The New Krotona: from Hollywood to Ojai
Volume III 1921 - 1922
Joseph E. Ross The New Krotona: from Hollywood to Ojai Volume III, 1921- 1922
2009 Joseph E. Ross All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, or electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.
Unless otherwise credited, illustrations or photos are from the author’s archives.
First Edition 2009
Printed in the United States of America Library of Congress Catalogue in publication data Ross, Joseph E., 1943- The New Krotona: from Hollywood to Ojai: 1921 - 1922, Volume III, by Joseph E. Ross
ISBN: 0-925943-13-2 (V. III)
1. Hollywood Region (Calif.)-History. 3. Theosophical Society-History. 2. Ojai (Calif.) - History. IN MEMORY OF A. P. WARRINGTON
Whose devotion to an ideal, and whose courage in attempting to carry out that ideal, has made Krotona possible.
Contents
A Note on the Letters and Other Quoted Material viii
Acknowledgements ix
Preface x
Introduction xi
Material discovered since Vol II xiv
ES League of Healers xxviii
College of Healing xxxi
Chapter 1 — 1921 1
Chapter 2 — 1922 182
Appendix A 304
Endnotes 316
Index 319
vii A Note on the Letters and other quoted material
The letters are printed, as they are in the original with the exception that when a magazine or book is mentioned in a letter, we have printed it in italic type whereas the writer often simply wrote it with initial letters capitalized. Also, we have standardized capitalization and spelling of Theosophy with an upper case T and theosophical or theosophists with lower case t, except in proper names, such as Theosophical Society and the magazine The Theosophist. The letters have been transcribed directly from the originals and without omission except for the occasional correction of obvious errors of spelling and punctuation. In some letters commas have been added for clarity. The author wishes to point out that one of the fundamental laws of honesty is that whenever we quote something written by another, we will use the quoted words in the same context as the original writer used them. Even slight alterations, such as changing a single word, or omitting a part of a sentence, may change the meaning. Alas, many writers (even among trained scholars) break this rule, and so, by untruthfully quoting, do violence to the meaning of the original writer. An ellipsis (three dots or points) within a quotation indicates that something has been omitted, but we did not change the context. I acknowledge and take responsibility for making public the documents presented to me by Betty Warrington and others that are in this book. Many of the letters are controversial; some are contradictory, and some, very confusing. The past is past except that its shadow still falls on the present. The past is the background of conditioned thought, an action that is dominating and controlling the present, and thereby overshadowing and creating a predetermined future. Is the mind capable of being watchful, choicelessly, of this process, and is it possible to liberate itself from it at any moment? The letters contained herein hold information about and shed light on the personalities around the founding of the Krotona Institute.
viii Acknowledgements Material for this volume has been drawn from people I have met and documents I have collected during my many years traveling around the world to centers of Theosophy. Extensive reading, especially perusal of early theosophical and secular journals and books, has rounded out the history contained in the quaint and curious letters, now in my personal archives, of the founders of Krotona. The letters here printed contain priceless bits of information and sidelights on the writers’ personalities, that will enable the reader, however distant in time or space, to become acquainted with the leaders of the theosophical movement as they actually lived the events. I extend my deepest gratitude to all the many writers of the letters, left as a record of Krotona’s history, and especially to the late Mrs. Betty Warrington and the late Srimati [or its shorter form, Smt., is used as a prefix to a married woman’s name] Rukmini Devi Arundale, bothof whom presented to me many of their personal collection of letters and artifacts of their late husbands, Albert P. Warrington and George S. Arundale respectively. The staff of the Krishnamurti Foundation America, Inc. has been exceedingly helpful in giving me access to their archives and permission to publish correspondence. My special thanks also to those who have granted me personal interviews, offered documents, photographs and other information to complete this and future volumes. Words will never convey the debt of my gratitude. Special mention must be made of W.G.M. Beumer who provided us with the copy of the Kern Institute, Leiden University, publication about Johan van Manen, and also of Nell C. Taylor’s painstaking and careful checking of the original documents with the printed proofs. I also thank Robert Boyd’s superb editing skills making valuable suggestions toward the completion of the final version. I am of course solely responsible for any imperfections remaining. Joseph E. Ross
ix [Author’s] Preface In the Fall of 1874, William Q. Judge came in contact with Madame H. P. Blavatsky. In September of 1875, Judge became one of the founders of the Theosophical Society along with H. P. Blavatsky and Colonel H. S. Olcott in New York City, as he acted as Counsel to the Society. This resulted in an association that was to last throughout their lives. Like all strong characters who advance a new idea or seek to revive an old or noble idea, Madame Blavatsky met with bitter opposition and persecution. It will be shown that Warrington had a similar experience as he moved the Hollywood Krotona to Ojai, California. The great purpose of theTheosophical Society, as originated by H.P. Blavatsky, is to exemplify and foster Brotherhood without regard to race, creed, sex, caste or color. H.P.B. Brought, from the storehouse of the past, the great teachings of the Wisdom-Religion, Theosophy, that man is divine in essence. That which binds not only all men, but all beings, all things in the entire Universe into one great whole, is Life, alike in essence but differing in form as expressed in plants, animals, human beings, planets and stars. As the years have gone by and more and more historical documents have come to me, I have felt it a duty to preserve this material, and to make it available to scholars and the public, in the hope that sincere and serious students will find this material helpful as they try to discover the facts regarding the history of Krotona and its subsidiaries. Much of the material dealing with the history of the Adyar Theosophical Society, the Liberal Catholic Church (L.C.C.), and its leaders, Annie Besant, C.W. Leadbeater, C. Jinarajadasa, George Arundale, and even J. Krishnamurti, and documents regarding Krotona that were not used in this or earlier publications, can be found in the Ross Collection at the Krishnamurti Foundation of America Archives, located at 1070 McAndrew Road, Ojai, California. Some students of Theosophy may consider the publication of the facts of Krotona’s history as unfriendly or unethical. If we can begin to question truly the values which now enclose and hold us, though it may cause confusion and disturbance, if we persist in deeply understanding them in action, there will be clarity.
x Introduction
Krotona Institute of Theosophy is a subsidiary activity of theEsoteric School of Theosophy (E.S.) and not of the Theosophical Society (T.S.). Just as the various activities classed as subsidiary in the usual report of the President of the T.S. are subsidiary to the Theosophical Society, so is the Krotona Institute a subsidiary of the Esoteric School. It was founded under direction of the international head of the E.S., who is and has continually been its President. Its object is training of students that, if properly carried out, ought to contribute strength and steadiness to the work for Theosophy in America. Writing the history of an organization - Krotona - the author knew it would not satisfy everyone. The author apologizes to his readers that the books are not easy to read, for they are a collection of historical documents, and should not be read as a novel, but rather used as a reference material for future research. He has endeavored to make it, not an advertisement for Theosophy, but a factual history according to the documents. In writing it, he has kept two objects in view: to make the history both readable and reliable, as based on actual documents. In the narration of historical events the author has endeavored to state what, after most careful investigation, he found to be the facts, although such a statement might destroy some of the beautiful myths that have been hitherto thought to be veritable history. Because a story is generally believed to be true is not conclusive evidence that it is true. The author presents the reader with an unbiased history of the civic and social life of the Krotona community, to tell the story of its evolution from an idea Warrington had as a young man to its founding and its flourishing into the 21st century. Warrington found no region of the U.S. whose natural attraction surpassed those of Southern California - rugged mountains, smiling valleys, prosperous towns and the vast ocean whose waves beat ceaselessly upon the picturesque coast - all these, added to a climate recognized as ideal, form influences that no visitor can resist. Due to these attractions, many men of wealth and high standing in other parts of the country have, after years of successful business or professional activities, established their homes here and identified themselves with the social and commercial environment. The value of the data herein presented will grow with the passing years.
xi Posterity will preserve the work with care from the fact that it perpetuates biographical history that otherwise would be wholly lost. The history of any organization is best told in a record of the lives of its people. The letters enable the reader to make an acquaintance, however dim, distant and indirect, with the founders; and those letters also contain priceless information. They enable one to restudy the several specific directives already recognized and followed with greater or lesser success. They also compel one to revise attitudes about the recognized duties of the Krotona of later years. Through the study of these duties, universal brotherhood ceases to be seen as a sentiment, and may become a force. The current neglect of historical records is seen to be a dereliction of duty. Bracing challenges may emerge, if we study and face up to that which, in the contents of the letters, seems to be confirmation of Krotona’s purposes, intermingled with innumerable contradictions. Let this record be made, chronicled in picture and in words of the people and things, lest tomorrow they pass out of memory and are lost. Then the duty falls to the reader, to perpetuate those purposes not upon wood or stone that crumble to dust, but in lives that endure forever. The Theosophical Society has always emphasized the philosophy of action. It came to birth when materialism was steadily winning the war for men’s minds and souls. Through action, led by the three founders, the hold of materialism was weakened in the West. When the Society turned eastwards, the impulse to action came in the need for a revival of religion: in Henry Steel Olcott’s time, of Buddhism, and in Annie Besant’s earlier years, of Hinduism. But Annie Besant saw that no revival of the Hindu religion would be possible unless the people who practiced it were politically free. So she gave the Society life through a political struggle to throw off the British dominion status of India and establish a self-government by Indians. The Adyar Society, since then, has been given a chance to renew its Life through the work for arts, philosophy, science and education. If this emphasis is acknowledged and accepted, a channel will be formed, as before, through which Life will flow. Otherwise it means the demise of the Adyar Society as we know it - at least for some decades, although the seed of the original purpose is still there. Only a few incidents occurring outside of the Krotona Colony are connected with the history of Krotona; yet the author feels they will serve to make clear something of the real motive behind them. A full account, with many startling revelations, can be found in Katherine Tingley’s book,
xii The Conspiracy Against the Theosophical Society and its Leaders, and recently published, The Judge Case; A Conspiracy which ruined the Theosophical Cause by Ernest E. Pelletier. Krotona and the Theosophical Society, from their beginnings, have lived through a series of disreputable and unpleasant scandals. They had no enemies but themselves, and no injury could come to them but what their own hands brought. Truth must be inclusive and not exclusive. The principal things to remember, about any work, are its long-term effects, as well as its broadening effects. Many controversial activities surround Krotona, such as the Order of the Star in the East, the Co-Masonic orders, and the Liberal Catholic Church. No doubt in the future other movements, such as the Egyptian Rite of the Ancient Mysteries, will arise. While although distinct from the Theosophical Society, yet they may present the ideals ofTheosophy from a particular standpoint. As our story opens, the reader may recall that Mr. Warrington had, in 1920, resigned as General Secretary [President] of the Theosophical Society in America to devote full-time to the Krotona Institute. L.W. Rogers, then Vice-President became the General Secretary of the American Section of the Theosophical Society, taking full charge of the guidance ofthe American membership. A short list of all the activities going on at Krotona during this period are as follows: The Krotona Institute of Theosophy, offering courses in Theosophy and related subjects. The Krotona Library, containing several thousand books on philosophy, religions, metaphysics, occultism, etc. The Theosophical Society, American Section, whose international headquarters are at Adyar, Madras, India. The Esoteric School of Theosophy, American Division. The Order of the Star in the East, established to prepare the way for the coming of a World-Teacher. The Order of the Servants of the Star, the junior department of the Order of the Star in the East. The Grand Temple of the Rosy Cross, a secret ceremonial order that was to be truly the Inner Temple of the Order of the Star in the East, to stand in the same relationship to it, as does the E.S. to the T.S., and as do the Ancient Mysteries to the external religions of their day.
xiii The Theosophical Book Concern and the American branch of the Theosophical Publishing House. The Messenger, the official organ of the American Section, Theosophical Society. The Krotona Arts and Crafts Guild. Los Angeles Times, September 29, 1912, reported that the building of a nondenominational university of Krotona, where philosophy, science and the arts will be taught, would be commissioned to Arthur S. Heineman of Los Angeles to prepare plans for the building. A tentative sketch by Heineman can be found in that issue, or the original sketch can be seen in the Ross Collection at the Krishnamurti Foundation of America. In the seven years since its incorporation in 1913, Krotona had grown into an establishment of twenty-five acres of prime real estate with fine buildings and grounds. It attracted the attention of many members of the Theosophical Society in the United States and of a sizeable group of local residents of Hollywood and Los Angeles. Educational and cultural outreach activities were flourishing. The property and buildings were valued favorably with that of the surrounding area. But a large mortgage and taxes loomed as a cloud over the prospects of the future. Since the publication of Vol. II, new documents relative to this period are covered in the following pages. New documents may in future be discovered that may change the history as it is written today. Warrington was very cognizant of the importance of insuring the fiscal stability of Krotona. The following letters bear on his efforts to utilize the financial expertise of George Hall.
Apr 3 1919 Mr. George Hall Springbrook, Wis.
Dear Mr. Hall I am glad that you have sold your Bank and that you will soon be foot-free. I have rather a large plan to lay before you. It seems to me that the opportunity of having your valuable services to solicit money from individual members in the Section is too great a one to let slip, or even to utilize for a minor purpose. The time has come when Krotona is absolutely forced to upbuild itself. There are probably 150 theosophists living around Krotona who might just as well be living on the hill. In addition to that, our school has started out with the strongest kind of prospects and we
xiv need still more cottages to take care of the parents of the children, who will come. Again, it is necessary to start a strong campaign for the better training of lodge lecturers and others who are to do the work of the future. These must necessarily come to Krotona and get the training. We need housing facilities for them. Moreover, there are numbers of visitors constantly coming, both theosophists and nontheosophists, who want accommodations, and out of whom we could make a goodly sum every year if we had the structures. Again, some of our Sunday lectures are packed to overflowing and people turned away. This means that people coming to us from Pasadena, Glendale, and many distant points cannot get what they come for. We therefore must have an auditorium that will seat the number of people who attend our lectures. Then the school needs money. It could use $25,000 immediately in erecting absolutely essential buildings to take care of the business. It is my plan in meeting the housing conditions at Krotona to build a kind of central hotel that can be enlarged for years to come. I want to build it so as to bring the people together at least twice a day. This will add to the fraternal features in a unique fashion. One more thing that occurs to me at the moment. There is a perfectly invaluable piece of land that cuts in our acreage just like a wedge. We have got to have it. In some ways it is the key to our future work. This can be gotten now at a reasonable figure. On the whole, I find that with $125,000 we could make this latter purchase, pay off the small remnant of mortgage that is due, and erect all these structures that are immediately needed for the carrying on of the work of the American Section. And this amounts to only $25 a piece for 5000 of our members, which is only two- thirds of the membership. If this number of members were to pay 7 cents a day for one year, the sum would be raised. Does it not seem to you that there could scarcely be a single member of our Society who could not save 7 cents a day for a year for the upbuilding of the National Headquarters which exists for their benefit? We could easily show that the equipment is all for them. We are endeavoring to provide means whereby they can come to Krotona and take the instruction given here, or come under the influence of its life for a season, and at the same time to establish one of the greatest T.S. propaganda centres in all the world. If you think it is thoroughly practical for you to go out and raise this money, I should think you would need from six months to a year in which to do it. Your success in raising the $125,000 for the positive purposes outlined would be greater, I think, than
xv merely to go out and raise $20,000 for a dead horse, which is what most people consider mortgages. In paying money to a mortgage there is nothing visible for the donor to see. But in giving money for a positive upbuilding scheme there is an idealism and practical demonstration involved which is appealing. So far as the mortgage is concerned, that has been wholly paid off. I mean the original one, and this can be truly stated. The only thing that remains is the Ternary mortgage of $15,000, which is comparatively a recent obligation, plus a few unsecured debts amounting to about $5,000 or $6,000. This can be referred to as an incident of minor importance, throwing the emphasis upon the positive side of the construction that is planned. With these structures up, Krotona would not only be on easy street, but would be a money maker. The annual surplus income could be devoted to further purposes as the need arose, and it ought to appeal to the imagination of our members to realize that by giving to the national centre for one year 7 cents a day they can place this centre upon such a desirable basis of strength for doing the great work. I feel that unless something like this is done very soon, we will be delayed in our activities for a number of years. There will be months of prosperity ahead of us, wherein we should strive to our utmost to accumulate every financial help that is possible, for following this period of prosperity and ease there will be a very painful period, I believe, of trouble and sorrow and financial depression. It is our duty to prepare for this condition, for otherwise what is the good of foreseeing it? If you can handle this, please let me know very soon and I will equip you with all the statements and data and help that may lie in my power. Now a great deal of the money that you will raise will be handled on the installment plan, and my idea is to ask that Mrs. Hall come to Krotona and receive these payments, credit them on the books, and in every way handle the business end of your activities. The plan is to adequately compensate both of you by salary, and meeting your traveling expenses, and when the whole job is complete, I want you here at Krotona at once to take charge as General Manager, and conduct the business end of the Krotona organization. My great regret is that we cannot have you for this latter work immediately, for we need you right now. However, there is no one else who can raise this money, and therefore we will have to wait. I forgot to suggest above that in raising the money you should not simply go after $25 per member. That should be the minimum.
xvi I think there should be a subscription list starting with $1,000, then $500, then $300, and so on, down to the $25 man. In going to each lodge we would furnish you with the name of the most desirable person to talk with, and you could see him first and find out the financial status of every member. In this way you would be able to meet the conditions with intimate knowledge. I am quite sure that you can raise this money, probably more, and the sooner you get about it, the better, for time is running like a millrace. When I give you the facts which you will need, naturally I will go more into detail as to the immediate needs at Krotona. Hoping to hear favorably from you very soon, and with all cordial good wishes to you both, I am, Cordially yours, A. P. Warrington
Warrington left for a few days rest in Catalina Island, southwest of California, as he was just recovering from a very severe cold.
Sunday night Apr 13 1919
Dear Mr. Warrington I have been unable to answer your good letter of the 3rd before for several reasons. Mrs. Hall was called to Bayfield by the illness of her sister just before your letter came, and since she returned I have had an unusual amount of extra work to do. I had to write today and resign the chairmanship of the Liberty Loan Committee. I simply can’t do all that is asked of me. I have worked steadily all day today and am nowhere near caught up with my work and it already getting late at night. I must have an iron constitution to stand the strain, but while the mental and physical seem in normal condition, the astral is near the breaking point. I lose my temper at the least excuse. So you see why I have not been able to give your letter proper consideration. But even with such thought as I have been able to give to it, I think very favorably of it. It is of course a much larger undertaking than I had ever thought of, and I fear you considerably overestimate my power of accomplishment. The idea is practical and it will appeal to many of our members, but the amount of money they will actually pay is problematical. You should not set a certain amount in your mind and expect that I can produce that much, whatever it is. We can aim high and try hard, but we must expect that the actual results to be obtained will fall far short
xvii of what we really want. I am not saying that I cannot raise what you ask. What I mean is that I don’t know what I can do with this idea, until I have tried, and I don’t want you to expect something of me and then be disappointed if I fail to come up fully to those expectations. It is fine of you to offer me the position of financial manager of Krotona, probably the position I am best fitted for of any work I could do for Theosophy, and I appreciate your confidence in me and the offer, but I don’t want you to bind yourself to a promise of this so far in advance. Conditions may change, so that when the time comes, you might find some other arrangement much more advantageous. If I make this trip for you and accomplish anything worthwhile with it, and you then find you can use me as suggested at Krotona, maybe I can accept. I have only a small reserve you know and will have to work for my living, and it might be I could not take the position. Also I don’t want you to feel that you have to provide a salaried position for me. I can earn from $150 to $200 in my profession and probably get a desirable location anytime. Neither Mrs. Hall nor I like the idea of taking money for our work for Theosophy but we tried the free service idea and found we had the choice of either taking wages for theosophical work where we gave our whole time to it, or not doing the work at all. As to compensation while on this trip, salary and an allowance for expenses will suit me much better than a percentage of the money raised. If this money is to be raised by pledges payable by the month, quite a careful preparation in the way of organization is necessary. To do the thing right, I ought to spend about a month at Krotona. Also starting from Krotona will be quite an advantage. Circulars should be sent to all the lodges, and the whole plan laid out in advance. You know it is one of my limitations to want to have everything “just so” and it is hard for me to work in a disorderly or haphazard fashion. I know you are impatient to do this thing soon, because the need is immediate, but it is a very large undertaking, it quite takes my breath away to think what you expect of me, and I really don’t believe the thing can be done successfully unless we prepare very carefully and fully in advance and go at it right and with the idea that we are going to make it GO. As you say it will take considerable time to make the trip. I am not an orator and cannot gather a crowd and hypnotize them in bunches with inspiring speeches. I must do the thing as a business proposition and in a business way, because that is the only way I know anything about. And to make my appeal
xviii thoroughly and with force and conviction, I must have the whole situation in hand. As I see it so far, I ought to go to Krotona first. But I have had little time to consider this and am not yet wholly informed of the plan. I am willing to follow your wishes and will say no more till I hear from you again. Our letters crossed again, and these will do so too, so I shall wait till I get a reply to this particular letter before writing again. Write me fully, and as to what you think of my going to Krotona first. Also what salary can you allow me and when will it start? I refer to myself only and for this particular work only. I hope to be able to get away from here early in July. I enclose the diagram for which you asked. I hope the printer can use this copy. If Mrs. Hall should go to Krotona as soon as she finishes her Gregg course, is there any place she could stay on the grounds? She would want to live at Krotona while I was away. Very sincerely yours, George H. Hall
Apr 18 1919 Mr. George H. Hall Springbrook, Wisconsin
My dear George I think the best thing for you to do would be to come here just as soon as you get free. You can help me to straighten out things at Krotona on a more business basis and get some idea of the inner workings here. You also can help me prepare for your campaign across the country and thus probably save some mistakes of detail. You couldn’t do anything in the lodges in July and August anyway, as they are closed and some of the people away. You could go to Convention with me late in August; you could do some business there no doubt in planning your campaign and start out right from there for your “rat killing”. I do not want to bond Krotona for a penny, but if we have to I only meant (if I remember rightly) to do so on some good commercial proposition that would pay for itself like an apartment house. No, what I want you to do is to get the money for some important positive upbuilding here as well as incidentally to retire our present debts. There is no time to lose and if our expectations are realized there will be no need for bonds. So far as railroad fare here is concerned, that can come out of your expenses which the fund must pay. Cordially yours, A.P. Warrington
xix P.S. (Dear Mr. Hall, Mr. Warrington is still away and pencilled this note for you, which I typed.) M.S. [Mathilde Saizan]
Apr 19 1919 Springbrook, Wisconsin
Dear George I have been resting for some weeks, during which time I have had a touch of pneumonia. I am all right now — enjoying some delightful horseback rides. I have not seen the carbons of my last two letters to you, so I am not sure about my exact language used in stating my ideas concerning our plans for raising money for Krotona. Mathilde took one letter down in shorthand on one of her visits to me, and the other was scratched off in pencil. This is what I want to say today. If you come out to Krotona just as soon as you can and take the position of General Manager right off; go to work at the job at once and get the hang ofits details and requirements, organize more carefully the Operative Committee which would be your Committee, to handle the job for you while you are away (it is handling it now), you would be in a far stronger position to go before our people and accomplish what you would undertake to do. In the first place going out as General Manager would have some prestige and authority. In the second, after handling the office for a couple of months you would be in a position to answer questions or kill false criticisms, for you could speak from firsthand knowledge. Therefore my hope is that you will come the moment you get your foot loose. As to your dear wife. Her plans would fit in nicely, for you could join her in Chicago at Convention time, and then if she would come to Krotona as soon as may be after Convention she could take charge of a department of your work that I can see will be of great importance. Much of the money you get will be on promises to pay in future. These payments will come in in installments. With several thousands paying up in this way the work of receiving and banking the money, giving receipts and keeping accurate accounts will fully occupy one good person till it is all over. Thus the plan would seem to work out in all its details so as to include you both. Naturally the fund must sustain you both adequately. How does it appeal to you both? Sincerely, A.P. Warrington, M.S. [Mathilde Saizan]
xx May 2 1919
Dear Mr. Hall Your letter of the 13th came while I was away. It is perhaps just as well that there has been some delay in answering it, because thus one is guaranteed against the crossing. It is quite evident that you and I write our letters on the astral plane at night, and approximately at the same time get them down in a few days. This inevitably produces a crossing. All joking aside, I agree that you ought to spend some time at Krotona before you go out. The preparation for your campaign is an important thing. Unless the advance notices are handled just right, there may be a falling away of success. I am not quite sure that there should be general publicity; I believe if there is a feeling thrown out in the Section that somebody is coming along to hold them up for money there will be a wall of prejudice raised at once. I am inclined at the moment to think that it be best for you to wander into the various towns, but carrying with you a good deal of ammunition to insure your success after you get there. There is a complexity of detail to be worked out, and you and I can do that together when you come. You have no idea of the greatness of our need here, and we must get things going quickly. To realize that there are between one hundred and fifty and two hundred theosophists living around Krotona, paying rent to landlords which might just as well be coming here, and a great deal better, gives you some idea of the failure of Krotona up-to-date to satisfy the natural demand that is made upon it by its own members. So we must get busy as soon as possible. I have just been informed by the Rev. C. Spurgeon Medhurst that that comparatively small and poverty-stricken organization called the Seventh Day Adventists spend $30 per year per capita for propaganda. I am not surprised, because while their organization is quite small, the results that they produce are noticeable, out of all proportion to their size, in fact. I am not so sure but what you and I could work up some plan of organization so that you would have many helpers to aid you. This is an important feature, because it will shorten the work by many months, if we can successfully organize it. Do not think that any future position is going to be made for you out here; the fact is there is one waiting for you, and as soon as you finish this campaign, then it will fall to your lot to have a large hand in spending the money that you raised. I agree with you that it will be best for your compensation while on the trip to be based
xxi upon a salary, and the amount of expenses incurred in traveling. You ask me what I think the salary should be. Our present scale here is $15.00 per week. It is for you and Mrs. Hall to say whether you think you can afford to accept that amount. With you on the road compensated, and with her here, working at the books, and also compensated, the plan would seem to be a practical one from my standpoint, but it is for you to say. Please let me know some weeks –– in advance if Mrs. Hall is coming out here, so that we may reserve a room for her. Naturally we want to see that she is comfortably housed on the hill. With hearty good wishes to you both, I am, Ever sincerely yours, A. P. Warrington
May 22 1919
Dear Mr. Warrington, I have been waiting some little time to answer your letter because the matter required careful consideration, and I have had very little time for anything but bank work since Mr. Peters arrived. As to this trip and the work of raising this money, I am not including Mrs. Hall in my plans, for while she is heartily in sympathy with the idea and wants me to attempt it, she desires to finish the Gregg course at Chicago, and it is quite uncertain how long this will take, and just what she will want to do when it is finished. Regarding compensation, I think we can arrange satisfactorily for this special work, so long as the salary and allowance for expenses are together enough to maintain myself and wife without actual loss. My own income must always be sufficient to support myself and wife as I could not consent to her having to earn her own living. I am planning to leave for Krotona just as soon as I am free here, which will probably be early in July, with the understanding that at least my railway fare to Krotona and return will be paid in any event. I fully expect that you and I will be able, when we get together, to work out a plan for raising this money which will be quite satisfactory to us both. I look forward to the work with pleasure and expect to be successful. I have a good general idea of what you expect me to do from your letters, and the suggestions have made regarding the work seem to me practical. I have had charge of two Liberty Loan campaigns here on the allotment plan and I am quite familiar with the organization and methods used by the
xxii Government in this work. I think something along the same lines will probably be a good plan for us also. If we can perfect a similar organization in all the large theosophical centers, it will, as you suggest, hasten the accomplishment of our object. As to the future beyond this, I do not know what it has in store for us. It may work out that we can remain at Krotona and take up such work as you want us to do. And again that may not be either possible or desirable. We can safely leave that for the present at least, and when I see you, we can perhaps venture to plan further ahead than I feel just now. If all this meets with your approval, you can look for me early in July. Cordially and sincerely yours, George H. Hall
May 27 1919 Springbrook, Wisconsin
Dear Mr. Hall Your letter of the 22nd has just arrived, and I hasten to reply. Naturally I am expecting your arrival here in July, and I am sure we will be able to put something together when you come that will hold water and be a very nice thing of its kind. I had only ventured to suggest Mrs. Hall’s co-operation in your work at this end, thinking that I could thereby render a service, both to the Hall family and to the cause which we have in mind. So far as travelling expenses are concerned, naturally every dollar of this must come out of the fund, including the trip to Krotona and back. I hope it will not be too much to ask that you advance the round trip to Krotona and back to Chicago, until we can take up the financial side a little later on. There is one thought that came into my mind as I waked up some mornings ago, and that was, if we were to give to each lodge ten per cent of the promises made by the members of the lodge, said ten per cent to come out of the final payment, I believe we would get the hearty co-operation of the lodges as well as the individuals. Otherwise the lodges will have the feeling that the National Headquarters had come to rob them of their financial resources; whereas if we carry out this plan, that very ten per cent coming into the lodges will be more than they have ever gathered for themselves in the past. Do you not think it is a very live point? And if we can raise what we are trying to do, that ten per cent will be money which we will be more than glad to pay to the lodges.
xxiii To have their co-operation and friendship and kill any possibility of their criticism and obstruction would be a very valuable help to the great work. I suppose there is not much more that we can do now, but just wait for your arrival. Cordially yours, A.P.W.
Meanwhile, the Krotona Board of Trustees ratified the arrangements Warrington and Hall worked out, to take effect Aug 1 1919.
I hereby certify that the following resolutions have been duly passed as of the dates mentioned: Copy of resolutions passed at a meeting of the Trustees of KROTONA INSTITUTE OF THEOSOPHY, held July 21st, 1919, at Krotona, Hollywood, Los Angeles, California: RESOLVED, that this Board recommend to the Vice-President that it appoint Mr. George H. Hall as General Manager of the Krotona Institute of Theosophy. Whereupon the Vice-President acceded to said recommendation and forthwith made the appointment, the same to take effect immediately. RESOLVED, that the Krotona Institute of Theosophy accept the offer of Mr.George H. Hall to make a tour throughout the American Section in the interest of the Krotona Institute of Theosophy, for the purpose of aiding in the securing of funds to enlarge the work; that we reimburse Mr. Hall for his expenses incurred in coming to Krotona, and that we guarantee to him $160 per month, plus reasonable and necessary travelling expenses. This arrangement to be cancelled by either party on sending thirty days notice to the other, and to become effective from the first day of August, 1919. Copy of resolutions passed at a meeting of the Trustees of KROTONA INSTITUTE OF THEOSOPHY, held July 22nd, 1919, at Krotona, Hollywood, Los Angeles, California: RESOLVED, that Mr. George H. Hall be elected a trustee of this Board to fill the unexpired term formerly held by Mrs. Marie Russak Hotchener and now terminating in 1923. RESOLVED ALSO, that a Board of three be created, to be known as the Trustees of the Krotona Development Fund to hold the custodianship of the funds to be gathered by Mr. Hall as previously authorized. Said Board to consist of Mr. George H. Hall as Chairman, Miss Marie Poutz and Mr. Harry H. Shutts. It will be the function of this Board to receive the moneys and properly
xxiv deposit the same in bank; to keep a proper record of all donations; to render proper receipts and accounts; to pay the moneys out for the purposes indicated in the subscription form to be used by Mr. Hall in his activities, as may be indicated from time to time by the Board of the Krotona Institute of Theosophy. It is understood that no decision as to the ratio of funds to be used for various purposes shall lie with the Trustees of the Krotona Development Fund, but shall lie solely within the authority of the Krotona Trustees alone. The intent of this resolution being that the Krotona Board of Trustees shall not surrender its authority in any measure whatsoever to decide the question of policy to be pursued in the use of the moneys gathered, but on the contrary, it shall continue to utilize that authority to the extent that it now enjoys.
Aug 1 1919 To the Members of the American Section of the Theosophical Society: I am happy to say that Krotona has now reached the stage of progress where it must go ahead, and go ahead rapidly, if it is to embrace the wonderful opportunities that lie now at its doorway. The Board of Trustees of the Krotona Institute of Theosophy has seen this, and the members of the Board here, both officially and personally, have chosen Mr. George Hall, an old and respected member of the Theosophical Society, as our Agent to go out into the Section and explain the needs of Krotona and to secure as far as possible the hearty and enthusiastic co-operation of our members in the great enterprise entrusted to our hands. This is to give assurance of our complete trust and confidence in Mr. Hall, not only in the matter of his unusual business ability to carry this plan out successfully from an efficiency standpoint, but also from the standpoint of his irreproachable integrity and probity in every respect. We have picked the one man out of the Section that we thought could best handle this matter for us both from the business and spiritual standpoint. We ask that your entire confidence and support be given to him. A.P. Warrington
By the later part of August, George Hall had begun his eastward tour of the Section lodges. Appointments had been made well ahead of his appearances at each lodge. But some difficulties arose in covering his travel expenses, thus Warrington’s letter to the wealthy Louis Zalk.
xxv Oct 7 1919 Mr. Louis Zalk Duluth Iron and Metal Co. Duluth, Minn.
Dear Mr. Zalk I have your letter of September 30th, and I am going to ask you to let me reply to it with hearty frankness. First, I want to thank you for having written. Second, I want to thank you for having suggested a plan for the solution of George Hall’s difficulties, and third, I want to thank you for having volunteered to contribute the sum of $25, or alternately $50 toward raising the fund he needs. Although your plan is an excellent one and I am grateful that you are willing to be a party to it, yet at the same time I must frankly say that there are such conditions which for the time being render the plan somewhat unpractical. Under the circumstances, do you not find in the back of your head a larger plan which the big man inside of you would be happier to have you carry out. There are big things hanging upon George Hall’s success; big things for Krotona, big things for the work in general, and big things for George himself. His work must not fail; he looks to you personally as he looks to few men in this Section. For years he has told me of your splendid qualities and virtues in general. I know that he admires you tremendously, and looks hopefully to you as one of the most helpful workers of the future. How far are you willing to go with your very large wealth and your extraordinary ability for adding considerably to that wealth in the next few years, how far, I say, under these circumstances, are you willing to go for your old friend, for your love of Theosophy, and for your hopes of Krotona? I believe in one big, generous move you would feel thrilled with satisfaction if you jumped right into that breach and handed the money over to George for love of him, love of the work, and even for the sake of the splendid karma that always comes to us when we rise to an emergency. The $900 is no more to you than 9 cents to hundreds of our poor members. Then compare it with the sacrifice that some of us have made in giving up large incomes, devoting our lives without one penny’s recompense, imperilling our little fortunes, and in some cases seeing it dwindle away because of our inability to give it proper attention. What would this fine act of yours mean? It would mean that you had aligned yourself with that little group of self-sacrificers who considered it a great honor and privilege to
xxvi make these financial sacrifices when the call urgently came. Submit this question to the big man inside you and see if you do not find that I have correctly diagnosed his attitude toward this outer opportunity. I shall await your reply with a very keen interest. But be aware of this, that the keenness of my interest is not for the sake of the amount of money involved, but rather in the opportunity that presents itself to you, to whom we look as possibly one of our strong workers of the future. Cordially yours, A.P. Warrington
Warrington sent a telegram to George now in New Orleans, asking him to break his tour after Memphis and return to travel with B.P. Wadia. George replied that he could not break appointments already made, as this would prevent any success in that territory subsequently. Also, that he was physically overstrained and could not consider Warrington’s proposal of travelling with Wadia, on top of his efforts of the past four months. He was completely tired out mentally and physically and must have rest.
Krotona, Mar 29 1920 At a meeting of the Joint Conference, held at Krotona on the above date, the following action was taken: RESOLVED THAT, The Joint Conference, composed of the Trustees and officials of Krotona Institute and of the American Section T.S., of whom the following were present, Mr. A.P. Warrington, Mr. A.F. Knudsen, Miss Marie Poutz, Mrs. Mary McFarland, Robert K. Walton, G.H. Hall, H.H. Shutts, Alice A. Evans, Woodruff Sheppard, F.G. Hanchett, and Foster Bailey, respectfully recommend to Mrs. Besant that the Krotona property, now held by the Krotona Institute of Theosophy, an incorporated organization, be transferred to the American Section T.S., an incorporated organization, regardless of debt, as soon as she shall notify the Section of her consent. AND BE IT FURTHER RESOLVED THAT, The Trustees of Krotona and of the Section be requested to meet and to pass this or a similar resolution in order to enable the Joint Conference to draft and adopt one unanimous resolution, to be presented to Mrs. Besant for her consideration. Secretary of the Joint Conference
xxvii There are, and have always been, occult methods of healing, in use and available to all who have risen to a sufficient state to command them. Mrs. Besant formed “The E.S. League of Healers” on her birthday, October 1 1909, with herself as Counsellor, and with Dr. Jacob Bonggren, Head, who wrote the following:
Its History The forming of this League was authorized by Mrs. Annie Besant in 1909. She wrote on Oct 1 1909 from New York City: About the suggested healing work: I think such a League of Healers would be useful, but it should be composed of E.S. members whom you can TRUST to work on the lines laid down, who will seek to heal, not to dominate. I agree with your list of colors, except violet for stomach; I do not know about this, so have no view thereon. It would certainly affect the spleen. Red should be used with great care, as it has a tendency to excite the generative organs. Probably it would be wise not to allow novices to use this color at all. The healer should visualize the person whom he desires to reach: surround himself with the color, and then ray it out on the part of the patient affected, breathing slowly and deeply and raying out with the expiration. If you will choose your workers, make them promise secrecy, and not to accept monetary reward, teach and supervise them, I will authorize the forming within the E.S. of such a League. Choose them carefully. If you keep a record of means, successes and failures, it will be useful later.
I did as suggested and sent to Mrs. Besant for correction and approval the Rules and Regulations, the notes on Treatment, and those on the color vibrations and how they act. Also a report telling what had been done by me and others with such vibrations. She wrote then in a letter, dated
Adyar, July 13 1910: My dear colleague, Many thanks for your interesting report. Please change in Rule 2
xxviii the phrase “and acclaims as its founder and leader Mrs. A. B,” to “as its counsellor, Mrs. A. B.” It would run “recognizes as its counsellor.” I did not found the League, nor do I lead it; those offices are yours and I only help if I can. I think you might try whether reinforcing the life-currents with the colors belonging to the several chakras works; the helper sending the current from his own chakra to that of the patient. you might note the result and let me know. Ever yours, Annie Besant
The changes were made as suggested. In my answer tothe gracious letter of the O.H., the Counsellor of the E.S. L. of H., I stated, that without her the League would not have existed, and that she as the O.H. of the E.S. was its REAL head. The suggestion given, to re-inforce the life-currents with the color belonging to the several chakras, I have found to be a most excellent one; to send the vital force from the heart chakra is a decided success, and to me the quickest and easiest way to reach the patient. This is, perhaps, different in the case of other healers; further experiments will let us know more about it. Jacob Bonggren
Rules 1. The E.S. League of Healers is organized for the sole purpose of training a body of pledged E.S. members to become channels for Nature’s Healing Forces, and to perform this service lovingly, unselfishly, under the guidance and in the name of the blessed Masters of Wisdom. 2. The League recognizes as its Counsellor Mrs Annie Besant, the O.H. of the E.S., and accepts as its officers those duly appointed by her. 3. Loyalty to the Masters and to the Leaders They have given us is a prerequisite for membership in this League; disloyalty and disregard for its rules, disqualify and drive out of it any accepted member, whensoever such disloyalty or disregard is apparent. 4. Having received teachings concerning different vibrations, and being informed that such vibrations become visible as colors on the different planes of being, also that certain colors act in a certain way in cases of disease, it has been considered proper to apply the information thus received for helping the afflicted. For IT IS OUR FIRM BELIEF, NOT ONLY THAT IT IS THE KARMA OF A FELLOW BEING TO GET INTO DISTRESS AND TO NEED THE HELP
xxix OF OTHERS, BUT ALSO THAT IT IS THE KARMA OF ALL THOSE, WHO ARE ABLE TO RENDER ANY ASSISTANCE, TO PERFORM SUCH SERVICE WILLINGLY, AND TO BE GRATEFUL FOR THE OPPORTUNITY THUS GIVEN. 5. The Lords of Karma, who guide the fates of beings and supervise the destinies of men, will take care of the outcome; for us it is to faithfully try to do our duty. Therefore we leave the result to Them, while ourselves rejoicingly serving as channels for the Healing Forces of Nature. 6. Looking upon this service as a sacred privilege, the members of this League agree to act faithfully, renouncing the fruit of such their action, always refusing to accept monetary reward for it, considering this privilege to serve as the greatest of remunerations. They will seek to heal, not to dominate, always remembering that they are Channels for the Healing Forces, Servants of the Good Law, on the blessed Path of Return.
