The resignation in 1922 of Bahman Pestonji Wadia from The Theosophical
Society, Adyar was a major and prominent event in the Theosophical world and
played an important role in the shaping of the history and development of the
modern Theosophical Movement. Mr. Wadia had been far more than just a regular
member of the Theosophical Society. He had had an important and influential
role and had worked closely alongside Annie Besant (the then President) and had
faithfully supported the teachings, claims, and endeavours of both she and her
close colleague C.W. Leadbeater.
But having begun to look into the facts, he discovered numerous
important factors which finally led him to his conclusion and clear declaration
that "The Theosophical Society is disloyal to Theosophy."
Realising with pain and great sadness that the Theosophical Society was
a lost cause – "the disease is incurable" were his words – Mr. Wadia
resigned his membership and wrote an open letter to members of the Society in
which he calmly explained his reasons for doing so. Thereafter he worked solely
with and for the ULT, the United Lodge of Theosophists, and encouraged and
invited all disheartened or dissatisfied Theosophical Society members to part
company with that "disloyal" and "soulless" enterprise and
join forces instead with the ULT. It was chiefly due to his own endeavours in
the nearly 40 years that followed (until his death) that the ULT gained an
international presence and a revitalised force and energy which has never yet
been extinguished.
The letter of resignation and explanation was published in pamphlet form
under the title "To all Fellow Theosophists and Members of the
Theosophical Society." It is reproduced below, with just a few explanatory
notes in square brackets, primarily for the purpose of explaining and
clarifying the meaning of certain initials and abbreviations with which some of
today's readers may not be familiar.
~ * ~
TO ALL FELLOW
THEOSOPHISTS AND MEMBERS OF THE THEOSOPHICAL SOCIETY
A Statement by B.P. Wadia
To
THE PRESIDENT AND MEMBERS OF
THE GENERAL COUNCIL OF THE T.S.,
ADYAR, MADRAS, INDIA
THE GENERAL COUNCIL OF THE T.S.,
ADYAR, MADRAS, INDIA
Dear Madam [i.e. Mrs. Annie Besant] and Colleagues:
Herewith I beg to tender my resignation as a member of the General
Council of the T.S. I have worked in and for the Society for eighteen years and
in severing my connection with it I would like to put on record my deep
appreciation and heartfelt thanks for the help rendered and co-operation given
by officials and members at the Central Headquarters at Adyar during my stay of
over a decade, and in my own Indian Section, and in the following Sections
which I have visited in the service of Theosophy: America, Belgium, Canada,
Denmark, England, France, Holland, Norway, Scotland, Sweden and Switzerland. I
am deeply grateful for the opportunity of service given me in all these
countries.
It is but meet that I should state my reasons for this step which I am taking.
As I deal at length with the matter in the accompanying document, I will be
content here with giving in brief my reasons and draw your attention to my
letter to all Fellow-Theosophists.
I have come to the conclusion that the T.S. has strayed away from the
"Original Programme" inspired by the "Original Impulses"
whereby the Masters brought it into existence through the help of Their
Messenger, H. P. Blavatsky. It is no more a Society of seekers of the Wisdom,
but an organization where many believe in the few, and blind following has come
to prevail; where shams pass for realities, and the credulity of superstition
gains encouragement; and where the noble ideals of Theosophical Ethics are
exploited and dragged in the mire of psychism and immorality.
Theosophy as a system of thought put forward by the Masters through
H.P.B. has ceased to be a serious subject of persistent study, and that which
has taken its place has little resemblance to the original virile, healthy, and
profound teachings. The T.S. as it exists today is disloyal to Theosophy and
its Holy Cause, and I regard that those who remain loyal to Theosophy cannot be
loyal to the T.S.
I have earnestly and honestly endeavored to bring the above fact to the
notice of the members by the only straight-forward course of preaching the
Truth as H.P.B. taught it. Time, energy and money spent in the T.S. have
brought the further knowledge that the existing conditions in the T.S. are so
deep rooted and so wide spread that the disease is incurable. The T.S., as
feared by H.P.B. has drifted on a sandbank and is, spiritually speaking, a dead
body.
