Mr Bahman Pestonji 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
what he called that “disloyal” and “soulless” enterprise and join forces
instead with the ULT.
It was largely 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.
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 can not 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.
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
T.S. 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 I, p.272-273,
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. »
[p.305]
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 HPB 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” has gone unheeded. [H.P.B. on “Pseudo-Theosophy” in Lucifer, March
1889.]
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” 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 any one 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 Wm. 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.
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.
_ _ _
504 Metropolitan Bldg.,
Los Angeles, Calif., U.S.A
To The General Secretary,
Indian Section T. S.,
Benares City.
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
therefrom; 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.
CID'S OBSERVATION
B.
P. Wadia discovered what it took me decades to discover:
That
Blavatsky made no mistakes in her teaching, as Annie Besant claimed.
That
William Judge was the good guy in the Theosophical movement and that he saved
genuine Theosophy from disappearing.
That
Charles Leadbeater was a charlatan who completely controlled Annie Besant, who
was then president of the Adyar Theosophical Society, and they:
-
Replaced
the original Theosophy with a distorted version full of errors and lies.
-
Transformed
the Theosophical Society of Adyar into an Adventist sect to be led by
Krishnamurti.
-
Developed
the fake Liberal Catholic Church to satisfy the fantasies of Leadbeater and his
henchmen, and whose false bishops have since largely controlled the Theosophical
Society of Adyar.
-
And
they expelled all the Theosophists who did not agree with those harmful changes
they made.
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