The Pledge I subscribe to the rules and regulations of the E.S. League of Healers, and I agree to use for different ailments the color vibrations indicated in each case, as approved by the Counsellor of this League. And I promise unswerving loyalty, unfaltering obedience, and strict secrecy. So help me, my Higher Self! (This pledge is to be written out and signed by the applicant, whereupon it is to be forwarded to the Head of the League.)
The Treatment 1. It is desirable that those to be treated are in ignorance of it, especially if they are of a skeptical turn of mind, as in such a case they would counteract the healing current with their doubt. Passivity is a better condition for those to be treated than either excited, selfish expectancy or cold, killing skepticism. 2. If the patients happen to know of the treatment, it is well to tell them to accept gratefully from the Higher Sources those healing vibrations that are transmitted, emphasizing the fact that the members of this League only act as channels of those beneficent currents, and as humble servants of the Good Law. 3. Monetary remuneration should neither be solicited nor accepted by members of the League for services of this kind. If the patient is healed, that is the best reward of the Healer; but whether success comes or not, the joy of faithful service no one can take away from the servant.
xxx 4. When treating a patient, let the Healer sit down in the position used for meditation, invoke the Gurudeva, visualize the person he desires to reach, surround himself with the color indicated, and then ray it out on the part of the patient affected, breathing slowly and deeply, and raying out with the expiration. 5. Each member of this League is advised to keep a record means, successes and failures. Such a record will show us how to improve on our methods, will indicate the karmic limits to such treatment, and will reveal the true basis of the system of helping by Occult means. 6. Each member of this League should once every three months report to the presiding officer what service, if any, he has rendered to afflicted humanity, the officer then to send those reports, together with his own, to the Headquarters of the E.S. and the Counsellor of the E.S. League of Healers at Adyar, Madras, India. 7. All the papers and documents of this League should be kept in the E.S. strong box, in a separate envelope, marked E.S. League of Healers, and should be shown to none but members of the League.
The student is referred to Krotona of Old Hollywood Vol. I, 1866-1913 page 169-70, for a description of the beginning of the healing work at Krotona. Krotona offered among many other sciences, as well as the Mysteries, the philosophy and the art of healing. These are called occult, because unknown, hidden from ordinary humanity. They are arts that deal with things transcending sensual perception, and that can be employed only by those who have an effective self-disciplined will and thought-power. Healing, both physical and superphysical, is an ancient art.
The College of Healing (a department of the University of Krotona) 1. Immediate Object - to offer Post-Graduate Courses in Scientific Healing to physicians, osteopaths and others who have had satisfactory preliminary training in anatomy, physiology and hygiene in addition to a high-school education. 2. Ultimate Object - to offer a thorough four-year course leading to a degree, which shall supersede the present systems of medical education or at least set the standard for the education of the physicians and healers of the future. 3. Motto of the School - “I have come that ye might have Life
xxxi and have it more abundantly.” 4. Platform of the School - The recognition of the three-fold nature of man’s bodies, and that true healing involves the diagnosis and correction of structural or vibratory abnormalities in the mental, astral, etheric - and dense physical vehicles so that they may function fully and harmoniously as a composite unit for the furtherance of the evolution of the unfolding Spirit. (Note: In the absence of such a platform we find the accepted schools of medicine recognizing only the dense physical body; studying the phenomena of death rather than the processes and laws of Life; using purely physical methods; removing affected organs, (which are as a rule results of disease rather than its cause;) administering remedies to suppress symptoms, on a purely empirical basis; and trying to protect the body by questionable methods of immunization which are incompatible with the occult ideas of health and healing. On the other hand, we find the Christian Scientists, in an attitude equally extreme, denying physical matter in toto, referring all questions of disease and cure to the realm of “mind” or “spirit”. Between these extremes we find the hundreds of special systems and medical fads. So far as can be learned the KROTONA COLLEGE OF HEALING will be the first institution in the world founded on a platform which rationalizes and synthesizes healing as Theosophy does in the case of philosophy and religion.)
The student is referred to Volume II,Krotona of Old Hollywood 1914- 1920 on page 30, first paragraph, where Annie Besant challenges the Bishop of Madras to a public debate over the pamphlet, The Theosophy of Mrs. Besant. In November 1913, the Wesleyan Mission Press at Mysore published the above pamphlet containing a bitter attack on Theosophy as a system and a still more bitter attack on Mrs. Besant and C .W. Leadbeater, the two foremost leaders of the theosophical movement connected with the Theosophical Society.Johan van Manen wrote on Jan 1 1914, reprinted in The Dutch Orientalist Johan van Manen: His Life and Work by Peter Richardus, printed by Kern Institute, University of Leiden, 1989, 77p.*
The pamphlet [The Theosophy of Mrs. Besant] was written by the Reverend E.W. Thompson, and endorsed “in the name of the
* The Kern Institute, named after Hendrick Kern who, from 1865, held the first chair for Sanskrit in the Netherlands.
xxxii Madras Missionary Conference” by the Bishop of Madras and six [seven] missionaries, representing as many missionary bodies. The attack, based on religious intolerance and bias, was unfair, unjust, untrue. The greater part was taken up with incidents; some few parts only dealt with principles. I have thought it desirable to answer part of the pamphlet, endeavouring to point out its lack of proportion, and devoting most of my reply to questions of principle. Thus a special section is given to a discussion of the question whether a theosophist can be a Christian, which was denied by the author and sponsors of the pamphlet. I had first thought of dealing exhaustively with the whole contents of the booklet but, as the proverb has it, ‘A fool can ask more questions than ten sages can answer’. A pamphlet of 35 pages can raise more questions than a whole Royal Commission could answer in a life time, so I found that the “Foreword” of the publication alone demanded considerable length for full discussion. I have, therefore, limited this answer to a discussion of that foreword alone, with only occasional references to the body of the pamphlet. I am considering, however, the advisability of issuing one or two further pamphlets on the same subject, dealing in detail with the body of the text, and especially dealing with a most malicious imputation on theosophical morality. The latter question is one very difficult to deal with in public print as the accusations levelled against the Theosophical Society have been cunningly and plausibly put, and necessitate the outspoken handling of subjects commonly avoided in public discussions. If, however, it seems to me that an answer on these points becomes imperative I shall give one, and our assailants will have to bear the consequences. In the following pages some hard words are said, yet I write without personal feelings towards those who are responsible for my reply. I have personally nothing against Christianity, Christians, or Christian missionaries as such. On the contrary, I number amongst my personal friends a number of Christians, laymen, missionaries, and clergymen, for whom I cherish affection and respect. If I write sharply and strongly against the Bishop of Madras, and the seven missionaries who wrote and signed the pamphlet, it is not against their persons, but against their un-Christian conduct. I assume even that these eight people are decent, law-abiding and well-meaning citizens, personally moved by good motives. But, good motives are no justification for foolish conduct, nor do they establish a right to indulge in intolerant, slanderous, and untrue
xxxiii talk. We all know how great the influence of religious conviction is on the judgments formed concerning the opinions and conceptions of others. It is little short of criminal –– at this time of the day –– to let religious bias run riot, to let it break out in violent language of hatred and damnation. Such mediaeval conduct ought, by now, to have been transcended. It is, therefore, sometimes an imperative duty, and a service to civilisation, to pull up sharply anyone guilty of religious hysteria, anyone manifesting fanatical tendencies. That is why I decided to write my answer. I do not expect to convince those responsible for the pamphlet of the error of their ways; they are most likely too genuinely convinced of the rightness of their own manner of thought. I do not think that I shall bring many Christians to Theosophy by my reply, for Theosophy and Christianity alike should rather be approached through the gateway of serene and calm exposition, than along the turgid stream of controversy. The value of controversy lies, to my mind, not in its convincing power, not in its influence on contemporary surroundings. Its real value is purely historical, purely psychological. Controversy sets things down which but for it would not be printed, it reveals the living attitude not otherwise recorded. It shows the future historian angles of view, and mental attitudes, which, but for it, would be difficult to reconstruct. As to the immediate and practical results of controversy they are almost nil. I have no illusions on that point. Bishops and missionaries ought to know, as enlightened Theosophists know, that the missionary pamphlet might at best make one or two or three theosophically-inclined Christian people turn their back on Theosophy, and likewise, my reply might, at most, convince or two or three Christians of the wider view of Christ and His church that Theosophy teaches. We both of us, Christian and Theosophist, ought to know that the great outside public, not the little immediate missionary circle, and not the little immediate Theosophical circle, is profoundly indifferent about the little flings we have amongst ourselves. Who reads a Bishop’s pamphlet or a missionary pamphlet in the wide outside world? And who cares for it? Similarly, who of the great public cares for, or reads, the more ephemeral of the productions of the Theosophical press. Christians will read the missionary pamphlet to see how well Theosophy is attacked. Theosophists will read my answer tosee
xxxiv how well that attack is answered. Both will come to their reading with ready-made convictions which will remain exactly as they were before. The outside public will read neither, and the net result will be that things will remain as they were. To have any result the Theosophical Publishing House ought to sell the missionary pamphlet and the Christian Literature Society mine. And even that would be of small use, for I know how the missionary pamphlet has been distributed to Theosophists without any further comment than: “to show the tricks of these missionaries.” So, to some Christians, my own pamphlet may perhaps be evidence revealing a baseness of mind and soul unspeakable. A new pamphlet, an attack, a defence, causes a flutter in Christian and theosophical dovecotes, but how local is the effect, how limited the influence! The missionary world is not the whole world; the theosophical world is not the whole world. Whoever participates in controversy on these subjects, and forgets these considerations, loses all sense of proportion, and loses himself in exaggeration. It is, therefore, by no means with any sense of the importance of the act that I issue this answer, but rather with the aim of merely putting on record an attitude: the attitude of the sincerely convinced and honest theosophist who believes that, if he only states his case with ability, any impartial, tolerant, and wise mind must admit that whether true or not, there is at all events much to be said for this system of thought, and that it has a right to a place in the ranks of all other honest and reasonable attempts of the human mind to solve the problems of life and death and eternity. As an appendix, I reprint an excellent and dignified answer to certain remarks of the Bishop of Auckland anent Theosophy, written by my venerable friend Dr. C.W. Sanders, the General Secretary of the New Zealand Section of the Theosophical Society. I heartily agree with every word said in that reply, and am glad to notice that my own views are strengthened by those of the good man I know its writer to be. Some further matter bearing on elements touched upon in the controversy is also added in the form of appendices. Where I speak, in my answer, of the beliefs of the average theosophist, I allude to beliefs held by many theosophists. As the Theosophical Society has no dogmas, none of its members has a right to speak, on matters of belief, in the name of all his fellows. The most he can do is to note general trends of opinion, or belief, within the body. Every member is solely responsible for his own opinions, and no other member, nor yet the Society as a whole, is
xxxv bound by these. Theosophical Society’s Headquarters Adyar, Madras, S. Johan van Manen
Johan van Manen’s referenced Appendices are not included in this volume.
xxxvi Chapter 1 — 1921 New University of Theosophy, Warrington Resigned as American President, Marie Poutz on way to see Annie Besant in England
It seemed that in the early days of Krotona, the spirit of brotherhood was cultivated. Throughout theMahatma Letters, brotherhood is unequivocally stated to be the most important objective of the Theosophical Society. Why, then, the failure to practice the “brotherhood” that was preached? Could it be that we have not yet realized that though we share a common belief in the ideal of Brotherhood, we have not yet realized that belief alone in this ideal is not enough. There must be an active germ in each of us. As matters stood in 1921, in no year within the past twenty had the principles of brotherhood been so flagrantly disregarded as during the one that has just closed. Theosophists argued that criticism prevented harmony and brotherhood. They said that the crisis was a time of testing, and those who failed would fall away. Too often, the most promising members left the Society. Today’s generation of young people can have little conception of the condition of things that confronted Warrington and his staff of workers, or of the opening into new realms of thought, research and invention that have changed the whole face of the world, and are taken for granted today. As of this writing, we are living in the early twenty-first century, and people are in a hurry, especially in our western world, seeking quick results and, too often, expecting real rewards for very little effort. As the forerunners of the new cycle make their appearance upon the American continent, the latent psychic and occult powers in man are beginning to germinate and grow. We have not realized psychism has nothing to do with Reality or Truth that is beyond the world of progress, beyond the world of opposites. Modern psychism has made its presence known to anyone who reads current literature, goes on the Internet, views television, listens to the radio, or attends modern psychic fairs. One notices the bewildering numbers of occult groups competing with each other in teaching how to open up the chakras, smooth out the auras, set the kundalini fire glowing up and down their spines, cultivate sexual energy, quick initiation, early transformation,
1 and speedy enlightenment with liberation. The truth is, not any strange dabbling in weird phenomena, nor any attempt to develop abnormal psychic powers, clairvoyance, seeing astral colors or hearing astral sounds will bring one to that fullness of Life, to that blessedness of Truth. These methods are dangerous hindrances. If there is the desire to achieve psychic powers, one’s effort is wasted, one is merely progressing in acquisition, that is craving. The idea of progress in gaining psychic powers can exaggerate the self, the ego, thus becoming a hindrance to true spirituality. First, we must clear up our own house, then a great many things will happen naturally, such as clairvoyance, the so-called ‘siddhis’ and all the rest of it. It would be in 1920, after an existence of thirty years, The Vahan, the official organ of the Theosophical Society in England and Wales, ceased publication with the December issue. The flood of gossip, slander, psychic development, and resentment over priorities among the departments, and the attacks made by B.P. Wadia and his followers on Warrington’s personality apparently reached high tide in the year 1920. Unfortunately, Warrington refused to defend himself, and so Marie Poutz rose in Warrington’s defense at this particular time.
May 21 1920
Dear Mrs. Besant, Many letters have been written to you about our troubles, but I refrained until today from adding to all those testimonies for or against Mr. Warrington and his administration. However, one of Mr. Wadia’s partisans, Mrs. Kate G. Hanchett, stated recently in Chicago that even I had turned against Mr. Warrington. If my silence can be so misconstrued, it becomes my duty to speak. Not for one moment have I wavered in my faithful loyalty to my leader, Mr. Warrington. I do not pretend that he never made any mistakes - no human being can claim such a thing - but I have always known his policy to be just, liberal and kind, and as to the result, Krotona is now a magnificent estate conservatively estimated at $175,000 with only a $40,000 mortgage still to be paid. Facts speak louder than wild accusations of incapacity and even dishonesty. It is difficult to speak about Mr. Wadia, and yet, I must do it. I believe his motive to have been good, and for a short time he honestly tried to bring us together. But he soon began to gather around himself Mr. Warrington’s opponents and to organize them
2 for fight. All they needed was a leader and he constituted himself that leader. The following letter written by one of his partisans, Mrs. Ethel H. Strong, shows his methods: …he has interviewed everyone at Krotona, every- one in Los Angeles who has been put off Krotona unjustly, and has interviewed people all across the country. He has asked for letters from the removed ones and those who are still working, stating the circumstances of how and why they were removed and the workers’ complaint if they have any. He wants letters written to him (he leaves here Apr 9) stating the things which will help him bring the American Section to Mrs. Besant’s attention. Mr. Warrington’s resignation from the National Presidency did not satisfy Mr. Wadia, and a petition is now being circulated throughout the Section, with his approval, to ask you to remove Mr. Warrington from his E.S. office. He is even using some of our Wardens for that purpose, as the following letter proves. “…Mrs. Coffman, acting Warden of the Kansas City Degree I group, has started a petition from the E.S. members here to sign (has about 4 or 5 names), to have Mr. Warrington removed as head of the E.S. in our Section …She claims that Mr. Wadia wrote or stated that it was her duty to perform this service.” Mr. Rogers, who as Vice-President, had to take the National Presidency, is now being vigorously attacked. How it will end, Convention will show. I believe the Section will support Mr. Rogers, who is an earnest and capable man. It is my belief that Mr. Wadia, who is not acquainted with our temperament and affairs, has jumped at conclusions hastily after a close and constant association with Mr. Warrington’s enemies only, and he has meddled into the affairs of our Section without a knowledge of conditions in America. What gives him prestige is that he is here as your representative, obeying your recommendation to “save as many of Master’s children as possible.” (His own words.) Therefore, many have listened to him because of you. I know that those troubles are needed from time to time to clear the atmosphere, and I calmly trust the Good Law and our revered Masters. This is written so that my silence may notbe misconstrued. I had fondly hoped to see you in Paris, and it is quite a
3 disappointment to give up that hope. My faithful service is pledged to you, and I am ever yours devotedly, Marie Poutz
When a center such as Krotona, cannot act in accordance with brotherhood among its own members, how can it hope to influence the lives without? The suffering and troubles of 1920 thru 1922 that afflicted the members were those of their own making and were capable of removal by the exercise of a little common sense. The efforts to protest against evil, and the helpful words that encourage and inspire to a renewed effort were forgotten. To describe the Krotona and Theosophical Society Sectional affairs as “chaotic” proved to be an understatement, as controversy and argument, accusation and denial, continued to plague the membership throughout the year of 1921. In January 1920, Alice A. Evans, after considering the reorganizing of the Krotona Operating Committee, came to the conclusion that it would be impossible for her to serve on the committee. The Operating Committee was discontinued since the Krotona administration thought it was a duplication of the authority and function of the General Manager. Even though Warrington, from Sydney, Australia, wrote to George Hall, that if he wished to take action on Alice and Foster Bailey he could, because they were as much out of sympathy with the Krotona management as they were with Rogers and the T. S. Board. By November 16, 1920, Harold C. Stowe wrote to Marie Poutz stating that he was in favor of removing Alice and Foster Bailey, and thought it wise to get a notice from the court and a Marshall of the court to turn the tenants out and put their furniture and belongings on the street. George, as General Manager, had the legal power to remove the tenants, and could say he needed the apartments for the use of Krotona Institute. A name of one member of Krotona to replace them would be Mr. Jewett, husband of the National Secretary, Betsey Jewett. Although Warrington resigned as National President in March 1920, his resignation would not take effect until January 1921 legally under the by-laws, Rogers, as Vice-President of the Section assumed administrative duties. Warrington had sailed for Australia on September 8, 1920 entrusting the Esoteric School to Marie Poutz during his absence. She reminded the members that it was entrusted to OUR care, for Warrington trusts that we
4 shall all close our ranks and stand nearer to one another than ever before, so that Master’s work shall be done. It is when the Head goes, that the members can measure the progress made by their ability to stand alone, steady and united. Warrington felt that Miss Poutz earned a well deserved rest from her arduous duties for a few months. So he asked some hundred chosen members to financially help her to defray the costs of the trip to attend the International Theosophical Congress in Paris in July, in order that she may enjoy the rare privilege of seeing her great chief, Mrs. Besant. The total cost would be somewhere around $1500, and that action needed to be taken quickly, as ocean bookings are becoming increasingly difficult and it takes a long time to get a passport. She took the opportunity to thank many good friends who have made it possible for her to go. However, it may be many months before she can leave her post and have the good karma to receive the inspiration of closer association with the beloved Outer Head, Mrs. Besant. By September, Rogers had established the American Section of the Theosophical Society at 645 Wrightwood Ave. in Chicago, Illinois. The following letter written by Rogers to Warrington is addressed to 69 Hunter Street, Sydney, Australia where Warrington is at this time.
Sep 18 1920
My dear A.P. Warrington: I wonder if you have also been thinking and thinking about Krotona. The more I think about it the clearer it becomes to me that it is a corpse beyond any hope of resuscitation. The Dark Side, through the disgruntled faction, have captured it and Krotona is now in reality the capital of the enemy. It is the fulcrum they are using in the Section. It is a breeding place for malcontents and the longer it lingers the more of them we shall have. The few lecturers who remain there are members of the organized faction that is determined to keep up the contention in the Section. They intend to do with this administration what they did with yours –– distort every fact, misinterpret every motive, and arouse every possible suspicion. The atmosphere of the place is saturated with the idle prattle of loafers and reeks with the vicious gossip of slanderers. On the moral side Krotona is dead. What of the material side? I am most fully convinced that it is equally hopeless. The only possible way to make it self-sustaining
5 would be to put up more buildings to rent. But why should we strengthen the fort of the Dark Forces, and why should so useful a man as Hall be tied to the thing? It is a losing proposition. By June the money that was obtained by increasing the mortgage will be gone. The members will never put any more money into it. To again increase the mortgage is unthinkable and would raise a storm. I believe that the only sane thing is to sell it just as soon as it is possible. I know the difficulty of letting go of a pet project for I have owned a couple of magazines that failed. I kept on hoping against hope, but only to find finally that it would have been better to have abandoned them earlier. When the facts are against us it is absolutely of no use to hold out against them. In my judgment the sooner Krotona is sold the better, while the longer it is postponed the less will be realized from it and the more of a failure it will therefore be. Of course if the E.S. wishes to retain something either of property or proceeds that would surely be quite right but need not affect the main issue. I intend to write Mrs. Besant on the subject as soon as I can talk with all the Trustees, for she will probably like to know the opinion of the administration. When the letter is written I will send you a copy. With a thousand good wishes for a pleasant sojourn in Australia and a happy time in India, I am Yours most cordially L.W. Rogers
The next day, Rogers composed his letter to Mrs. Besant at Adyar, and had it approved by the Board of Trustees.
Sep 19 1920
Dear Mrs. Besant: In making decisions about the future of Krotona you may desire to know what the present administration thinks of the matter. We can all see more clearly now than we could a few months ago what is best to do, and the present Trustees are a unit on the subject. Our opinion is that Krotona should be passed to the ownership of the American Section and sold, the proceeds being then invested in government bonds and the annual interest used to sustain the young lecturers and field workers who are now coming into the work, or for such other theosophical activity as the Section may determine.
6 We believe that instead of serving any useful purpose for Theosophy, Krotona is now a hindrance to the work in the American Section. It has become literally the rebel capital from which an organized faction, captained by a half dozen irreconcilables, are issuing orders to their followers throughout the Section. As for its relationship to the public, it serves no other purpose than any other local lodge would serve. The mortgage was increased to $40,000 in order to pay the operating losses and it is only by the use of the money thus secured that the expenses are now being met. That surplus will be exhausted by the end of the fiscal year. Unless the place be sold another increase of the mortgage will then be necessary. The lightly constructed buildings are rapidly deteriorating. Apparently the only way in which Krotona can be made self- sustaining would be be erecting more houses to be leased to tenants, and we feel that it would be absurd for the American Section to give its attention to the realty and hotel business. Krotona, even as it stands now, is absorbing the energies that should be given to the upbuilding of the Section. Mr. George H. Hall, vice-president of the Section, is one of our most valuable field workers, but his time is now being given exclusively to managing Krotona. There are other reasons for our position but we need not trouble you with details. We feel that Krotona is a white elephant that should be sold; that it is now only a hindrance to the work and that all our energies should be directed toward the field instead of toward an abandoned headquarters. Most faithfully yours L.W. Rogers
In 1919, the concept of having a University of Theosophy was a great step. But it had many difficulties. It should be clearly understood that the proposed University plan set forth at Krotona, April 17th, 1920, had no official connection with the American Section. It was a plan conceived by Walter Ashley Smith Colter and was put forward by him on his individual responsibility. B.P. Wadia, Marie Russak-Hotchener, Dr. Frederick Finch Strong, Frank Riley, Augustus F. Knudsen and others of Krotona spoke briefly on the subject. Neither the Krotona Institute nor the American Section T.S. assumed any financial or other responsibility in the matter. L.W. Rogers wrote his views about a theosophical university in the following letter.
7 June 9 1920
Mr. W.A.S. Colter Krotona
Dear Mr. Colter:- Replying to your request for a frank expression of opinion on your proposed plan to start a theosophical university, let me say that I agree that only through perfect candor can the situation be made clear and each of us see the course he should take. You have a right to know fully what every officer of the Section thinks of your proposed project. First, broadly speaking, I believe that all theosophical work should be encouraged and that none of us have a right to take a hostile attitude toward the work of another. If he cannot see with him that it will be successful, he should at least put no obstacle in his way. But on the other hand if in his judgment the project is not sound he should not be expected to be a hypocrite and endorse a thing he does not believe in only because otherwise he may be said to be failing to cooperate in a theosophical enterprise. If we are to put aside our judgment and endorse every project because it is theosophical we would soon be in a hopeless tangle of failures. Hardly a week goes by that some new plan of theosophical work of some sort is not submitted for endorsement - plans to attract public attention to theosophy, plans to interest professional men, plans to reach the churches, plans to create various bureaus, plans to write theosophical plays and novels, plans to get Theosophy to the school children, plans to distribute all kinds of literature, plans to reach the public through moving pictures, etc., etc. Some of them are sound but the majority are based chiefly on an enthusiasm that arises from a lack of experience. It is obvious that because a thing is simply a theosophical project is not a good reason for endorsing it. It must be not only theosophical but it must have a reasonable chance of success. It must be probably, instead of merely, possible that it will prove an economical investment of time and energy. If, after examination, a plan does not in my judgment pass these tests I would be false to myself and to the office I hold if I endorsed it. Also, I would do you ill service if I did not give you my honest opinion. You will remember that in my short speech at the first meeting you called to consider the university plan, I said that no doubt the time would come when there would be a theosophical university, but
8 that it was somewhere in the unknown future. The whole question is one of judging when the time has arrived. There was a time for starting the Theosophical Society. If it had been started a quarter or a half century earlier it would have failed for lack of support. Has the time come for a theosophical university? I do not think so, for the following reasons: First, we are still in the pioneer days of theosophical infancy. Our philosophy is of very slow growth. In forty-five years we have a membership of about eight thousand people. There is no reason aside from pure enthusiasm to expect any phenomenal growth in the future. A theosophical university must draw its support from that membership and from those outside it who are at least interested in the philosophy. They are widely scattered over the nation and constitute an almost infinitesimal fraction of the population. We have proved again and again that in a very progressive community we cannot, by the most attractive advertising, get out even a tenth of one per cent of the people; and no matter how much the advertising is increased the audience does not grow. The people simply are not interested. It is clear then that any success you may have in getting funds from a few people will not make a theosophical university. If even a Rockefeller should endow it, there remains two things without which it will fail - students and teachers. In the American Section there is a remarkable dearth of young people. Our members seem to have very few children. Few of those who do have them are able to give them any other education than the public schools furnish. My experience convinces me that the few families who can send their children away to be educated want to send them to some university with a great name. As for teachers, they must be first-class or the enterprise will not prosper. Of course, successful professional teachers can always be brought from the universities, but the whole basis of our modern education is materialistic and antagonistic to our philosophy. Unless a teacher is at heart a Theosophist he will be of little real service in a theosophical university. If teaching does not rest on honest belief it is worthless. We could hire brilliant lawyers to lecture on Theosophy, but they would not win coverts to our philosophy. Have we members with university degrees who can teach in such a university and who will be willing to do it - members with the rare qualifications of successful teachers? I do not pretend to know, but I have seen no evidence of it. If the teachers are not themselves university graduates (and they should be much more than that), then
9 the institution certainly could not honestly call itself a university. The extent to which such a school will be in competition with the remarkably well equipped colleges and universities of the country should not be overlooked. It must draw patronage because it is distinctively theosophical. How, to exactly what extent, can I teach differently than any other college? I confess that I do not see how its teaching on mathematics or astronomy or geology, or electrical science, or engineering, or in fact anything except philosophy, can differ substantially from the teaching elsewhere. In my opinion, the young men of even the most progressive minds will continue to go to Harvard and Yale and Cornell for their education and get the philosophical side from our literature. I myself would not send my sons to an institution simply because it was theosophical. It would have to offer them the splendid facilities for a thorough education that other institutions offer or I would send them elsewhere and see to it that they got the philosophical side otherwise. There is no argument so strong as experience. You doubtless know of Mrs. Besant’s experiment with the Central Hindu College. Even with her corps of exceptionally able English teachers and under her wise guidance she could not win in a country that is a hundred times less materialistic than American, and the college passed out of theosophical control. Your idea that you can draw on the Christian Scientists, the New Thought people, and the Spiritualists does not seem to me to be well founded. There is no denomination in the world more narrow, orthodox and intolerant of all other beliefs than Christian Science. They would have nothing whatever to do with it. From New Thought you could expect about the same degree of attention that they now give to our philosophy when it is brought to their attention, which is a respectful hearing, but there is very slow growth towards it. Spiritualists you would certainly attract by a study of phenomena, but they would have no interest beyond that and would lose that interest if you did not make psychic phenomena a chief feature. My chief reason then for thinking that such a university would not succeed is that the theosophical movement has not yet reached the state of its evolution in which there are people enough who would patronize such a school to make it a success. Because there are classes studying here now is no indication that a university is in demand. The people attending them are in the class because they were already here and it is a useful thing for them. But how many of them, if they were not here, would abandon their work and make
10 a long journey for that purpose? In twenty or thirty years from now when we have a large membership and the whole country is saturated with the theosophical idea there will be some chance of success with such a venture. I imagine such a school will arrive when enough of a demand for it comes from a considerable number of students, and not because it is offered to the country. This is my sincere belief about the matter, but of course I may be mistaken. If you think my premises are not sound, then the only way to determine who is right is to try it and see. If I am right you will not be very long in finding it out. If I am wrong nobody will applaud your success more vigorously than I. But since I do not believe that you will be successful I cannot consistently take any part in it nor in any way encourage people to invest in what I do not believe will succeed. As to your using the Krotona estate, I have nothing to do with that unless and until it passes to Section ownership. For the present I am interested only in protecting what might be called the equity of the American Section in Krotona represented by the money the members have contributed to it. Please understand that I have not the slightest doubt of your energy and your business ability. I do not doubt that you can get a number of people deeply interested in the enterprise. My lack of faith rests solely on my belief that the demand for such an institution is not yet sufficient to enable it to live. With kindest regards, I am Most cordially yours, L.W.Rogers
We do not know the details of the letter Miss Poutz received from C. Jinarajadasa in London with regard to further interest of founding a sort of theosophical institution of higher learning. Whatever its contents were, she must have felt exceedingly grateful that George Hall agreed to answer it, in her stead.
Oct 12 1920
Dear Mr. Jinarajadasa, Miss Poutz has shown me your letter and asked me to reply. As I understand it, an Occult School is a personal thing. It depends absolutely upon its Head. It has no other excuse for existence except the willingness of the Head to admit members and to teach and help them. No person who understands an Occult School in this sense, could honestly or conscientiously join such
11 a school unless he had perfect and unreserved confidence in its Head. If the E.S. is an Occult School, and I believe it is, then it is the Master’s school. Because it is spread all over the world and He cannot, in this particular case, deal with its members personally on the Physical Plane, he has appointed an Outer Head to represent Him. He takes all the responsibility for this appointment. It is His business and none other’s. It would be absurd for me or any other member to even question such appointment and remain a member of the school. Likewise the Outer Head must take the responsibility of appointing her representatives thru-out the world. If she makes a mistake and appoints an unworthy representative, she is responsible to her Superior, the Inner Head, and not to me or any other member. Therefore I would no more think of questioning any appointment she has made or may make, than I would of criticizing the Master Himself. So far as I am able to judge, we do not have in the American Section anyone with higher ideals or greater spiritual insight than Mr. Warrington. I have been a Discipline Secretary under him for about five years. I have been intimately associated with him in both Krotona and Section affairs the past year. I know of no facts of either character or action that would incline me to criticize him as my superior officer in the E.S. Cordially and sincerely yours, George Hall
While Warrington is in Australia, George Hall keeps him informed about happings at Krotona.
Oct 12 1920
Dear Mr. Warrington, At last I have my figures for the month of September and have been able to get out reports for you and Mrs. Besant. I am sending the reports to her today and enclose copy of my letter to her for your information. I shall also send copy of the reports to Mr. Rogers at once, as I feel sure his attitude in this mater is based on the opinion that Krotona is a hopeless proposition financially. Unfortunately I fear I myself am to blame for the information on which Mr. Rogers
12 has probably based his decision. All that I have had to tell him heretofore was based on the statement of March 31st, and when he left here, I had no definite or accurate figures as to the results of the changes I was then in the process of making. I regret that under the present circumstances, two of our most valued members of the Krotona Board should also be members of the T.S. Board. Perhaps he T.S. Board will modify its position in regard to Krotona when the change in its financial condition is made known to them. In addition to the financial reports enclosed herewith, I have other matters to mention that will probably interest you. Mr. Adsit of Superior, a very good friend of mine, has moved here and taken the West wing of the Ternary. He is helping me with my work and is of great value to me. Mrs. Galgier, at the head of the Cafeteria department, is exceedingly efficient. We have very regular help, very harmonious in their relations with each other. They are better paid than ever before. The conditions in the kitchen are very clean and sanitary. The food is of greater variety and better cooked and served than ever before. The prices are not higher, and in most cases are lower, than in down town places where they buy in quantity and serve thousands daily. Mr. Kuntz is doing fine with the Krotona gardens. He takes great interest in his work. Dr. Horner is running the store very satisfactorily and co-operates with Mrs. Galgier in a very fine way. Mrs. Sumu has taken the place of the high priced Japanese help in the housekeeping department. She is very efficient and promises to be permanent. The roofs have been repaired at a minimum of expense to carry us thru this season, but will have to be renewed by next year. The rock is on hand for the roads. I could not contract this work at reasonable cost, and we will do it ourselves. I have been unable so far to get a fair offer for any of the land you suggested we should sell, except that Mrs. Knudsen will give $5000 for the lot next her house. I hope to sell all three to her and Mr. Knudsen when he returns. As you will see by the reports, I strongly urge the sale of the Ternary, and pending your decision about that, I think it would be most unwise to sell other parts of the estate, if it could be done, except the front lots above referred to. The Ternary building will need extensive repairs by next year; new roofs and walls refinished, besides minor things. The upkeep of the Ternary grounds is a very expensive proposition. At present, we can only take care of the garden in front of the house. All of the operating profit is being made by Krotona asTernary and Villa rents do not more than take care of operating costs, exclusive of the
13 care of the grounds and the extra ordinary repairs necessary every few years. Of course, and you probably know it without my saying so, I urge the sale of the Ternary purely on business grounds. If Mr. Colter’s University project should materialize as a big success, and if Krotona is to be used for that purpose under some arrangement of lease or sale or gift, we might be justified in keeping all our land. All my arguments and opinions are based on the supposition that we have to make our way financially, and that we have to free ourselves from the T.S. As we are now doing, Krotona can be maintained without outside financial aid for a length of time dependent upon any changes in conditions that may take place. Favourable changes would lengthen the time and unfavorable ones would shorten it. If conditions remain practically stationary, we can keep going another year or more, dependent on the extent to which we have to use our surplus funds for extensive repairs next year. Colter is doing fine with the organization of his courses. I will forward you a syllabus as soon as printed. His success is assured if he gets students to attend the classes. Financially he is bearing all the burden himself at present, but expects to get large financial aid as soon as he gets things running. He is looking outside the T.S. for this help. Whether he can get it or not yet remains for him to demonstrate. He is meeting a great deal of opposition and annoyance from the same few that attacked you, and later Rogers. Their only excuse, so far as I can see, was that he would not let them run the University while he paid the bills. When their diction went to the length where he had to remove them from the faculty, they turned on him and are trying to disaffect other members of the faculty. It is a question in my mind as to what extent the Krotona Board ought to ignore activities of tenants who use the place as a headquarters from which to attack the American Section and every other constructive enterprise connected with Krotona. If we consider the people involved and our personal relation to them as E.S. brothers, we have done rightly perhaps. But if we consider the welfare of the T.S. and our duty as Trustees of Krotona, are we not making a great mistake, and thus partaking negatively of the karma of this destructive activity? I miss your counsel in matters of this kind. However, if matters come to a pass where action is necessary, we will consider carefully and then act firmly and definitely. On the whole, I feel that you can feel well satisfied with the way things are going with us here. I hope the information I am sending
14 with this, will help you in the problem you have to consider when you get to Adyar. With sincere good wishes from both Mrs. Hall and myself, I remain ever, Most cordially yours, George Hall
Colter is meeting much opposition from the antiadministration forces, particularly Alice Evans, Foster Bailey, Sheppard, the Hotcheners and Dr. Strong. He reported that they cannot publicly attack the T.S. and at the same time be connected with this university, causing Colter to dismiss them. Because, since they circulated their correspondence with the proposed teachers, they succeeded in disaffecting all but the outside college professors hired. Dr. Riley was particularly abusive in resigning and almost caused the withdrawal of Dr. Marvin. It was only with greatest effort that Colter succeeded in holding the remnants of his organization together. The opposition began at once to build up two classes at the Rev. Charles Hampton house. One of these was the expansion of Mrs. McFarland’s healing group meeting in the old chapel with Dr. Kramer as teacher along astrological lines. By Oct 12 this class became so large and caused so much confusion with the university classes, that Colter under Clause 7 of his contract with Krotona demanded its suppression. George, trying to work with him and keep peace, had the healing group removed from the Krotona grounds. Other classes in The Secret Doctrine were held by Alice Evans in her own rooms. This Krotona could not stop, but they did remove ads and notices from their bulletin board.