Under these circumstances there is but one honest course to be pursued,
by the sincere Theosophist, and I have chosen it: to leave the Society from
which the Life of the Lodge has departed; and must continue to work for
Theosophy, loyal to the true Founders and to their Message, co-operating with
all those brother-Theosophists who hold to the unassailable basis for union –
"similarity of aim, purpose and teaching" in reference to that
Message.
May I request you, Dear Madam and Colleagues, to accept my heartfelt
thanks for your past co-operation and to give official publicity to this my
letter of resignation.
Fraternally and sincerely yours,
B. P. Wadia
July 18, 1922.
July 18, 1922.
~ * ~
TO ALL
FELLOW-THEOSOPHISTS
My Brothers:
The accompanying letter of resignation from the Theosophical Society
with its Headquarters at Adyar outlines somewhat roughly the reasons which have
led me to sever my connection with that body. As I have been closely associated
with the Society for nearly twenty years, it is necessary that a fuller
explanation be given for the benefit of enquiring friends, fellow-workers in
the Great Cause, and all others who are or may become interested in Theosophy
and the T.S., administered from and influenced by Adyar.
Having lived day by day for ten years at Adyar, the International
Headquarters of the T.S., and having worked there in various capacities, I have
an intimate knowledge of Adyar life and activities; and I am aware of the
nature of the vitality which infuses that life and activity as well as the
nature of the influence which both radiate. Since 1919, when I left Adyar, I
have worked and observed the working of the various Sections of the
Theosophical Society mentioned in my letter of resignation; thus I also possess
a fair knowledge of the position of Theosophy in these twelve Sections, and the
influences which shape the work of the organization in these lands.
What Would H. P. B. Do?
Theosophy for me is the bread of life, its Cause the object of primary
concern to me. No sacrifice is too great for that Holy Cause and I leave the
Theosophical Society in the interests of Theosophy. My going out of the
Theosophical Society is actuated by the ideal of a more strenuous service of
Theosophy, which I cannot render within the Theosophical Society.
In coming to this decision I have gained illumination from the
Wisdom-Light of the greatest Theosophist of our age, that perennial and
never-failing source of inspiration for seekers of Truth on the Path of
Spirituality and all its by-ways– H.P. Blavatsky. Her clear and unequivocal
words provide a great and worthy precedent, which the existing conditions in
the T.S. compel me to follow.
Let me quote her words written in Lucifer
of August, 1889, under circumstances which will become clear to any
intelligent reader if he turns to the article entitled, "A Puzzle From
Adyar," from which they are taken. In reply to those who tried to commit
H.P.B. to the Theosophical Society and "Adyar," she wrote:
"It is pure nonsense to say "H.P.B. . . . is loyal to the T.S.
and to Adyar" (!?) H.P.B.is
loyal to death to the Theosophical Cause, and those great Teachers whose
philosophy can alone bind the whole of Humanity into one Brotherhood.
Together with Col. Olcott, she is the chief Founder and Builder of the Society
which was and is meant to represent the Cause.
. . .
Therefore the degree of her sympathies with the "T.S. and
Adyar" depends upon the degree of the loyalty of that Society to the
Cause. Let it break away from the original lines and show disloyalty in its
policy to the Cause and
the original programme of the Society, and H.P.B. calling the T.S. disloyal will shake it off
like dust from her feet. And what does loyalty to Adyar mean, in the name of
all wonders? What is Adyar, apart from
that Cause and
the two (not one founder, if you
please) who represent it? Why not loyal
to the compound or the bath-room of Adyar?
"I end by assuring him that there is no need for him to pose as
Col. Olcott's protecting angel. Neither he nor I need a third party to screen
us from each other. We have worked and toiled and suffered together for fifteen
long years, and if after all these years of mutual friendship the President
Founder were capable of lending ear to insane accusations and turning against
me, well, – the world is wide enough for both.
Let the new Exoteric Theosophical Society, headed by Mr. Harte, play at
red tape if the President lets them and let the General Council expel me for
"disloyalty," if again, Colonel Olcott should be so blind as to fail
to see where the true friend and his duty lie. Only unless they hasten to do
so, at the first sign of their
disloyalty to the CAUSE – it is I who will have resigned my office
of Corresponding Secretary for life and left the Society. This will not prevent
me from remaining at the head of those – who will follow me."
