbelief will not make it untrue; if it is not true, the sincere belief
of millions cannot turn fancy into fact.
Principles,
Not Personalities
We have seen how, in all honesty,
extraneous ideas can be thrown across the Theosophical trail, and how a great
many may be diverted from their search. But none who keeps to basic principles
can be put off the scent or go astray. We must now be realistic, or we do the
cause great harm. False images of leaders must be got rid of. While absorbing
their wisdom, let us be careful not to put any of them, past of present, on
imaginary pedestals.
We can best show gratitude for
devoted lives and benefits conferred by appreciating also imperfections and
mistakes, and by amending and correcting so far as lies in our power. We owe it
to them to do that; it surely is our duty. But in doing this let us not be merely
destructive, but critically constructive. No mistake can affect Theosophy
itself. The Ancient Wisdom is greater than all its exponents. It is principles
that matter, not personalities.
Let us then try to get back to “those
fundamental principles that are in every human being”, as Mr. Sri Ram puts it.
With utter honesty and freedom of outlook let us see how far the teachings of
the Ancient Wisdom will stand up to critical scrutiny in this latter part of
the twentieth century. We shall find that many of the ideas propounded in The
Secret Doctrine, which challenged orthodox religion and science eighty-five
years ago, and were then bitterly attacked and laughed to scorn, are generally
accepted today. For example, the probable age of the earth and of man upon it,
the fact that matter is nothing but energy, and that there is a subtle
homogeneous base from which all forms derive. Other Theosophical concepts are
likewise taken as probable or possible and are current in the thought of the
world.
Questing
and Questioning
There is a body of Theosophical
teaching, available to all but obligatory on none, which does make life
intelligible and also death negligible. Study of it gives an increasing
realization of what Man is, and his all-important place, part and purpose in
the universe. Theosophy is not a faith once for all delivered to us. It is a
limitless fount of Wisdom from which our intuition may draw as it is able. It
is ever flowing, never stagnant. Not only then must we be ever questing, but
also questioning. For there must necessarily remain an element of doubt until
we can really know in our own experience.
The
Guiding Inspiration
The founders of our Society have
often been accused of fraud and charlatanry. But charlatans and swindlers seek
riches or power or fame*; they do not court abuse, hardship and all manner of
misunderstanding, which our founders got and yet continued on their chosen way.
Why did they do it? What inspired these totally dedicated people with burning
enthusiasm to establish The Theosophical Society?
They themselves declared that they
were instructed and guided to do so by certain personages — Elder Brethren,
Masters of the Wisdom — who existed but to forward Man’s spiritual evolution.
From Them, they said, came the teachings, and They were the real Founders. That
was the inspiration that upheld and guided them to the end of their lives.
NOTES
Theosophist Carlos Cardoso Aveline wrote
the followings commentaries:
An important aspect of the following text by Gardner is that it gives a
direct testimony as to Mrs. Annie Besant’s final years, and on her karma for
having abandoned truth, ethics, and the teachings of true Theosophy. See
on this topic the subtitle “Annie
Besant’s Part”, which gives a profound lesson to thoughtful students.
The reader must take into consideration that E. L. Gardner was perhaps
the first Adyar Society author - in the second half of the 20th century - to
show pseudo-theosophy for what it is. Few historical documents about the
1900-1934 period were available by then to Adyar members. His views were
therefore limited. He did not know, for instance, that the so-called “occult
powers” of Mrs. Annie Besant had been false from the very start: she developed
them side by side with C.W. Leadbeater, in mediumistic séances of imaginary
contacts with Masters during the 1890s, in the London Lodge of the Theosophical
Society and under the leadership of A. P. Sinnett.
(See “Autobiography of Alfred
Percy Sinnett”, Theosophical History Centre, London, UK, 1986, pp. 48, 34, 38
and others.)
It is
important to know that the Adyar edition of “The Secret Doctrine” was
adulterated by Annie Besant, and it was only in 1979 that the Adyar Society
finally abandoned Besant’s version of the work and adopted, in English, the original
text by H.P. Blavatsky. In several other languages, however, the Besant edition
is still misleading the readers.
*
“Charlatans and swindlers seek riches or power or fame”. This is a
significant point. Mrs. Annie Besant and Mr. Charles Leadbeater were not
founders of the movement. They tried to officially present to the world a “Lord
Christ” and his “new Church”. If they had they succeeded, they would have
obtained an incalculable amount of fame and power, worldwide. Even their failed
attempt to fabricate their Christ was enough to give them a large amount of
fame and power.
Besides being valuable and significant in itself, the effort made by E.
L. Gardner in the 1950s and 1960s created the conditions for the vast work
developed by Geoffrey Farthing
from the 1970s and up to his death in May 2004. Both theosophists lived in
England. The movement owes them a great debt of gratitude.
No comments:
Post a Comment