Nov 1 1920
Dear Mrs. Besant, I am not exactly in accord with the majority of the Trustees of the American Section, T.S. on Krotona. When the Krotona Board of Trustees last spring, acting under the lash of Mr. Wadia, adopted a resolution favoring the transfer of Krotona to the Section, I voted no. I hold to the same judgement today. It is not true that Krotona was established as a Section enterprise and it is not true that anyone was misled into believing that the Section owned Krotona. On the contrary, it has always been known by everyone that the Section neither owned nor controlled Krotona. In my judgement, Krotona would not have been founded, could
15 not have been, under Sectional ownership. Krotona was established by the E.S. members, as an E.S. educational center, and it should continue as such. In my judgement, it would be a positive wrong to transfer Krotona to the Section, a wrong to the ideal and purpose of Krotona, a wrong to those who founded it, and I include everyone who gave money and services, and a wrong to the Section and the cause of Theosophy. And I make bold to urge upon you my judgement that Krotona has not failed, that it is needed today as ever, and that it can and should be rededicated to its original purpose and ideals. I did say in the Krotona Board at the time of the adoption of the resolution mentioned above, and I have often said the same thing to Mr. Rogers, that if Krotona is transferred to the Section, then as soon thereafter as possible, it should be sold and those who contributed money to its founding should be given the opportunity to receive in money the amounts they contributed, and the residue, if any, should be used for propaganda purposes. On the matter of making Krotona self-sustaining, I have no great concern. If the commercial aspect is to dominate, it will be difficult to make Krotona self-sustaining; but if Krotona canbe re-dedicated and consecrated to the original purposes and ideals of its founding, it will receive all the support required. There are thousands of members who will give generously of their substance to the ideal Krotona, who resent its commercialization. I advise that we put an end to wobbling about Krotona, and that we sincerely return to the effort to make it worthy of the name you gave it in the early days, “Masters’ Land.” Sincerely Carlos S. Hardy
Frank Gerard editor of The Ojai [newspaper], interviewed Annie Besant. An account of her responses was found among Warrington’s papers.
I gave her the message from Brotherhood Lodge and she seemed quite delighted, asking me to thank the members very much. She then plunged in right away to talking of the American Section, telling me that she was being deluged with letters and cables from various members. With a droll smile she said, “Do you know, I have been simply smothered with letters, half of which make Wadia out to be the very devil himself, while the other half would have me believe he is a most angelic sort of person.” “But”,
16 she went on to say, “I really cannot do anything in the matter until I see Mr. Warrington.” And then she told me that she held him in the highest esteem and that she could not see how she could possibly make any decisions until he reached Adyar. She said it was unfortunate that he was being delayed in Australia as she expects to leave for England either in February or March and so may miss seeing him. I gather from other sources that Messrs. Wadia and Kundsen have been trying to urge her to take some sort of measures along the lines of their wishes, but that she is firm in her intention to wait for A.P.W. She says that it is her wish to interfere as little as possible with Sectional matters. She feels that the very existence of the T.S. depends on its allowing each Section to be autonomous, with little interference from her. On the questions of the property at Krotona she will, of course, be the one to decide what shall be done; but in all other matters she will be guided absolutely by the wishes of the American Section. She then passed on to talk of the proxy system and especially in its relation to the T.S. She is very perturbed to think that the American Section has a system whereby the heads of the E.S. in the Section have virtually all the power at convention. She says that to try to run a democratic society like ours by an autocracy within it will be disastrous and quite contrary to the purpose and intention of the E.S. I think she will have some suggestions to make on this subject as she seems to feel very strongly that our present system is wrong. I told her that the one thing that seemed to me of importance is all the troubles at the American Convention was just this control by the E.S. and she agreed that it was a dangerous condition and one that she will not allow. She feels that for any member to give a general or open proxy to any one is a mistake. She says it would not be so bad to give a proxy to someone to vote for you on a certain matter, but to give it to him to vote on any question that may come up is a mistake and one that will always lead to trouble. As she says - it amounts to giving the control of the Convention into the hands of the few and this is undemocratic. In discussing the Krotona question she asked me what I thought about it and I told her that seeing that Krotona seemed to be a continual bone of contention, taking up the time of every Convention with its squabbles, I personally thought it would be a good plan to dispense with it as the American Adyar. She immediately retorted, “Ah, but you see it was never intended, by me at any rate, that Krotona should be anything else than an E.S.
17 headquarters for America. I fully realize that its situation, for one thing, makes it an inconvenient place for business headquarters, and I think the move to Chicago is a good one, although here I cannot commit myself until I have gone into the matter further. It would certainly seem that Chicago, being so central and so many of the members living in the eastern portion of the country, it is a good thing to have the Sectional offices there.” She then returned to the statement that in such matters it is the wishes of the Section that must govern, she herself having no desire to dictate in any way. I think she will later recommend that Krotona be used simply as an E.S. spot, although what she will have to say regarding the question of selling some of the land, I do not know. She referred next to the general question of T.S. policies and said that it must continually be kept in mind that we are a democratic institution and that whatever groups of people sought to dictate a policy or limit an activity must keep this in view. She instanced the trouble we had last year over the Church. She felt that the people at Krotona were quite justified in objecting to the Church activities being made a part of the T.S. activities within Krotona itself, and she said that she felt the Church people were at fault in the matter. On the other hand she said that the attempt on the part of the objectors to introduce a resolution forbidding ordained members of the Church to hold office in the T.S. was quite out of order and contrary to the principles of the Society. She said further that on looking hastily over the list of resolutions passed by this year’s Convention she had noticed one that she would have to look into further, as she gathered from her first reading of it that it, too, was contrary to the policy of the Society. I do not remember the resolution, but it seems from what she told me that it gives the Board of Trustees power to dismiss from membership in the Section members who offend in some way or other. She did not go into details, saying simply that she intended to go further into it when she had time. End of interview.
The following is the resolution to which she referred, but it was not passed by the Convention; it was referred to the Board of Trustees with the recommendation that they find some solution short of the penalty of expulsion. This motion to refer to the Board was adopted. M.S.R. [Maisie Rogers]
“BE IT RESOLVED: That the by-laws shall be so amended that any member of the American Section who is guilty of the offense
18 of repeated slander may be brought to trial before the National Convention and, if found guilty, may be expelled from the American Section.”
In later years, Warrington made the following comments regarding the Krotona Board of Trustees:
I think it of the utmost importance from my own standpoint to give my impressions of the purpose of Dr. Besant in 1929 when she discussed the acceptance of the present by-laws for the government of Krotona. I believe most earnestly that it was her purpose to relinquish the previously held authority of the Outer Head to determine the fate of Krotona as a physical property. It was her intention that it be an E.S. Center in America, and to safeguard it so that it would serve that particular purpose. It seems to me that in approving these new by-laws, she most emphatically did not intend that her successor would have “Rights” over Krotona, as a physical property equal to the condition of outright ownership - which was the state of affairs before the adoption of these new by-laws. She intended the Trustees to safeguard the property and to perpetuate themselves, by electing people as vacancies occur, who would be sure to fulfill that purpose. There is, however, another fact, which makes even stronger the conviction I hold, and that is the change in the by-laws to which she consented - which makes membership on the Krotona Board as not dependent on membership in the E.S. Without that particular point, there would be no real protection even in the new by-laws for Krotona as a property, for reasons which need not be outlined. With that important clause it makes it possible for the Trustees of Krotona to function in accordance with their own sincere ideas as to the best way of conserving the control of that property. (By that clause she deprived her successors of the right to absolute control of Krotona.) It becomes highly important, therefore, for the present Trustees, to be exceedingly careful as to the election of new Trustees. If they agree with the above, it becomes their duty to carefully discuss with any prospective Trustee, the real fundamentals involved in the management of this very valuable property - with the purpose that it never be put into jeopardy by possibilities which can be easily visualized and which might dissipate its value.
19 Leadbeater assisted Wedgwood at the consecration of Irving S. Cooper as Bishop of the L.C.C. in 1919. At this time, Cooper resigned as a National Lecturer of the American Section of the Theosophical Society, as he felt it unwise for a Bishop of the L.C.C. to hold a prominent office in the T.S. On Nov 13, Krotona received a cable from Mrs. Besant, “Please expel none pending decision.” That was due to the fact, that the Krotona Trustees asked all tenants that were involved in the activities against the university, to vacate premises rented from Krotona. This gave Mrs. Besant the responsibility of quieting the situation by her cable, and relieving the pressure for Krotona Trustees. Mrs. Besant has had little time to consider any problem except those of India, but she will respond shortly after things cool down a bit before she rushes into premature decisions. Most likely she will discuss the matter with Warrington when she arrives in Australia. The Krotona Lodge supported the opposition to the university classes in every way they could, even to the extent of starting competitive activities in Hollywood under the pretense of T.S. propaganda. They also opened one lodge meeting a month to the public. Around November 15, the opening of the new University of Theosophy began its new era in modern education with its first term of three months. Besides a faculty of theosophical teachers of national standing and reputation, a number of prominent college professors from other Southern California educational institutions have been engaged as special lecturers. Among these are: Ernest C. Moore, Ph.D., L.L.D., director, University of California; C.H. Marvin, M.A., Ph.D., assistant director University of California; James Main Dixon, A.M., L.H.D., F.R.S.E.; Ralph T. Flewelling, S.T.B., Ph.D., and Georgia Fink, all of University of Southern California; Benjamin Stelter, A.J., Ph.D. and Mabel C. Jackson, A.B., of the University of California; Harlan C. Hines, M.A., Ph.D., and Madeline Veverka, Pd. M., S.Sc., of Los Angeles City Schools. Irving S. Cooper, a member of the Theosophical Society and at the same time a practicing clergyman of the Liberal Catholic Church, felt that it was time for him to make a clear statement of his position regarding the Society and the church in the following letter to Mr. L. W. Rogers.
20 Jan 11 1921 Mr. L.W. Rogers, National President American Section, Theosophical Society
Dear L.W. Rogers I have just been informed that Mr. Lazenby is touring the Lodges making the statement that Mrs. Besant, C.W. Leadbeater, J.I. Wedgwood and I are being used by the Jesuits. This wild accusation, as you know, is not only absolutely untrue, but it is so grotesque that one wonders if any of the members have accepted it seriously. I should think that the members on hearing such a brilliantly tinted romance would burst into roars of laughter, slap the gentleman on the back, saying, “Try again, old chap, you’ve pinned the donkey’s tail in the wrong place.” Surely the members do not forget so easily that I have worked for the Theosophical Society for seventeen years, and have lectured for the Lodges as a National Lecturer since 1908. They ought to know me well enough by this time to trust my word when I say emphatically that the Liberal Catholic Church is not connected in any way, either secretly, privately, unofficially or officially, with the Roman Catholic Church, the Jesuits, or any other Society, Organization or Church. How many times must the statement be repeated that the Liberal Catholic Church is exactly what it appears to be - a legitimate and earnest effort to bring the light of the Ancient Wisdom to Christianity. For years we theosophists have talked about doing this very thing; now, when some of us have stopped talking and got to work, there is a great stir, a wagging of suspicious heads, with many unbrotherly tales told under the breath. I am not trying to capture the Society in the interest of the church, but I am openly asking those theosophists who would like to help Christianity to help me in this work. But at the same time I am also stating that I see no reason why my brother theosophists, who are not particularly interested in Christianity, should turn aside from their present work in the Society to help in what the church is doing. They have already found their work and are happy in it; it would be a mistake for them to leave it. All I ask of those who are not interested in the work of the church is that they be fair-minded as to my motives, and that they try to be at least as sympathetic as they would be towards any other movement which seeks the welfare of humanity. I have nothing to conceal; there is nothing of which I am
21 ashamed. I am proud of the Liberal Catholic Church; I know its enormous possibilities for doing good; I rejoice that I have been given such a splendid opportunity for service. This is the primary reason that wherever I go to do public work I shall go openly as a Bishop, instead of trying to hide my position and work as some of the Lodges seemingly desire me to do. While giving theosophical lectures I shall try to avoid mentioning the church; while giving church addresses I shall try to avoid mentioning the Theosophical Society. This will help, I think, to keep the two organizations separate in the public mind, as they are in fact. By the way, I hope none of the members has believed as true the statement published by a certain gentleman in the east that I lecture before the Theosophical Society in robes and vestments! Vestments are used only in a church service, not otherwise. Many of the members, I find, are becoming weary of the ceaseless slander which has drenched our unfortunate Section during the last two or three years. They long for the good old days when the members were not always suspicious of one another’s motives, did not listen to prejudiced suppositions, and distorted half-truths regarding our leaders and fellow-workers. They are beginning to see that such criticism and personal defamation does not mend and heal, but only rends and destroys. No one escapes; practically every member who has ever risen to public notice has had his reputation befouled in this way. Many of the members are of the opinion that it is high time to stop all this wasted effort, to cleanse the Society so that we shall not be ashamed and afraid to bring new members into it, and to resume with redoubled efforts the glorious work of giving Theosophy to the people. If, whenever someone started to tell us some tale about another, we stopped him gently, with a smile and said, “It may be very true, a really terrible thing, but I don’t want to listen. I have enough to do to get back to brotherhood - and to work - than to listen to gossip about another. Besides, too, when a brother is in trouble, our first duty is to shield and to help him, not to rend him.” If we adopted that attitude, if we took up as our rallying call, Back to Brotherhood, slander would soon die, lies would cease to circulate, the Society could once more claim to be a nucleus of universal Brotherhood, and the work of the Masters would go forward with power and efficiency. Cordially yours, Irving S. Cooper
22 Is it possible to be aware of the extent to which the false things we hear of others unconsciously colors our thinking about them? Warrington is pleased with George Hall’s work and tells him about sailing in the harbor.
Jan 13 1921
My dear George, I have read very carefully all the papers which you kindly enclosed with your interesting letter of December 1st, and I have pleasure in saying that I agree with all that has been done by you and the Board of Trustees. I do not feel, however, that Mrs. Besant will adhere to the position taken by her in the telegram. She evidently has not had time to think the matter over carefully and independently of Wadia’s mind. Mr. Leadbeater and I have written her our views, but you must not bring his name into any of this controversy. Just say I have written her. My greatest hope is that the insurgents may not become so wild as to throw the entire Krotona problem into the courts. Maybe if the Baileys had been put off this might have happened. Time and the old god NECESSITY will settle their case. Some day soon, no doubt, somebody is going to get tired of paying the bills and they will have to get out and do some decent hustling for a living. You have furnished me with material in this last correspondence which will enable me to put the justice of your position to Mrs. Besant more strongly than I have yet been able to do. Everybody writes very highly of your work. That’s good. I knew it would be so. Just keep a cool head and a warm heart and I am sure all will be well. It is in situations like this that the Master finds out what’s in us. Sometime take a dip into Emerson. He is a great old chap for uniting the pairs of opposites in life for us - but I guess you don’t get much time for reading, poor fellow! Bishop Leadbeater is now spending a few weeks at a near-by seaside cottage, and so I have a bit more time to write “back home.” He seems to be in splendid health - about as far from “senile decay” as anybody that I know. He is hearty, genial and joyous, and it is a great uplift to be even near him. He has the finest group of young students around him you ever saw. I am good friends with them all and some of us have many good times together. I have taken some of them out sailing twice, and they are keen about learning to manage a boat. Being an old sailor myself I have been just as keen to show them how it is done. This is a wonderful harbor for sailing
23 and every Saturday there is a big yacht race, but I don’t propose to get into that. One of the things that have helped me a great deal since I came here is a course of treatment by a Biochemist. He feeds you with the tissue salt that the body needs. This is done with powders that look like the usual homeopathic powders. I think that theosophists often burn up more phosphorus than they assimilate and so get over nervous. For them his feeding with the specific salts that the body needs is a bonanza. You might be interested to look into the system some time. There are many practitioners in America. My best of good wishes to you and Mrs. Hall, and my grateful thanks for all you both are doing in these trying times. Sincerely, A.P. Warrington
Theosophical Association of New York Jan 13 1921
Dear Miss Poutz, Since our recent correspondence I have thought a good deal about the difference in point of view which there seems to be regarding certain very fundamental spiritual questions. It is a deeper matter than you believe for it is not primarily a misunderstanding but a divergent viewpoint on certain fundamental, spiritual propositions. I regret that I cannot agree to or approve of certain of the teachings which have been enunciated in our American Division E.S. Under the circumstances it therefore has seemed best for me to follow the recommendation of Mr. Jinarajadasa and transfer to Dr. van Hook’s Group. Will you therefore accept this as my resignation from the American Division and take the necessary steps by the issuance of a certificate of transfer, or whatever maybe necessary to permit me to present my credentials to Dr. van Hook? Please accept the expression of my most sincere regard and my hope that our friendship may not diminish or alter through my action in thus following what seems to be my dharma. Yours very sincerely, Ernest S. Suffern
George Hall’s wife, Grace, writes at length to Warrington about the university classes.
24 Jan 16 1921
Dear Mr. Warrington, Miss Poutz thinks that you might like to hear about the work of the university, and as my work as Registrar keeps me very well informed about the classes perhaps I can tell you more about it than any one else. I do not consider that the work is altogether a success. The attendance is not large, about 47 bonafide registrations. By that I mean the people who really attend the classes, and either paid for their registrations or were given them for some reason. In addition to the registered attendants, there is a varying number of people who attend single classes, paying the entrance fee at the door each time they come. The individual classes have an attendance of from 7 to 40 people. The only very large class is one in Astrology, conducted by Llewellyn George, a T.S. member formerly from Portland. The other large classes, such as Mr. Cooper’s, have an attendance of from 25 to 30, while the usual classes in Theosophy have from 7 to 10, sometimes a few more. Mr. Colter insists that the university idea is a great success, and puts up a very good front about it all. In reality, we are not doing any real university work. The classes are conducted in practically the same way as were the former Institute classes, with no entrance examinations, no written examinations, no standard for passing, and no real study is required. When I have talked to him about building up the morale of the university, and holding the classes up to a certain standard, he says we must do nothing that will drive the people out of the classes, as he thinks they would not come if they were expected to work as students in a university should work. As a university, I consider this a failure; as an Institute, I think he has a very good group of courses, with an attendance that is not very large. So far as Mr. Colter is concerned personally, he has succeeded in antagonizing all of the people who have started in to work with him. He is most difficult to work with. He is never satisfied, but is constantly driving his teachers for one reason or another, and continually getting into arguments about non-essentials. Working with him is anything but a pleasure, and it is almost impossible to keep friendly with him. His friendship for the Krotona Board and its supporters is wholly assumed because for the moment it benefits him to take that stand. I know this for a certainty, because he told me one day when angry that he would get Mrs. Besant to dissolve the
25 present Board and make a new one (of which he hopes and expects to be the head!) It is hard to give you an idea of the psychology of this thing in writing, because it has developed gradually, and has been shown out in numerous actions and in conversations which we have had. The first intimation I had that he was not square in his dealings was soon after I undertook the work of Registrar, which I took up because he said he simply must have help, and had no place to turn to get it. I am enclosing two blue slips, used in advertising the classes. Mr. Hall prepared these at Mr. Colter’s request, to hand out at the Sunday lectures. When Mr. Colter saw the first one, he objected very strenuously, and in a most unpleasant way, to the use of the name Krotona on the slip, saying that he wasn’t going to spend good money advertising Krotona; that he had done all that he contracted to do when he advertised his classes under the name “Krotona Preparatory Institute of the University of Theosophy,” and that he didn’t intend to waste any more money printing the name Krotona unnecessarily; and that the name didn’t do him any good, anyway. You will notice that he does not use it in the address, but uses the street number instead. So the name does not appear on the second leaflet except in the heading. From that time on I realized that he had no real feeling of friendship for the place or the people. His next action was taken after the Board did not remove Mr. Bailey and Mrs. Evans from the place because of Mrs. Besant’s cable. After much arguing and angry discussion, in which he said that he wouldn’t be bound by what any old lady did who was 15,000 miles away, he wrote to Mr. Hall demanding that his rent for the use of Krotona grounds and buildings be greatly reduced (to almost nothing) as a recompense for the damage he had sustained because of their failure to keep their contract with him. He had found by this time that his classes were not drawing the great crowds which I think he had hoped for, and really was looking for some way to reduce his expenses. The clause in the contract on which he based this action was the one in which Krotona offered to co-operate with him to the fullest extent. As a matter of fact, he had no legal grounds for his demand, as he found out when he got some “legal advice.” Mr. Hall finally came to a satisfactory adjustment with him on this point, without admitting that the Board owed him any damage. His rent has been reduced and he has the use only of the Science Hall, instead of controlling both halls all of the time except Lodge nights, Thursday nights and Sundays. Mr. Hall will probably
26 write you all of the detail of this, so I mention it only to show you his attitude. In the discussion about these things he became very angry, and threatened to have the Board dismissed by Mrs. Besant, and says that in another year things will be different. He also threatened to oppose Mr. Rogers, and said it would just make another enemy to add to those already fighting the Krotona Board and the T.S. Administration, etc., etc. I am quite sure that his idea is to make Mrs. Besant think that his university has been a great success, and that he has been forced to conduct the work under a great handicap and at much personal expense owing to the attitude of the Krotona Board; and that he should be permitted to control Krotona himself, and use it to further his idea of a university. He both wants and expects her to give Krotona over to him, and is now planning methods by which he can make her think that he should be put in charge here to conduct the educational work. He talks some of going over to Adyar, to present his case to her. It is not at all possible that he may drop the work here temporarily and go over there, and I am not putting it any too strongly when I say that he fully expects to come back with Krotona in his pocket. With both his and Mr. Knudsen’s expectations running along the same line, to say nothing of others who would not refuse the responsibility if it were thrust upon them. I wonder where poor Krotona is going to end!! I think he may already have written her on this subject, and he is both clever and crooked enough to make out a good case for himself. The university has run for just 8 weeks as I write this. There are four weeks more in the first term, then will follow one week vacation, and a second term of 14 weeks. We have sent you the Bulletin issued at the beginning, which I hope you have received. Reference to it will help you to understand the next point in my sorry tale. The argument about the rent came up after the first four weeks were over, when he could see that the attendance at the classes was not large enough to justify the use of the lecture hall for any of them, and was an open question during most of December and the first days of January. Late in December I took up with him the question of preparing the advertising for the second term, and the matter of teachers for some of the classes. Only five of the classes listed under the Department of Theosophy have been given this term. These are Theosophy 3, 4, 5, 6, and 7. Mr. Cooper is giving Mrs. Rogers’ class, and Mr. Hall is giving M. Nelson’s. Mr. Colter’s
27 plan was to repeat these classes in the second term, but both Mr. Cooper and Miss Sommer are going away and will not be able to give their classes. Mr. Hall was substituting only, and does not have the time to undertake this work regularly, so does not wish to repeat his work. When Mr. Colter asked Miss Poutz if she would repeat her class, she mentioned to him that she would be going away later in the year, and that if she were asked questions about Sectional trouble while gone, she would answer them, and so for that reason it might be best if she did not give her class. He said that that would violate the neutrality stand which he had taken, and therefore it would be best if she did not teach during the second term. After a few days he wrote her a letter to that effect. So that leaves only myself, so far, as a teacher of a theosophical class for next term. There will also be no History classes, as one of them was Miss Sommer’s class, and Gladys Jewett, who was to have given the other one, is not very well, and has had to give up many of her activities. The class in Religion 3, with Mr. Cooper’s name attached, was not given at all. All of this cuts down the work for the second term very much. When Mr. Colter understood this, he saw that he must find more teachers for the theosophical classes somewhere. So his letter to Miss Poutz was really part of a deep-laid plan to get them. He said that the “Bolshevists” as he calls them, would see that he treats both sides alike, and he expected that it would make him friends among them. He told me after writing the letter to Miss Poutz, that it paved the way for the next step. He did not say what that step was, but I had already guessed it. He turned back to the Bolshevists and invited some of them to take classes. So far, none have accepted, but it is too soon yet to see what will happen. He says that the question of neutrality is merely one of interpretation, and he interprets it that the University is not involved so long as the teachers do not talk politics in their classes. This is quite different from his earlier stand. With this interpretation of his own policy of neutrality, he intends to ask help of them to build up the classes, excepting only that he will not ask Dr. Strong, Mr. and Mrs. Hotchener and Dr. Riley. His reason for this is sure of being refused because of the rather abrupt (to say the least) way in which he dismissed them at first. Mrs. Evans and Mr. Bailey have gone to New York temporarily. They have not given up their rooms at Krotona, and Dr. Sheppard expects to go out on a lecture tour very soon, so there are not many whom he can ask to take classes. Even by using all the available material, he is going to have a hard time to build up a good group
28 of classes for the second term. His original contract with Krotona called for him to keep the classes going for six months, but in the new agreement which was reached when the rent was adjusted, this clause was omitted, so the way is clear for him to abandon the classes at the end of this term if he wishes to do so. I can’t just tell what is in his mind at present. He isn’t quite so frank with me as he used to be! I think I have told you enough to show that his attitude towards the Krotona Board is very unfriendly. When he was angry at various times, he has made very wild and threatening remarks about them, individually and collectively, and it is quite obvious that he thinks that he should have Krotona to use for the University work, without any cost, and under his absolute control. And he surely intends to reach Mrs. Besant with some project that will induce her to give him Krotona. It is not only with the Theosophical teachers that Mr. Colter does not agree. He insisted that Dr. Marvin abandon the Seminar class, after five week trial, because it was not going as he thought it should, and in its place conduct a general assembly, which would act as a boosting class and a feeder to all of the others. So Dr. Marvin has been giving such a class since the first of January. So far there have been about 20 people present each time. I asked Dr. Marvin the first time that I saw him after the abandonment of the Seminar, if he had been satisfied with its work, and he said he had been, quite, and he seemed to regret the fact that it had been given up. He does not appear to have the same enthusiasm for the work with which he started, and my impression is that he resents the interference, and comes now only as a matter or fulfilling his contract. This has proved to be a very long letter, but we want you to understand in a general way how things are going. In your letter to Mr. Hall, which he received a few days ago, you mention the University work, and especially this personal aspect of it, so I am giving you some of the facts concerning it. I think you will find that not one of us will be willing to undertake any new work with Mr. Colter, after this experience, with the probable exception of Scott Lewis, and he has not contacted Mr. Colter in the same way that the rest of us have. I think as an ideal, a Theosophical University might be worked towards; but the starting this year was premature, and the calling of the work done “University” work is wholly misleading. If you will look at the Bulletin, you will see that it says that all credits given will be Institute credits, and that is just what we have been having,
29 an Institute. I am enclosing one of the letterheads of the original “University Organization Committee,” so that you may note its personnel. The only one of those mentioned there that is working with Mr. Colter now is Dr. Marvin. I think I should explain, lest you think I have deserted Miss Poutz in the E.S. office, that it was with her consent that I undertook the work of Registrar, and I give only a part of my time to it. There is less to be done now for the University, since the classes are organized, so I have more and more time for the E.S. office. No doubt other people who write to you, will tell you about the other aspects of Krotona and the life here, so I won’t write more. We miss you very much, especially your wider view of things, but are glad that you are having such a splendid opportunity to be near Mr. Leadbeater, and know that you will gain much from it. I think George intends to write you soon about the business affairs here. Of course you know that this letter is for you personally, and that I have written more freely to you than I would if I thought others were to see it. If there is anything special that you would like me to write about, for any one else to see, I would do that rather than have you use this present letter for that purpose. We send you warm greetings and good wishes. Sincerely yours, Grace Hall Registrar for Colter
Jan 21 1921
Dear Mr. Warrington, We were certainly glad to get your good letter of December 28th a few days ago. A little encouragement was needed just about now. We have no direct word from Mrs. Besant to date, either in reply to my report of last Sept. or in explanation of her cable of November 13th. I sometimes wonder if she gets our letters personally. Mrs. Besant is dealing with world problems and world forces of vital importance for the welfare of the whole race, and I can’t understand why she should be burdened with such a comparatively petty matter as the business administration of Krotona. When you consider that this property in its present condition is not well-sited for a rooming house business; that the income-producing part of the estate must carry a most disproportionate load of unimproved real estate; that the attitude of most of the people we have to deal
30 with is not only unreasonable and impractical but even antagonistic and quarrelsome; that two items of overhead expense alone, taxes and interest, are over $420.00 per month; it is enough of a handicap without adding restrictions of a serious nature in the control of the property. The situation is very hard, particularly in the case of the Gillespies who have now become intolerable. I hope the facts can soon be placed before Mrs. Besant and that she will recall her cable. Our policy of patient endurance and willing waiting the course of events under the most irritating and aggravating circumstances I have ever seen, together with what we have been able to accomplish under all these handicaps in maintaining the estate financially and without an explosion, surely entitles us to that much consideration and trust. Personally I can’t stand any amount of abuse and criticism, as I don’t care what these people may say or think, but my feeling of duty and responsibility officially makes my present position a heavy burden and care. Regarding Thompson, he is causing us no trouble. He seems to have interested some capitalist in his toys and is making his usual plans running into the millions of dollars. I agree with you about him, but if Krotona is to be sold, that will be the easiest way to dispose of him. If his present plans succeed even in a small way, he will be leaving voluntarily. I hope the old saying that all things come to him who waits, is true. We have certainly done a lot of waiting. Regarding the Evans-Bailey matter, the word “legal” as used by me in my letter to you of December 1st, may have been misleading. The Colter lease was not a legal obligation on which to take such action. No question of breaking our contract was raised by Colter until he received my letter of November 29th. This letter was sent by order of the Board and as an act of courtesy and to make it of record, but proved to be a technical error as Colter immediately took advantage of it to claim breach of contract and to demand reduction of rent. Further discussion of the Colter deal is enclosed herewith. As to the future of Krotona, whatever the final decision may be, two things seem to me obvious. (1) The American Section as such has no proprietary interest in or control over Krotona, legally or morally. (2) If Krotona has any moral or legal obligation to any one, it is to the donors as individuals and not as members of the T.S. It follows from this, that if the decision recognizes such an obligation, then all donors who are known or who are interested, must have an opportunity to consent to the disposition of the property decided
31 upon, or receive back their money. And the decision must provide for the return of such funds as may be demanded by dissatisfied donors. I would like to know if the letter I wrote you October 13th, and addressed to you at Adyar was ever forwarded to you at Sydney. Also have you received a copy of Hanchett’s “blue book?” We are all happy that you have the wonderful opportunity of being with Mr. Leadbeater and we send you our best wishes. Very sincerely yours, George Hall
Jan 22 1921
Dear Mr. Suffern, Your letter was just received. I quite agree with you that the differences between us go far beyond mere Section policies and are based upon fundamental spiritual conceptions. Therefore, though we regret losing you from our Division, we can only grant you the transfer you request. Please show this to Dr. van Hook as an official notification that you are a First Degree member in good standing, Esoteric School, Raja Yoga Discipline. Date of Pledge, July 12, 1918. Of course, our friendship will not be diminished, for we are both following the Inner Guidance. Ever cordially yours, Marie Poutz 7
Be aware, that the following 10 letters are of another subject matter, and follow in chronological order. On Jan 31, Foster Bailey asked to be transferred to Dr. van Hook’s Group. On Feb. 7, Marie Poutz responds to Foster that he had signed the “Conditions of Membership” on Dec. 20, 1919 and became a fully admitted Hearer on June 16, 1920. Francis G. Hanchett received from Isabel B. Holbrook her statements that are under criticism.
32 January 24, 1921 Kanasa City
My dear Mr. Hanchett: In reply to your request, I am setting forth the information, formerly furnished you verbally, leading to your statements that are under criticism. The facts given are a part of my own experience. On taking over the T.S. Headship, Mr. Warrington made Mr. Fritz Kunz Assistant General Secretary. I went, soon after, to Krotona to do the editorial work. Through close association, I knew at first hand the excellence of Mr. Kunz’s service, his personal faithfulness and what I considered his rare discrimination in act and speech. It was, therefore, with much surprise that, just prior to the 1913 Convention, I learned privately from Mr. Warrington that he wished to make a change in the Assistant General Secretary’s office; that he wished to relieve himself of the dominance which he claimed that officer had acquired and therefore he planned not to appoint, following the Convention, an Assistant General Secretary but an Assistant to the General Secretary; and he asked if I would accept that post. Not concurring in his judgment nor approving the plan outlined as best for the work, after discussion, Mr. Warrington agreed on my request to reconsider and to communicate with me as to it later. This he did not do, and the next information I had wasa telegram sent by Mr. Warrington from Chicago to Mr. Kunz and read in Krotona Lodge. In substance, it made known that the T.S. Office was to be taken over by Miss Holbrook; that Mr. Cooper was to be at Krotona and would include in his duties those of editor; and (though I cannot remember the exact wording) Mr. Kunz was asked to act as assistant to Mr. Cooper. Very shortly after this, a cable brought Mr. Kunz offer of the Principalship of Colombo College in Ceylon, and he left immediately for India without awaiting Mr. Warrington’s return from Chicago. I carried on what I could of the work of the two departments until both Mr. Cooper and Mr. Warrington were at Krotona; the former and myself talked over the work and then together we waited upon Mr. Warrington, with the result that Mr. Cooper was made Assistant General Secretary, and I continued my duties as Editor. See The Messenger for October and December, 1913. But my
33 appointment as Assistant to the General Secretary was not made known through The Messenger nor the change in Mr. Kunz’s official status, so you will have to add to what was printed these ‘en camera’ facts which I have rehearsed. I have always believed that, had Mr. Kunz been more fairly sustained in the office he was ably filling, he would not at that time have left the service of the American Section. Respectfully yours, Isabel B. Holborook
February 3 1921 Theosophical Association of New York
Dear Mrs. Welton, [Mrs. Emilie B. Welton] For some time past rumors have been reaching me tending to indicate, what has been definitely said to me, that you have told members of our Society that Dr. van Hook’s E.S. Division is not under Mrs. Besant, or is otherwise not regarded in the same favorable way as the American E.S. Division under Mr. Warrington. Knowing your tendency for exactness I have hesitated to credit these stories, but have been forced to the conclusion that perhaps you have circulated such statements under a misapprehension of the facts, and I shall be glad to know if such be the case. Such statements are absolutely false, and not only are they false, but Mr. Jinarajadasa has told me orally and in writing that he ranks Dr. van Hook’s Division in every way as high as Mr. Warrington’s, and that he would recommend that all members of the American Division who are not satisfied with the nature of the instructions or their relations within that Division and who wish to transfer to Dr. van Hook, should do so. I tell you this so that, if you have been misinformed, you may be able to see that all who have received such an erroneous impression from you are promptly advised of the facts. If, as sometimes happens, the reports which have reached me are incorrect and unfounded, I know that you will excuse my writing you to correct a possible error. Yours very sincerely, Ernest S. Suffern
February 11 1921
Dear Miss Poutz, I have communicated with the members mentioned in your
34 letter and hope to receive them next Sunday. I am told that Mrs. Balkeland has gone to Colorado on a visit, and Mrs. Sinclair is acting Warden. In this connection I think you should know that Mrs. Sinclair has had her name restored to the 1400 Petition and presumably is opposing the administration and enclose a letter from Mr. Suffern re transference to Dr. van Hook’s Group. Mr.Suffern as well as Mrs. Green have transferred. Are there any other New York E.S. members who have done so? Is it not a recent innovation to allow members from all parts of the country to join Dr. van Hook? The significance is of course clear. An effort to create anew Division. As a matter of fact I have not talked at all about Dr. van Hook, and when I have been asked for information I have said that I understood Dr. van Hook recognized Mrs. Besant as his E.S. Head, that his Group was not included in our Division and members could not belong to both. The letters enclosed need not be returned. There is much turmoil here at present in view of the approaching election for National President. The news from Australia is most encouraging. Do you wish to have Mrs. Leman’s essay accepted, or returned for further work and her time extended? Will soon write again. All good wishes, Ever yours, E.B. Welton
Alice A. Evans also wrote to Miss Poutz on February 1, to join Dr. van Hook’s Group. By February 7, Miss Poutz granted a demit from the American Division E.S.T. in which Alice Evans joined the E.S. on June 14, 1920. Marie sent back her duplicate key, and said that she may retain her E.S. papers, but should Dr. van Hook not accept her, and should she still wish to leave the American Division, she would then have to return her E.S. papers. This statement shows that she did not steal or keep her E.S. papers, since Marie said she could keep them until she leaves the Division. Which she did, according to the records. The Committee of 1400 was organized Friday, August 13, 1920 with the following objects: First: Government. To establish genuine self-government in the American Section T.S., based on the true democracy of the Theosophical Society as established by Colonel Olcott and Madame Blavatsky and as advocated by Mrs. Besant.
35 Second: Education. To acquaint the members with the problems, which confront the Section, presenting for their consideration all questions of importance to its welfare. Third: Work. To stimulate the membership to active and effective effort in theosophical work, both local and Section-wide. The Committee of 1400, complained that a longer advance notice of the election was not given. The substance of a telegram, sent on February 3, 1921, was printed along with Rogers’ reply in the March 1921 Messenger:
L.W. Rogers 645 Wrightwood Ave., Chicago
Greatly regret your action in issuing nomination blanks / would not have opposed special election this year if proper notice given but no announcement has been made nor opportunity given to announce independent candidates in Messenger / am advised present election illegal / respectfully request you recall nomination ballots if you desire an election / proceed after notice in legal manner / kindly reply. Ernest S. Suffern
Feb 7 1921 Chicago,
Dear Mr. Suffern: Your telegram arrived yesterday in my absence. I note carefully your various objections to the issuance of notices of nominations of candidates for the office of National President and will call your attention to the following facts: The By-laws of the American Section provide that at any time in January or February, of an election year, the lodges shall, either at a regular or special meeting, nominate by ballot candidates for the election in the following May, and that the National Secretary shall furnish the blanks necessary, together with notices for holding such election. There is no time or date specified for issuing notices and the great latitude allowed for the simple matter of nominating a candidate - two months - is evidently to give abundance of time for just such a train of events as has this year preceded the mailing of the notices. These circumstances are as follows: When I returned from England I found the Trustees evenly divided in opinion on the point of whether the election should come this year or next. The opinions of the Judiciary Committee were then
36 immediately called for. Two of them promptly responded, but Mr. Hanchett, representing the “Committee of 1400,” kept us waiting a full week. Please note the fact that this delay was no fault of ours. At the first opportunity thereafter of a meeting of the Trustees who alone could determine what should be done, a decision was reached and within twenty-four hours the notices were en route to the Lodges. You will see from this that it was not humanly possible to have moved in the matter more rapidly. Let us now consider two pertinent points, the legal and the commonsense aspects of the matter. Legally, you certainly have no ground for complaint since your own attorney has recorded his opinion that an election should be held this year. The Board of Trustees accepted his view as against those of the other two members of the Judiciary Committee. It is a point of much interest that those who wrote the By-laws agree with your attorney that an election is due in 1921. The two facts together ought to satisfy you on the legal side. As to the commonsense of the thing, you surely have no ground for complaint. Your “Committee of 1400” has all along insisted that there should be an election in 1921, and if you were not ready to act it is your own fault. You cannot say that you were taken by surprise in a matter which you have been discussing for several months, not merely as probable but as to which you have taken the ground that it could not be legally avoided. Therefore you should long ago have had your candidate selected, besides, you still had a month after the notices reached you. There is nothing to do but name a candidate and you have had several months to make up your minds about it. If you were not ready to act promptly that is no fault of the administration. As to announcing candidates in The Messenger, that is no part of the By-laws requirements. It is merely a privilege of which any person can avail himself and, anticipating the election which the “Committee of 1400” have declared must come this year, you could have done that at any time since the Convention. As the matter stands, no names have been announced in the forthcoming Messenger. It contains nothing whatever about the election except the bare announcement of the decision of the Board of Trustees and the blank official ballot. Of course I cannot comply with your remarkable request to withdraw the nominating ballot. Legally it is impossible and practically it is undesirable. It is clearly essential to the welfare of the Section that the members be permitted to express themselves at the polls. Your “Committee of 1400” has refused to be bound by
37 the decisions of the Chicago Convention, adopted, not by a mere majority vote, but by a two-thirds majority, and has put out a great deal of printed matter against the Administration. If you have faith in your cause you should have the courage of your convictions and be willing now to go to the country on the issues you have raised and not seek to find some pretext for avoiding the verdict of the Section. Yours cordially, L.W. Rogers. 1
Members of the “Committee of 1400” continually expressed their interest for a change in the administration of the American Section. Foster Bailey, from his New York office, Room 1302, 132 Broadway, wrote a letter to the members of the Theosophical Society.