The Theosophical Society Is
Disloyal to Theosophy
The events of the last few years when examined in their proper order of
succession, and correctly linked up, produce a chain of evidence that leaves no
doubt in the mind of the sincere student of the Wisdom and convinces him that
the T.S. has proved disloyal to Theosophy and Its Holy Cause. It is necessary
to see the chain of events forged; for each event in itself appears innocuous,
and in certain instances even assumes a subtle form of correct Theosophy.
When succeeding events in their true import and inner significance are
linked up, the disloyalty to the "original programme" referred to by
H.P.B. emerges, clear and unmistakable, before the observing vision of the
student. Standing on the lofty and serene mountain peak, with his feet planted
on the eternal snow of Pure Reason, when the student observes with judicious
care the valley of the Theosophical Society by the sunlight of the Wisdom of
H.P.B. and her Masters, he does not fail to see the illusory nature of the
ever-shifting shadows and empty shells that dance therein.
The children in the Valley playing with the moving shadows lose sight of
the Sunlight, and mistake shadows for realities. Unconscious of the fact that
the shadows are phantoms they pursue them, believing that they are treading the
narrow path which will lead them to the Tree of Wisdom. I have been in that
Valley and have played at the tragic game for a season, spending precious time
and energy, but fortunately – for which the Great Powers be praised – I had
been for a while on the mountain top ere I descended to the Valley and the
Vision remained enshrined in the heart of my memory.
An Apology
That being so, let me here make a confession. During all these years I
have tried to promulgate the Theosophical teachings and have actively
participated in the work of propaganda along many lines. Even while engaged in
other fields of activity, I kept on with Theosophical work and in doing that
work have erred through mistaking shams for realities, and moonlight for
sunlight, and have believed, and led others to believe, that which I am now
convinced is wrong.
Even when the sacred memory of my early Vision on the Mountain Peak gave
birth to suspicions, I put all doubts away, arguing with myself that perhaps I
had not adequate knowledge. Thus for, awhile I was untrue to my own Higher
Self, out of sincerity and humility; but good intentions or unselfish motives
do not transform a wrong action into a right one. Thus I blundered and I hereby
apologise to all concerned for the mistake, for which I blame no one but
myself. False notions of devotion and allegiance, unverified acceptance of statements,
belief in false doctrines and worship of personalities led me to influence
others in these directions, for which Karma will demand its toll, and as
earnest money I offer this sincere apology.
What is Theosophy?
Theosophy as a system of thought, which H.P.B., the accredited messenger
from the Lodge of the Masters, put forward, stands unbroken and unbreakable. I
accept H.P.B. as a Messenger of the Great Lodge because of the intrinsic merit,
value, and truthfulness of her message. Because of the illumination which her
Message brings and the inspiration to which it gives birth I accept the
Messenger. The Messenger has always to be judged by the Message, not the latter
by the claims of nor about the former.
The internal evidence of the validity of her Message is overwhelming;
its consistency is thorough; the soil in which it is rooted is the Field of the
Ancient Hermitage, whereon succeeding generations of master-sowers have foiled
and on which succeeding generations of student-seekers have reaped the harvest,
whose quality can be tested, and which has been tested by me with reverence and
humility, but also with courage and to the best of my intellectual capacity.
That system of thought is not an evolving system for it is part of the
"uninterrupted record covering thousands of generations of Seers whose
respective experiences were made to test and to verify the traditions passed
orally by one early race to another, of the teachings of higher and exalted
beings, who watched over the childhood of Humanity. That for long ages, the
'Wise Men' of the Fifth Race, of the stock saved and rescued from the last
cataclysm and shifting of continents, had passed their lives in learning, not teaching.
How did they do so?
It is answered: by checking, testing, and verifying in every department
of nature the traditions of old by the independent visions of great adepts; i.e., men who have
developed and perfected their physical, mental, psychic, and spiritual
organizations to the utmost possible degree. No vision of one adept was
accepted till it was checked and confirmed by the visions – so obtained as to
stand as independent evidence – of other adepts, and by centuries of
experiences."
[Secret Doctrine, Vol. 1, pp. 272-273,
(O.E. 1888 ed.)]