Feb 5 1921
Dear Fellow-member This is a personal letter to you written in the interest of genuine self-government of the American Section. The Administration has called for nominations for the office of National President. It was in their hands to determine whether an election should be held this year. The calling of a snap election in an “off year”, politically speaking, without notice in The Messenger, thereby cutting off every member’s right to be announced as a candidate, is, in my opinion, the most startling piece of political manipulation we have yet seen in the American Section. If Mr. Rogers can succeed in getting 60% of the total nominations, he is thereby elected without further action. Mr. Rogers increases his chances of election very materially by giving as little notice as possible and no opportunity for discussion and announcement in The Messenger. I would remind the members that the lodge meeting at which nominations will be recorded does not need to be held until the last day of February, and that members at large have only to get their votes to Headquarters by March 10th. There is therefore no occasion to hurry. The Committee of 1400 will make every effort to provide the members of the American Section with such information as is necessary for intelligent voting. Mr. Ernest S. Suffern, a member of the Central Committee of the Committee of 1400, is preparing
38 an appeal to the members based upon the complete stenographic report of the last convention and the statements by Mr. Rogers in The Messenger. The appeal shows clearly the absolute necessity for a change in administration control. At great expense and effort this appeal is being completed and published at once, and I am anxious that all members of the Section should carefully consider the situation and should delay action until they have had an opportunity of reading Mr. Suffern’s appeal. I therefore urge members to move for a delay in calling the lodge meetings at which nominations are recorded. Sincerely & fraternally, Foster Bailey
Feb 10 1921
Dear Sir Miss Spooner informs me you have given your tent to Dr. Sheppard. If this is correct, are we to understand that you have given up your ground lease on which the tent stands? We don’t want to charge you rent after date on which you release the ground. Miss Spooner also says Dr. Sheppard wishes to rent the tent to Miss Hill. We cannot of course allow anyone to sub-lease at Krotona under the present conditions, but if the property you own or did own, has been transferred, and I have that verified by you in writing, I should endeavor to find a way to accommodate both Dr. Sheppard and Miss Hill. An early reply will accommodate the parties concerned, Very truly yours, General Manager George H. Hall
Feb 17 1921
Dear Mr. Hall Thank you for your letter of Feb. 10th regarding my tent. I have not sold or given away my tent and do not wish at present to give it up. I am therefore satisfied to continue to pay the ground rent of $2 at least until I am certain that I shall not be in California this summer. Meanwhile I have informed Dr. Sheppard that he could have the tent for his use or for the use of Miss Spooner and also I am willing that he should make whatever arrangements are agreeable
39 to himself and yourself for letting Miss Hill occupy the tent. I did not expect to receive any remuneration from either Dr. Sheppard or Miss Spooner but if Miss Hill took the tent on a more permanent basis I expect to be advised and to arrange matters with you. I am sorry that you have been caused trouble. Inasmuch as Dr. Sheppard is not at Krotona at the present moment (at least I am so informed) I shall be glad to O.K. any arrangement you may care to make with Miss Hill in accordance with the above paragraph. Yours fraternally, Foster Bailey
Mrs. L.H. Baekeland has also joined Dr. van Hook’s Group because she had lost the link with Krotona without which she could not continue as a Warden. She writes to Miss Poutz that in all the E.S. literature, there is one point which seems absolutely essential for true occult advancements and that is that unity, love, harmony, reverence to the Leaders shall permeate the group: …Unless there is perfect trust, there cannot be the perfect flow of love and power. We had all those qualities until the day politics began to permeate the E.S. Certain indirect appeals before Conventions, and the Bulletin which followed, departed from that lofty attitude and our group began to discuss the pro and con of the case. From high authority we learned that we had two divisions in Mrs. Besant’s American E.S.T., and when General Members decided to join Dr. van Hook’s Division, the advisibility to keep the group together under his leadership was discussed amongst the members. I decided to have a conference with the Dr., and when I told my group of my decision, every member present but one chose to keep our group together to uphold harmony and peace, to eliminate politics and we will endeavor to forget the troubles of Krotona…
Feb 18 1921
My dear Irving, (Cooper) Your inquiry about Krotona just received and my hint on the same subject sent to you in a recent mail must have crossed at sea, and the thought must have come to us at about the same time. Wadia once said that 90% of Mrs. Besant’s decision on the Krotona controversy would be made up of Warrington’s opinion. I don’t know how true that may turn out to be, but I do know that I
40 feel the responsibility of a correct opinion in this matter. Krotona was not started as a T.S. activity, per se. It was rather intended as an E.S. centre where certain problems could be wrought out for the good of theosophists and Theosophy. But in a special sense I have regarded Krotona as a centre for the Lord Maitreya and if my own personal wish could govern it would be that Krotona should be His and therefore the logical centre from which radiated all His special activities. It is said that when He came before, he had no place to lay His head. This time I wished that He might have His own place not only for His sacred head, but for all His movements also. With this in mind one would naturally say that Krotona would be the logical home for all those movements which have been mentioned in The Disciple as concerned with His coming. But if human nature is still too petty for close contacts in daily living, and the advocates of the same general ideal cannot tolerate differences of method among themselves, then the most important of the activities should be given the preference and the place somewhat reserved for Him and His Disciples and Their lesser, though direct, aides, as a homing place. The immediate need at Krotona is to get the place free from debt and this now can only be done by selling off some of the land. The alternative is to lease portions of the land so as to make the income as certain as the outgo and as much larger as possible. We therefore have got to sell or lease surplus land to somebody at sometime, and it would be far more sensible to choose the lessees or purchasers from among those movements that are trying to do something to pave the way for His coming. I think I should like the E.S. to have the Ternary property. After that I care very little how the property is utilized by any of the movements working for Him that might wish permanently to locate there, just so they find themselves prepared to pay a reasonable annual sum for the use of the land. Naturally the most of the leases would have to run for a long term and should contain a clause that if the lessee should be in position to apply for the conversion of his leasehold into a freehold he should have the right to do so under terms and conditions mutually agreed upon. Under a policy of this kind I think we might well let the heathen rage, as if the land belongs to the E.S. it will have a just right to use it for those purposes which it is urging upon its devoted members. In any case it would have a right to sell or lease to anyone it chose to deal with and nobody but a fool or a knave could challenge that right.
41 One great advantage of a leasehold to the lessee is that he does not have to put part of his money into the land, but may use all of it in improvements, and wait until he gets in better financial condition to make the purchase. Of the Movements in Preparation there is the Star (The Order of the Star in the East). There seems to be little hope that it will branch out and do real propaganda work that would require a headquarters such as a portion of Krotona, especially under existing conditions of its headship. As to Co-Masonry, that has its own headquarters, and yet there should be an exceptional lodge at Krotona that could admit certain special ones and not be bound by the limitations of the man who is limiting the movement, all over the country, yes, and some women too! Anyway this may not be immediately important. The Educational work is already going on and the site it uses is near enough to be constructively a part of Krotona. The Theosophical Society has shown that it prefers tobe headquartered in Chicago, and there is really no need for a lodge at Krotona. It were better to have lodges down in the city where access is easier by the people. I am not sure but that the Institute would do better in the city also, with night schools for those who have to work by day, with only a summer or winter session of brief duration for those who can spare a few weeks off time for recreational improvement. I am afraid the ideal community spoken of in The Disciple is a long way off. Krotona has shown that the spirit of Brotherhood in theosophists is rather rudimentary for daring experiments like that. But a centre for the demonstration of future methods of healing is practical and necessary and I think that that can be encompassed on the Ternary Hill (Eucalyptus). It would seem, therefore, that of all the movements under consideration, the church with the very vital energy that we know lies behind and within it, and the great future it promises to have in giving Theosophy to the masses, is the most important and that the E.S. might well deal with it as a possible purchaser or lessee upon conditions not prohibitive to its immature exchequer. The above are just some thoughts I have set down to help clarify the situation. They will at least open the discussion with you, and should be considered in connection with the letter I recently wrote to you wherein I suggestively inquired if the site at the head of Vista del Mar Ave. would not suit you. With ten thousand dollars you
42 could build a little chapel there that would answer your purpose for very many years, and you would have all the other near by structures available for renting as you might need them. As all that I have said is in the nature of suggestions to bring out a mutual discussion, it might be well for you to have a talk with Miss Poutz and George Hall, Mr. Hardy and Mr. Holland, and indeed with any of the members of the Krotona Board you may wish to see, and then write me more fully in the matter. Of course Rob, Mary and Maysie, although not on the Board always have helpful thoughts, and their nonofficial status would make their views interesting. In any case, if you should make me a definite proposition for submission to Mrs. Besant, please first show it to Mr. Hall, so that he may accompany it with his own views, especially with reference to the financial problem that he is carrying for us, and doing it well. I expect to be here when your reply comes but I do not know how soon after that I may go to Adyar, but feel I could cable something to you within a reasonable time. Indeed, if you could submit a lease proposition that Mr. Hall and the Board could approve, if I also approved, I could cable you the word: “Approved” I am sure very soon. I hope I have covered the ground for you, and I shall await your response with keen interest. Ever heartily, A.P. Warrington P.S. Rushed at the last moment / my time is taken by something else / I cannot write the letter to you I wished. Study the principles of the within letter please, and see if you do not agree. If Krotona could do only one thing now, work one pointedly for the Coming and to give Him a Headquarters when He comes / would not that stir the young blood in question? By the time He came we could have that Besant Gardens auditorium I hope. If you and Cooper can get together don’t let him go in too strong. Better begin with a church site and some storage rooms and an office. He’s apt to wish to leap. Give my love to your dear wife and say how helpful her letter is, and that I shall reply. I am swamped with correspondence. Heartly A.P.W.
Mrs. L. H. Baekeland sends out a letter to all her associates on March 3, 1921:
43 Dear Associates, During the past weeks, several members of our First Degree Group have left it in order to join Dr. Weller van Hook’s E.S. Division. Exactly like Mr. Warrington in Krotona, Dr. van Hook of Chicago works directly with Mrs. Besant and Adyar and has an independent E.S. Division in the U.S. Furthermore, I understand that Dr. van Hook being an Initiate, he is in direct contact with his Master. I went to see him last Sunday in Chicago, and I have joined his Section, and will remain Warden of the New York Group, under his direction. If you wish to remain with Mr. Warrington and Miss Poutz, you will probably be transferred to Mrs. Welton’s Sunday morning Group. If however you wish to follow the rest of this Group, I will notify Dr. van Hook, and you will receive instructions through his channel. The essential point is that our Group be unified, harmonious, at peace with all its members, kindly let me know your decision and believe me Fraternally Liline Baekeland Warden
Mrs. Baekeland receives a reply to her letter:
March 5 1921
Dear Mrs. Baekeland, There can be but one answer to your letter received today. That, as I entered the E.S. school under the authority of Mr. Warrington and Miss Poutz in the American section - and as I have received no notice that Mrs. Besant has withdrawn her appointment to Miss Poutz, to transfer it to Dr. van Hook, I should consider it a personal case of disloyalty to the Masters (as a breach in all that Brotherhood stands for) - a disloyalty to Mrs. Besant in ignoring her appointed officer, and a breach toward Miss Poutz who has stood as a real Theosophical brother before us all. Were Dr. van Hook an “Initiate”, I am sure he would not break up the E.S. proper into sections at this particular moment. To me, the E.S. stands for Self-abregation - and co-operation, and it is with distress and dearest disappointment that the disrupting sentiment that has run thru the T.S. should now dare to enter the
44 Inner School. Mine is not blind following of any “personality”, - but, the following of the conviction of my Real Self. I thank you for your previous courtesy in forwarding me the E.S. papers, as head of my particular Discipline, and I regret that all this has occurred. I shall be glad to enter Mrs. Welton’s Sunday group, and my only regret is that what is so clearly “The Truth”, is not perceived by us all. There can be no growth, save thru “constructive criticism”, and co-operation. I have the honor to sign, Fraternally yours, Sarah Camille Tenney
Still echoes of the storm led Alice and Foster Bailey to a more progressive side, that was to organize an “Arcane School,” with emphasis on the Inner Government of the world. Mary Bailey, President of the Lucis Trust, in a letter to Frances Adams Moore at Meditation Mount, dated April 5 1976, stated that “There is, of course, no esoteric section of the Arcane School, and never has been, in the sense that such a section was developed in the Theosophical Society and still of course exists. “The only thing that occurs to me is that when the work ofthe antahkarana was first introduced as the ‘Fourth Degree,’ these sets were referred to as esoteric sets and the idea of an esoteric section may then have somehow suggested itself.” 7
Be aware that the following letters are the continuing sequence from page 32.
Feb 28 1921
Dear Mr. Bailey I have your letter of the 17th inst., and on further investigation, it appears that you do not own the tent you occupied when here, but that this tent is the one we used to have near the old administration building, and that you merely paid the cost of moving it to its present location.
45 Its also appears that I misunderstood Miss Spooner as to your having given the tent to Dr. Sheppard, since both you and he state you only offered him the use of the tent during your absence. It would seem to me that your occupancy of the tent since Aug. 1919, at the nominal rent of $3.00 and $2.00 would be ample compensation to you for any expense you may have incurred in moving and fixing up the tent. I therefore feel, that in fairness to Krotona, you should pay $6.00 per month rent hereafter. If you are willing that Miss Hill should occupy the tent, as I gather from your letter you are, and as Dr. Sheppard says he also is willing for Miss Hill to have it, I suggest we bill it to Miss Hill at $6.00 per month, and let her pay us instead of you. I wish you could furnish me with a copy of the minutes of the old operating committee as matters are continually coming up requiring reference to the former management. Right now, two matters require reference to these minutes at once, and I can find no records on file here. What was the deal made with Mr. van Vliet for connection with our sewer line? And what was the agreement with Dr. Anderson about rent? I am sorry that I have to trouble you this way, but an early reply will be greatly appreciated. Particularly I would like to clear up the confusion as to ownership of the tent, since your letter speaks of it as belonging to you, and all evidence I have in the matter shows we own it and furnished the lumber used in fixing it up and that you only paid cost of moving and establishing it in its present condition. Very truly yours, George H. Hall
Mar 9 1921
Dear Mr. Hall I have your letter of February 28th and note your claim that I do not own the tent which I occupied at Krotona. In this you are quite in error. I purchased the tent from an awning company in Los Angeles and erected it at Krotona, with the consent of the proper authorities, at my own expense. In the erection I used a portion of some of the wooden frame work which was formerly part of the two tents near the Administration building. These tents were being destroyed and the wood broken up for kindling. I employed Mr. Gardner at my expense to save the frame part of one of the tents and to rebuild and enlarge it for my own use. No additional expense
46 was put upon Krotona and the most that could possibly be said was that a very small quantity of firewood, which might have been used in the fireplace at the Cafeteria, was converted to another use. If you feel that this constitutes any justifiable claim on behalf of Krotona against me, kindly send me a bill. I have not available the records of the minutes to which you refer. Mr. Warrington has the originals in his files, and I suggest that you communicate with him. The matter of the sewer was fully incorporated and is familiar to Mr. Kramer, as also is the matter of Dr. Anderson. Dr. Anderson was to pay no rent but was to vacate on proper notice. Sincerely, Foster Bailey
The result of all of the above back and forth communications was that George Hall did not make any “claims” regarding the ownership of the tent, other than to reconcile the conflicting information between Mr. Kramer and Bailey. George made a final decision that Kramer was mistaken and he took the words of Bailey as he stated them. John A. Roine, contractor and builder, worked on many repairs at Krotona over the years. His office was located at 2130 Vista del Mar, Hollywood, California. In the same location was another Krotona resident Mildred Olson, 2151 Vista del Mar. The following letter was written on stationary bearing the letterhead; Committee of Fourteen Hundred and with it came a paperbound booklet of 123 pages, documenting the committee’s complaint against the Warrington/Rogers administration. The book contained numerous quotes and resolutions from the 1920 issues of The Messenger, with few dates provided.
Feb 18 1921 To the Members of the American Section, Theosophical Society Friends, I am sending you herewith the promised Appeal by Mr. Ernest S. Suffern. This Appeal will be of use to all the members in this Section. It is particularly intended for those who have not had an opportunity to know the facts and who seek to know the true conditions within our Section, in order that they may lend their support to the furtherance of the welfare of the Section. The present election situation is specifically dealt with on pages 112 to 121 inclusive. See also page 71.
47 This Appeal has been issued on faith. In the confidence that the members of our Section desire to know the truth and will lend their support to such a sincere presentation of many essential facts, I have arranged for its general distribution. To the extent that this work is of value and importance to you, will you not show your recognition, and contribute towards the fund, necessarily large, required for the dissemination of this Appeal? Fraternally yours, Foster Bailey
Between February 3rd and 9th, an Appeal to The Members of The Theosophical Society for Administrative Reform took place. One result of the unrest in the American Section was that in some places the agitation was acute and persistent. Those who thought it better to quietly withdraw than, by remaining to give the impression that they silently approved the state of affairs, formed new lodges. So great was the dissatisfaction with the course of the Krotona lodge that the withdrawing members formed Besant Lodge, which met on the same night at Krotona and had nearly eighty members. During this time, administrative policy was that no personal differences between members should be discussed in The Messenger. The educational side of Krotona still grew, as it presentedTheosophy in a new and inspiring role, showing a virile and practical power in the working world. C. Jinarajadasa wrote that it might be possible for Mrs. Besant to pay a very brief visit to the U.S. She was leaving Bombay for England on June 4th, and after the Paris Congress, she thought she might possibly get over to New York for a week before returning to India by August. She would not be on a lecture tour, but to meet such of the members as can be there to receive her advice as to the work in the U.S.A. Warrington, being in Sydney, with Leadbeater, was in training according to the records, we do not know which degree, but we do know that Warrington was put on Probation Dec 24, 1921. Probation is the first turning from worldly desire, and discriminating between the transitory and the eternal. Perhaps, Warrington’s training would enable him to be of greater assistance to Krishnaji during the “Process” he would undergo in Ojai 1924. He wrote a letter to Betsey Jewett, National Secretary, especially for the readers of The Messenger.
48 Sydney Feb 21 1921 Mrs. Betsey Jewett, National Secretary
Dear Mrs. Jewett Before I left America, I had understood from Mr. Rogers that he would like to have a letter from me now and again for The Messenger, and your recent note reminds me of my delinquency, for I have as yet sent nothing to him. So here goes! Perhaps the first thing I should say is that if the many friends who are so kindly writing to me do not receive replies I hope they will generously realize how very much I am behind with my correspondence. As I look at the pile before me, I can see that I shall not be able to answer one-third of it in time for the next steamship sailing, even though I have done scarcely anything else for days and have postponed engagements hoping to get as much done as possible in the few days that remain. I shall always be more than glad to hear from all who are good enough to write, but I cannot be sure that I shall be able always to reply, for after all I am supposed to be resting. Americans, who are accustomed to such swift and continual mail service at home, find it a bit odd to have to look forward to practically only one mail in a month or six weeks. And just now we, in Australia, are fortunate to have that, for the harbor is at present exhibiting a picture the truth of which is hard to realize. Almost everywhere that one looks - in Neutral Bay, Double Bay, Rose Bay and near midstream, one sees large oceangoing steamships at anchor where they have been lying idle for weeks - all tied up because of the general strike of stewards. When one realizes the thousands that are thus thrown out of employment; the large accumulation of shipments that lie awaiting transportation; the productive output in many lines arrested, and the very great cost of it all in numberless directions, one begins to form opinions as to the morality of the strike as a weapon for securing justice, especially with the memory of the great coal miners’ strike in American still fresh in mind. I had not expected to remain in Sydney for more than a month or six weeks when I came, but afterwards decided that it would be wise not to hasten my departure. Since then I have received a letter from an American friend sojourning to India urging me not to think of coming to India until I become thoroughly rested and shall have developed sufficient physical well-being to withstand the difficult Indian climate. As a matter of fact my most serious business in life for a short time will be just that kind of physical effort, for
49 I must make sure those future twenty to thirty hard working years I have promised to myself in the cause we so much love. For this my present opportunity is invaluable. Therefore I shall doubtless remain in Sydney for some months ere I tackle the much talked of Indian climate. Meanwhile I shall continue to be in touch with my Chief who has the right to call me to her whenever she so wills. This explanation is due to the American Fs. T.S. who may have expected that I should go straight to India. I am sure that the great majority of the American members would like to hear something of Bishop Leadbeater, and I cannot sum up my impressions more clearly than I did at the reception given to Bishop Cooper and myself as the arriving and departing guests, and that was, that although I had not seen him for over fifteen years he had seemed to have grown fifteen years younger rather than older since I saw him last, so radiantly happy was he and so universally friendly was he with everyone. Although I have never been willing to take second place with anyone in my admiration of him, yet I could see a decided change in him during those years, showing an expanded benignity and a very much closer touch with people in general. Since I came I have seen him in the intimacy of his home, with at times a half dozen or more young people of both sexes working hard under his immediate direction on some piece of work to be done. I have seen him at an all-day picnic, surrounded by a large group of friends; I have seen him on a long walk where we had to climb over a wide stretch of rocks along the seashore; I have seen him standing at receptions smiling and chatting with every one who approached him during the evening; I have seen him going back and forth to two church services every Sunday and to the various church festival services in midweek, always either celebrating or preaching; I have seen him every Thursday evening training the choir in church songs and afterwards answering questions for three-quarters of an hour; I have seen him speaking for the Krotona Service under the auspices of the Order of the Star in the East; I have seen him in action in the Co-Masonic Lodge as well as speaking to theosophists at their headquarters, both esoterically and exoterically, and always he has shown himself to be the strong, splendid spiritual man we have so ardently believed him to be. I can never forget the picture he presented an evening as he approached the vestry through a corner of his church. He was dressed all in white duck, his head bare (he never wears hats) displaying the virile features of his massive, classic head, and as he walked in with his brisk swing and alert step, I felt
50 during the moment when he passed quickly by that I had never seen a more beautiful picture of active strength and manliness. Those who know something of the scope of this great man’s nature can realize that the day will come, he being gone, when people will wonder whatever possessed them that they could not appreciate to the full what manner of man they had had in their midst. There are pigmies in this world who conceitedly essay to show their own superiority by pointing out supposed defects in those who are great giants beside them. Naturally they can only have the pigmy’s limit of vision and that means a fractional vision, and a fractional truth is always a more harmful falsity than a downright fabrication. It is all in the scheme of evolution, but let us not be deceived by the loud prattle of infants when we have the inestimable privilege of listening to the wisdom of the great. There was recently an annual election of officers of the Sydney Lodge of the Theosophical Society and the Rev. L.W. Burt of the Liberal Catholic Church was elected president. The Lodge is about 700 strong and occupies a very creditable headquarters. I have not yet felt able to do any lecturing there in response to the lodge’s kind invitation, and indeed have not spoken in Sydney at all save in a few instances when I have talked for fifteen or twenty minutes at receptions, or in church, or at Morven School. But I have agreed to lecture in March, and also in May and June if I remain till then. Mr. Burt, the new President, has been the Vice President of the lodge for many years. He is a very zealous theosophist, a polished ritualist both in Church and Masonry and a fluent speaker. In a few days Bishop Leadbeater is to begin a series of weekly T.S. lodge talks which we are looking forward to with great eagerness. Ever sincerely yours, A.P. Warrington 2
This is not a new chapter, but letters that were written during this time period. More than a hundred years ago Louis Braille, a Frenchman, conceived the idea of arranging six dots into different combinations, each representing a letter of the alphabet or a word sign. Today these six simple raised dots are grouped into almost 200 different combinations, enabling the blind to “read” through their fingertips. Those who possess the joy of sight can but faintly imagine what a blessing to the blind is Braille. Mr. Ole W. Dahl was a native of Kristiania, (Osol) Norway, where he joined the Theosophical Society twenty-seven years ago, March 15, 1894. Around 1915, Dahl began work in the United States, in the National
51 Secretary’s office. He speaks of his position as an adventure, for his real work was bringing Theosophy to the blind. Dahl founded theTheosophical Braille League, and to his volunteer work is due the success of that now well-established branch of theosophical endeavor. But, its future is also destined to be short-lived, as it was removed from Krotona, Ojai, in the spring of 2000. By 1921, he had printed about two hundred volumes in the Braille Library. Once in seven years the international election comes around. It is the third time that Mrs. Besant has been a candidate for the office of President of the international Theosophical Society, Adyar, a suburb of Madras.
Feb 23 1921 Madras
My dear Charles, Things here have taken so curious a somersault that I have very little time. The state of the country is very serious, owing to the events which have given Gandhi such tremendous power; he is, I think, a direct agent of the Dark Powers, and there seems to be a great struggle going on between them and the Brotherhood, analogous to that in the West; perhaps the last big effort to retard His Coming. Since April 1919, when Gandhi’s “civil disobedience” began and I opposed it quite alone, and it ended in the Punjab troubles, he and I have been set over against each other. The events in London over the Reform Bill drew the more liberal Moderates into work with me, and at the Amritsar Congress I fought for the Reform Act with some 30 or 40 against 15,000. Gandhi and Malaviya were really with me in favour of cooperation with the government in working the new Act, in response to the King’s message, but they would not risk a split and made a feeble compromise with Tilak and the Bengal leaders. I refused and went to a division with the above result; of course, the numbers were absurd, but I judged it better to stand out. There has been a furious campaign against me all through 1920, intensified by Gandhi starting this Non-Cooperation campaign. Somehow people did not see the danger of it, and I fought it almost alone, with only my own people. The Moderates of course were against it, but most kept quiet. The election campaign drew us together, and after the Special Congress of September 1920, that adopted Non-Cooperation, I left the Congress. At Christmas, we had a National Liberal Federation Conference, including Moderates and my Home Rule Leaguers. At the same time, the Congress changed
52 its “Creed” so as to admit those who are in favour of severing the British connection. The clear issue now is Co-operation or Non- Cooperation, which means British Connection or severance. The result of the two years’ fight has been that the governments, Central and Local, regard me as knowing more of Indian feeling than anyone else and as being absolutely loyal to the King and the British connection; they realize that I made and started the Home Rule League in order to maintain it, and was farsighted in doing so. In 1917 they interned me for Home Rule; then came Montague’s visit, the Reform Act, and just now the King’s message by the Duke of Connaught says that the new Councils are “the beginning of Swarãj (Self-rule, Home Rule) within my Empire.” Both Viceroy and Duke said at Delhi, “autocracy is abandoned” - I had only said that the Reform Act had “crippled autocracy!” I was at Delhi and talked over the situation with the leading members of the Viceroy’s Council. The first day in each Chamber was given by the Government to resolutions by two of my closest co-workers, one to examine and report on the “repressive legislation” - that is, government by executive action instead of through judicial action - and the other asking the Government to express regret and so on for excesses committed in the Punjab under Martial Law and to give compensation to Indian sufferers as they had done to English. There were 4 clauses, one of which we were prepared to withdraw and the other three were accepted by Government; they preferred to have the 4th moved in order to explain why they could not accept it. The speeches were on both sides, thoroughly conciliatory, and work has begun under the happiest circumstances. The Punjab troubles are put definitely behind us, and we go on together. I have written all this just to give you an idea of the general situation. Of course “I” have been nothing but a tool in the hands of our Rulers. The struggle is not over but there is, I think, a hope that we may get through without much bloodshed; it seemed impossible, three months ago. Another thing of capital importance is the visit of Sir Robert Baden-Powell, the Chief Scout. We have joined up his work (confined, except in Calcutta, to British and Eurasian troops) and our Indian troops. He was astonished to find our big organization, some 15,000 strong, and well-trained. It was based on his, in hope of recognition. It was a very touching sight, here in Madras, at a common rally, to see the boys of both Nations rushing together, shaking hands as brothers Scouts. He gave me publicly a gold badge “for merit” in the Scout organization, and appointed me Hon.
53 Commissioner for all India,” placing me on a level with the highest Scout officer, under the Viceroy and Governors. If we can get rid of race-hatred among the boys and girls, the Union in the next generation is secure. He and I met as old friends! I am sure he is one of our people. I wish you would see. I think Krishna’s idea of a meeting of Initiates is gorgeous. It is impossible for me to leave India, and Adyar is the Headquarters, the Blessed Ones’ centre down here. Do come, dear Charles. You do not know how I long to see you. I have to go to England for a wretched libel suit that was put off for me last year. I leave here June 4, and my stay will be as short as possible. The suit is July 12. The World Congress T.S. is in Paris on July 23 et seq. I shall leave as quickly as possible after that. Cannot Warrington leave after his Initiation, come here and go on with me to England, and perhaps return here with me? Or he may stay in Europe, and come on here later. I am quite incapable of preparing him, as you should know, Brother mine. It would be so nice for Krishna to be surrounded here by the Christ disciples, on his return from abroad; it would help and strengthen him, and be so good for them. And their presence will give to this beloved land, “the Motherland of my Master” so much of help. Martyn. He has been so good, so faithful a servant; it is tragic that, as a brother, he should fail so badly. Since you wrote that he seemed to be working for peace, he appears to have become venomous again. Could you take the nominal Headship of the E.S. there, placing the work on someone else? I do not want to burden you, but you as a final authority might hold the E.S. while not tiring yourself. If you would, I will at once remove Martyn. If not, will you tell me whom to appoint. Wadia. I have had rather a ghastly letter from Cooper. I am sorry he has sent such disgusting gossip to several people. As to V. Ill. Bro. I never went to Scotland Yard or saw any evidence, and Baillie-Weaver was convinced of his innocence though thinking him “incredibly indiscreet.” I never spoke of C.P.R. to Wadia, as the latter disliked him, and he certainly never saw me cry! Why should Cooper have sent all this filth to our Krishna? And how cruel the remarks about George, the very incarnation of sacrifice. As to the Order of the Star in the East, I thought it was remarkably flourishing. I leave Bombay on June 4. My address will be 1 Robert Street, Adelphi, London, W.C.2. I am sending you our weekly New India
54 so that you may glance at it from time to time. Panda Baijnath is coming here next month to stay for some months. I know nothing of this yogi. Do not let Warrington trouble about me. I care nothing for what any of them say, and do not want any answers. Let him take his Initiation without troubling over all this rubbish. Wire me when he is through. I am doing my work well on this plane, but must be useless on others, I think. I never remember anything, but know what I have to do, and am absolutely at peace inside. I send you some photos. Can your boys find the old man and the child and let me know something of them - i.e. if they are all right. Please tell me sometimes about your charges. What of Geoffrey, that delightful child? Is he with you or have you the pain of his physical. Would you mind letting me have a list of the Initiates? You understand, of course, that I must hold Krotona as an E.S. centre, and not give it over to the Section, to have it sold and all Warrington’s work scattered. It was raised with E.S money. It is not convenient, I admit for the T.S. work not being central. But for E.S. that does not matter. The Institute is useful and might be expanded. Warrington, of course, remains at the head of the E.S. Are you very tired of my letter? It is very long, I know. I am wonderfully well. I think this vitalizes me. I can see fairly well with the “incurable” eye. There is a little mistiness, but I thought I ought not to use the amulet too much; it seemed drawing for myself. With love always, Affectionately yours Annie Besant
H.P.B. spoke words of warning very plainly regarding rituals and magic, as it was her passion to get to the point.
The Theosophical Society has never been, and never will be a school of promiscuous theurgic rites. But there are dozens of small occult societies, which talk very glibly of magic, occultism, Rosicrucianism, adepts, etc. These profess much, even to giving the key to the universe, but end by leading men to a blank wall, instead of the “door of the mysteries.” These are some of our most insidious foes. Under cover of the philosophy of the Wisdom-Religion they manage to get up a mystical jargon which for the time is effective and enables them, by the aid of a very small amount of clairvoyance,
55 to fleece the mystically inclined but ignorant aspirants to the occult, and lead them like sheep in almost any direction. 3
Nevertheless, Leadbeater delivered an address titled “The Coming of the Christ” at a performance of the Krotona Ritual in Sydney, on March 28th, 1921. The performers were mainly personal pupils of Leadbeater. Among Warrington’s papers was a copy of the address that also appeared in the Herald of the Star (conference number), v. X, n.7, ( July 1921) 174- 180.
Feb 26 1921
Dear Mr. Warrington, We were all pleased and encouraged by your good letter of January 13th received a dew days ago. Colter gave notice February 11th, that he would relinquish his lease March 1st. We were expecting this and were all relieved to write “finis” after that deal. I am of the same opinion as I was in the beginning that it was the right thing to give him his chance, and also we have learned much thru the experience. Just before the classes closed, Miss Lauder started writing the Krotona News for the Hollywood Citizen in the interests of the University, and I enclose two samples of her work. I do not consider it good advertising for Krotona or for Theosophy, but I think she will get tired of it and drop it soon. I have stopped our ads in that paper and also our subscription. I enclose a letter of Mrs. Barclay’s that speaks for itself. She was with us some time, and left her trunks here and asked us to hold a room for her while she went on a short trip North. She seems quite unconscious of the nerve and selfishness of her request, but I am used to such things. It is hard to keep the Court rooms occupied as our neighbors use Krotona as a recruiting ground whenever they have a vacancy. As regards the controversy in the T.S., I cannot look upon it as anything else than a sorting time. As a Society, we have always made our appeal too promiscuously; we have been too anxious to get new members. Therefore we have many members forced into the Society who are not really theosophists, attracted to the Society because of an appreciation of our ideals. They are largely unconscious of their hypocrisy. They follow old habits of gossip and contention and are always ambitious to teach and to lead. They discredit us with the intelligent and cultured public and are a drag on the Society.
56 They are easily susceptible to suspicion and distrust, and therefore, when a leader appears along destructive lines, seeking to tear down and supplant, they automatically gravitate to that leader. It is this fundamental error in our methods of presenting Theosophy that makes necessary these periodical house-cleanings. This same thing applies to the E.S. in a still greater degree. Am I not right? I hear that Mr. Wadia has resigned from New India and from the labor movement, and that he has hinted he could come to America if it could be arranged outside official connection with the Section. If Mr. Rogers is elected and the agitators are defeated all along the line, I look for their withdrawal from the Section. If Mrs. Besant’s actions can in any way be interpreted as against them, I would not be surprised to see them repudiate her under some such leader as van Hook or Wadia. The “Back-to-Blavatsky” movement all points in that direction. If this split should occur, there will probably be an attempt to get possession of Krotona or part of it. We should foresee that possibility and repudiate while we have the chance the only argument on which such a claim can be based. I do not see how the estate can become involved in any lawsuits except by the American Section or by donors. If Rogers keeps control that eliminates the Section. As to donors, they can have no case if we are ready to pay any claims they can prove they have. Regardless of the final disposition to be made of this property, I consider it important to declare its policy and its relation to the T.S. as soon as possible, as I believe the bulk of the donors to Krotona will accept any decision Mrs. Besant may make regarding Krotona. If she will declare that it is her personal property, was intended as such from the beginning, (the by-laws themselves declare her as chief officer with complete control and that she stands ready to return to any donor his money in every case where it can be shown that he gave it misunderstanding her ownership of he property. I do not believe many will ask that their money be returned, or that they will be dissatisfied to have Mrs. Besant decide as she sees fit what final disposition she will make of Krotona. If this could be done before possibility of lawsuits even comes up in the minds of the opposition, we would probably never have that trouble to face. As I have often said before, no matter what the final disposition of Krotona, I believe we must provide that all donors dissatisfied with the final disposition on reasonable grounds, shall have the opportunity to receive their donations back. I have now the application of one woman who gave $100 to Krotona in the early
57 days, and who is in financial distress now. See my letter to Mrs. Besant of October 12th. There is another factor in the Krotona problem I wantto mention and ask if you do not agree with me. As a community, Krotona is a complete failure, and I believe it must always be so in this day and age. All history is strewn with the wrecks of attempts at communities. Such attempts ignore a principle that is the cause of universal failure. The community idea is a SIXTH RACE ideal, and you cannot build a sixth race structure out of fifth race material. If Krotona has a useful function in the Theosophical Movement, it must be something else than a demonstration of the community life. Early in April, I will have a financial report for you. I am planning to have Mr. White help me with the books after this year, and so get rid of a menace in having one I can’t trust as I would like on the inside of all financial affairs, and at the same time save another $20 or $30 per month, perhaps even $50. I also shall have to let Mrs. Boylan go as soon as I can do so with the least possible reaction. I have kept these people too long, as I did Hanson, but the situation has been so delicate, I had to move very slowly. Everything is running smoothly except minor details I do not need to bother you with. The care of the grounds is the greatest problem. Miss Sommer leaves for Chicago tomorrow. A. Ross Read is here for several months stay. We hope to put on an Institute later but the plans are not yet definite. Mr. Rogers is on a lecture trip up the Coast and will return in March. The convention will be held in Seattle and probably in July. I do not expect to go. Mr. Talbot of Oakland as been with us about two weeks. Mr. Weschke is here for the winter. Mr. Zalk is here for about two weeks. Mrs. Hall joins me in best wishes to you. Every yours sincerely, George Hall
Meanwhile George wrote to L.W. Rogers his thoughts about the disposition of the Krotona property.