Therefore I fully agree and heartily concur in the view that "none
of us has any right to put forward his own views as 'Theosophy,' in conflict
with hers, for all that we know of Theosophy comes from her. When she says 'The
Secret Doctrine teaches,' none can say her nay; we may disagree with the
teaching, but it remains 'the Secret Doctrine' or Theosophy; she always
encouraged independent thought and criticism, and never resented differences of
opinion, but she never wavered in the distinct proclamation, 'The Secret
Doctrine is'
so-and-so.
. . .
Theosophists have it in charge not to whittle away the Secret Doctrine
for the sake of propitiating the Christian churches that have forgotten Christ,
any more than they may whittle it away for the sake of propitiating Materialistic
Science. Steadily, calmly, without anger but also without fear, they must stand
by the Secret Doctrine as she gave it. . . . The condition of success is
perfect loyalty; let the churches climb to the Wisdom Religion, for it cannot
descend to them."
["Theosophy and Christianity" by Annie Besant in Lucifer, October 1891.]
H.P.B.´s Warnings
But a careful examination of the great quantity of
"Theosophical" literature put forward during the last few years
proves that the writers have been false to the charge "not to whittle away
the Secret Doctrine"
and when one calmly reviews the effects of these teachings on the outer
activities of the T.S., in "orders," "leagues,"
"temples," "churches," as also on the life of its members,
one does not fail to see the significance of the warning words of prophecy
which H.P.B. uttered in the closing chapter of the Key to Theosophy which deals with the
"Future of the T.S." Picturing certain causes she drew the
conclusion:
"The result can only be that the Society will drift off on to some
sandbank of thought or other, and there to remain a stranded carcass to moulder
and die."
Those causes feared by H.P.B., and against which she warned the T.S.,
have been upon us for several years past and alas!
"The great need which our successors in the guidance of the Society
will have of unbiased and clear judgment"
has been sorely felt, till to-day its complete absence has caused many,
and among them myself, to despair of the life
of the Society, though it may be that as a soulless corpse it may
thrive like the lifeless temples and dead churches in East and West.
[Note: It was
the Master K.H. himself who informed H.P.B. near the end of her life that under
Col. Olcott's influence the Adyar-governed part of the Theosophical Society had
unwittingly broken away from the influence of the Masters and become "a
soulless corpse" which would be destined to "fall to pieces"
after Olcott's death. Although these words of the Master have been published by
the Adyar Society, they understandably avoid drawing attention to them, due to
their obvious and damning implications.]
And on what sand bank of thought has the T.S. stranded?
On that of a ready-made programme of spiritual advancement, which has
become a creed, with its saviour-initiates and eternal hell of lost
opportunities, and the devil of Jesuitical black magicians, and the permanent
Garden of Eden 750 years hence in Southern California for the faithful who obey
and follow like soldiers of a fanatical army, zealously if not too wisely;
Pseudo-Theosophy has taken the place of Theosophy.
The straight and virile doctrine taught by H.P.B. of seeking the God
within, "The Initiator of Initiates" has been forgotten, and people
are encouraged to look for initiates in the kingdom of mortality; and a
threshold of divinity is laid down in the world of flesh, and a gateway erected
thereon for the true believers to pass through; H.P.B.'s warning about
"false prophets of Theosophy" and their "monstrous exaggerations
and idiotic schemes and shams" [H.P.B. on "Pseudo-Theosophy" in Lucifer, March 1889] has
gone unheeded.
A hierarchy of "initiates" has been set up within the T.S. and
blind following and ludicrous worship of personalities has been rampant. This
has happened in spite of the sterling words of H.P.B. written in 1888:
"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."
How very different is the existing state of things in the T.S. if we
think over the other words of H.P.B.:
"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
dogmatise."
[H.P.B. in a letter to the Annual Convention of the American Section
T.S., April 1888.]
Instead of fellow-students and pupil-teachers, the former hearing what
had been heard by the latter, we have in the T.S. unverifiable pronouncements
on the one hand and an extravagant credulity on the other; even a kind of
"apostolic succession" has come to be an object of belief in the
T.S., mainly through the secret and private organization of the E.S. [i.e. Esoteric Section.] Senseless pleas on
behalf of "successors" of H.P.B. are put forward as serious arguments
to bolster up false doctrines and crude teachings.
It is forgotten, and allowed to be forgotten, that the only true
"apostolic succession" is that of the Teaching and never of the
people who claim teachership. Members have forgotten the method of checking up
teachings and ipse dixits;
and that "so and so said it" is all that is required. Thus a
Theosophy as different from H.P.B.'s, as night is from day, has come to
prevail– and alas! thousands of the members do not even know it.
The unconscious effect of some of these teachings, and the unexpected
influence thereof has produced some strange anomalies. Thus, the "Brothers
of the Brotherhood," who ought to be of one mind, one will, one aim, one
purpose, fingers on one hand, struggle and fight like adherents of diverse
fanatical sects. This is the direct outcome of the fact that the ethics of
Theosophy have been neglected and psychism has been installed. Here too the
straight warning of H.P.B. has not been heeded:
"Once before was growth checked in connection with the psychic
phenomena, and there may yet come a time when the moral and ethical foundations
of the Society may be wrecked in a similar way."
[H.P.B.'s letter to the American Convention of April 1889.]
For what is wrecking if not psychic pronouncements and the
materialisations of spiritual facts, the creation of half-gods which drive the
Gods away?
H.P.B.'s work Isis
Unveiled was "directed against theological Christianity, the
chief opponent of free thought. It contains not one word against the pure
teachings of Jesus, but unsparingly denounces their debasement into pernicious
ecclesiastical systems that are ruinous to men's faith in his immortality and
his God, and subversive of all moral restraint."
[Preface to Isis
Unveiled, Vol. II. 1877.]
And to-day some F.T.S. [i.e.
"Fellows of the Theosophical Society"] are even teaching
"forgiveness of sin" and "absolution;"Isis described apostolic
succession as "a gross and palpable fraud," but now there exists a
"Theosophical Church" which with all the "pernicious
ecclesiasticisms," including "apostolic succession," by Masters!
Said H.P.B.:
"The world needs no sectarian Church, whether of Buddha, Jesus,
Mahomet, Swedenborg, Calvin, or any other. There being but ONE Truth, man
requires but one church – the Temple of God within us, walled in by matter but
penetrable by anyone who can find the way–the
pure in heart see God."
[Isis Unveiled,
Vol. II. p. 635.]
The Contrast
But to-day places of worship with their priests and officers, their
ritual and ceremonials, their mummery and paraphernalia are encouraged as
Theosophical.
The holy names of Masters are used on every occasion and at every turn. One
cannot belong to "Their
School" if politically one works in the non-violent,
non-co-operation movement of the great Indian leader, Mr. M. K. Gandhi; "no
one can attack the L.C.C. [i.e. Liberal
Catholic Church] and remain in the
E.S. [i.e. Esoteric Section]"; "Members must choose between the E.S. and
the Loyalty League [i.e. a group
formed by those members of the Society who wanted to show and voice their
loyalty to H.P. Blavatsky and her teachings];
they cannot remain in both"; all must believe in the near-coming of a
world-teacher to be in the E.S.; one must actively participate in certain
movements because they are reported to be blessed by the Bodhisattva or the
Christ, to be in the E.S.; messages, orders and instructions from "Masters
and Devas" are issued, not only indicating what subsidiary activities a
"loyal" Fellow should join, but also on the playing of church organs,
on how quarreling youths should behave, on how to dress and what to chant in
manipulating co-masonic rituals, and on a dozen other topics. These orders show
absence of all these sense of proportion, enlightened intelligence, and sound
reasonableness. Obey and follow, follow and obey, is the instruction to the
people who are inoculated with the virus of the psychic madness which passes in
the name of Theosophy.
The Steps Taken
When I first observed these tendencies, I accepted them with the true
Asiatic devotion of a student toward more advanced students; but that same
devotion compelled me to seek to understand that which was not clear, and by a
persistent demand for adequate knowledge, through years of observation and
reflection, I came cross conclusive, definite and unbreakable evidence which
brought the logical conviction that those tendencies were untheosophical, and
that the T.S. was slowly but surely straying away from the straight Path which
the Masters had made for it through H.P.B. and that it was drifting on the sand
bank to which H.P.B.'s finger of warning had pointed.