Mar 15 1921
Gentlemen: Concerning the problem of Krotona and its relation to the American Section and its future policy, I have to say: First, that I understand that Mrs. Besant has the final decision
58 to make in all matters connected with Krotona, and no matter what that decision may be, I shall be quite willing to accept and abide by it. Second, I consider that the confusion existing in the minds of most of the members of the American Section necessitates that, whatever the final decision as to the future disposition of Krotona, such decision should include provision for returning donations to Krotona to the donors in each case where the donor can show reasonable and just grounds for being dissatisfied with the decision. If Krotona should be turned over to the American Section, then E.S. members who gave to Krotona as an E.S. centre and because of private ownership and control, should have the opportunity to get their money back if they want it. If Krotona is declared to be an E.S. and educational centre and to remain owned and controlled by the O.H. of the E.S., then T.S. members who gave money to Krotona as the T.S. Headquarters and with the understanding of T.S. ownership, should have the same opportunity to get their money back, if they want it. If the decision is to the effect that there seems to be no good reason for maintaining Krotona for any reason, then the decision should state how the property is to be disposed of and what is to be done with the proceeds, and as before, opportunity should be given for the return of gifts to all donors unwilling to accept the decision on reasonable and just grounds. In no other way, so far as I can now see, can the moral obligations of the Krotona management be honorably discharged toward the donors. Third, if my own opinion as to what should be donewith Krotona should be required at any time, my present judgement is, that at least half of the property should be sold, the proceeds used to pay the mortgage and to return to donors where required, such funds as the Trustees decide should rightfully be so returned, and the remainder of the property should be retained as an E.S. and educational centre. This last part, that part of the property should be retained, is not desirable unless it can be so retained on a sound, safe, business-like basis and for a purpose that is useful, feasible and practical. If Mrs. Besant has no such plan for Krotona, under private ownership and control, I think the whole property should be sold, and the proceeds, after satisfying all obligations to donors, should go to the American Section T.S. and E.S. I am absolutely opposed to Section ownership of Krotona or any similar property under its present form of organization, first because the Section has no need for such a property, second there would probably be the loss of the property eventually thru mis-management and third, it
59 would be a constant source of trouble and contention. Respectfully, G.H. Hall
Annie Besant had her own ideas about the future of Krotona in the following statement, dated July 15, 1921:
To the Trustees Incorporated under the designation “Krotona Institute of Theosophy.” It is my wish that you and your successors shall continue to hold the title to the Krotona properties as heretofore; that you shall for the present set aside the most suitable section of the property for an E.S. Centre (perhaps the Ternary, the Ingelman lot and Besant Park might be best); that you shall sell sufficient of the remainder to liquidate the mortgage and to return any donations that may be called for on the grounds that the donors believed at the time the gifts were made that the title to the property was held by the American Section T.S.; and that you shall do as you think best with what land is left - whether, for income purposes, to improve it, or sell it and invest the proceeds in good securities, for the support and maintenance of the reserved E.S. Centre. If at any time hereafter you should discover a spot more suitable for an E.S. Centre than the one we now have, you may submit the facts and your recommendations to me. Meanwhile you might look around, especially along the sea. Faithfully yours, Annie Besant
Warrington, Vice-President, Krotona Institute of Theosophy, made the following statement. Annie Besant’s Decision Regarding Krotona On behalf of the fifteen Trustees of the Krotona Estate, (incorporated under the name, “The Krotona Institute of Theosophy”) I make the following announcement: Dr. Besant, the President of the Board of Trustees, has made a decision as to the future of Krotona and in a communication addressed to said Trustees, she says: “It is my wish that you and your successors shall continue to hold the title to the Krotona Estate as heretofore.” Under Dr. Besant’s direction, the Krotona Institute will return to the donors all donations of funds made to Krotona by members,
60 if any such there be, who at the time of making their donations, believed that the title to the Krotona estate was held in the name of the American Section, T.S. (incorporated in Illinois) and therefore understood that they were giving solely to the Section. Members desiring the return of their donations on this ground, are required to file with Mr. George H. Hall, the General Manager at Krotona, not later than December 30th, 1922, a request in writing asking the return of their donations, and stating the amounts and dates of such donations, and to whom made, and declaring that at the time of making the same they believed that the title to the Krotona Estate was held in the name of the American Section, T.S. Requests for the return of donations, not presented as herein required, can not be considered. By request of Dr. Besant, a portion of the Krotona Estate has been set aside and reserved for an E.S. Centre and Headquarters. For the purpose of providing the money to make the return of the donations as described above, and also for the purpose of paying the remaining mortgage indebtedness resting upon the Krotona Estate, it is planned that a portion of the property, namely that most suitable for residence purposes, shall be sold as a whole, or subdivided into residence lots and sold separately. In the latter case, T.S. members desiring to purchase these home sites, will be given first choice for a limited time as against the general public. The prices of the lots will be fixed by consultation with disinterested real estate appraisers. All T.S. members desiring information regarding these lots, should at once file their applications by mail or in person with Mr. Hall at Krotona, who will continue the business management of the Estate under Dr. Besant’s Trustees as heretofore. I feel sure that Dr. Besant’s decision to retain Krotona solely as an E.S. Centre and Headquarters will meet with universal gratification on the part of the members of the American Section, as well as the E.S. members throughout North and South America, whose headquarters Krotona has long been; and it furthermore lends the hope that we may ultimately be able to realize our oldest ideals of making Krotona a true centre of esoteric training for aspiring members.
George Hall had to certify to the County of Los Angeles, on March 15, 1921, that the following statements are true to the best of his knowledge and belief: Krotona Institute of Theosophy is a California Corporation, the purpose of which is educational, or as stated in its Articles of
61 Incorporation, “To found, organize, establish, maintain and conduct schools of Theosophy, philosophy, science, and religion.” The source of its income and its disposition is as follows; primarily all funds are first received, or have been in the past, from interested theosophists who were willing to give money for such purposes. These funds were used to buy land from time to time and erect thereon buildings, office buildings, lecture halls, classrooms, residences, etc. Secondarily income is now received from rents and other departments serving the convenience of the workers and students and residents connected with the Institute. The entire income is used for the expense of maintaining the property and running the institution. For the first eight fiscal years of its existence, the expenses have exceeded the income by $28,329.28. No part of the income has been credited to surplus nor is any of it paid out as dividends or profits to stockholders or individuals. In fact, the books do not show any such accounts as capital stock or surplus, and as I understand it, there are no members of the Corporation except the fifteen Trustees.
Mar 16 1921
Dear Mr. Hall Re the “Ternary” property formerly owned by Hotchener - I have a Mr. H.J. Walker who is very much interested in this property and - if it should be offered on the market I would like to be informed of it, or if offers should be solicited, I think I would be able to submit one from him. However, I think the former plan the best to have a price named for it. Mr. Walker is a very wealthy man and I am sure would pay a handsome price for it. I appreciate the situation you spoke of by phone - and will abide by your suggestions - and await development. I have also informed Mr. Walker of the situation, and while he would be glad to get a price on it now or reasonably soon, he is quite willing to wait a considerable time to ascertain whether or not it can be purchased and at what price. So keep me in mind and let me know promptly should you learn of anything approaching the desired information. I am also aware there are certain persons who are interested from questionable motives in having the opinion prevail, that the property will never be offered for sale. Yours truly Albert H. Beach
62 We do not have George Hall’s response to Mr. Beach’s letter, but later in November, George did set a price and give Mr. Beach’s realty firm exclusive agency for the Ternary for thirty days, subject to renewal. On Friday, March 25, 1921, the Annual Convention of the Theosophical Society in Australia was held at King’s Hall in Sydney. The following controversy is an unedited version of this discussion.
“Toleration in the Theosophical Society” The retiring president’s [M.T. Martyn] address and Bishop Leadbeater’s reply
Mr. Martyn said: My Friends, As we have with us this morning several visitors from overseas, as well as others who are not acquainted with our procedure. I may explain that at each Annual Convention, we elect a President who takes the chair at Convention meetings, and is head of the Executive during the year. When another Convention comes round, it falls to the lot of this officer to deliver what we call “The Retiring President’s Address,” after which he retires into the darkness of pralaya and is heard of no more. This morning I have asked the Rt. Rev. C.W. Leadbeater to remain, as I particularly wish him to hear what I have to say, and I may remark here that while I am sure some of you will not agree with my comments - though many I know will - I shall feel no less friendly towards any one of you, and I trust that no one present will feel any less friendly towards me. You will have placed before you shortly the report of the General Secretary [Dr. Bean] for the year we have closed. One gathers from the rather scanty figures quoted that during the year we gained two new lodges, and 357 new members, and lost 255, leaving a net gain of 102, our roll now standing at 1908. The net increase of members in the Sydney and Melbourne Lodges considerably exceeds this gain of 102, and one must conclude that over the remainder of the Section we have actually lost ground. The winning of 357 new members shows clearly that our appeal is welcomed by the people around us, the loss of so great a number as 255 is, however, somewhat disquieting, and arrests attention, and we should satisfy ourselves that there is no cause for this that is preventable by proper management. This subject will perhaps receive your careful attention later on. The year has not been without its difficulties, nor indeed
63 without its divided counsels, and though on an occasion such as this it is usual to gloss over difficulties and failures, and mention only the more agreeable aspects of our work. I feel that nothing will be lost and perhaps much will be gained if we face our difficulties with truthfulness and candour, ever seeking in so doing to find out how best to promote the aims of our Society. I know that it is the opinion of many of our tried and experienced workers - not merely in Australia, but in other parts of the world which I have visited during the last couple of years - that the Theosophical Society is departing from its original impulses and that it is staggering under the weight of responsibilities which should not have been thrust upon it. We have one main object; nothing else really matters, and that first object of ours is the pivot around which the whole movement revolves. We exist that we may “form a nucleus of the universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour.” For 45 years we have been proclaiming this, yet it is claimed by some that the real objective has never pricked right into the consciousness of many of our members. The word nucleus is defined as “a central mass round which matter gathers;” universal means “comprising all the parts,” so our particular mission is to gather together from every division of the human family a nucleus which shall be a perfect miniature of the great world of humanity as the Great Architect has formed it. Madame Blavatsky, the founder of the Society, wrote shortly before her death (Key to Theosophy, chapter on “The Future of the Theosophical Society,”) that every previous effort to make a success of such a Society as this had failed. Failed because of the sectarian tendencies of its members. Her one hope was that in this case we might go on building up this universal nucleus, and make a united body of it so that when the next great Torch-bearer of Truth came as the messenger of the Masters, in the last quarter of this century, he would find ready to his hand a body of people which he could use as a leaven, and through which he could contact the whole of humanity and make practical its brotherhood. Madame Blavatsky’s great fear, however, was that because of the inherent tendency of people to reproduce their own religious and other sectarian leanings the Society would not live through the hundred years from 1875 to 1975, but “drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die.” To form this nucleus then, and to maintain and unite it, is the end and aim of our existence as a Society, and the task is set us for a hundred years. Today we are nearly half way through that period,
64 and more than half the world is untouched by us, we have practically no representation in the huge populations of China, Japan, and Russia, and a very thin line of ourpost in countries outside the English-speaking ones and India. Reference to the latest reports shows that even in Europe we have little hold outside France and Holland. Surely we must recognise the importance of working at this nucleus, planting its branches in every country of the world, and building into those already formed - such as ours in Australia - the utmost variety; drawing in, in fact, representatives of every creed and caste in each race. That alone is a very big task, yet while we are performing it we have to make possible unity as well. This is more difficult still, for the nucleus represents so many different elements and temperaments. Many of our members cannot rid themselves of the fallacy that the basis of unity is uniformity. With any set it is, but not with us. The basis of unity with us is harmony, not uniformity, and harmony has been described as “the science of discord.” It really means a fitting together of parts so as to form a connected whole. Uniformity is our poison, harmony our cure for all troubles, and the requirements of harmony are, I claim, singleness of purpose or aim; encouragement of the individuality and of its free expression; and the habitual practice of real toleration. Of what toleration means in practice we have, I think, divergent views, and we are apt to define it according to temperament. Possibly all our members seek to practice it in their own way though sometimes perhaps with results rather like those of the knock-kneed man. But perhaps you have not heard the story. As the knock-kneed man walked down the street one day, a Christian Scientist friend touched him on the shoulder and told him it was quite his own fault he was knock-kneed. He could cure himself if he willed, and he gave the knock-kneed man a lesson. All that day the man said to himself “I am not knock-kneed,” “I am not knock-kneed,” “I am not knock-kneed,” At night when he went to bed the thought that he was not knock-kneed had been wrought up to great intensity, so much so indeed, that when he awoke in the morning, he was no longer knock-kneed - he was bow-legged. Do not we - I ask - sometimes overdo the cure and get a bandy-legged conception of toleration? Of course “toleration” is nothing more or less than “the recognition of the right of private judgment.” The bandy-legged view of it, which according to a writer in one of our magazines has taken its place in our Society - is “to keep your mouth shut when you disagree.” I claim it as a fact today
65 that we have drifted into the practice of the suppression of all views which do not conform to some standard of theosophical orthodoxy. Our magazines will not print articles which challenge this. I have myself at the definite request of Editors during the last year or two written for our leading magazines, to find the contributions unwelcome because they have reviewed some of the later day changes in the policy of the Society and questioned their wisdom. Plenty of instances to support the statement that we are becoming orthodox could be furnished, and many of you who are present will remember that at the Annual Meeting of the Sydney Lodge for the year under review special resolutions were prepared which challenged the right of a prominent member to express his view. Actually, and because of the strong feeling on the subject, what he had written was withdrawn from publication. This spirit of hushing up and suppression, if I may so describe it, has grown up in our midst concurrently with our adoption of a religious organization. A great many of our members everywhere deplore the fact that a division of the Christian Church has been established in the midst of our Society and - in practice - in direct association with it. A pocket-handkerchief is a useful and often necessary article in its right place; but if it is thrust into one’s mouth it will suffocate and gag. This particular division of the Church probably would have much to recommend it in its own place, and if it had been promoted as a pioneer movement, established indeed right outside the sphere of our Society’s operations, might quite well and without friction or injury have been aided by those of our members who were attracted to it, but that course was not followed. Instead, the Theosophical Society always has been, and is today, the one main recruiting ground of the Liberal Catholic Church. This new church had been woven into the very fabric of our being, and so involved with the Theosophical Society that the general public find it impossible to separate the two organizations, or to distinguish between them. Many of our T.S. Lodges today are co-operative affairs, using their lodge-rooms for church services and T.S. meetings, as if they were merely alternate functions of the one body. Mere partnership does not, however, always fully satisfy, and it is a fact that in the case of one of our largest Australian T.S. Lodges, a concerted effort was made during the year under review by partisans of this church to gain control of all the administrative offices and the full executive power of that Lodge. Many of our members complain, too, that while our one requirement of membership is adherence to the First Object, they
66 should not be forced into even an implied acceptance of any tenets at all, such for instance, as the Apostolical Succession which many regard as a mediaeval superstition. That it is unwarrantable that the Theosophical Society should be asked to assume the validity of “orders,” which validity is questioned outside the Society; that our true work is made almost impossible because of this partisanship for one particular religious sect, when it is imperative that the nucleus we seek to form must, to be effective, include members of all sects and all types. I ask for a wider, a truer tolerance than we enjoy today; for the encouragement of the expression - not the suppression - of what is in the minds of our members. If you allow no outlet for a steaming kettle there will be an explosion. Surely we can differ and still be friendly; we can reason together and still be faithful; we can dissent from individuals whether claimed as leaders or not and still be loyal, and surely too there can be no loyalty more to be prized than loyalty to our first object. So I take this opportunity - with the greatest diffidence, for I love peace - of raising the danger signal. We find ourselves lined up as two parties today. That is perilous. We should be and might be only one. It is said that an auctioneer when selling a car, on being asked by a bidder if it had a speedometer, replied, “Speedometer! At 30 miles an hour a white flag comes out, at 40 miles a red flag, and at 50 a gramophone plays I want to be an angel and with the angels stand.” My brothers, there is no need for us to rush on to destruction and disruption, we don’t want to go to join the angels yet; rather to remain with the human family and do this great work for the Masters. But the danger signal is out. The great American Section is, according to the recent Presidential report, riven in half, and in Australia there is a seething unhappiness which threatens disruption. Nor are things right in other centres. I beseech you not to be misled by an artificial silence, for the silence is artificial. We can refuse to heed the warning or we can pause and enquire by candid exchange of views whether or not we are failing before the inroads of sectarianism against which Madam Blavatsky so earnestly warned us; whether - may be already - we are speeding “on to some sandbank of thought, there to remain a stranded carcass to moulder and die.” Or, on the other hand, we really are loyally building up our part of the nucleus so that it shall broaden out, and when the time comes stand united and efficient to welcome and work for the new Torch-bearer of Truth when he comes in the last quarter of the century to take charge of it and use it for the consummation of
67 the great purpose for which it was designed and which has been so clearly defined by its Founders. BISHOP LEADBEATER’S REPLY Taking the principal points one by one, Bishop Leadbeater answered them as follows: 1. The Liberal Catholic Church has been thrust upon the T.S. and causes trouble there. Bishop Leadbeater: You will all understand, I am sure, that I do not mean to be anything but kindly in anything I say, but first of all I must definitely state that the Liberal Catholic Church has not been thrust upon this Society, and it has nothing whatever to do with it, and you have no more right to be discussing it here than I should have to be discussing you and your affairs in the pulpit of the Liberal Catholic Church. The two organizations have nothing whatever to do with one another. What perhaps has given rise to the idea is that this movement was first recommended to us by our great President. You see if you speak as theosophists then I think I may claim still more to speak as a theosophist, because I was already a theosophist before many of you were born, and certainly I have been in the Society longer probably than any other person in the room, and I am sure that its interests are as dear to me as they could be to any of you. I should say myself the connection or supposed connection of this Church with us as theosophists arises from the fact that it is one of three activities which our great President mentioned, when (in October, 1916, I think) she wrote an article in The Theosophist, a pronouncement in which she said that there were three movements in which she thought that theosophists ought to take an interest, and this was one of them. Now, really that is the only connection between them. It happened in the beginning of the movement that the theosophical rooms were used for the meetings in some cases, but never here in Sydney; it is entirely incorrect to suggest that. Mr. Martyn: We would not let you have them. Bishop Leadbeater: I happen to be the head of that organization in Sydney, but I never thought of asking for a theosophical room. We took a little upper room in Penzsace Chambers. We have never asked for, never touched upon the idea of asking for any theosophical rooms at all. It would be very inconvenient for us to use them because we have so many permanent fittings which would have to be taken down every time. Later on, objection being taken to the fact that in some places theosophical rooms were lent to the Church, our President expressed a wish that that should not be
68 done except in cases where the room was already let to many other people, in which case you might as well let it to the Church as to anybody else. In Melbourne the priest in charge, Mr. McConkey, set to work there to find a hall, and I understand (but our Chairman can tell us more about that) that the Theosophical Society immediately offered their hall until such time as he could find another place. He, I believe, used the theosophical room for a certain time until he was able to find a place for himself, which he did some years ago. Then there also arose the question of Brisbane. There the Theosophical Society has no hall of its own. There is a Trust Company which owns Concordia Hall and lets it to the Theosophical Society. They also let it to theLiberal Catholic Church, but that came under Mrs. Besant’s exception. The same thing happened in Perth. There also the room belonged to the Theosophical Society, but it was in the habit of letting it to other organizations, and among others it let it to the Liberal Catholic Church. Nevertheless some exception to that was taken here in Sydney, not there, remember; there was no objection made there by the people themselves; all the objection came from the people here in Sydney. No one in Perth raised any objection. Mr. Martyn: I have heard there is a lot of friction. Bishop Leadbeater: Well the delegates from Perth can tell us more about that. Mrs. Wilson (delegate from Perth:) Not only was there no exception taken to the room being let for the Church; but it was the unanimous desire of the Perth Lodge that the Church should continue its services until such time as the Church members could afford to get a room for themselves. Bishop Leadbeater: That seems to settle that. Well, at any rate they have a room of their own now, so there is no question now about Perth. There was the case of Adelaide, but there it was not the Theosophical Society that allowed its room to be used by the Church, but another body included within the Society. The E.S. I do not suppose the Convention claims jurisdiction over that. So really there is no case here in Australia where that conflict has arisen. I do not see myself what all the fuss was about. Although I am an older theosophist than any of you, I am also a Bishop of the Church, so I am speaking alternately for both sides. Most certainly I have not the slightest desire to impose upon the Theosophical Society, nor am I asking it for anything whatever. The Church, as a matter of fact, is preaching Theosophy to another set of people who do not come here. That is the one thing for which
69 it exists. I am at this present time engaged in giving a series of addresses on life after death. I have especially omitted next Sunday from my programme in order not to draw a single person away from your Convention here. I have always been especially careful about that. Mr. Barnes and Mr. Ingamells: That is just what we complain of. Why if the two organizations have nothing to do with each other is it necessary for you to do that? Bishop Leadbeater: Because I do not wish to draw anyone away from you here. Because I have tried to do my best for this Theosophical Society. Mr. Barnes: Our President of the Sydney Lodge desired to defer the meeting of this Convention so as to permit of a service being held. We would not agree to that. We adhered to the 10 o’clock arrangement, and that is why there was no service. Bishop Leadbeater: Well, what of that? You are proving my point as far as that goes. Chairman: This is tending to a discussion. The one thing we desired not to take place. Bishop Leadbeater: It is kind of your Chairman to put it in this way. But I do not want to make any statement to which you can reasonably take exception. This is a statement of facts. Chairman: Yes: but what are the facts? Bishop Leadbeater: We may clear up what the facts are; but opinions will always differ. I should not have mentioned it; but you have brought it on. Last year Mr. Martyn was kind enough to come down to me and say: ‘As the Roman and Anglican Churches are having services, no doubt you will want to have some service on Good Friday also, and yet we would like you to come to the Convention and open it for us, so we will fit the two things in so that that may be done.’ I was very glad to make such an arrangement, but this year no such suggestion was made to me, and in order not to keep any of our people away from their legitimate work in connection with the Society we decided that we should not hold a service on Good Friday. I am bound to say that Good Friday is not to us in the Liberal Catholic Church what it is to the Roman and Anglican Churches. We do not believe the same thing about it, so that I was quite willing to drop the service in order that Church members might be present at the opening of the Convention. I may have been wrong or right in deciding thus; but it seemed to me the fair thing to do. I do not quite see why my friend is taking exception to it.
70 Now I think we will take the next point. 2. Many of our members complain that while our one requirement of membership is adherence to the first object, they should not be forced into even an implied acceptance of tenets at all; such for instance as the Apostolical Succession, which many regard as a medieval superstition. Bishop Leadbeater: Never mind how they regard it. I absolutely contravene that. No member of my Church has ever been asked to accept that dogma or any other dogma, and if I do not expect my particular followers in this business to believe that or anything else, still less can I be accused of trying to impose it on the Theosophical Society. I really did not expect to take up your time with all this; but perhaps it is best that we should make a little statement. It is the central point of this Liberal Catholic Church that it does not impose a creed of any kind whatever upon anybody; that it leaves people free to believe exactly as they like, even though they wish to join it and become its members. That does not imply that I have not a perfectly definite idea of my own which I do teach in all my sermons. I put it in the Christian form to the people, precisely as when I am speaking to a Buddhist audience I use the Buddhist form, because I am also a Buddhist and a follower of the Lord Buddha, as well as a priest of the Christian Church. I simply try to apply the thing to the people to whom I am speaking. I do not see any crime in that. You have to put the things to your people in the way to which they are accustomed. And so I certainly contravene, with all politeness, that statement that we try to impose our ideas upon anybody. We do not impose them on our own people. For instance, I say when speaking to a congregation on life after death: ‘I know something about this question of life after death, because I have been studying it before I joined the Theosophical Society even. Therefore, I have certain information which I am very willing to put at your disposal.’ But I always add that they need not believe it, I merely ask them to take it as evidence and consider it. I offer it to them as a piece of evidence, and as far as it goes, it is firsthand evidence, and that is more than you get in most Churches. I do not see that that is un-theosophical. I do not see why you should object to our spreading Theosophy in a different way and to a rather different audience. That is what we are doing so far as the preaching goes. So far as the ritual is concerned, we are following the old ritual of the Church with a few modifications which we think are required with the changing times, and I have pointed out to them that there is an
71 inner meaning to all that ritual which is not generally recognised; that this is a form of magic, a way in which certain forces are outpoured and can be received. All that has nothing to do with you, but only with the people who come to the Church. It is, I think, an interesting branch of study, but still no one is asked to take it up unless he wishes. We have made, and we always shall make, a great point of the absolute freedom of everyone concerned. We do not ask any one of you to come to the Church or to hear what I have to say there at all; but if you do come you will hear the same old Theosophy that you have already heard so often, only you will hear it put in the Christian terminology. Instead of speaking of the World Teacher and the Bodhisattva and the Lord Maitreya, I speak of the Lord Christ. Instead of speaking of devas, I speak of angels. But it is all the same thing; it is only that we are using other words, and why should we waste our time and energy quarreling over the form in which the thing is put? We have never had the slightest wish to impose anything upon any of you. If you wish to come to our Church we shall surely welcome you most heartily; we are very glad to see any of you, but we certainly do not want to compel anyone. So I certainly must contravene that statement and say that we certainly have not made any effort to impose any dogma upon anyone. 3. It is unwarrantable that the Theosophical Society should be asked to assume the validity of “Orders” which validity is questionable outside the Society. Bishop Leadbeater: Do you really think that is so, because I don’t. Now, suppose somebody turned up, say, here from America. We ask him who he is and he tells us he is Dr. So-and-So. Don’t we generally give him his title, and by calling him Dr. do we pledge ourselves that the particular university or other body which gave him the title is necessarily all right? I do not think we take that into account. We just say Dr. So-and-So because he calls himself so. I have never asked any of you to give me a title; why should I? I do not care what anybody calls me. I care very much to have the power which comes with ordination. You would say it does not. I happen to know that certain power does go along with the consecration of a bishop, but I value that power, not because it brings empty titles, but because it enables me to do more good than I could in any other way. I use the powers of a bishop; but I do not care one red cent what anyone calls me; I ought to qualify that to this extent. The question was raised a few weeks ago, and the Sydney Lodge wrote me a letter about it. I replied that if by withholding the title
72 they meant to imply that the orders of the Liberal Catholic Church are not equal to those of the Roman or Anglican Churches, then I think I must protest against it, because I know that the Orders of that Church are in every way the equal to those others. And if by withholding the title you want to judge the whole question of Orders, then I should say I think you are wrong. I think you ought to give it. For myself, I do not care what you call me. That is merely a title, take it or leave it; it does not matter anyhow; but at the same time I would point out to you that by using that title or any other you are not pledging yourself to any particular idea. You take the thing at its face value. A man comes and says; ‘I am So-and-So.’ You call him So-and-So; you do not set private detectives to work to find out the source from which he derived it. It is a mere matter of courtesy. But if you do not want to be courteous, I do not ask for it. It does not matter in the least. 4. Instead of being encouraged (as it should be according to the essential spirit of our Society) the free expression of opinion is not permitted. Bishop Leadbeater: Not permitted by whom? Mr. Martyn: Articles sent to our theosophical magazines are not printed if they contain references to this matter. The decision of this Convention just now not to have an open discussion of the subject is an illustration of the spirit of which I have been speaking. A delegate: That was to save time. Bishop Leadbeater: I should say myself that you were very wise in deciding not to waste the valuable time of the Convention in a discussion which in the nature of the case cannot lead anywhere. Surely you are all enough men of the world to know by this time that discussion never alters anyone. People have all got their minds made up when they begin and they are not at all likely to alter them as the result of any amount of discussion. Mr. Barnes: What about St. Paul? He is said to have changed his mind. Bishop Leadbeater: St. Paul had a sunstroke on a certain occasion and on that occasion visions came to him, but we are not told that even that was the result of discussion. I do not think discussion is much good. I do not remember that it ever did me much good. I have reached conclusions and changed conclusions as the result of reading many books and studying the thing up and in some cases, where it had to do with occult things, by investigations of my own, but I do not think that discussion does any good. I would like to point out this morning that we do not come here to
73 waste time. Every minute of the time you are together here ought to be used for the furtherance of fraternity and brotherhood. If you want to talk together about all these things, go ahead, but I do not think we ought to add that to the business of a Convention and start discussing it. These are not things that can be discussed in that sort of way. But I do rather contravene those two statements as to the Apostolic Succession. It depends upon what you mean. If you mean that we are to accept the opinion of the Apostles as given in the Bible and the Church of Rome, I say ‘No, I do not hold myself with that, because it does not agree with the facts.’ But that the Christ gave certain powers to certain people and arranged that those powers should be passed on I know to be a fact, and I know many of us have felt the result of those things. But, as I tell you, that is our business. I do not see that a theosophical Convention has any business to be discussing the Apostolic Succession; you might just as reasonably be discussing the Procession of the Holy Ghost. 5. The Theosophical Society always has been and is today the one main recruiting ground of this Church. Bishop Leadbeater: I think the position, like so many things in this world could be stated from another angle. Could not I express the same thing practically by saying that many members of the Society eagerly took up our great President’s instructions? She named three activities in the outer world to which our members might give help, and it is quite true that a great many theosophists did take up this work of the Church. But here in Sydney we have gone a mile away and we have got a Church which Mr. Martyn himself very kindly helped us to get, and there we are managing our own affairs and we are preaching our own doctrine, and I may tell you that quite a good many members have joined our Society because they first came to that Church. There is no particular merit in that. I am writing by degrees a Christian presentation of these things which will be more directly appropriate for Christian people than our theosophical books are; but until that is done we have not any such books, and constantly I have to send people down here to buy books because they want further information about the things of which I have been preaching. I do not see why you should complain of that. It is certainly bringing a number of people whom you might have attracted and on the other hand you might not. You have to realize that there are a great many different people in the world and that you cannot appeal to all of them along the same line. The Theosophical Society appeals to its people along intellectual lines, and it is a very fine and a very splendid way to appeal to them.
74 When you are asked about Theosophy you can give people some of the books which state the theosophical system intellectually. That is the best way to begin; but you do not in the Society, so far as I am aware, provide very much for the religious sense, the devotional or emotional side. I know that the Inner School does provide for the devotional necessities of our members, but the exterior Society does not particularly. Now there are some people who can best be reached through emotions, through beauty, through harmony, through music and colour, and so on. Moreover, vast numbers of people in the world have a very strong attachment to old religious forms, and they abandon those forms with great reluctance because they find that along with them they are expected to accept all kinds of dogmas which naturally they cannot accept. We are trying to deal with that class of people; we give them the old ritual and the old Sacraments; we give them all the benefit which they have been in the habit of receiving in that way; but we give them absolute freedom of thought, exacting from them no pledges whatsoever. We administer what is to us the greatest Sacrament of all to any person whatsoever who is willing to approach reverently. A person who wishes to receive it by coming to us in a reverent way. And there again it seems to me that that is quite a theosophical attitude to take. 6. Our true work (for the First Object) is made almost impossible because of this partisanship, for one particular religious sect, when it is imperative that the nucleus we seek to form must, to be effective, include members of all sects and all types. Bishop Leadbeater: I do not want to hurt anyone’s feelings but I have sometimes thought that you ought to amend your first object so that it should run; “To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste, or colour, with the exception of the Liberal Catholic Church, which we hate.” When it is put like that it strikes you as absurd; but a good many have acted rather as though that were the object; still we will not insist on that, because our whole line is that we do not mind what people think or feel; we just go quietly on with our own work. If, as Mr. Martyn says, the two organizations have become intertwined, I think that arises from the fact that our great President initiated this movement. If they have become intertwined in the minds of the people we are just as anxious as you are that they should be disentangled. We do not want them to think that we are a theosophical Church. You have your point of view, and you think
75 that the Church may cast a sort of reflection on your work. I do not suppose that you realize that the principal objection in coming to our Church made by many people is that it is in connection with the Theosophical Society. That is really so. They say: You have a very fine ritual. Apparently you give all that the other great Churches give; but you seem to be preaching Theosophy. Yes, of course we are preaching what we believe to be the truth, and the truth is the Divine Wisdom and that is the meaning of Theosophy. I am sorry if your officials do not like my preachingTheosophy in the Church; but I think I am bound to do it, because it seems to me that that is my duty, so you surely do not object to that. It seems to me that we are looking at things from different angles and that some of us have got our minds set along one line, and others along another. I think we should remember that there are many sides to most questions. As I am on my feet for the first and last time, if there is any point about which information is really desired I should like to know what it is. Mr. Studd: May I as Chairman make a remark? The Bishop has told you that in Melbourne we lent our Lodge Room to the Church while it looked for a room of its own. I was responsible for that, and yet my experience has been since that I myself have been looked at askance, and I have been told that because I did not join the Liberal Catholic Church I was not as good a member as I might have been. I can say of my own experience, and it has been the experience of others, that there has been that feeling that those who went into the Church were better than those who stayed out. Even in our Lodge where it has never been a vital question, there has been a tendency to put aside those who did not fall in with the ideas of those who joined the Church; we have had to fight against it, and only one or two of my colleagues know how close we were to being set at sixes and sevens. We have tried to use our commonsense. It is those over-enthusiastic members who want to cram it down everyone else’s throat who cause all the trouble. We were told there was no dissension in the Perth Lodge. That is not correct. I do not want to contradict a lady, but it has come to my knowledge directly that there is a very strong feeling in that Lodge on the part of some; but they are afraid to stand up and express their objections strongly as I am doing now. Many of the over-enthusiastic Church members find that appeal to the emotions so satisfying that they think we should all join the Church. We are not all constituted the same. I do not suppose Mr. Leadbeater thinks that it ought to appeal to everybody. If those to whom it appeals would join it and then be
76 induced to leave others alone it would promote harmony all round. I tried to do what I could when it was started in Melbourne, because our President asked that we should do so; but I do think that in many ways it has done us harm. People have come to me and asked about our theosophical Church, and I have had to explain that there was a Church which went along theosophical lines; but that the two organisations were not connected in any way. Bishop Leadbeater: I should have said exactly the same thing if they had come to me. There is no theosophical Church but there is a Church which tries to teach Theosophy. You have all heard of Steiner, who led the German Section away as against the President. Mr. Martyn: That is denied by the Steiner people. Bishop Leadbeater: That is not quite the point of my story. The point of my story is that I met Steiner a good many years before the war. We had a pleasant time together and in the course of a long talk did not come upon any points upon which we differed, and so I said laughingly to him: ‘It seems to me that we think very much alike.’ Steiner said: ‘Of course we do; if you and I and Mrs. Besant could meet together occasionally and talk together we would never have the slightest difficulty.’ And then he turned to several people who were near, and said: ‘It is these too enthusiastic followers who make all the trouble.’ And really that is true. If anybody has ever said to any of you that you would suffer hereafter if you did not attend the Liberal Catholic Church I absolutely repudiate it. (Laughter.) Of course, none of us are what we might be, but, you know, quite between ourselves (this is a stage whisper) I have heard just the same thing when our people come here. They are cold shouldered and made to feel they are not wanted. I do not myself take any notice of such things, because you see some people very easily feel themselves a little slighted or a little offended. One does not pay any attention to that. Let us get to know one another and get at the real Brotherhood of the thing; that is infinitely more important than all this. As to the Church, that is a matter of belief. Some have experienced great benefit, others feel they do not care about it; but no one asks them to come. Each goes his own way; Mr. Martyn and I have each spoken on our view without the slightest acrimony of ill-feeling, then why on earth cannot we all do that? Let each hold his own opinion. I have no doubt that Mr. Martyn holds his own opinion; but we are not going to quarrel over that, it is not worth it; there is nothing worth quarrelling over. I quite agree that a general discussion about religious matters is no good because I have heard
77 many religious discussions and for some they are the bitterest of all discussions, and the less the people know about it the more heated and violent and angry they become. Do not let us quarrel. Heaven knows I do not want to interfere with anyone’s belief. Let each hold his own belief and go his own way. Cannot you see all these different lines and different points of view, because out of the whole we get nearer to the truth of things. That is the truth; be content to be like the strings of a harp and do not quarrel with another string because it is sounding a different note. If it did not sound a different note it would be no use as a string. MR. MARTYN’S REPLY Mr. Martyn: Mr. Chairman, there is very little to reply to with regard to what has been said, because I recognize that Bishop Leadbeater is not acquainted with what takes place in the every- day working world. He does not know that one of his priests only the other day got up and told our Lodge Executive that a hundred muddle-headed people are not worth one spiritually- minded Liberal Catholic, and so on. Bishop Leadbeater tells us of directions, or rather of an instruction that was given by Mrs. Besant. Is it not true that Bishop Leadbeater asked her for that instruction or suggested that she should give it? Bishop Leadbeater: That is another case of seeing a thing from a different angle. The first information of the possibility of founding a Church that should show people how a Church ought to be carried on came from a higher authority. In due course I transmitted the news to her and she simultaneously transmitted it to me. I will tell you this much if it is of any interest to you. Your President and I work together on other planes than this; but we have always made it our custom to interchange communication on the physical plane with regard to occult matters. We find it best to do this because we recognise that there may be mistakes in transmission, so that when I get anything of importance I immediately write or telegraph it to her and in the same way if she remembers it she sends it to me, and so we compare our two statements. That is of no particular interest to you except in so far as it gives you a little glimpse of the care which we take. Apparently some people think we make vague statements out of the void. As a matter of fact we have regarded ourselves, because we have developed other powers, as eyes for the Society and as far as we have been able we have shared our knowledge with our brothers; but always before we do that we take every precaution to see it is right, and again and again I have modified some point because she has not seen it, and she has modified things because I
78 have not seen them. We give to you the residuum which we have both seen. So I do not think it is correct to say that she gave those instructions because I suggested them to her. I sent her that original communication about the Three Activities; but she at the same time took down the points and sent them to me. It was not done on my remembrance at all, but on a careful combination of the two. Mr. Martyn: I will not give any other illustration, but from what our Chairman has said, and from what I have already said, I think it is pretty clear that the Head of the Church in Australia has no idea of what takes place in Lodge rooms and it is because of the irresponsibility of some of the Church members that so much trouble takes place. When I was in London I heard Mrs. Besant speak definitely on this subject and she took the position that the Theosophical Society must not be made the recruiting ground of this Church, and yet my statement has not been contraverted, the Theosophical Society is the recruiting ground of the Church — its one recruiting ground. I am quite sympathetic towards this or any other Church; but I maintain that the Theosophical Society should be kept open to all Churches and to members of any sect, and if we ally ourselves more with one than with any other we may keep out people who do not ally themselves with that particular Church. There is one point which I raised and rather emphasized which has not been referred to, and that is the lack of freedom of expression. I say that members are bottled up in various ways; today we have an instance - this Convention refused to have an open discussion of this matter. You have had it put to you that it was to save time. I repeat that I have written three articles at the definite invitation of leading magazines. In one case I gave an illustration of the fact that there was a good deal of disquiet in the Theosophical Society because of the way in which the Liberal Catholic Church had been thrust on the Society, and because of that one reference, that one illustration, that article was thrown into the waste-paper basket. Question: Which magazine was that? Mr. Martyn: The Messenger. I have sent articles to other magazines, and the same thing has happened. A gentleman now present, got up in the Sydney Lodge to move a resolution that certain pamphlets which I had written should be prohibited from sale and from being offered in our Lodge Room to enquirers. That is the sort of thing of which I am complaining. It is not the Head of the Church itself and what he does but what actually takes place through the too close association of these organizations. I have every reason to make this assertion; that the President of the Theosophical Society believed
79 when she gave that instruction that this Church was going to be a pioneer affair, going out into the world, and she thought members of our Society might well go and help it. When Freemasonry was started years ago, a lot of our members joined that, but there was no trouble in connection with the Society. If the Church had done that it would be quite a different thing; but I repeat that we are going down hill to disruption as fast as we can because of this intimate association of the Liberal Catholic Church and the Theosophical Society. Mr. Warrington: I am a guest at your Convention and unless I have the courtesy extended to me I have no right to speak to you. I have not expected that any reference to me or my work would be made today. I can say something contravening Mr. Martyn’s statement if this Convention would like me to do so. You, of course, must decide whether you will allow me to speak or not. It was unanimously decided that Mr. Warrington should be asked to speak to the Convention. Mr. Warrington: Friends, I regret exceedingly that the circumstances do call me to my feet; but I am sure that the cause of it all is that Mr. Martyn has misunderstood the facts. I want it to be placed on record here that I am sure he has not the slightest intention of misrepresenting the facts, but is stating them as he knows them. But I am asking the privilege to state them as I know them. Mr. Martyn came to me when he was in America, and in the course of our conversation I said jokingly to him that he had made a great deal of trouble for me because I published one of his objectionable articles. At a later visit Mr. Martyn said that he would like to correct that and so give me a little help. He proposed to write something like an interview with me, and said I might use it or not. I said I would be very glad indeed to see it. Mr. Martyn sent it to me and it was a long question and answer affair. I was supposed to be the person asking the questions. I had them copied and sent back to Mr. Martyn as he wished. I was busy at the time and had to take a trip away in connection with my work. When I returned I looked it over again and found that three or four more questions were necessary to bring out some further points. So I returned my copy to Mr. Martyn inserting my questions, and said if he would answer those the article could be printed. I never saw the article again. The next I knew the substance of it was circulated through my Section, pamphleteered by some of my people. That is one point. Then later the editor of The Messenger asked Mr. Martyn to
80 contribute an article on the subject of what was known as the Arundale proposition that the objects of the Society should be altered. When it was brought to me in page or galley type the editor especially called my attention to it. I looked it over and what did I find? That the Arundale proposition was only just touched upon, and that practically the article launched forthright into an attack on the Liberal Catholic Church, which had nothing to do with the subject. I said to the Editor that the article was not fair; it was using one title in order to discuss another subject, and I did not consider it fair. I said that I would not publish an article under one title which dealt with some other subject. I did, however, consent to the publication of the article if anyone could be found who would answer it in the same number. I leave it to you to judge whether I have done what is wrong from the standpoint of a theosophical editor or publisher. Mr. Martyn: Mr. Warrington is our visitor and this is no occasion for controversy. I will be content to say that I cannot regard the facts quite in the same light as Mr. Warrington does; but as there are available a number of the pamphlets containing the article in question I invite members to ask for the pamphlet, read the article, and judge for themselves. 4
Among the papers of Martyn’s, is a French pamphlet of 30 pages with two topics: Discours de Monsieur Hubert Burrow 1908; Les procês en diffamation de Madame Besant 1913, and Lettre de M.T. Martyn a Mme Annie Besant 1922.