The reward of this persistent search brought in its train the sense of
responsibility to my co-members in the T.S. Event followed event which gave me
one opportunity and then another, and I made such use of them as my capacity
and discrimination directed. The only sure method of helping the Society was to
bring before the members the true teachings, the "original
programme," the tendencies of the "original impulses," and this
I did. With the message (1) of the Power of the God within and the living of
the spiritual life, (2) of the untheosophical nature of blind following, (3) of
the dangers confronting the T.S., (4) of the ancient, eternal and constant
doctrine of Theosophy as against an evolving science, (5) of the
Wisdom-Religion to be understood and lived and not the many creeds or one of
them to be believed in, (6) of Service by life and not by words or works, and
(7) of conforming intelligently to the teachings which H.P.B. did not write,
invent or create, but with the help of the Masters, recorded, I journeyed through many countries,
covering thousands of miles.
I delivered that message in hundreds of members' meetings, in scores of
public lectures, through innumerable interviews, while keeping up an incessant
correspondence. The message was courteously listened to and was even welcomed
in a measure. Then, the members heard and read[i.e. from the leadership of the
Society]that the study of H.P.B. recommended by me was the result of influences
emanating from Jesuits and Black Magicians; strange motives, to say the least,
were attributed; the name of tolerance was invoked and warning against getting
dogmatic about H.P.B. was issued. It was asked, "Why 'Back to Blavatsky'
"?
To which I made response. "If not 'Back to Blavatsky,' then
'Forward to H.P.B.' " What concerned me were H.P.B.'s teachings and the sacred
duty of Theosophists "not
to whittle away the Secret Doctrine." But this was falsely
described as an effort to belittle the present day leaders and as being
actuated by hatred.
Reviewing the work done, the effort made, the energy expended, the time
spent, I have the genuine satisfaction that large numbers of the T.S. members
have been made aware of the conditions within the T.S. and of what the true
line of teaching is. The members who have been subjected to the peculiar
psychic influences referred to above were temporarily awakened to the fact of
the existence of H.P.B.'s truly spiritual presentation of Theosophy; yet the
habit of belief in personalities and of the acceptance of certain things as
fully established facts wherefrom to consider all events and teachings, is so
strong that the moment the whisper of "Black magician" and
"Jesuitical influence" was heard, many of them with simple credulity
turned to the "successors of H.P.B." – "the eyes for the
Society" – instead of using their own power of vision, moral and intellectual.
I do not say this to criticise such members; almost all of them were ignorant
of the true inwardness of the situation, ignorant of the fact that the original
programme of the T.S. inspired by the original impulses which came from the
Masters are both of them non
est in the Theosophical Society.
Convinced of the fact that the T.S. had been fast drifting on a sand
bank as prophesied by H.P.B., I tried on the one hand to the best of my ability
to sound the bugle of alarm and warning, while on the other hand, I endeavored
to get at the source of the trouble. I began comparing with studious care and
impartial exactitude the H.P.B. teachings; taking my Secret Doctrine, I began
not only re-reading but also comparing its teachings with the contents of the
latter-day books and found them different. In some instances the later
pronouncements flatly contradicted H.P.B.'s teachings and even the contents of
Masters' letters published by her.
With care I pieced together the teachings and found where and how the
clear crystal waters of Theosophy were made a muddy stream which quenched the
thirst of thousands while at the same time poisoning them, as it moved on fast
and faster through strange places. Tracing the course of the muddy stream to
where it swamped the clear current I came to the spot marked, in H.P.B.'s
language, as the end of the Cycle – 1897.
Prior to that on the plain between the two streams of white and grey
waters more than one pitched battle had occurred, and as always material
victory has been a spiritual defeat.
This is not the place to detail events of 1884-1885, nor of 1888-1891,
nor of 1891-1893, nor of 1894-1895 and the physical defeat but moral victory of
1896.
Conclusions Reached
Thus I was led to apply H.P.B.'s teachings to the events in the T.S. and
the world at large with which the emanating of the teachings were intimately
connected. Having studied some of the events of the pitched battle of 1894-1895
[i.e. the period of the most heated
persecution and vilification of William Q. Judge by Annie Besant, Col. Olcott,
and others, under the influence of G.N. Chakravarti] I proceeded to what is always a more important thing
for the student, the cause of the war, and lo, they were there even prior to
the publication of the Secret
Doctrine by H.P.B. I found that lion-hearted, eagle-eyed spiritual
Hercules, H.P.B. herself, had tried to check the advance of the hordes of
barbarians who wanted to be masters of the white waters, for she perceived in
them the tendency to colour them; she had succeeded but her passing away
produced the catastrophe, and the close of the Cycle in the T.S. and the world
coincided.
To continue my own narrative: I went in search of remnants of the
physically defeated but morally victorious army, and in many lands with open
eyes and with ears alert to hear the whisper of the Lost Word, I roamed as I
tried myself to teach the truths for which the war had been waged. On the
superb heights of Switzerland, on the fascinating beach of the Pacific Coast,
in the enchanting Valleys of Tyrol, in the secret and silent crypt of Southern
India, as also in the busy centres of New York, like a pilgrim hard singing his
simple songs, and begging for the bread of life, I wandered, and the search has
not been in vain.
The scattered soldiers had banded together, had actually erected a
fortress, had unfurled the true Theosophical flag, and were sending forth the
old familiar message.
William Q. Judge
In leaving the T.S. I think it my sacred duty to put on record one
particular resultant of my study, referred to above, so that the present day
members may have the opportunity, and the future members may have the warning,
in reference to the teachings of William. Q. Judge. With H.P.B. and Col.
Olcott, he was the founder of the T.S. and worked by the right method of teaching
with all those who came in his contact. His life and work must be judged by the
same standard which I have always applied to H.P.B. – the illumination and
inspiration of his teachings; the internal evidence of the validity of his
message and its consistency; and in addition, the dovetailing of his teachings
with the teachings of the Secret
Doctrine; and I accept him as a good and true Theosophist who lived
and toiled, who fought and died, leaving behind his own legacy to the
Theosophical Movement of the century which began with 1875 – a valiant servant
of the Lodge and the Masters, who has been wronged in the T.S. and whose
teachings remain unknown to this day to its members.
I accept Wm. Q. Judge as a true Theosophist, not only because of his own
fine character and his own wonderful ethical teachings, but because he stuck to
the line of the Masters and remained unto death faithful to the Original
Programme which They laid down.
United Lodge of
Theosophists
The small band of students who have gathered round the old flag and who
have erected their Home of Service are known as the United Lodge of
Theosophists, whose Declaration is as follows:
"The policy of this Lodge is independent devotion to the cause of
Theosophy, without professing attachment to any Theosophical organization. It
is loyal to the great founders of the Theosophical Movement, but does not
concern itself with dissensions or differences of individual opinion.
"The work it has on hand and the end it keeps in view are too
absorbing and too lofty to leave it the time or inclination to take part in
side issues. That work and that end is the dissemination of the Fundamental
Principles of the philosophy of Theosophy, and the exemplification in practice
of those principles, through a truer realization of the SELF; a profounder
conviction of Universal Brotherhood.
"It holds that the unassailable Basis
for Union among Theosophists, wherever and however situated, is
"similarity of aim,
purpose and teaching," and therefore has neither Constitution,
By-Laws, nor Officers, the sole bond between its Associates being that basis. And it aims to
disseminate this idea among Theosophists in the furtherance of Unity.
"It regards as Theosophists all who are engaged in the true service
of Humanity, without distinction of race, creed, sex, condition or
organization, and
"It welcomes to its association all those who are in accord with
its declared purposes and who desire to fit themselves, by study and otherwise,
to be the better able to help and teach others."
With these friends I will render such service as I am capable of to the
Cause of Theosophy, by adopting the only true method of earnestly studying and
honestly proclaiming the Message of the Great Ones given in the last quarter of
the Nineteenth Century. The assimilation and promulgation of this message is
the task of our humanity which will take us to the promised year – 1975.
In closing, I must utter a word of appeal to the thousands of members of
the T.S.
My Brothers:
Theosophy, the Source of all philosophies and faiths, needs devoted
servants who would give their lives for its Cause. It is mightier than any
Society or organization and its Service far more important than that of any
Society which endeavors or claims to speak on its behalf. In championing its
cause sometimes we are blinded by the feuds of warring personalities; in the
dust raised by conflicting bands of strivers we lose ourselves.