Sydney Mar 30 1921
My dear Mr. Rogers The Convention of the Australian Section, which convened on Good Friday, closed with the Star activities yesterday. In the evening we presented the Krotona Service which has now been published for everybody to use in the service of the Coming. Bishop Leadbeater spoke and cleared up a point that is too often allowed to remain obscure. It seems that in the course of the Convention proceedings there were some references made to the Light Bringer who comes in the last quarter of each century. The statement was even made by one of the speakers that perhaps after all the World-Teacher would not come in the near future, except in spirit, and that His actual coming would take place in about 1975. The shock of this statement caused
81 some to feel that if this were so they had been wasting their time on an event fifty years off and that they had better quit and get busy on something practical. Fortunately, however, at the Krotona Service Bishop Leadbeater spoke illuminatingly on the subject, and made the point that the coming of the Light Bringer and that of the World-Teacher were quite different events and must not be confused. The Light Bringer is the one who is sent out by the Brothers to bring some fresh statement of truth to the world. There was one such in the XVII Cent., one in the XVIII Cent., and one in XIX Cent. Indeed the one in the nineteenth was none other than our own H.P.B., and if students will look carefully they may without much difficulty discern who were the messengers of the Brothers in the seventeenth and eighteenth centuries. It seems to be in the Plan to send forth such messengers to add something essential to the world’s knowledge century after century, and it may be that the custom will continue. No one can tell. But these appearances of striking reformers have nothing to do with the very infrequent advents of the World-Teacher. He comes chiefly when He is needed to help found a new race or sub-race and to give to it its teaching and religious setting. It has been twenty centuries since He last made His appearance among men, and it is quite obvious from a hundred indications that the time is about ripe for His coming. In the one case - that of the every-century appearances - we have an activity of the executive, or administrative side of the planetary Government, and on the other we have the Head Himself of the teaching side coming forth in person, albeit utilizing as His body that of a specially trained Disciple. This is a distinction that the Back-to-Blavatsky-1975-Avatar theorists overlook, and it is just as well that we should not lose sight of it. Now that the Coming is each year drawing closer, the issue grows clearer and the symptoms unfortunately become more acute. As I see it the issue is a clear one as between the respective viewpoints of Mrs. Besant and Madame Tingley. I don’t care which of the many theosophical societies and orders outside our own in America is under consideration, in this matter they practically all adhere to the Tingley idea and to that extent array themselves under her banner, whether they are within or without her particular party or society. It is in reality the Tingley assertion that has been brought to Australia and it is that same claim that is being both insidiously and openly propagated with great industry in many quarters of the
82 T.S. People have their choice of the Tingley idea or the Besant, and the situation is not to be glossed over, but should be faced in full frankness. The Convention was quite of the usual kind. The attendance was about the same as we have in America. Dr. Bean was reelected General Secretary. There was a long discussion about his editing the magazine under the supervision of a committee, and at length the doctor stated that he would refuse to do the work under any kind of a committee and so the matter was dropped. A retiring officer in his report blew a bubble by making a number of unsupported statements concerning the L.C.C. and its fancied connection with the T.S. Bishop quietly and kindly, and under rather difficult circumstances, pricked this bubble until it disappeared into thin air. His conduct was magnificent. No other word comes to my mind. As to the date of my departure for India: Mrs. Besant has indicated when she would like me to reach India, and naturally I shall not leave here sooner than that time. Ever fraternally, A.P. Warrington 5
The following letter was received at the American Section headquarters in Chicago, Saturday, April 30th on the Petition by “The Committee of 1400.” A personal letter accompanied it from Mrs. Besant to Rogers, as General Secretary of the American Section, directing him to place it before the membership.
President’s Office Theosophical Society Adyar, Madras Mar 31 1921 To the Members of the Theosophical Society in America:
My dear Brethren, A minority of your national Society has forwarded to me, as President of the Theosophical Society, a volume of 227 pages, entitled Petition to the President and the General Council of the Theosophical Society for Appeal and Review of the Proceedings of the Thirty-fourth Annual Convention of the American Section T.S., and of the affairs of said Section and Brief and Argument in Support of such Petition by the Committee of 1400. Represented by Francis G. Hanchett, and has sent to me copies to forward to the members of the General Council. This has been done by the
83 Recording Secretary, though it should have been done, if done at all, by those responsible for the issue of the book. I have further received hundreds of letters, the majority of them supporting the complaints in the above book; of these, many were obviously written on lines laid down by some central organizer, being identical in language, not only in sentiment. There were many other letters expressing disagreement with the policy of the complainants, contradicting the facts alleged, enthusiastically defending the late General Secretary against the complaints and allegations made, and professing complete confidence in him. There was another series expressing opinions for and against Mr. Wadia, some describing him with intense admiration, others denouncing him with equal intensity. These I disregard on both sides, as distinctly partisan and often semi-hysterical. I have known Mr. Wadia for very many years, much better than either his supporters or assailants, and the statements made do not affect my opinion of him. Some of the stories ascribed to him about myself he denies; others are obviously largely coloured by the writers’ opinions; as also are equally cruel stories ascribed to his opponents about him. I neither believe what is said about him nor about Mr. Warrington. Good and well-meaning people are sometimes so blinded by excitement that they say or repeat in good faith stories which suit their preconceived opinions. Feeling has run high in the States for years. The “Back to H.P.B. movement” has obviously been intended to depreciate the later exponents of theosophical ideas, as though growth were heresy, and it were desirable to set up a theosophical orthodoxy. The “Towards Democracy League” was another movement not making for peace, and curious because its promoters are among the minority which appeals to an outside authority for a decision against the majority - a very undemocratic proceeding. All this foreboded trouble, and those concerned seem to have sought support from Mr. Wadia, a stranger in their country. I ought to say here, that Mr. Wadia was in no sense a messenger from me, nor my agent. Anything I have to say to a National Society, I send through the General Secretary, elected by that Society, and I should not authorize as President, or personally, any propaganda in a Section, except with the consent of the General Secretary. It would be most improper for the President to send any special messenger, or mission, into an autonomous National Society without consulting the General Secretary and asking his approval. Such a procedure might stir up strife. The Society elects its own officers for a term and if it disapproves of any incumbent, it can
84 turn him out at the next election. The President of the T.S. is not an autocrat to meddle, without official invitation, with the business of an autonomous Section. As regards Mr. Wadia’s policy in America, I do not agree with it, but that makes no difference in my view of his character, and my gratitude for his years of common work with me in India. I claim no right to direct his actions, and should not even say that I disagree with the line he took in the internal affairs of the U.S.A. National Society, were it not that so many of his friends represent him as my “agent” and represent me as being “behind him.” Further, when Mr. Wadia went to the States, he went on a Labour Mission, and neither he nor I anticipated his long stay. I heard from him that Mr. Warrington had met him, and had invited him to make a lecture tour, and to visit Krotona. I am sorry he has become a kind of figure-head in a purely American quarrel, and should be used in a struggle which is none of his. He and I have worked for many years in India in thorough harmony, though not always agreeing in opinions. I do not seek identity of opinions in my co-workers, provided each honestly tries to do his best, and the frantic letters I have received, either to break with Mr. Wadia or to accept his views, I have read with rather amused amazement. I see good people on both sides striving confusedly and desperately for half-truths, and also people who are not so good, moved by jealousy and hatred and desire for power. Under these circumstances, I look at character, disregard gossip, seek the motive below the action, test for love or hate, and seek a principle for decision. One other preliminary point, I may note: the widely spread habit of giving to favorite officials a large number of open proxies - giving to the holder a free hand to vote as he pleases on any question that arises in the Convention - largely discounts the value of any vote. The trouble and expense of a Convention might be avoided, as the multitude of proxies practically determines the issues, and the discussion goes for nothing. A handful of proxy- holders decide the questions, and an oligarchy rules instead of a democracy. Votes for election of officers might reasonably be sent, or on definite questions published beforehand, and these need not then be discussed. But open proxies are a fertile source of trouble. The matter, however, is one for the National Society to decide; I am only offering advice unasked, a dangerous proceeding. To come to the bedrock of principle on which my answer to the Petition is based. A National Society, or Section, is autonomous, and no appeal lies to the General Council. An appeal to the President only lies if
85 a member has been expelled from the T.S. by his National Society, or if a rule has been passed contrary to the Constitution of the T.S.; the member can be reinstated in the T.S., or his expulsion confirmed by the President; or the President can declare invalid a rule which contravenes the Constitution. I find nothing in the Constitution which permits an appeal to the General Council by a dissident minority within a National Society, and the By-Laws of the T.S. in America cannot give to the General Council a power of interference with an autonomous National Society, the freedom of which is guaranteed by the Constitution. And this is surely reasonable. What can the General Secretaries of the various National Societies know of the circumstances and troubles of a National Society comparable to the knowledge of its own members? Apart from this, are the General Secretaries to decide a cause on hearing only one side, taking its presentations of facts as necessarily accurate? A minority fighting against a majority in a democratically governed Society has only the alternatives of converting itself into a majority, or, if it finds the majority intolerable, of seceding. It cannot call on an outside body to override the decision of the majority in its internal arrangements. As to the book business, I have said all I need say. American readers will have seen that I wanted the major part of the profits to go to each National Society. It is obvious that Krotona is not a good place for a central bookstore, New York or Chicago being probably the best. I leave the thing to be decided as the General Council decides. With regard to Krotona, I can make no decision until I see Mr. Warrington and know exactly the legal position. I hope that he will join me in London in June, go with me to the Paris World Congress, and return with me to Adyar. He needs rest and congenial companionship after all he has done and suffered. For many long years he has toiled to serve the Masters and to build up Their Society, and as one of Them said: “Ingratitude is not one of our vices.” Will not you, as you have now a new General Secretary and a new Headquarters, try, even if some of you blame and find fault with him, to emulate his work in serving the Society? And now may I say a final word to you, my Brethren, in virtue of my office, and of my thirty-two years of active work in the Theosophical Society? We have recognized the Universal Brotherhood of Humanity; ought the oldest, and the second largest National Society in the world to set an example of discord and of hatred? Cannot you all throw the past behind you, clasp hands as
86 Brothers, and so go forward together to the helping of the world? Most of us have worked together in the past. Most of us must work together in the future. Our Brothers all over the world, they who know not the Brotherhood, are in sore need of help. We have knowledge to take to them; shall we waste our time in quarreling? How petty, how miserable are these squabbles in the face of the clamant and giant needs of the world. The World-Teacher draws nigh to His coming. Has He not a right to ask you to help in the preparing of His Way? The world needs rebuilding. Society needs reconstructing. Shall we not bring to the task, as materials for His buildings our knowledge, our love and our strength? The Master Builder needs the toil of our ’prentice hands to make ready for His mighty Temple. Come to His help, ye who have seen the Light; we of the East are getting ready to welcome Him; come, Brethren of the West, and work with us, side by side. In His Service Your faithful servant Annie Besant
So great had been the trouble caused by the bitter attack of the enemies of Theosophy upon Warrington, that Mrs. Besant decided that the only remedy is to close the Esoteric School altogether for one year. There was the closing of the E.S. in the States, Mrs. Besant did not mention Canada, South America, Cuba, Mexico, or Costa Rica. They most likely were not suspended during this time. While Miss Poutz left America on June 11th, on the White Star Line steamer “Cedric,” for England to meet Mrs. Besant, Warrington hoped to join them in July. If all went well, they would go together to the Paris Conference opening July 23rd, and at her invitation, will accompany her to Adyar, India.
Adyar Mar 31 1921
My dear Marie I enclose a letter to E.S. pledged and unpledged members, i.e. to all degrees, hearers and candidates. I think it will be enough if you print or multiply it and send a copy to every Warden and Sub- Warden, to read to groups. Any member can copy it. Use your own discretion on this. I wish it to be sent out as quickly as possible. I am sending it to Dr. Van Hook. I send also a letter to T.S. members for your information. That
87 goes to Mr. Rogers (to Chicago) with the request to send it to all Presidents of T.S. Lodges, to read to their Lodges. Both go to Bishop Leadbeater and Mr. Warrington (Sydney); both also to Mr. Wadia, who is in Europe; to Krishnaji. I send a copy of the T.S. one to Mr. Hanchett, as he sent the petition. I am sorry to suspend the E.S., but there is no other way of stopping the whirl. I am writing (in answer to letters) to Dr. Bonggren and Mrs. Tuttle Bartlett, but am not posting the letters until the next week, so that they may not have them until they receive the general ones also. I shall send the T.S. letter to all members of the General Council, as they are appealed to. I would like you to meet me in London, and come back here with me for a rest. I am asking Mr. Warrington to do the same. It would do you both good. Mr. Gillespie’s questions that you sent me are mere impertinence. You were quite right not to answer them. I could not cable you authority to suspend. That had to come directly from myself. I thank you for your loyal devoted work, and send my love. Yours always, Annie Besant
We need not tell you what Marie Poutz felt when she received that letter! To think that she and Warrington may be at Adyar, when all those Initiates are there. Mrs. Besant’s enclosed letter was addressed to:
“To Members of the E.S. Pledged and Unpledged” March 31, 1921
My dear fellow-servants of the White Lodge, It is unnecessary to say to you how deeply grieved I am that the Heart of the T.S. should be discharging its function so ill as to throw the whole body of the T.S. in the United States into disorder. As is natural, any serious trouble in the T.S. always arises in the E.S., and spreads outward through the larger organism. During the late War, the E.S. discharged nobly its functions in the outer world; it served as a channel for the forces of the Hierarchy, distributing them over the Nations; large numbers of its members were awakened in the astral world, and worked most effectively in relieving the overwhelming needs of the myriads flung into that world out of their physical bodies, in wild excitement from the fields
88 of battle. The E.S. did much to strengthen the forces, which, in this lower world, made possible the triumph of Those who carried out on earth the will of the KING. But the E.S. members themselves have not wholly escaped the effect of those surging storms of human passion, of terror, of fury, of despair. The whole atmosphere of the astral world has been thrown into whirlwinds and tumultuous waves. These have played on the astral bodies of our members, straining them and convulsing them. Everywhere I have found a nervous strain, caused by these furious impacts, arousing unaccustomed irritability, exaggerated and distorted views, the regarding of trivial happenings as serious slights and offenses. I am not blaming you, comrades beloved, but am only explaining why our E.S., especially in America, where the bodies are peculiarly sensitive, there should have been a tension caused from without, and straining good and devoted souls well- nigh to breaking. Under these circumstances, it was but natural that the Lords of the Dark Face, who find in America many useful fragments of the old Atlantean magic still remaining, should - driven back in the great struggle with the Sons of the Fire - strive to hinder the great work of evolution, and to win some slight and temporary advantages to delay, if they could not stop, the coming of Him who shall rebuild our shattered world. They have succeeded in sowing in the hearts of many of you doubts and suspicions that, in more peaceful days, would not have arisen in your minds, have torn your ranks with party strife, and have flung you into opposing camps, so that in the dust of combat you strike at your brothers, your vision becomes distorted by distrust of faithful comrades, and the poison of hatred disorders the love currents which are the divine life within us. I have waited in the hope that these tempests would subside, and that normal conditions would reestablish themselves. But every mail brings letters, and documents, and cruel stories, and accusations, so that all who in the past have helped and taught and guided you are covered with the mud of gossip, their very characters attacked. Members think that they are doing God service in blackening those with whom they disagree, and spread through the Society an ever increasing flood of undesirable literature, as though they were prosecuting counsel building up a case, instead of brothers, bound by the holiest vows to love and service, as though they had forgotten that they had pledged themselves by their word of honor, invoking the Higher Self, to “abstain from untruthful and injurious
89 speech, and to be charitable to the weaknesses of others.” Please also reread Rules 3 and 9, and consider each for yourself how far anything you have said or written comes within these. It is not for me to judge you; you must judge yourselves in the presence of the Masters and the Higher Self. If you have broken either of these rules, you cannot take shelter under Rule 2. For that emphasizes the truth that you should condemn a corrupt system in the abstract; you may and should work for reform where a system is bad, but bitter and venomous personal attacks, such as those made on Mr. Warrington, Mr. Wadia, Mr. Rogers, and others, are not covered by this rule. And the letters which have come to me, attacking private character, are clear breaches of the rules above named. I need not say that the gossip, the slanderous tales about members of the E.S., including the Rt. Rev. C.W. Leadbeater and myself, are obvious and serious breaches of these rules. If such tales are told to you, you should rebuke the teller and never repeat them yourself, thus spreading the poison. It is well to remember the stern warning in the Epistle of St. James about the tongue, how it may be “set on fire of hell.” Read and meditate on St. James III and IV, 1, 5, 11, 12. Under these circumstances, with good and devoted members trying to do what they believe to be their duty, but “confused as to Dharma,” there is only one way of stopping the trouble. In the E.S. the forces of the Hierarchy play, and where these are not responded to by harmonious vibrations they shatter. Hence for the coming year I suspend all E.S. activities in the States. There must be no E.S. Group meetings, nor use of the Masters’ pictures, save by individual members in their private mediation. There will be no admissions and no advancements, and no official communications or circulation of papers. Small groups of thoroughly harmonious members may meet informally for quiet talk and mutual encouragement. They should devote themselves to helping the T.S. Lodges, and abstain entirely from controversy. Let them think peace and speak peace. Time must be given to let the storm die away and the dust subside. “In quietness and confidence shall be your strength.” Be not afraid to live in the desert for a while, for there you may hear the still small voice which shall bring peace, and there I may meet you. If at the end of the year, Easter, 1922, you have any doubt of myself, if you listened to the false statements that my Brother Charles Leadbeater and I are not in the closest and holiest relations with our respective Masters, that we are not what you have supposed
90 us to be, disciples of the Chohans Morya and Kuthumi; then bid us farewell, and choose whom you will follow in our stead. Make no mistake. My Brother and I stand together, united in faith, in service, in knowledge. Your tie with us remains until you break it, but doubt is a cancer in the heart. Only few, I trust, will break away, but that is for each of you to decide. With most of you, I believe, the old strong and holy tie will remain. And even for these who forsake or deny, “there are many days,” and their sun will rise again. One outer thing I would ask you do, as E.S. members. Some say that you have been asked to send open proxies to E.S. officers for Convention, others say that that has not been done, but that they have unasked sent their proxies to those they love and trust. I would ask you, as this feeling exists, not to send proxies to any E.S. officer, so as to make it impossible to say that the E.S. rules the outer Society. “Avoid the appearance of evil.” Brethren, I know that this suspension of the E.S. will give you pain. Forgive me for causing it, for I do it only to avoid worse pain in the future. I send you my love and blessing in this time of trial, and bid you “quit you like men, be strong.” Your faithful servant, Annie Besant
May 5 1921
My dear Marie, The dangerous state of things here makes any visit to the States impossible. I must return here as soon as possible. I hope you will be able to come over, as I write. It is a most astounding thing that Mr. Suffern should state that I had “Thrown open to all Dr. van Hook’s E.S.” I had, of course, done nothing of the kind! And it is the first I hear of it. However, as I suspended Dr. van Hook’s group with the rest, the only effect of the statement is to show who are unreliable. Ever yours, Annie Besant
In due time Miss Poutz had copies made of Mrs. Besant’s letter of March 31, 1921 “To Members of the E.S.” and sent them with the following cover letter to all Wardens and Sub-Wardens of groups within the Esoteric School of the American Division.
91 May 6 1921 Krotona, Hollywood
Dear Fellow-Workers, The enclosed letter from the O.H. explains itself. In her wisdom she knows what is best, and while deeply regretting that we have made this necessary, let us bravely “take stock” during this year in the “desert,” and see to it that at the end of the year the Master may be “pleased with us.” And now, I bid you all farewell for a time, for I am sailing on June 11th to meet our beloved Chief in England, and then go with her to Adyar. In parting, let me thank you heartily for the co-operation you have given us, and until we meet again in Their work my cordial good wishes are with you, may Their blessing rest upon all. Ever faithfully yours, Marie Poutz
Mrs. Besant identifies quite clearly in her letter of March 31, 1921 those who are hostile to the Masters. Leadbeater reminds the E.S. members, that these enemies, i.e., those who have made personal attacks “on Mr. Warrington, Mr. Wadia, Mr. Rogers, and others” are exceedingly clever, and that they know very well how to disguise their hatred of Theosophy under all sorts of specious pretences. Since Leadbeater had lived through three great upsettings of the Theosophical Society, he compared these enemies ofTheosophy to “victims” of a disease, and shared with the members the following three qualities to watch for:
1. Utter unscrupulousness. Men hitherto reasonably truthful begin to circulate the most amazing falsehoods; no method is too dishonourable for them to use, if only they can by its means discredit those who are working for Theosophy. I have been absolutely astounded to see the depths to which previously decent men will descend under this malign obsession. 2. Malignant hatred. This is a marked feature of the disease; it may readily be recognized by the extraordinary venom, the concentrated bitterness shown in speaking and writing, by the savage joy exhibited by the patient when he thinks that he has really succeeded in injuring one of his brethren. 3. The mania for destruction. The fury of the adversary is always expended in attack; he has no idea of constructive work; his one wish is to tear down and destroy, to blacken somebody’s character,
92 to interfere with his usefulness; not to do work, but to prevent its being done. 6
He wanted them to be on guard, and if any of these symptoms manifested either in themselves or in others, they were instantly to call a halt, before they were carried away further down than they thought. Leadbeater reminded them that so little have the methods of the enemy changed, that they apply exactly to the attack on Warrington. So he again shares extracts written by Mrs. Besant some years back.
It is sad to see that in the attempt to destroy, every consideration of the truth and honour, which bind ordinary people, is thrown aside. It is not difficult for E.S. students to know what powers are willing to use such means, and we may be thankful that the veil is thrown off, and that all may recognize that the only real object of this attack is to wreck the T.S. Many good and earnest people are taking part in this attack, believing that they are saving the Society; but fear and hatred, the double-faced entity, has opened the doors to the evil influences, which care nothing for their objects, and use them to serve their own. But the attack will fail, and though many may desert the ship, believing it to be sinking, the Master is on board, and presently will still the waves, and speak the gentle words: “O ye of little faith, wherefore did ye doubt?” In another place she says: We must recognize that the E.S. is the heart of the T.S.; that the groups are to be the channels through which the influence shed by the Masters may be passed on to the outer Society and through it to the world. This is the most important object in forming the E.S., far more important than the progress of individual members. Recognizing this first point, we come to the second - the goal set before us, and the means of reaching it. The only means are the passing on the life given us to those whom we are able to reach. The goal is entering thePath. None should come into the E.S who do not make that their object. The Probation refers to fitness for entering the Path. When a man enters the Shravaka Order, the Master’s glance rests for a moment on the aspirant, and judges his fitness. How long a period, as men count time, shall pass before the recognition of the Master on the higher planes by the aspirant matters not. How near a man is to the Gateway of Initiation may be partly measured by how much he cares for helping others. The Path is not a treading, but is a change of attitude in the inner life. It is recognition of the
93 ONE, not years of time. That touch of buddhic consciousness, of non-separateness, is the one thing required. Those who wish to go on without lifting the whole world with them must wait for that vision of the ONE. Therefore the virtue of Tolerance is the most necessary of all. We are singularly deficient in it. Intolerance has its root in virtue, in concentration. Earnestness and singleness of mind, one-pointedness - necessary for advance at the first - imply, for the time, narrowness. In the end the “one-point” widens out and becomes the whole. We should remember that we see only a small part of the priceless Truth, others see another side of it. One ray of light in a dark room seems priceless; if the wall were broken down we should see the full light, and realize that what we thought so precious was only a single ray. Other rays touch other souls. Narrowness is in ourselves, not in the Truth. Narrowness is a temptation against which we should strive in small things. People wait for some great trial or opportunity; the great opportunity is only the small opportunities showing themselves all at once to the soul. If we do not see the small opportunities, the great ones will be invisible to us, for they are of the same nature. The root of narrowness, I said, is in virtue; our temptations will come to us through our virtues. Temptations by way of vice come to the world; we are supposed to have got beyond them. The very virtues we have been working at and building up for years are the sources of our danger, not our weak spots; weak places are known and specially guarded. Some depreciate teachings which come from the outside. Yet these teachings come from the same Lodge, and are seen by Them as Theirs… We must also guard against wanting all the work of the Society to be done in our own way. There are so many different people and so many ways of seeing Truth. We are pledged to help all, whatever their stage of development. 7
Warrington was no exception to the occult law that whenever one gives selflessly all of his work for humanity, it will stir up envy, hatred and violent opposition, and among those who have received help from him, is always found one who will turn upon him with treachery, bear false witness against him, traduce his fair fame and misrepresent his actions. Madame Blavatsky, wrote even more forcibly and truly, “Where do we find in history that “Messenger,” grand or humble, an Initiate ora
94 Neophyte who, when he was made the bearer of some hitherto concealed truth… was not crucified and rent to shreds by the “dogs” of envy, malice and ignorance? Such is the terrible Occult law; and he who does not feel in himself the heart of a lion to scorn the savage barking, and the soul of a dove to forgive the poor ignorant fools, let him give up the Sacred Science.” 8
The following telegram was sent to Warrington from Krotona via Besant: Madras (India) Jinarajadasa recent circular did not mention Krotona as Esoteric Center (stop) this is harming work in America (stop) members and especially wealthy contributors ask why they should support Ojai Valley projects if Krotona not Esoteric Center (stop) as trustees of Krotona we accepted responsibility because believed it blessed by Masters and you as Esoteric Center earnestly request definite pronouncement from you (stop) Warrington. Love and Devotion Hall, Zalk, Hotchener, Wardall, Holland
A telegram had been received from headquarters advising that Miss Holbrook has delivered an article for publication in the April Messenger. Rogers says: “Although I know nothing of the contents of the article, I am glad to authorize the publication of whatever matter Miss Holbrook submits.” Her article titled “From Miss Holbrook” follows: Having received, through the vote of 1,349 members of the American Section T.S., a nomination for the office of National President at the forthcoming May election, I do hereby accept the nomination, with thanks to those who have thus honored me by their choice and, with this acceptance issue the following statement: My T.S. diploma bears the date November 26, 1907. Since 1911, I have given the major portion of my time to theosophical work; resided at Krotona 1912-1917, serving for different periods of time as Editor, Principal of Krotona Institute, National Secretary, and since that time as National Lecturer, teaching Theosophy in various cities. My present platform is naturally the resultant of those years of experience and observation. I favor reforming the By-Laws, and reforming them back (if I may use such an expression) in a number of particulars to those made in the incorporation of the Section; some offices now appointive should be elective; abuses of the proxy
95 system be avoided; length of term and title of the chief officer reconsidered; and constitutive regulations safeguarded from too easy change by anybody less than the full membership. Especially do I favor a Board of Trustees who would be representative not of any one “part” or “party,” but of the whole mind of the Section. Contest, in the very nature of things there will be, but differences of view gathered up about a roundtable are often co-ordinated through a consideration of the reality which underlies the different points of view and the seeking of a common understanding in the sincerity of all, and much force otherwise diffused as hostility, excess, domination, etc., be directed to better ends. When I went in as Editor in 1912, the Administration had inherited a Messenger of forty-eight to fifty-six pages, with a good cover, semi-family and semi-public in character, and which had proved itself, to many, a true spiritual channel. What have we had now for some years? A family sheet of a few pages - and no public organ! We cannot do the work which the T.S. has the opportunity of doing in America without a better, far better vehicle and standard for our name and influence. No one knows this more fully, nor has voiced it to you more often that Mr. Rogers. The printing, paper and postage bills that have been paid from private and collective purses these last two years would have been enough to build an Arm of Service for public propaganda of Theosophy of no mean proportions! While the solidarity of our ranks is sadly broken at this time by unfortunate controversies, I am a staunch advocate that a constructive program can be found that will unite the membership through work and study and living brotherhood, and which will soothe the present pains; will offer opportunity and recognition to all; and will make for more genuine self-government and a “togetherness” coming nearer to the ideal which we all, without exception, cherish and long to more fully express. As recently I have been so often questioned as to my attitude toward the Liberal Catholic Church, I beg leave to include my answer here so as to avoid constantly repeating it. I am not a member and do not intend to become one. I gladly accept any opening to teach Theosophy within it as elsewhere. I consider it should be entirely apart and separate from the Theosophical Society as an organization, and that the T.S. should preserve the same neutrality towards it as toward all other religious bodies. I consider that T.S. members should be left entirely free to aid it or to leave it alone. Should I be called upon to serve the American Section in this office for which I am now nominated, I would strive to make executive
96 decisions on an impersonal allegiance to principle; to firmly stand for the legality and regularity of every official act; to seek wise and wide counsel and assistance; to practice a “brotherliness to all;” and to loyally follow and support Mrs. Besant in her plans for and guidance of the Theosophical Society. May we of the American Section worthily claim our rightful place as a prominent and happy member of her International Family. Isabel B. Holbrook 9
Apr 3 1921 Bombay
My dear Charles Excuse business paper, but it is convenient size, and I have much to say. . . .You will find my letter to the American Section, and also to the E.S. I do not trouble at all about the “Petition” and the masses of literature. The spirit of the whole thing is of the dark side, and I don’t care about their “facts.” Moreover, I decline to enter into a controversy, and wrangle over details. I hope you will not think that I have been unduly harsh in suspending the E.S. There is such a swirl of passion and hysterical emotions, that the only thing to do is to stop it completely, and let people steady themselves. At least, so it seems to me. I want Warrington to come to London, after his Initiation, go to the Paris Congress with me and come back here. I have written to ask Miss Poutz to join us in England and do the same. The “stream of poison” does not in the least affect me, and Warrington’s place is with you till the Great Step is taken. What does all this gossip matter? I only regret that people should think it necessary to send it round when they hear it, instead of dropping it into the nearest waste paper basket. Cooper the other day sent a variety of stories to you, Krishna, myself and others. (Excuse the hills and dales above. The light grew faint.) I like much the larger head of Prince R. It is by far the finest that I have seen. The smaller I like less; the eyes seem staring. Please feel free to reproduce any you approve. You know the Holy Ones so much better than I do, and I can completely trust your judgment. The one of Master K.H. is also much better. I am grieved about Miss Fuller. I tried so hard to persuade her to give up her automatic writing. Poor Martyn! I am writing to him to resign his corresponding
97 secretaryship into your hands. I do not like to cable him after so many years of faithful work. I enclose a few lines appointing you. I have written another paragraph in Theosophist about “titles,” and the absurdity of saying that members of a Lodge are committed to any doctrine a lecturer may hold, because they give him the title used in his community. Always with faithful and deep affection, Annie Besant P.S. I enclose (1) your appointment as Corresponding Secretary for the E.S. in Australia. (2) a letter (or notice) to be printed and sent to every member. (3) a private letter to Martyn, for your information.
Miss Florence Fuller from Australia painted an enlarged copy of C. Jinarajadasa.’s miniature portrait of the Master K.H. [See Endnote #10; also The Link, Vol.III, Feb 1911 pp224-229; Vol.I, Krotona of Old Hollywood, pp240-243; The Link Vol.I, n1,May 1912, pp3-15.] When the early theosophists spoke of Initiation, they used the term so glibly, without due consideration of the meaning involved. “Initiation” comes from two Latin words - in=into, and ire=to go, therefore, a beginning of a life of self-fulfillment, or the entrance into. As with many terms, several meanings and degrees are always given. The idea of Initiation is twofold. In antiquity, it is always connected with rites performed in a guarded place away from the eyes of the profane or uninitiated, those who were “outside the fane” (profani). It had, therefore, the implication of secrecy. The mysteries presumably veiled a gnosis, which was withheld from all but fit men. The time has come when we can safely reveal to the world some of the Secrets of the Ages, then deemed safe only for the few and imparted under pledges whose violation was punishable by death, but now are reembodied in Truths that are the property of all. “To know, to dare, to will - and to keep silence” was the motto of certain mystery schools (the very word “mystery,” indeed, being derived from a Greek word muo - “to have the finger on the lips”) which claimed to reveal to prepared candidates truths concerning the inner worlds which the unpurified man could only receive at his peril. Doubt has occasionally been cast upon the value of these teachings, and some of their later developments were obvious degradations of great truths imperfectly apprehended. But it seems clear that initiation into the “mysteries kept hidden” presupposes that something was worth hiding, a gnosis or occult wisdom that was
98 occult only for those who had not qualified themselves to receive it. At all events, the method of preparation by severe and graded discipline was not in itself unwise; it testified to a recognition of the sanctity of certain great ideas which our more favored age now treats with a perilous familiarity. We are, however, less concerned now with justifying the method of secrecy as with showing that its existence was a fact in very early Christian mystery systems and in the events surrounding Krishnaji’s and Jinarajadasa’s second Initiations and Nitya’s and George Arundale’s first Initiations. Mrs. Besant and Leadbeater, in 1912, for various reasons felt the need for a secret location for Krishnamurti and his companions to take these important steps. Leadbeater had previously visited Taormina on the island of Sicily and chose it as the most promising site. 11 Warrington was about to enter the new life as an initiate. The capacity to discern the essential from the unessential. When the word is used by theosophists, it puts a man who has taken the first initiation into the spiritual life. Purification thus increases the vibratory rates of our (atoms) or the electronic bodies of Light, Life and Love. Students might want to take the time and research the book Letters from the Masters of the Wisdom 1870-1900, First Series, by C. Jinarajadasa, to see references to secrecy.
April 20 1921
Dear Mr. Rogers: At the request of many of the members of the Central Committee of the Committee of Fourteen Hundred, I am writing to you to protest against the action of several Lodges in the American Section which have refused to allow Miss Holbrook to address their members. In many cases, this action has been taken under circumstances which make it apparent that it is not the free will of the members of those Lodges. In some cases, misrepresentations have been made. In other cases, where the Lodge is completely dominated and controlled in an autocratic manner, the vote has been little more than a technicality. Miss Holbrook is an officially nominated candidate for the office of General Secretary (National President) of the American Section for which office you are also a candidate. You have the controlling influence by virtue of office and therefore the responsibility to assist in a fair hearing for your opponent. It is only Administration
99 Lodges where Miss Holbrook is refused. She is refused not for any reason except in your interests. You cannot escape your share of the responsibility for votes which come to you through fraud, misrepresentation, intimidation and undue influence. You have knowledge of these things. We protest against your failure to take any steps towards making this election a fair test of the opinion of the American Section. Sincerely yours, Foster Bailey Secretary for the Committee
April 21, 1921
Dear Mr. Bailey Your letter of April 20th has this moment reached me and I hasten to reply. I note your language as follows: “You cannot escape your share of the responsibility for votes which came to you through fraud, misrepresentation, intimidation, and undue influence. You have knowledge of these things.” I shall pass over the insolence of tone with which you speak and simply confine myself to the facts. I am aware that a number of lodges have refused to hear Miss Holborook speak and I am equally aware that Pittsburgh and Washington lodges refused to permit Mr. Watson to speak for the Administration. This is Mr. Watson’s direct report to me. May I inquire why you assume to speak as you do on that point in view of these facts? As to fraud, I have heard but one complaint against friends of the Administration - the Omaha lodge - and we are now investigating that, having presented the charges made by Miss Holbrook to the officers and asking them for a statement of the matter. If the charges made have no better foundation than many of the stories your people are circulating, we will probably find that there was nothing irregular at all. But a case in which there was undoubtedly illegal voting was in Hollywood lodge. We have had a protest signed by several members of that lodge, declaring that after the ballot was legally closed, it was opened on a later date in order to enable some members to vote for Miss Holbrook. There is no reason to doubt the truth of their statement, and if it is true, it is the only case of illegal voting of which we so far have evidence from those who speak from personal knowledge.
100 You say you protest against my failure to take any steps toward making the election a fair test of the opinion in the Section. I should be pleased to know what steps you think I ought to take in view of the fact that the lodges are autonomous. Sincerely yours, L.W. Rogers
April 22 1921
Dear Mr. Warrington, Enclosed is copy of my report to the Board. I just finished it yesterday and hasten to get it in the mail today hoping to catch the Niagra out of Seattle the 27th. Consequently I cannot take time to give this letter the care and thought I would like to give it. You will notice I recommend the sale of the Ternary at once. This is of course based on business reasons and is made as a matter of duty. I can see how this sale would be a great advantage as far as the improvement, upkeep and financial independence of the estate are concerned. Taxes, interest and the upkeep of the grounds are a burden we can hardly hope to carry out of the earnings much longer. With the grounds reduced to 13 acres and no interest to pay, $60,000 cash would open to us wonderful possibilities as to the rest of the estate. I suggest the Ternary because I think I see an opportunity to sell that part of the estate at a fair price if we hurry, while I think we would have great difficulty in selling to advantage any of the other parts of the estate at present or for some time to come. The real estate market turned here this winter. While the Ternary is the most attractive part of the estate as far as beauty and view are concerned, it is less valuable in every other respect. It is more inaccessible, or rather I should say it is more difficult of access, and more costly to keep up. On the other hand, it is more isolated and quiet. The present buildings are theTernary, the main building, the Villa and the Hampton house, are all undesirable for any of the purposes we would want them for. The educational plans I have in mind are simply your own ideas of expanding the Institute. I think “University” is too ambitious a name. Colter’s “U” demonstrated one great point of value, tho he discarded it because he could not dictate the method to be followed. Our classes should be seminar classes, covering all phases of Theosophic thought, open all the time to students who wish to come here to study rather than to be entertained. The results should be printed regularly and distributed to subscribers thru-
101 out the world. The constructive work in organizing, classifying and research that could be done in this way, would become increasingly valuable and make this place the center of Theosophic learning. The first necessity for this, is both financial and governmental. The Institution must be stable and independent of any entanglements with the T.S., L.C.C., or any other organization except the E.S. The E.S. is the proper and logical proprietor, as the power back of the outer form, and so our present Corporation with possible minor changes in the by-laws, is just what we want as to legal ownership, and the financial problem is simple once the other difficulties are disposed of. Regarding your letter to Bishop Cooper and your note to me on the same subject, I would like more time to study it. I not only have all the business details of Krotona to handle, and I have to give everything my personal attention under present conditions, but I am trying to help Mr. Rogers in his battle to save the T.S. Also there are many other things I need not bother you with. I shall try to have a Board meeting soon, and discuss all these important matters with the other Trustees. I cannot see any way so far by which we can help the L.C.C. without great trouble over it. But there may be a way if we will wait for it. If we did not have to consider the financial side of it, I would favor the Ternary for the E.S. and Besant Gardens for the L.C.C. each to own its own property and be absolutely independent of each other. But the finances together with other considerations, such as accessibility and upkeep, compel me to favor the sale of the Ternary. We have in front of the old administration building a wonderful building site, more desirable in many ways than the Ternary hill. And perhaps the time might come when we could sell Besant Gardens to the L.C.C. without a cataclysm in the Section. Discussion of all these possibilities is premature for me just now. I want to know more of what Mrs. Besant wants, her plans if she has any, and whatever they are, agreeing or disagreeing with my own judgement, I shall be willing to fall in with them. I quite agree that Krotona should be in a position to offer a home to the Great Teacher to whatever extent He may wish to use it. Do you not see how very essential a prosperous financial condition is for this very purpose? Once Krotona is independent and does not have to beg, it can offer opportunity to those able to help with work financially, and get extensive help with its educational activities. Your letter of March 22nd, came last night. It is a great encouragement to us. I am very sorry your health is so poor and I hope you will soon get completely well and strong. I am beginning
102 to feel the strain, but whenever I find myself reaching the danger point, I relax and rest up a bit. When this election is over, I hope to have an easier time for a while. Yes, I think we are thru with Colter, and I am glad, for he is as you say, impossible. I am delighted with A.B’s statement that she does not want any explanation from you. That is what we would expect from such a great soul, another proof of her claim to our trust and love. I think we can better afford to throw out the drag net and have our troubles than to withdraw by ourselves for our own selfish advancement. In fact, do not the troubles afford us the greatest possible opportunity to test ourselves and learn our lessons? You are right about the article endorsing Wadia. The opposition interpreted it just that way. But we did not. I was slow to catch its full significance, but realized it in time. That also is just what we should expect of Mrs. Besant. She never condemns persons. I like your proposed recommendation to Mrs. Besant and I think a declaration from her will settle the matter. At least it will settle it with me and many others of her friends. Concerning communities, there are successful enterprises along many lines that could be called communities, but none of them so far as I know are democratic. There is always an absolutely autocratic control back of every such organization, whether it be one man or a group of men. In practically every large business enterprise where one man does not own control, a few of the largest owners combine into a unit for the very purpose of maintaining that control, and the success of the enterprise is due to that very fact. If we could know the inner workings of things, I believe we would find that even our so-called democratic government is the most autocratic reality of all organizations, and would end in anarchy in short order if that were not the fact. Some group of men acting as a unit has always controlled our government. Perhaps the group has changed at times, but the method has not. You will be surprised to hear that your “good friend” Mr. Ross Read has been caught by the enemy. He wired all lodges in Ohio to support Miss Holbrook, etc. His own lodge answered by voting to back Rogers unanimously, his own wife and two sons making speeches in support of Rogers. I enclose the last circular issued by the administration side. We are all pleased with it, as it takes a higher tone than has characterized some of the papers issued in this contest. I think Mr. Rogers is trying in every way to avoid anything in the nature of counter attack, and I
103 think he is now sure to win his fight. Please pardon so long a letter and useless repetition. You must realize how hard it is for a tired head to think clearly, and particularly when hurried. We thank you for the little book on Krotona Service. We are all happy that you are having the privileges you are now enjoying. We hope you will get well and strong and some day come back to us, not too long away. With love from both Mrs. Hall and myself, I remain ever, Most sincerely, George Hall
The following cablegrams were made public, on the sole responsibility of Foster Bailey, because an attempt is being made to use Mrs. Besant’s March 31 1921 letter as a campaign to control the votes to elect Mr. Rogers. Mr. Suffern’s cable to Mrs. Besant: May 2 1921 Holbrook regularly nominated in Primaries Rogers called. Prospects encouraging for her election. Your letter end March requests we sustain Rogers. Shall we request Holbrook withdraw electing Rogers unanimously or do you equally endorse Holbrook? We request your wishes. Shall follow your expressed desire unless you with equal definiteness free us for self determination. Lodges now voting.
Mr. Bailey’s cable to Mrs. Besant: May 2 1921 Publication your letter to American members while Lodges voting compels members elect Rogers or be disloyal you. Shall we withdraw opposing candidate?
Mrs. Besant’s reply to Mr. Bailey: May 9 1921 President cannot interfere election choice. No question loyalty to me involved. As theosophist urge acing in spirit letter’s last paragraph.
Mrs. Besant asserts her neutrality and asks, “Cannot you all throw the past behind you, clasp hands as Brothers, and so go forward to the helping of the world?” The following is a very important letter written byThomas Hammond Martyn, a stock broker of Sydney, Australia. A Note before the letter states that Martyn “has been a member of the Theosophical Society for thirty years, has recently been President of Sydney Lodge, the largest T.S. lodge in the world, General Secretary of the Australian Section T.S.,
104 Corresponding Secretary of the Australian E.S. and a close associate of Besant and Leadbeater. No one person has done as much to build up the Society in that part of the world.”
Private and Confidential May 20 1921
Dear Mrs. Besant Yours of April 4th asking me to hand over the office of Corres. Sec. E.S. to Mr. Leadbeater duly received. I have carried out your wishes and he is now in charge. Though in your circular to members giving as your reason for this change the high occult rank of Mr. Leadbeater, in your letter to me you indicate that you make the change because questions have arisen in which you and I are on opposite sides. Much as I dislike putting you to any trouble I think I am entitled to ask you why you say this, for I do not know of any differences. You have complained of none, indeed there has been no correspondence (except on formal business) since we met in England and then we seemed to be working and thinking on almost identical lines. I wrote you on March 14th on some difficulties of the T.S. work here but you would hardly have had that letter by April 4th or if you had it I cannot read into it any motive for what you now do. Is it quite fair of you to arrive at such conclusions condemning me on I presume statements of other persons without affording me an opportunity to state my own case? That does not seem quite like the Mrs. Besant I have pictured for the last 30 years. However, I am glad enough to be relieved of the E.S. Corresponding Secretaryship, and I could not have held it much longer without a candid exchange of views in any case. Now I want to ask you first one little favour and that is to try and help me in the greatest perplexity of my life. For thirty years I have regarded you as my spiritual leader, my soul’s friend and am grateful for all I have gathered by way of help from your writings and your advice but only on one occasion so far as I remember have I sought your counsel because of my own difficulties and that was at our first interview in London in Sept. 1919. I thought then you would help me in my perplexity and began to explain it to you, but you cut me short and we passed on to general topics. Will you dear Mrs. Besant now read with patient sympathy what I have to say - it is all true as to fact - and then see if you can help me to find a solution to my particular problem. You have taught me to endeavor
105 to seek truth, to think truth and to live truth and now after long years of earnest effort its logic pursues me. I cannot evade it. This is what I want to tell you. In 1906 I was in London fighting your cause and Leadbeater’s. Police proceedings against the latter were seriously threatened. One of his boys in desperate trouble urged me to try and prevent them being proceeded with and admitting that the only evidence he could give confirmed Leadbeater’s immoral practices. The police proceedings did not eventuate. I went away to Africa soon after and on returning I tried to forget what this confession involved, to explain it away, and succeeded. In 1914 Leadbeater came to live with us in Sydney. I took him at his own valuation and yours, regarding him as an Arhat; permitted myself to come sympathetically under his influence and gladly made effective all his plans. As time went on I certainly got many little shocks. He would for instance explain in private that you were deluded about your Indian work, and the belief that it was at the wish of the Hierarchy that you should work for Home Rule. He did not hesitate to hint that your actions in India and advice to Indians were disloyal to the Empire. Mrs. Martyn could confirm this and many other things said in private, that puzzled us, though always everything said in public was loyal and flattering to you. Meanwhile I was personally favoured and I suppose felt flattered. For many years I had followed your E.S. training conscientiously and results had followed. When you gave concrete expression to my experiences I tried to live up to a still higher standard, but later on the casual way in which these overnight ceremonies were regarded after the first occasion or two became very marked. As an instance on a certain date in July 1917 five of us were told we had taken various initiations. No one remembered anything in the morning - some had hardly slept feeling rather excited. I do not remember at any time anyone remembering any real experience of anything of what happened on any of these occasions. All the same I took all that quite seriously. By this time (1917) Mrs. Martyn had become intensely unhappy about C.W.L. in the house. She had seen naked boys in his bed and other facts had come to her knowledge. I refused to sympathize with her views and for my sake she kept her peace and I held things together. Later (1918-19) scarlet fever in the house caused Leadbeater and his boys to move out temporarily and all my persuasions were insufficient to induce Mrs. Martyn to have him back again. She point-blank refused - though again in consideration for my own feelings - she told me nothing of what she knew. I only learned that on my return from America, 1919-
106 1920. In 1919 I went to America. Young Van Hook was in New York. He talked freely of C.W.L.’s immorality and about faking the “lives” of people. In your reviews of some letters sent you by Raja, which reached him from America, things, which Van Hook says about the “lives”, you credit me with - that by the way. Now here is the evidence of two Leadbeater boys (my 1906 experience - I can give you the name if you want it, - and young Van Hook) both subsequent to the 1906 inquiry and subsequent both to the confessions of all the American boys and to C.W. L.’s admissions at the enquiry of 1906. I have put these pieces of evidence together and add to them the compromising facts of life in my house (I am only touching the fringe of this in this letter) and find staring me in the face the conclusion that Leadbeater is a sex pervert, his mania taking a particular form which I have - though only lately - discovered, is a form well known and quite common in the annals of sex-criminology. There are some I know who think C.W.L. may have brought over old sex weaknesses and still be chosen by the Masters to do certain work for them. I have found comfort in the possibility up to the time of my last interview with you in London. This brings me to 1919 and my visit to London. A week before you sent for me and gave me your message in October 1919 I called on Mrs. St. John. She was in great trouble because the police were taking action (so she told me) against four L.C.C. priests. Wedgwood, King, Farrar and Clark. She wanted to warn Wedgwood in Australia and did not know how to without incriminating herself by compounding a felony. Farrar she told me she had got out of the country and she was sure the police would not find him. King had decided to remain in London and see it out as Farrar was out of the way etc. Mrs. St. John told me that though Wedgwood seemed to be compromised she herself did not believe him to be guilty of the charges. Of course, while in London I heard about charges of sodomy with boys being made against Wedgwood (by Major Adams and others) and reports about him had also reached me from Sydney, but what Mrs. St. John told me came as a complete surprise. A week later Graham Pole sent me word to say you wished to see me urgently and I called. You then told me that you wished to communicate with Wedgwood in Sydney but by so doing directly you would be compounding a felony and you gave me the message for Raja that Wedgwood must leave the E.S. and T.S. etc. You explained that he had seriously compromised himself and you felt
107 it your duty to protect the good name of the Society. I happened to think of an E.S. talk you had given on a previous Sunday about black magic and sexual excess and asked you if you were referring to Wedgwood’s case in that talk and you said yes, that Krishna, who was very intuitive at times had in a comment suggested the explanation. Now you will see that this went much further than implying that Wedgwood had compromised himself - a good man may do that and be innocent of evil. It meant to me that on your own evidence and that of Krishna, Wedgwood was guilty of sex depravity. Then there cropped up the matter of Wedgwood’s initiation. You told me he was not an initiate. I could not be surprised at that, naturally, if the other was true how could he be? The statement prompted me to wonder to what extent you confirmed or otherwise all the many other declarations of Leadbeater about various other people being disciples, initiates etc. My notes (written down immediately after I left you) remind me that I asked you what I was to do with regard to them and of your reply. After my interview with you I left London immediately for Australia via America, and for a couple of months was busy readjusting my own ideas about things as well as I could. I found comfort in certain help, which I believed my Master (M.) gave me. I understood I was to do all I could to support you in a difficult crisis. To me you had committed a distinct breach by discarding blind subservience to Leadbeater’s every word. It was easy for me to do this where in view of what I am telling you it would be impossible to accept Leadbeater’s infallibility in all things. In America after leaving you, certain people came to me and told me they had heard that the truth about Wedgwood was coming out at last and explained that he had in London admitted his trouble to one of them (or both I am not sure); that great efforts were made to help him overcome it; that things went on well for a time, but that later on he dropped back into his evil ways. I can give you names if you want them. When I reached Sydney, Raja accepted the message with evident reluctance, and rather foolishly I repeated bits of your conversation in addition to the directions. The central point with Raja became your denial of Wedgwood’s initiation and I soon saw that the breakdown of Wedgwood involved to him nothing short of the collapse of Leadbeater as an Arhat; of the divine authority of the L. C. Church; and of all reliance on the genuineness of reported initiations, discipleships, etc, in which great numbers of people are supposed to have participated. From Raja’s viewpoint this must not be permitted at any cost for the sake of the peace of
108 mind of members and of the cause in general and he just became the politician pure and simple scheming to maintain what to me was - on the evidence available - a falsehood; he showed no desire at all to find the truth and follow it. I may have been a little unfair in this conclusion because I afterwards found that Raja is an echo of C.W.L. and that he takes his occultism directly from what the latter says without question. For some time until I could no longer maintain faith without reason. I had done the same so I can understand his attitude up to a certain point. Then followed the cable to you from Raja explaining what your statement - that Wedgwood was not an initiate - involved. He made no reference in the message to the immorality — that was apparently unimportant and you replied accepting Leadbeater’s statement about the initiation as decisive and cancelled your instructions. But I will repeat the cables to make this point clear. Sydney Dec. 17, 1919 to Besant, Adyar “Martyn reports you said Wedgwood not initiate. Leadbeater asserts you were present at initiation. Am most anxious members sake there should be no fundamental divergence between you and him on such important occult matter since at same time. . . and . . . took second . . . and . . . first. Do you mean that since you have no recollection you cannot assert Wedgwood initiate but do not wish to be quoted as saying that he is positively unitiated.” Dec. 22, 20 Bombay “Brother’s statement enough accept fact, cancel message sent.” Before Raja’s cable was sent I had interviewed Leadbeater alone. He wanted to hear all he could. I told him about the evidence thrust on me in America about Wedgwood having confessed and he said “well we had better get rid of him then.” I have often since remembered this incident. If Leadbeater knew Wedgwood to be innocent because he was an initiate why should he have said that? I am telling you the truth without any exaggeration and if this or any other statement is denied to you by others involved, as it might well be, that cannot affect my knowledge of its truth. You told me in 1913 at Adyar about the Triangle. C.W.L. has never so far as I know made any reference to this in private or public. You also told me then that you knew C.W.L. to be a very high initiate. Your statement then - always remembered by me - has done much to keep me constant when things have happened in my house that I could not understand. Leadbeater has frequently
109 stated that you permanently cut yourself off from physical brain intercourse with the Masters when you took up the Indian work. Raja has to some extent confirmed this but at our Convention last Easter Leadbeater stated that you and he exchange notes by physical plane means when anything happened on the other planes affecting the work. He stated then that when the directions about starting a church were given you sent him word and he you, the communications crossing one another or to use his precise words “I sent her (A.B.) that original communication about the Three Activities; but she at the same time took down the points and sent them to me. It was not done on my remembrance at all but on a careful combination of the two.” (Convention Number, Theosophy in Australia, May 1921, page 56). Here is a contradiction of the other statement that you had broken the superphysical line of communication and the real facts, if known, might make things a little easier to understand. As it is I have been forced by mere pressure of circumstances, to certain conclusions particularly in view of your repudiating your own and Krishna’s judgment about Wedgwood merely because Leadbeater stated he was initiated in July 1917. 1. That Leadbeater is not always reliable. 2. That you have been relying upon C.W.L. as sole intermediary between the Hierarchy and yourself - for many years. 3. That you have not been kept fully acquainted by Leadbeater with what the Hierarchy is doing. 4. That C.W.L.’s word is final, and his seership infallible to you. This last is Raja’s attitude I know. I never could however make it mine and have always maintained my faith by regarding you as independently aware of everything the Masters did in connection with the E.S. etc. Like many of the older members I have known how you and others for quite a long time regarded Chakravarti as a Master in the flesh and later had to repudiate him when certain facts indicate the mistake. Naturally one must leave a loophole in one’s consciousness for mistakes of this kind being made and that mistake has made no difference to my attitude to you, nor to my appreciation of the splendid gifts you have lavished upon the cause you serve; but all the same the incident has a bearing in the case of Leadbeater. Will you tell me where I have gone wrong - from your point of view? I can with least difficulty regard the solution - already mentioned - that sexual irregularity is a matter of the personality
110 and does not prevent a person being used by the Masters even as Their sole agent. That explanation would leave room for the acceptance of both C.W.L. and Wedgwood. The order regarding the church I should regard seriously if you independently received it but actually I have never resisted that in any way, what I have struggled against is the dumping on the T.S. of a host of priests designated by such addresses as “Father” etc. to the bewilderment of people in and outside our non-sectarian movement. I can see that an “Order” might have been genuinely given which did not necessarily involve a foolish way of carrying it out. I really do want to maintain an open mind on this and every subject (likewise an eager intellect and unveiled spiritual perception) and I am sure you can help me if you will. Will you? I really do not want to have to think of Leadbeater and Wedgwood as monsters veiling their illicit practices under the cloak of humanitarian interests and acting with the clever ingenuity and cunning sometimes met with in such cases. That is the viewpoint of lots of people however. The last thing I want is to have to join such critics and I will gladly catch at any straw which offers a reasonable explanation of the facts on other lines. Finally please my dear friend do not be so unjust to me as to believe I want to make trouble between you and Leadbeater, you hint at something of this sort in your Disciple talk. I have no grudge against Leadbeater, nor against Wedgwood, nor against Raja, nor against any person mentioned in this letter, on the other hand I want to believe in them all if facts will permit me. We have been told over and over again that occultism is common sense and that Buddha taught his disciples to believe nothing because He said it. My difficulties summed up seem to arise because I am asked to put all evidence and all reason on one side and believe on the other side blindly, because someone does say it. So I leave it to you in your wisdom to show me the way out of the tangle and I will be everlastingly grateful to you if you can. It is not easy to go back on the grooves formed by thirty years of thinking and working. Thanking you in anticipation, Yours very sincerely, Martyn 12
111 April 27 1921 E.S.T. office of the O.H.
Dear Miss Poutz, Suffern had no right to say that permission had been granted by Mrs. Besant to those who wanted to join Dr. van Hook’s Group. The matter was merely under consideration, though I allowed Suffern himself to transfer. Dr. van Hook himself knew that the matter was only pending and not decided upon. About six weeks ago the O.H. decided that in view of what she intended as to the suspension of the work in America, there should be no enlargement of Dr. van Hook’s Group. It does not matter that eighteen have transferred. Let the transfer be valid. In a year’s time when the work begins again we can go into the matter, if they want to revert. I return the Second Degree applications. Though they were despatched before you received the letter of the O.H., they had better wait till the year is over. I should like two copies of the pronouncement of the O.H. to keep with my E.S. file. I have, of course, the original manuscript, but I should like also the statement as it goes out from the E.S. office in America. As you can judge for yourself from her two statements to the T.S. an E.S. members, I need make no comment on it all. Ever yours sincerely, C. Jinarajadasa P.S. I will however mention privately to you only, not to be communicated to others until the O.H. herself speaks, the O.H. is of opinion that a mistake has been made in developing excessively the hierarchical idea in the E.S., and allowing that idea to be transferred somewhat to the outer activities. There can never be the slightest question as to Warrington’s devotion and one pointedness; but I personally think that if there had been less insistence on the hierarchical principle there would also have been less bitterness.
The following letter was sent to the Executive Committee at 6955 Perry Ave., Chicago, Ill. due to the fact of what Francis G. Hanchett printed in the General Letter No.8.
May 10 1921
Gentlemen: I have just received a copy of your General Letter No.8 April
112 28, 1921, in which you aver: a. That I have been making dates for Mr. Hanchett. b. That I am one of Miss Holbrook’s campaign managers. Both of these statements are unqualifiedly false. Mr. Hanchett has made his own dates, and any letters I have written in his behalf were written wholly on my own initiative. I am not one of Miss Holbrook’s campaign managers, I am not, and have never been asked to be a member of the “Central Committee” of the Committee of Fourteen Hundred. I have never been asked, nor have I offered to act in any advisory connection with it. My only connection with the Committee of Fourteen Hundred consists in being on its mailing list. Nothing which has appeared in the Critic has been either directly or indirectly inspired by any member of the Committee of Fourteen Hundred. Unless you promptly withdraw the above false assertions regarding my connection with Miss Holbrook’s campaign in the same public manner in which you have made them, I shall regard it as my duty to withdraw them for you in language which it may be as unpleasant for you to read as for me to utter. Cordially yours, H. N. Stokes
George Hall had his problems with the domestic help, as shown in the following letter.
May 16 1921
My dear Mr. Hall Referring to your dismissal of me as Housekeeper of Krotona, taking effect May 14, 1921, I wish to say that the circumstances which proceeded this act were so unjust and un-theosophic on your part that I felt impelled to inquire as to my rights of the Industrial Welfare Commission of the State of California. I am informed that under the Statutes of California and Amendments, effective July 31, 1920 (paragraph 2b., Industrial Welfare Commission No. 12) “No corporation employing women shall make a charge for a room in excess of $3 a week”. This would be at the rate of about $12.86 a month. On looking up my records and receipts - I find that you have collected from me, for my room in Krotona Court, from July 31 last, when the State Law went into effect, a sum greatly in excess
113 of this amount. From July 31, 1920 to April 1, 1921 you collected $21 a month from me: From April 1 to June 1, 1921 you collected $15 a month. Therefore you overcharged me $8.14 for 8 months, amounting to $65.12, and also $2.14 for 2 months, amounting to $4.28, or a total of $69.40. This overcharge I am informed is a violation of the law, and I remember that in “At the Feet of the Master” we are instructed that it is our duty to report to the authorities any breach of the law. There were other breaches of the law, also, committed by you in your employment of me, as to overtime, etc. but I am not dealing with those just now. Nor do I deal here with the many breaches of the spiritual law of truth, fairness, and courtesy, which I experienced on your part and of others intimately associated with you. But what I now refer to is the fact that you employ a wage-earner who desires to give her best service to Theosophy: she is given virtually the mininim wage permitted by law, and repeatedly compelled to work overtime. Added to this Krotona gets back a large part of her small wage by greatly overcharging her for her room, and violates the law in so doing. Besides this you make unjust charges against her during her employment, and then dismiss her on six days’ notice, after more than two years’ of faithful service. I believe that if Mrs. Besant knew of this ill-management she would not approve of it, especially if she knew, as I know, that it is only one instance of many injustices done at Krotona. I feel it my especial duty to try to guard my successor from such treatment at your hands. The only way I know to do this is, first, to ask you to pay me the amount illegally required of me in the form of overcharge of rent; and secondly, by getting some assurance that you will henceforth comply with the law that requires you to put in a conspicuous place the Industrial Welfare Commission Order No. 12. which will protect the rights of all Krotona employees, especially women. It may be that you did not know this law, for I myself did not until I went to the Commission a few days ago. However, now that you do know, it seems clearly your part to set the matter right in the two ways I have suggested, I shall await your reply before doing anything further. Yours Fraternally Clara S. Boylan
114 Jun 7 1921 Manager, Industrial Welfare Commission Los Angeles, Calif.
Dear Madam While our Corporation does not come under the jurisdiction of your Commission, being a nonprofit Corporation, I am nevertheless glad to furnish you any information you may wish regarding any of our employees at any time. Krotona has operated at a loss of many thousands of dollars during the nine years and over of its existence. We have never been able to pay the wages usually paid for similar services in the commerical world. All our employees understand this and most of them are glad to help in this way the work in which they are so much interested. Mrs. Boylan was supposed to be working at Krotona as a theosophist and with the same spirit of sacrifice and friendship expected of the other employees. Her services have not been satisfactory to the present management for some time, and on Monday morning, May 9th, she was notified that she could not be longer employed after Saturday May 14th. She was requested to turn in her keys and an inventory of all Krotona property in her charge at that time. On May 21st, she was given another week’s pay, $16.00, for the reason that the manager had promised her an extra week’s pay at the time of her dismissal. Also she received the equivalent of another $10.00 in that she was allowed to keep a $35.00 per month room from May 14th to May 31st at the rate of $15.00. None of this $26.00 was given to Mrs. Boylan in settlement of any debt owed her, since Krotona owed her nothing in addition to her wages for the time employed. We are not required to give notice when dismissing employees, nor do we furnish rooms to any employee as part of wages, nor do we require any employee to live in any particular room or building or even on the property. I have the agreement made with Mrs. Boylan by the former management when she took her position, in writing, in the minutes of the meeting of the operating committee then handling those things. Trusting that this is the information you desired, and that you will not again be troubled by any complaints of this Institution, I remain, Very truly yours, George H. Hall
115 Warrington would sail on the 24th for London to join Mrs. Besant at her request, and Miss Poutz would join them in June.
May 25 1921 L.W. Rogers, Esq. 645 Wrightwood Ave. Chicago, Ill.
Dear Mr. Rogers The declared object of the Committee of Fourteen Hundred is to secure genuine self-government in the American Section T.S. and equal opportunity for all sincere theosophists in the work. Several of the members of the Central Committee of the Committee of Fourteen Hundred have suggested that I make some direct offer to you which will bring about harmony and cooperation in the Section, and which will be a bona fide expression of an acceptance upon our part of the spirit of the last paragraph of Mrs. Besant’s letter to the members of the American Section. In this I heartily and sincerely concur. If Miss Holbrook is elected we can thus unite since she is publicly pledged to an administration which will represent not her, and not the Progressive Party, but all the members. If you are elected, will you take the same position? We have never asked or desired that we should have control of the Section, should Miss Holbrook win, thus excluding you and your supporters from the privilege of serving Theosophy in America in official positions. Do you ask such control in the event of your election? Will not you consent to proportional representation on the governing board? To this end, if you will accept the following proposal, I will resign as Secretary of the Committee of Fourteen Hundred, regardless of whether the committee shall agree to this proposal or not. This in evidence of my good faith in making the offer, and my willingness to rely upon your word as a gentleman to do all in your power to bring about the result named. Further, I will at once submit this letter to the Central Committee of the Committee of Fourteen Hundred with my recommendation that they adopt the proposal herein stated as follows: FIRST: That the Board of Trustees of the American Section, to be elected at the next annual meeting of the members, be composed of members of both parties in proportion to the vote polled by
116 their respective candidates in the present election. (Fractions to be figured in favor of the party having the majority vote in May) Example: if you are elected, and the total vote cast is 5,000, we will not be entitled to any representation on the Board, unless we poll 1,000 votes. We will not be entitled to two trustees unless we poll 2,000 votes. SECOND: Upon the taking office of a Board of Trustees so constituted the Committee of Fourteen Hundred will dissolve and we will all unite in the work of the Section under that Board. THIRD: That you, as President, will recommend to the Section the election of a board so constituted and will use your influence to secure its election, and that in the event of Miss Holbrook’s election, the Committee of Fourteen Hundred will follow the same policy. May I have the pleasure of receiving your reply at the earliest possible date? Sincerely and fraternally yours, Foster Bailey
Jun 7 1921 Mr. Foster Bailey 135 Broadway New York, N.Y.
Dear Mr. Bailey Your letter of May 25 was awaiting me on my return here and I have heard from just five other people, among your supporters, who endorse your proposition - these evidently having acted in response to your suggestion, according to the method that you have followed for more than a year, and to which Mrs. Besant refers in her Letter to Members as obviously “lines laid down by some central organizer.” Your proposition is that, if I am elected as you most positively know that I will be - the Committee of 1400, alias the Theosophical Towards Democracy League, will dissolve if it is given official place and power on the Board of Trustees. This proposition seems to me to be no less remarkable than the one you recently made to a member of the Board of Trustees - that he should use his influence to induce me to withdraw as a candidate, and leave you a clear field, although I had been nominated by more than 2,000 votes. As to your proposition: Is it possible that theosophists must
117 be given an office to induce them to stop making trouble? Do you not realize that you are asking me to use my influence to get representation on the Board of Trustees for an organization that is now being unmistakably condemned by the vote of the members? The official count will not be made until June 10, but it is generally known how the vote is going because the result in each Lodge is known to its members and they immediately spread the news broadcast. From almost every Lodge that has voted the unofficial but exact returns have been sent out. On the date on which you wrote your letter it was widely known that about 45 Lodges had voted, giving the Administration 1309 votes and the opposition 325 votes. The latest information I have is that 73 Lodges have voted and that about the same ratio is being maintained. The will of the members is the supreme authority in the Section. There are certain methods provided by the By-laws by which that will is made known. It is now being made known in the most unmistakable fashion, yet you come forward with a proposal to set it aside. Being undeniably defeated by the regular method of procedure, you ask me to use my influence to induce the Section to officially recognize your faction after the Section has deliberately repudiated it! And on what pretext do you do this? On the plea that it will bring peace. Do you mean to say that you will not even now accept the verdict of the Section, but that you will go on fomenting trouble unless, by using my influence with the members, I can induce them to reluctantly give you by such method what you could not win by legitimate procedure? That is the clear implication. Your leaders have said all along that if you did not win you would keep on with the turmoil. You have argued, in order to get votes, that you alone could bring peace because if you won we would bow to the will of the majority, while if we won you would fight on. That is why you now have to use emphatic language in proposing an abandonment of that position if, although defeated, you are recognized, as witness this from one of your five supporters above mentioned: “I hereby pledge my word of honor that if you accept the Foster Bailey proposition as stated in his letter to you of May 25th that I will most sincerely and harmoniously cooperate with you in all theosophical work relative to, and promotive of, the evolution of humanity.” But if we do not accept, what then? The only possible inference is that you will not cooperate in theosophical work for the benefit
118 of humanity. Otherwise you would not have tried to bargain at all. You would have done just what we would have done in case of our defeat - said nothing at all and worked on. No, Mr. Bailey, I cannot accept your proposition. I cannot ask the members to reverse their verdict and endorse a movement that never had any good reason for being brought into existence. You have made large and most preposterous claims. You have called your faction “progressive” but you have not done one constructive thing. There was not a single clause in your candidate’s platform that was not an echo of ideas that I have for years been advocating, not one. In every organization there is always a percentage of members that easily drifts into any critical movement. It was inevitable that a few hundred people would be attracted to your support. By assuming a new name, by clever political manipulation and by long continued assertion that “where there is so much smoke there must be some fire” you succeeded in attracting a further considerable number of well-meaning members, who thought peace at almost any price was desirable, and they joined you with the sole hope of stopping the strife. Thus alone were you able to turn attention from the fatal fact that your faction was born of the very spirit of that dissension which you assume to be able to cure! But the membership has not been deceived. The voting was done in full understanding of just what the triumph of your organization would have meant and I shall not seek to disturb the verdict of the Section. But if you imagine that the Administration will in any way whatever assume a harsh attitude toward you or any of your associates, let me assure you that your fears are entirely groundless. Whatever you may do, we shall put the past behind us in the letter and spirit of Mrs. Besant’s request. There will not be the slightest discrimination against anybody on account of past opposition to the Administration. We shall all be greatly pleased to work with you in the future as in the years that are past, but we cannot assume the attitude of autocrats and disregard the clearly expressed will of the members as registered by their votes. With the hope that you may be as willing to do that as we are, I remain, Yours fraternally, L.W. Rogers
119 June 7 1921 Bishop I.S. Cooper
Dear Friend, This is in answer to your questions about Krotona and the Church, and is of course only my personal opinion, worth perhaps, no more than it costs. Until Krotona is freed from any obligation to the American Section or to the donors, I do not see how we can rent or lease all or any part of the estate to the Church. I do not know of any way by which it can be so freed except by selling off enough of it to pay the mortgage and all donors who may have any claims against it. The part then remaining unsold would be the private property of the Krotona Corporation under the control of Mrs. Besant, and she could of course do with it as she saw fit. Regarding the maintenance of the estate, the only way that I can see now by which Krotona can be put on a paying basis permanently, is to sell off enough of it to pay the mortgage, to pay such donors as may want their money back, to make such alterations and repairs as are necessary to keep operating expense at the minimum, and to increase the income several thousands a year by building more cottages to rent. I believe that more than half the donors would gladly sign off all claims against the estate and give Mrs. Besant absolute freedom to do with it as she pleased. I would be surprised if we would be asked for more than one-fourth or one-third of the $146,000 donated, if it were clearly understood that the part of he estate retained was to be absolutely given to Mrs. Besant to do with as she might wish. Aside from the money required for return to donors, the amount needed for the other three purposes mentioned above would be about $85,000. The parts of the estate that could be sold to greatest advantage for the interest of the part to be retained, are as follows, to be sold in order named; Ternary and Ingleman lot, lots along the North line of the original tract, three lots at head of Vista del Mar, lots along Gower Street, one lot off North side of Besant Garden Tract. It is probably not be necessary to sell more than the first three mentioned in order to raise all the money needed. If there is any further information you wish in this matter, I shall be glad to furnish it to you at any time. Very cordially yours, George Hall
120 The following letter might have been written by Bishop I.S. Cooper, as it was attached to the above letter, not signed.
Box 2394 Beachwood Drive Hollywood, Los Angeles, California June 20 1921 Cable address: VERULAM, Los Angeles
My dear Warrington, Because of your approaching conference with Mrs. Besant regarding the future of Krotona, that subject has been uppermost in my mind for weeks. It is obvious (1) that the American Section does not want Krotona, since the Headquarters has been moved to Chicago, while both Mr. Rogers and the Trustees are of the opinion, I believe, that the Section as such can make no use of the property. (2) The E.S. does not desire it, and so far as I can determine could as an inner school make little use of it. Indeed, Miss Poutz is strongly of the opinion that the E.S. needs only a building containing a set of offices and storerooms downstairs and two or three flats upstairs, the rental of the latter to pay for the upkeep of the former. (3) The University idea has failed under the management of Mr. Colter, who put a fair sum of money and a good deal of thinking into the plan. My personal opinion is that a University of Theosophy will not be needed for another fifty years, and perhaps even not then. It cannot succeed until the Society is enormously larger than it is today. What would be helpful, if it could be done, would be to establish either Chairs of Theosophy or of Psychical Research in established Universities. (4) The Krotona Institute does not seem to interest enough people to warrant its continuance. A number of members have attended in the past, but not a very large number of nontheosophists. Further, the courses of instruction given are not superior in teaching value to some of the classes in our larger Lodges. If someone like Bishop Leadbeater were resident at Krotona, or even if it were possible to find three or four brilliant theosophical teachers, the Institute might fill a useful and necessary part in the life of the Section getting along as well without the Institute as with it. (5) The Order of the Star in the East has no possible use for Krotona; considering the work it is now doing in the United States, two rooms would be enough to take care of its needs. (6) The School of the Open Gate could not very well take over the property nor would it have much use for it if were given it. The School is now owned by Miss Sommer and a few associates
121 and is essentially a private school animated by theosophical ideals. It is still in debt and its financial future is uncertain. If it were given a rich endowment and became the property of some National Theosophical Association it might be able to use at least a part of the Krotona property, but not otherwise. It is pleasantly situated where it is now, and it would not be wise to move unless the inducements were exceptional. (7) Krotona might be converted into a modern health-school or sanitarium along progressive and theosophical lines, but to do this a large sum of money would be needed at once for buildings and equipment, and, above all else a veritable genius would be needed to make the venture a success. So far as I know there is no one in sight with sufficient executive ability, leadership and knowledge of hygiene and medicine to carry such a mighty project to success. The only organization left, which could use the property and which is working directly for the Lord Maitreya, is the Liberal Catholic Church. There are, however, certain important considerations which must be carefully weighed before putting in motion any plan to either give, lease or sell the Krotona property to the Church. (1) The money with which the property was bought was given by the members with the understanding that Krotona was to be a theosophical centre. Some understood that it was to be owned by the E.S.; others thought when they gave the money that it was to be the property of the Section. Obviously Mrs. Besant could not very well give, or sell the property to the Liberal Catholic Church without the written consent or tacit agreement of the donors. Even to lease the property to the Church, especially if favorable terms were offered, would cause misunderstanding. The whole situation hinges, of course, on the misconceptions concerning the Church which are drifting throughout the Section. Many actually believe, because of the reiterated statements of Dr. Stokes, Celesta Root Lang and others, that the Church is only a Jesuit movement in disguise. This belief gives the lie direct to Mrs. Besant and Bishop Leadbeater, but that it exists and is held by a fair number of our members cannot be ignored. To turn the much- spoken of Krotona over to the Church would undoubtedly cause a storm of suspicion and protest. I do not care to subject the Church to such a storm. I have too many difficulties now to desire more. Even to lease the property or to rent it as Krotona, might easily cause a deep-rooted stir. We have to face the fact that a large proportion of the members in this Section are not yet Theosophists; like newly entering migrants they have not yet been assimilated into the
122 theosophical commonwealth. Hence we must expect intolerance, narrowness, absence of brotherhood, suspicion, prejudice, and a dozen other worldly failings. All our plans for the future must take into consideration that at least 25% of our members are not equal to living theosophical ideals to any extent. Now if Mrs. Besant in a published letter to the Section could review briefly the history of Krotona, state in clear terms the ideal of service to the Lord Maitreya, the Christ, which brought it into existence, and then state that of all the organizations working for Him the Church alone could or was willing to make use of the property, the first step, in my opinion, would be taken to unravel the tangle. It would be necessary, however, for her to state explicitly that any member who felt that the money he had donated to Krotona could be used for a better purpose was at liberty to ask for a refund of that money. All requests for a refund would have to be received however, by a certain specified date; if not so received it would be understood that the donors were willing that Mrs. Besant use the property as she desired. The next step would be to raise the money (1) to pay off the mortgage, and (2) to refund certain of the donors. Unless in some unforeseen way some one steps forward with a substantial gift, the only way this money can be raised is by the sale of some of the property. Mr. Hall suggests the sale of the Ternary property and of that tract of land bought from Dr. Ingelman, leaving the original Krotona property and Besant Gardens. He believes that he can get $125,000 for this land, and the dwellings upon it. If so, this would pay off the mortgage at once, and probably most of the donors who would ask for a refund, leaving the other property free to do with it as Mrs. Besant see fit. She could then either (1) lease it to the Church for a long term of years at a nominal sum with the privilege of buying it in the end, or (2) give it outright. In either event I should undertake the following work: (1) Use the Temple as a temporary Church, but eventually building a large, beautiful structure in Besant Gardens at the head of Argyle. (2) Establish the American branch of the St. Alban Press for the publication of books and magazines. (4) Maintain the Sunday afternoon lectures, but advertise them under the name of the Church. Every phase of liberal Christian thought of all the denominations could be presented here, and theosophical speakers invited to lecture whenever available. Indeed, the type of lecture would be almost the same as now given but without the use of the word Theosophy. (5) Build and rent bungalows to make the place supporting. (6) Rent the Science Hall to any Lodge of the T.S.