Theosophy re-proclaimed by H.P.B. under the guidance of the Lords of
Wisdom and Compassion is Living Truth; the Masters who worked through her are
living embodiments of Wisdom, and labour to-day by the same ancient and
time-honored rules of Love and Altruism. They are our Elder Brethren and hence
the Servants of Humanity. Their Wisdom is different from the wisdom of our
world of science; Their Compassion different from that of our world of
religion; Their Altruism different from that of our world of ethics; Their
Service different from that of our world of philanthropy. Not by charity do they
strive to establish the solidarity of Brotherhood, but by illuminating our
minds and inspiring us "to work with the tide and assist the onward
impulse," reminding us that "it is always wiser to work and force the
current of events than to wait for time."
In Their Service is perfect freedom and that service is its own reward.
Guided by the sure knowledge of H.P.B.'s teachings, inspired by the words of the
Great Lords, I am choosing what to me is the right course, with hatred towards
none, with love for all, in a spirit of uttermost impersonality – disregarding
the sweet silvery voices of loved and revered personalities so easy to follow –
because the Inner Ruler commands in a Golden Word: "Follow the Straight
Line of the Masters of H.P.B."
Those of you who are seeking That will find it, provided you are true to
yourselves – intellectually honest, of pure motives, persistent in your search.
I have tried to serve, and avenues of Service are never closed. That service of
the Wisdom of the Masters through thorough self-sacrifice; through complete
effacement of the lower self; through the repeating of what has been heard and
tested, and fearlessly admitting ignorance where knowledge has not been tested; through
walking humbly, but in serene self-confidence, on the Path of Spirituality –
that Service I will try to render.
Those of you who have been gracious enough to accept it in the past
shall have the opportunity to do so in the future. In thanking you for
co-operating with me in that Service in the past, I appeal to you to continue
fearlessly and with a sense of justice, to go forward in the future. The Sun of
Wisdom always shines brightly, on the just and the unjust, on the saint and the
sinner; it never sets for anyone. To the spiritually healthy it gives more
Life; from the sickly it removes all dross. Ours the task to avail ourselves of
Its Radiance and to toil from ill-health to health, from weakness to vigour,
from one glory to another.
Be honest with your Selves, true to the Inner Ruler. Choose not
"whom will ye serve, "but
what, and where, and how will you serve, for the central Truth of
Theosophy takes us away from the province of Personalities to the Realm of the
Impersonal. "Be Theosophists, work for Theosophy; Theosophy first and
Theosophy last" was the cry of H.P.B., and those who teach the Theosophy that H.P.B. taught, are her
true successors; those who serve Theosophy in the light of those
Teachings are the true Servants of the Servants of Humanity.
Your Faithful Servant,
B. P. Wadia
July 18, 1922
July 18, 1922
~ * ~
504
Metropolitan Bldg.,
Los Angeles, California, U.S.A.
Los Angeles, California, U.S.A.
To
THE GENERAL SECRETARY,
INDIAN SECTION T. S.,
BENARES CITY
INDIAN SECTION T. S.,
BENARES CITY
Dear Sir and Brother:
I hereby beg to tender my resignation as a member of the Indian Council
and of the Indian Section T. S. Allow me to draw your attention to the
accompanying two documents. In doing so let me thank you and all those who have
given me opportunities to serve the Motherland through Theosophy.
It is not necessary to narrate herein my special experiences in that
service or to expatiate on the conclusions drawn there from; those brothers and
friends in India, who, fired by the Wisdom of the great Masters which H.P.B.
taught, desire to learn about my views and opinions, about my present work for
Theosophy in the new world and about my future plans of Theosophical labour on
the sacred soil of our Motherland can communicate with me at the above address;
and it will be a joy and a help to hear from my co-religionists and my
countrymen, from whom I am separated by thousands of miles but with whom I am
united in the spirit of aspiration for and service of the ancient and glorious
Aryavarta – for, the cause of Theosophy is the cause of the Motherland.
Fraternally and sincerely yours,
B. P. Wadia
July 18, 1922.
(https://blavatskytheosophy.com/the-theosophical-society-is-disloyal-to-theosophy/)
No comments:
Post a Comment