123 desiring to use it, if it is thought desirable to mingle to this extent the work of the two organizations. (7) Maintain at Krotona the national headquarters of the Church and the Bishop’s residence. Undoubtedly other activities and lines of work would open out as the years advanced of which I cannot think now. The only point of which I am certain is that the property would be enormously valuable in the work and development of the Church in the United States. I feel keenly that the Church and the Society should be kept clearly apart as organizations, both in the minds of our members and in the public mind. They both as organizations serve the Lord Maitreya, but their functions in the world are so different that to confuse them would be to injure both. Hence I think it advisable to change he name of the property from Krotona, which has been associated so long with the Theosophical Society, to St. Alban Court. The name of the Hollywood Church is now The Church of St. Alban. I know that this change will be a wrench to you, dear Parthe, but I see no other way of keeping separate the two organizations. The important thing, after all, is not the name but the work done there. It has been suggested that the Church might rent Krotona as did the Theosophical University. I am not in favor of this, because to carry on or work at Krotona, as such, would lead to endless confusion and misunderstanding not only in Hollywood but throughout the Section. If on the other hand Krotona as a name went out of existence that would end the matter, particularly if the Section knew beforehand by Mrs. Besant’s communication, just what was going to take place. You will note that I have not offered to buy the property at once, but only to lease it with the privilege of buying. The reason is that the Church has very little available money. More will be forthcoming just as soon as we grow in numbers, but we cannot logically expect any large sums for some time. It would, however, be possible to pay a reasonable rental on lease and eventually to buy the property (provided Mrs. Besant does not think it wise or right to give the property outright) but I can see no possibility of an immediate sale unless the terms were exceedingly reasonable. Two other suggestions which have been made ought to be taken into consideration. First, a sum of money ought to be set aside or in some way provided to meet the needs of the E.S. so that it can buy a piece of land, and erect a suitable building free from debt. Second, it has been suggested by one of the American Trustees, Mr.
124 Weschcke of St. Paul, that Krotona ought to be sold outright to the highest bidder and the money used to build suitable headquarters for the E.S. The remainder sent to Chicago to build a National Headquarters for the Section. This would mean of course the abandonment entirely to other purposes of the dedicated land, but it would no doubt be a very acceptable idea to many theosophist. Of course, if the church could buy the property outright, which it cannot, the money could be used for the American Headquarters Building at Chicago. I do not know whether this letter will be of assistance to you or not, but I think you realize after reading it that while I am naturally anxious to carry on the work of the Church which has been entrusted to me, I am also very desirous of maintaining peace and harmony in our dear old T.S. The Society means so much to me that I would not have it thrown into turmoil for a moment even though the Church might gain thereby. But something must be done soon to make ready the way of the Lord. I have long held a personal theory that He would commence His work in 1928. I may be wrong, but I feel a tremendous urge to do what I can to get people ready on this continent so that when He does visit us the people will be prepared to take advantage of His teaching and presence. Furthermore we ought to have some place ready to serve as His habitation and headquarters in the United States. Why not the land which was dedicated to Him many years ago? Christianity must be aroused to a wider measure of liberality and expectation and it ought to be possible to bring under the banner of the Liberal Catholic Church thousands who will be willing to serve and follow Him when He comes. There are many outside the T.S. and the Star who will be attracted by the Church simply because it is a Christian organization and we must get into touch with them soon. Such are my motives and my aim; if Krotona can be made available so that it can help in this work, I shall rejoice; if not, I shall go elsewhere. Only one thing is certain, the work of preparation must be done. Affectionately yours, [no signature]
June 23 1921
Dear Mr. Warrington, This is in answer to your letters of May 2nd and May 27th, the latter just received. Not being sure you would get my annual report before leaving
125 Sydney, I sent another one by Miss Poutz. I also sent by her a brief outline of a practicable plan for the further development of the educational work of the Institute, which incorporates what we learned from the Colter experiment as well as my own ideas. I hope you will give it careful consideration. Because I believe Mrs. Besant will base any decision she may make about Krotona on quite other grounds than the physical condition of the property or financial considerations, I have not sent to you nor to her any detailed reports along these lines, other than my annual report to the board. If my opinion or judgement as to how any problem can be met, connected with the disposition or maintenance of Krotona, is desired at any time, you have only to let me know what is wanted and I shall be gad to be of any service possible. I was rather surprised that Beach should try to deal with you direct regarding sale of the Ternary. Both Beach and a Mr. Van Winkle came to me at about the same time with proposals to buy the top of the hill. I told them both alike that we could consider no proposition at that time, but that there was a possibility that we might be interested later. Van Winkle then told me he had a buyer from the East who wanted that particular location and would pay well for it. I finally consented to meet the buyer to whom I explained the situation. He told me he would not wait longer than August to close a deal. I mentioned that Beach also had a buyer and he then told me that Beach wanted to negotiate the deal for him but that he wished me to deal with Van Winkle. Being unable to get anything definite out of me, Beach evidently then wrote to you. I thought it was best to try to keep this chance of sale alive as long as possible, so that if my recommendation to the Board should be approved by you and Mrs. Besant, I could try to close the deal. Of course there is constant discussion here of what is best to do with Krotona, but I have taken the position that this question is absolutely up to you and Mrs. Besant and therefore not open for discussion. I have tried in all places and at all times, even with our own Board members and Mr. Rogers and Bishop Cooper, to maintain this attitude, that I might not appear to even suggest what should be done. Bishop Cooper has talked with me about the various possibilities of the Church acquiring Krotona and asked me my opinion in the matter. I avoided criticizing his propositions and told him I have no antagonism toward the Church, and that whatever Mrs. Besant decides regarding Krotona will receive my hearty co-operation so far
126 as I may have anything to do with it. I gave him the information he asked for since he said he wanted it in order to place his proposition before you. I put my answers to his questions in writing and enclose a copy herewith. Such situations require a great deal of diplomacy in which I am not an adept, but I am expecting to be understood and trusted by you and Mrs. Besant and that is all I care about. I have not written any letters about Krotona to Mrs. Besant except the one accompanying my report of last September, but I am sure she understands that this is because I considered such communications should go to her thru you. The latest news in Section matters is that the opposition are now forming a national federation of lodges, starting first in Southern California, and that they intend to found an institute for training teachers of Theosophy. They expect Mr. Wadia this fall and obviously this organization is to be his vehicle of activity, since they could not capture the Section for him. It looks to me like another step toward making the division in the Section more permanent and decisive. Henry Hotchener is reported to be the moving force behind it here. Mrs. Hotchener is now holding meetings in her home Sunday afternoons. All this is not very reliable, as I have no first hand knowledge of it, but the rumors are very persistent. I suppose you have the election returns but I will give them to make sure: Rogers 3819, Holbrook 1788. I will have the national Council send you Bailey’s latest and Mr. Rogers’ reply. Mrs. Hall will enclose a note with this. We are very glad you are having the great privileges you are enjoying. Ever yours most sincerely, George Hall
Jun 23 1921
Dear Mr. Hall I am coming to California next month to get the children as I have established a home in the east. Mrs. Bailey and myself will therefore vacate all the premises which we are occupying as tenants of Krotona on the last day of July. This will give you the proper one month’s notice. I shall probably reach Krotona the middle of July and will pay all outstanding bills at that time. Sincerely yours, Foster Bailey
127 Jun 6 1921
My dear Charles I have two letters from you; one, April 28, saying you have no news in reply to telegram and about Martyn; the other, April 30, when my letter had arrived. I did not feel that I could cable about Martyn, after all his years of service. I am so glad you liked the letter to him and the message to the E.S. I am glad about the new Lodge. I had sent 100 rituals before your letter arrived. It was delightful to have your telegram of our new Brother. I understand that he would regret my closing down the E.S. But it was such a centre of malevolence that I had to stop it. It is one body, and the life circulates through all. I am glad that you have Ian Davidson to help you. I was called to Simla, 4 days and nights away. Gandhi had asked to see the Viceroy, and I was wanted there. I had two long interviews with him and lunched at the Viceregal Lodge. He seems to have adopted me as a kind of non-official advisor! At first he wished me not to leave India, and I was explaining why it was almost impossible, when I felt Master say “tell him you will stay if he so decides.” So I finished my explanation with, “However, if you say I ought to stay, I will do so.” He answered, “Well, we will leave it till tomorrow, after Gandhi’s final decision.” The outcome was that Gandhi submitted, has promised to drop all violence of language and attack on governments, and confine himself to collecting money, names for congress and distribution of spinning wheels. He was sent off with an apology which the Ali brothers were to sign regretting violent language etc., and promising to behave, or else the government would prosecute for incitement to murder. They have signed. It ought to finish them as leaders. The Viceroy said I could go to England, but must return as quickly as possible. I have promised to do so. He asked me to write to him and to come up to Simla no later than September. He is a most remarkable man, extraordinarily able, conciliatory, but as firm as a rock. I feel as though he were an old friend. . . Now I must stop. I have caught a bad cold, and it is difficult to write. With love always, Annie Besant
Regardless of the warnings not to play with spiritism given by the
128 leaders, it is always astonishing that people who join the E.S. believe that some sort of protection would be vouchsafed to them as if they were privileged pupils. There is and always will be a serpent coiled in the bottom of this enticing cup, and it will sting. Even Masonry teaches the art of entering lower worlds where dwell the vampires, and shells, and tricky elementals that take such pleasure in posing as great entities, dead relations, spiritual advisers, or even Masters. N. Sri Ram told the members of the E.S.T., “There is no great significance in the mere seeing of colors and forms or in the experience of some thrill or sensation in a particular part of the body. All that may have its proper explanation, but we must realize that psychic development and spirituality are two entirely different things. Humanity as a whole has outgrown that kind of psychism which was prominent in the earlier races. The ‘lower siddhis’ (psychic powers), as pointed out in such books as The Voice of the Silence, are a hindrance to one who seeks to tread the spiritual Path for the reason that only too often they divert him from that Path. The ‘lower siddhis’ are siddhis connected with the involuntary action of the vestures or bodies that function by that kind of instinct which we see in the sub-human kingdoms and not those which spring out of one’s spiritual awareness and unfoldment.”
The following E.S.T. paper, titled “A Warning,” was given by C. Jinarajadasa: During the years since my two predecessors, Brothers Besant and Leadbeater, passed on to other planes, various persons, and some in the E.S., have “sat for communication” from them, as in Spiritualism. Here in London, three “Dr. Besants” have given communications through mediums, one to the late Mrs. Margaret Jackson, a prominent theosophist of England. A T.S. member lately offered to give me vital instruction from H.P.B. Soon after the passing of Brother Leadbeater, one E.S. member claimed to receive communication from him by automatic writing. I sent a message that if she did not stop, she would have to leave the E.S. One very faithful and devoted member, who held the position of a Corresponding Secretary, fell under the spell of these spiritualistic communications; an entity claiming to be Brother Besant gave orders concerning the E.S., and the member acted upon those spurious orders without consulting me. He had, of course, to give up his post to another. The strangest of all is my supposed appearance to a
129 spiritualistic circle in U.S.A. and there to have given teachings. Everyone who had any intimate contact with Brothers Besant and Leadbeater knows that they were utterly opposed to spiritualistic communications. Why should they completely reverse their long- standing judgment on facts well known to them, merely because they have dropped their physical bodies? But members evade the issue by saying that the communications are not spiritualistic through mediums, but only received by clairvoyance. Even a little study of Astral Plane conditions will show that there is no real proof about the genuineness of any communications, since any astral entity can by a little training pick out of our aura every incident in our past, even if forgotten by us, even to revealing secrets known to us and another now dead. Even the most devoted of theosophists can go astray on this matter. Mr. Sinnett ceased to receive letters from the Master K.H. towards the end of 1884, largely because he would not help the work in the manner the Master desired. From then on he had recourse first to various psychics, all women, whom he mesmerised into a trance, receiving through them what he claimed were teachings from the Master. Brother Leadbeater who knew him well could say nothing on the matter, as Mr. Sinnett had such blind belief in the communications, and was utterly certain that he was still in touch with the Master through them. Later he employed a medium whose body was said to be taken by the Master. Mr. Sinnett assured me the year before he died that the Master M. had once taken possession of the medium, who was lying on a sofa, and got up and stretched his arms remarking how difficult it was for one of His height to fit into such a body. And Mr. Sinnett was convinced that that remark was a proof that it was the Master M. I was once shown communications received from a so-called H.P.B., containing “strong language” characteristic of H.P.B. when the occasion demanded it. My informant held that because the spirit entity used similar strong language therefore it was a proof that the entity was H.P.B. A group of Annamite mystics in Cochin China assured me that through their special method of spiritualistic communications they had received messages from the Lord Sanat Kumara and the three other Lords of the Flame. There is in Cuba a person claiming to be a Tibetan prince born in Darjeeling, and to be the Master K.H., and chief agent of the Great Hierarchy. He signs his communications K.H. Some in Latin American countries have accepted his claims. Here in London is a
130 person whose adherents claim that he is the Master K.H., or at least the Master’s representative. Without going further into this subject, I desire to make known: No member of the E.S. may sit with another or with several, whether of the E.S. or not, “for communications.” If the member insists on doing so he or she must leave the School at once. I have no right to prohibit a member sitting alone to receive messages or directions from any of the Masters or from my predecessors, H.P.B. and Brothers Besant and Leadbeater. I cannot prohibit, but I want to issue a clear warning about the risk of doing so. The Masters do not send communications on the level of the Astral Plane. Even if They were to do so on the Mental, the probabilities are that it is not a Master who communicates but some person adopting His thought-moulds and mannerisms. Brother Besant told me that she had met an astral entity, one of the dark brothers who had for years assumed the form of the Master M., who tried to give her directions. The reproduction was so accurate as nearly to deceive her; she was however not deceived when she looked into the eyes, for she then knew he was not her Master. This impersonator did succeed in leading astray several good workers. The probabilities of deception by invisible entities, and the liabilities to self-deception, in one aiming to receive messages, are so great, that it is not advisable to ask for messages from a Master. Meditation on Them should be - if it is to be effective - an aspiration to be like Them, with intense offering of one’s self to Their purposes, and asking for nothing, except for strength to “carry on.” C. Jinarajadasa, (late) O.H.
On November 23, 1883, the Master M. wrote as follows to Mr. Sinnett: “It may so happen that for purposes of our own, mediums and their spooks will be left undisturbed and free not only to personate the “Brothers” but even to forge our handwriting. Bear this in mind and be prepared for it in London.” A Voice from America.
Krotona, Hollywood Sept 7 1921
Dear Editor The remarks of “Bishop” Leadbeater at last Australian Convention concerning the relations between the T.S. and the L.C.C., although particular, had such an obviously general
131 application that I am strongly impelled to ask for the courtesy of sufficient space in your pages to describe my own experiences in this connection in both the English and American Sections. “Bishop” Leadbeater’s assertion that the “Liberal Catholic Church has not been thrust upon this society,” is entirely at variance with my experience. In both these Sections, but especially in the American, there is good evidence that deliberate and temporarily successful attempts were made to herd the T.S. into the open arms of the L.C.C. During the war period I resided in London, but as I lectured all over England there was ample opportunity to hear numerous predictions of danger to the T.S. from the O.C.C. [Old Catholic Church later changed to Liberal Catholic Church] These predictions, however, I laughed at, for I held (and still hold) that there was a legitimate place in the world for such an organization as the O.C.C. Moreover, I then considered the T.S. to be strong enough in its principles and its leaders to withstand any attempt at sectarian domination. My eyes were opened, however, when at a Conference of the London Federation, T.S., a barefaced attempt was made to commit the Conference to the O.C.C. during the heart of a debate. To the surprise of both my friends and enemies, I spoke in favour of a suitable form of ritual and ceremonial for the T.S., though, like the other leading speakers, I kept entirely to principle. My notion of honour harmonized with the declaration of H.P.B., in the Key to Theosophy (Orig. Ed.), that “. . . no officer of the Society, in his capacity as an officer, has the right to preach his own sectarian views to members assembled, except when the meeting consists of his co-religionists.” The hall was crowded to suffocation and discussion was hot, though perfectly good-tempered. Indignation was displayed, however, when a sectarian element was introduced by the Rev. Scott Moncrieff. The burden of this gentleman’s remarks was to the effect that “Mr. Gillespie asks for a means by which the truths of Theosophy can be conveyed to seekers through soul-inspiring ceremonial, and here, ready made to our hand, is the O.C.C. Let us adopt and establish it to provide ritual and ceremonial for the T.S.” This unwarranted intrusion of a sectarian issue aroused my dormant perceptions and apprehensions, and in every direction I could see the tentacles of the church reaching out to catch unwary F.T.S. Lodge rooms were being used for church services, baptisms, etc. The Sectional organ was practically closed to anything but praise
132 of the church, and while at assemblies of F.T.S., flattering references to the church were permitted, criticisms were diplomatically discouraged. After more than one change, the church room was finally located as close to headquarters as possible, whence gaily-caparisoned clerics flitted frequently to and fro in the full gaze of the public. This cursory description, of course, cannot reproduce the atmosphere, nor the foolishly provocative attitude of the church members and officials; but it may suffice to enable “Bishop” Leadbeater to realize that Sydney is not the only place that objects to the church being “thrust upon this Society.” I will now turn my attention to America, where I found Krotona, L.C.C. notice boards were fixed to the wall beside T.S. notice boards; L.C.C. activities were listed on T.S. programmes and appeared to be T.S. activities; Krotona Temple was regularly used for Mass until the completion of The Oratory by the much loved Chas. Hampton. It was hoped that The Oratory would be a permanent home for the church at Krotona, and the fact was blazoned forth by signboards all over the estate, pointing the way to what visitors called the “Theosophical Church.” Regular services were held in the lodge rooms, in the face of many protests, church furniture was installed, and in one at least the walls were decorated with paintings to which many objected. The then Head of the church arrived, and a propaganda tour was arranged, which concluded with his celebration of High Mass in the Assembly Room of the New York Convention. At this same Convention a high church dignitary announced to the effect that the T.S. “was done for,” and it now devolved upon the church to take hold and carry out the work of which the T.S. had proved incapable. Another L.C.C. dignitary in a letter, enjoined a devoted F.T.S. to work for the building up of a strong church interest at Krotona. Yet another told of having been informed that the priesthood was a quicker way to initiation than the E.S. The programme of the North West T.S. Conference announced High mass as one of the chief items, and much time was allotted to the consideration of the church in its various aspects. The following list will indicate how far the effort to build up a strong church interest had succeeded about midsummer 1919. Acting for National President: The Very Rev. Robert Walton, Vicar-General, L.C.C.
133 Vice-President American Section: (Bishop) Irving Cooper, L.C.C. Member of Amer. Sec. Board of Trustees: The VeryRev. Robert Walton, Vicar-General, L.C.C. National Treasurer: Rev. H.H. Shutts, L.C.C. (resigned later). National Lecturer: Bishop Irving Cooper, L.C.C. National Publicity Director: Rev. Ray Wardall, L.C.C. Editor of The Messenger (See. Mag.): Mrs. May Rogers, L.C.C. Priest in Charge of L.C.C., Krotona: The Very Rev. Robert Walton, Vicar-General, L.C.C. Trustee of Krotona Institute: The Very Rev. Robert Walton, Vicar-General, L.C.C. General manager, Krotona Institute: The Very Rev. Robert Walton, Vicar-General, L.C.C. Head, Bureau of Social Reconstruction, Krotona: The VeryRev. Robert Walton, Vicar-General, L.C.C. The points above mentioned are but a few out of the hundreds which impelled us to present to 1919 Convention a petition asking that church clergy be barred from office in the Section. This petition was circulated over the U.S. during the summer recess, and yet it returned inside a fortnight or so with 799 signatures! The only other point that I wish to touch on now is “Bishop” Leadbeater’s jibe, in which he suggested that our first object should be amended by the addition of the words “with the exception of the Liberal Catholic Church,” which we hate. I am quite ready to believe, with Mr. Martyn, that the Head of the church in Australia is not aware of what takes place outside his own immediate circle. But he cannot be ignorant of the fact that from its inception the O.C.C., L.C.C. has never even attempted to stand alone. It has always been a parasite on the T.S., in the hope, no doubt, that parasitic succession might prove to be the analogue of apostolic succession. Other sects, animated by a sense of decency and honour and good manners, have refrained from intruding their unwelcome presence. The L.C.C., on the contrary, in the full knowledge that it was contravening the principles of the T.S., and with an obstinacy equaled only by its ill manners, has persisted in its attempt to force itself on the T.S. The L.C.C. is the only sect attempting such encroachment. Consequently it is the only sect meeting with resistance. The L.C.C. is an intruder which has tried to secure control in three Sections of the T.S. The T.S. has tried polite hints, reasonable
134 objections, strong remonstrance, and has finally been compelled to issue a warning that further intrusion will result in forcible ejection. Such conduct on the part of the L.C.C. can arouse naught but contempt. To hate the L.C.C. would be to confer on it a dignity it has never yet deserved. Thanking you in anticipation, I remain, yours fraternally, Hugh R. Gillespie, F.T.S.
(Note: We understand the Oratory at Krotona referred to in the above letter, has now been removed. ED.)
In July, Mrs. Besant was re-elected for a third term. It was an encouragement to her to know that so many approved of her work. Mrs. Besant wrote an article, “A New Beginning,” on ship between Port Said and Marseilles for the July issue, Herald of the Star. The Messenger was not now published at Krotona, but seven miles away in a Los Angeles printing house. Since this was the firstTheosophical World Congress, it began a new era and would forever be memorable due to the fact that the coming out of J. Krishnamurti as the effective Head of the Order of the Star in the East were all working towards a common goal - the enlightenment of the world. Mrs. Besant was recorded as saying, “We have a real Head at last, and he tells us what we have to do. It was the quiet and restrained strength which made, I think, the greatest impression. ‘Je suis devenu un homme d’affaires,’ he said to me laughingly.” (“I have become quite a man of business.”) and he certainly had. To The Editor, The Theosophist During the last four years a number of attacks have been made on the Liberal Catholic Church. Our Church has not cared to make any direct reply to these attacks. Some came from the Jesuits; some from dissident “theosophical” organizations in America (whose promoters have for a long time also been attacking the leaders of the Adyar Society and their teachings); some, I regret to say, from our own ranks. Their object was not to ascertain truth, but to calumniate and destroy. Our weightiest answer lay in the work that the church was doing and in its literature. Many of these inflammatory pamphlets were sent from America to our bodies in different parts of the world, in the endeavour to stir
135 up in the Society one of those periodical disturbances which keep out of its ranks hundreds of splendid people who value the ordinary amenities of civilized life. For the information of Lodges and of our friends a couple of leaflets, bearing on the matters under discussion, were issued three years ago. I now wish to ask the courtesy of your columns to say that those who are interested can obtain a fuller statement, called The Facts regarding the Episcopal Succession. It can be had (4d. post free) from the St. Alban Press, at the following addresses: Guildford, Surrey, England. 4 Raymond Road, Neutral Bay, Sydney, Australia. 2394 Beachwood Drive, Hollywood, Los Angeles, Cal., U.S.A. I have also written an open letter to His Grace the Archbishop of Canterbury, in which I take exception to the pronouncements on this subject of the recent Lambeth Conference (of which he was Chairman) and state the facts of the case. This has been published under the title of The Lambeth Conference and the Validity of Archbishop Mathew’s Orders, and may also be had from the St. Alban Press (5d. post free). I should like to add that the Editorial references to the Church which appeared in The Theosophist some years ago found us quite unprepared, with no Liturgy of our own or organization ready to hand. This has to a great extent now been remedied; though in London we have done little but mark time, owing to the impossibility, amid the difficult conditions created by the War, of finding adequate accommodation. So long as we are unable to seat more than a fraction of our own people, it seems useless to appeal to outsiders. + J.I. Wedgwood, Presiding Bishop New Zealand, August 1921
The following is written by B.P. Wadia to Francis G. Hanchett as a letter to be distributed among the Progressives of the American Section T.S.
Aug 4 1921 Antwerp, Belgium
Dear Mr. Hanchett: I addressed my American friends from Adyar on the 16th of
136 September, 1920, to throw some light on the nature of the struggle in the American Section, T.S. Since then some important events have taken place and I am not unmindful of the fact that there are many who are patiently waiting to hear my side of the story and my views on the situation. I am grateful for the fair play thus evinced. For obvious reasons I had to delay making a public statement. I feel that the time has now come for me to say a few words and I trust they will convey the spirit of the high motive which brings them forth. First, let me record my conviction that in spite of all that has happened, my views of the American situation remain unchanged. I am still of the opinion that what I did was right and I must leave it to the judgment to Time to justify my American policy and the principles for and on which I acted. I preached and stood for certain Theosophical principles when I saw them violated in the American Section. I felt that that part of my work is accomplished, now that a fair number of American members understand and uphold these principles; and I look to them to safeguard those principles from any violations in the future. I stood for the doctrine that American members should discard dubious talk about, and objectionable invocation of High and Holy names and ideas in ordinary mundane affairs, and should have a clear judgment by legitimate and proper use of the intellect - purified by meditation, and illuminated by the Wisdom of the Masters as taught by H.P.B. I advocated that our members should teach, by life and word, the virile doctrine of obeying no other Voice save that of the God Within - the Inner Ruler - and should steadfastly refuse to listen to the prattle of assumed authority which has been so much used in America in the past. Those who see as I see should take care that these principles are not violated directly or indirectly. As there are now a sufficient number who are capable of discharging this sacred duty, I think you and they will not blame me if I regard that aspect of my work in America at a close. By your upholding these Sacred Truths my larger Theosophical Work in America will be greatly helped. I will be in New York next December to lecture under the auspices of the New York Theosophical Association. I have also accepted the kind invitation of the General Secretary of the Canadian Section for a lecturing tour. But I exceedingly regret that existing circumstances prevent me from accepting invitations from
137 several T.S. lodges in America. However, let me assure my many friends that I have not forgotten their hospitable and pressing invitations and I hope that a way will be open at some time in the future to visit them. In closing I have no word of regret to utter, but only one of gratitude for the opportunity to help and to serve. If I have succeeded in gaining a few hundred to stand on their own feet and to think for themselves; if I have inspired them to study the writings of the Masters and of H.P.B.; if I have persuaded them to look into the work of interpreters and accept or reject the interpretations in the light of the Original and Foundational teachings, and not accept or reject H.P.B.’s teachings in the light of the interpretations; if I have inspired a few at least to lead the Higher Life and seek for the Masters; well, I have no reason to be sorry for my work. I am writing this in down-trodden Belgium where the Prussian gun and militarism have worked such havoc. I see before me signs of destruction. Today they are celebrating the anniversary of the 4th of August, 1914. Thoughtless people think of Prussians, blood, corpses, and live in the Past; wise ones dream helpfully and resolutely of the work today and of tomorrow. May I ask you and other friends to work on and bear in mind the pregnant words of H.P.B.: Our Voice is raised for Spiritual Wisdom and our plea made for enfranchisement from all tyranny. Your faithful servant, B.P. Wadia
August 10 1921
My dear George, No doubt you received my telegram of many days ago, telling you that Mrs. Besant had decided to sell the Ternary and asking you to inform me of the essential requirements for the transfer. By this latter I meant, that Mrs. Besant and I shall be pleased to know what is necessary for us to do, as officers of the Krotona corporation, to facilitate the transfer. Perhaps the absence of the chief officers, the President, Vice-President, Secretary and Treasurer, may complicate matters somewhat, but you know we have good lawyers on the Board and I am sure they are equal to the emergency. If you succeed in making this sale and the transfer can be promptly made, it would be desirable to pay off our indebtedness at once in full and to hold the balance on good interest awaiting our President’s further instructions. So far she has declared herself
138 favourable to the Ternary sale, saying that it would relieve the present financial pressure that we feel and will enable us more effectively to plan for the future. As to what the details may be of the future plans, one cannot at the present moment say. But that there is a Krotona plan to be carried out in some way seems quite obvious, but it is now a matter of attending to one thing at a time, and the present thing is to sale. As to the quantity of land to go with the Ternary in order to properly to satisfy the purchaser, that is left to the judgement of yourself and the other members of the Board. In the matter of the telegram that Mrs. Besant sent from Adyar months ago, in which she forbade the putting off of persons from Krotona until the Krotona problem should be decided. Mrs. Besant told me that she never meant that this requirement should tie our hands so that we could not transact the business of Krotona, such as renting house and rooms, in the usual business-like way. It has been a mistake, therefore, that anyone should have interpreted her telegram in the absolute technical sense that some seem to have done. There must therefore be no further feeling that your hands are tied and that you cannot do business in the usual ways of business Let that be clear, and have no fear that Mrs. Besant will not sustain any action we may have to take at Krotona in the ordinary course of business. I may not return inside a year. That much seems certain. Somewhat later I shall be able to speak for the period beyond the twelve-month. Meanwhile I shall keep in close touch with you and the board. All your activities have been highly pleasing to me, so far as I have knowledge of them, since my departure, and I have great confidence in your steadiness and judgment, for both have been proved. Let us now go on with confidence and strength for big things lie in the future for us and their accomplishment will be all the easier because of the dark places through which we have recently passed. Will you not kindly give my affectionate greetings to the Krotona Trustees when next they meet, and say that I would fain remind them that we are engaged upon a very privileged emprise and that it is a happiness for me to realize the great degree of spiritual strength their presence on the Board gives to our work. Also with affectionate greetings to your good wife I am Ever yours faternally A. P. Warrington
139 Warrington showed the above letter to Marie Poutz to read. She wrote on the bottom of the letter; “I read the above letter and heartily join in its expressions. Your old friend, Marie Poutz.”
Aug 27 1921
Dear Mr. Warrington, Your letter of Aug 10th, which we have been anxiously expecting ever since your cable came, arrived Thursday. Two letters from Miss Poutz to Mrs. Hall came today. Immediately upon receipt of your cable, I took up the matter of the sale of the Ternary with Van Winkel. Walker has not returned here from Cleveland yet, but his son is here and has written his father about the deal. That is as far as the negotiations have progressed to date. It takes time to make a sale of this size, but I will keep you informed of developments. As to the transfer, I understand from Mr. Holland that his signature as Secretary and mine as General Manager are all that are necessary. I am glad to have your statement regarding Mrs. Besant’s cable of last November, for while I did not believe she meant to restrict the management in matters of the business administration of the place, I preferred to take no chance of any action that might even be interpreted as a violation of her request. You will notice by the figures I sent in a letter to Miss Poutz that we are doing well financially so far this year, and the dull season as far as receipts are concerned are about over. Every room on the place except one is occupied at this writing. We are not organizing an Institute along the old lines this fall, as any thing we could do would be but a weak imitation of Colter’s attempt, which quite conclusively proved there was no demand that justified such an effort, but we are starting some classes on the principle that we are here to give students what they want. We are prepared to organize classes in any subject, and as long as there is any demand for them, keep them going. Classes in Astrology, Reincarnation & Karma, Occult History and Public Speaking have been asked for already and will probably start early in Sept. We do not see Mr. Hardy often, but Mr. Field is over occasionally and I see Mr. Holland often. He lectures for us tomorrow. Miss Sommer is back and has a room in the Court until she gets one in the administration building. Mr. Rogers has been in the hospital for a slight operation and leaves on a lecture trip Sept. 1st. Capt. R.L. Jones arrived in the city yesterday. I think Mr. Rogers sent for him
140 in connection with the Book business. Gillespies are back but not so militant as a while ago. Mr. and Mrs. A. Ross Read are here for five days on their way home from Convention. There is nothing else of interest that I think of now. Mrs. Hall sends her love to you and Miss Poutz. Ever yours cordially, George
Mrs. Besant always kept in touch with Leadbeater regularly. Her letter written aboard the P. & O. Steamship Malwa, on the Red Sea, using the ship’s stationery.
Aug 18 1921 Red Sea
My dear Charles I enclose a letter from Martyn, with one from Mr. Prentice. In view of his work, I should be inclined to re-admit him, but I would rather that you should judge. I leave all E.S. decisions entirely in your hands. I enclose also a copy of a letter written to Martyn in reply to a letter from him attacking you, and sending certain accusations made by Mrs. Martyn. (The first paragraph of letter merely referred to his resignation of the office of National Representative that I referred to “Mr. J. Krishnamurti.”) I cannot thank you enough for your account of your interview with Master M. It was an unspeakable comfort to hear that I was doing His Will, which with all my heart I strive to do. In relation to India you will be glad to know that at a little meeting at Lady Emily Lutyens - after a dinner of notables, among whom were the Secretary and Under-Secretary of State for India and their wives, the wives of the governors of Madras and Bombay, and Lord Holdane - Mr. Montagu introduced me to give a lecture on India, and thanked me in the name of the Government and himself for my work in India. Also at a farewell dinner given to me in the House of Commons, the Under-Secretary of State for India, Lord Lytton, proposing my health, said that he spoke for Mr. Montagu and the Government as well as for himself in thanking me for the courage and wisdom I had shown in India, courage first in opposing the Indian Government and later in supporting it when I had won Reforms, and wisdom in working for them, and he hoped I would on my return to India continue to help the Governments with
141 advice and counsel. I know you will be glad. I had a long talk with Montagu - he asked me to lunch with him, two days before I left, and I laid before him the policy I proposed to pursue in India, and he thought it “very sound.” Both he and the Viceroy want further advances to be made as quickly as possible, and I have an immediate opportunity of proposing them, as I preside over a Reform Conference on Aug. 29, two days after I arrive in Bombay! So all is working well. As the Judge, Lord Anderson, said in his charge to the jury who gave a verdict against me, Mrs. Besant’s policy had been triumphantly vindicated by its adoption by the Government. Anent Masonry. By some slip the Christian doxology has crept into the ritual. If a Hebrew or Musalman Mason came in he would be much hurt. Please have enclosed slip printed in every Ritual that goes out. You will receive a notice from me on the deprival of all metals in the preparation of candidates for the 1st degree. We shall have difficulty with Indian women over an irremovable symbol tied on by the bridegroom in marriage, but they must choose. The Paris World Congress went well. Its great feature was our Krishna, who came out in a wonderful way. He presided at all the business meetings of the Order of the Star, and guided them admirably, checking verbose speakers, giving prompt decisions, and stating what ought to be done with clarity and firmness. His lecture lifted the audience into a higher atmosphere, and he decidedly “spoke as one having authority.” His intense conviction carried all before it, and the authoritative tone was so impersonal, was so simple and statement of facts, that it gave no offense. The opening was a quite Buddha-like description of the sorrow of the world and of the frivolous nature of what the world called “happiness.” He caused a great sensation and took his proper place. You would have been so happy. He ought to be with you for a time. Warrington says you are sending some of your “boys” to Oxford and will probably go with them. Could you not, if this be so, break journey at Colombo and come to Adyar, if only for a short time? Nitya will be returning to England for his final law examination, which he was obliged to miss in consequence of his illness. The brothers leave England for India on Nov. 19th. I have two problems for you. First, as to the E.S. in America. Of course Warrington remains at the head of it. A considerable difficulty has arisen, in consequence of what must have beena misunderstanding. Raja told me that he had spoken with Suffern (one of the leaders of the minority) about Dr. Van Hook’s group,
142 and said that he himself saw no reason why those who disliked Warrington should not join it, but that the matter must be submitted to me. Suffern telegraphed Van Hook giving Raja’s opinion and not mentioning the qualification of submission to me. Van Hook took this as permission, so did Miss Poutz, and the latter gave “demits” to the discontented and Van Hook took them in. When I heard of this, not then knowing about Raja, I cabled (or wrote, I forget which) that I had given no permission, and that those who had left the E.S. under my Agent had left the E.S. and must resign. (Mr. Cooper wrote you that I had given permission, but he is over-ready to credit and circulate anything the opponents say about me, and he thus makes much mischief. He has made many misstatements about me to you.) At Paris, Krishna asked me to see Suffern, and I did so. I think he was honestly mistaken, but his mind works in a very distorted way, and he can’t see straight. The tangle is that about 20 people have been admitted into Dr. Van Hook’s group without my permission, I authorized a group of his personal friends, but he seems to have admitted into it others without my permission during the last four years. He is a Brother, and has a right to teach. But there cannot be two “E.S. divisions” within a Section; it will cause a splitting of the Section. He is very unfriendly to Warrington. The only solution I see is to leave any Initiate free to have his own group of students, but to hold the E.S. as one under the ∆ [triangle] formed by the King in 1913, and with its present constitution. The others would be independent groups, but with a mutual agreement not to admit students from another group within a period of 3 or 7 years after leaving their original group. Initiates are sure to have close relations with some out of the past, and I think these ties should be recognized. Please let me know your view, and if possible the will of our Lord’s touching us. Warrington agrees with my view. I have written to Van Hook asking for his opinion. I shall ask Raja for his. Of course the decision, if it may be given, of one of the great Ones would be final. Groups under Initiates, such as Raja,Krishna, Oscar and others closely linked to us, would be part of the E.S. if they wished. The other problem is about Wadia. I think, from fairly close observation, that he is from time to time, taken possession of by one of the dark people. I have seen a good deal of this in India. There is no doubt that he has said some very cruel things about me. Krishna has had much talk with him, and agrees with me that he has a very deep love for me; but he told Krishna that I was not myself, but my body worked automatically, I having left it, and a
143 lot of other absurdities and Krishna asked me to speak to him on these. I did so, and he positively denied them, and I am sure spoke truthfully as far as he knew. But he has spoken to so many on similar lines, to Krishna, Nitya and Raja among others. He challenges the Initiations of which we know, says they are only minor ceremonies on the astral, and so on. Others have noticed the hardening of face and eyes when he is talking on these lines, and the venom and bitterness with which he speaks, quite different from his normal attitude. What do you say? I feel that the dark folk are using him to make trouble in the T.S. but do not see how to meet it. I told him frankly what I thought, but he insists that he is acting under the orders of his own Master, and denies entirely what others have heard him say. In his own normal state, he clings to me pathetically, and he has worked so well for so many years. I have been very gentle and affectionate with him, but felt I must tell him what seems to me the fact, that he speaks at times under obsession and does not remember what he has said when the obsession passes. This is very long letter! Warrington and Miss Poutz are on board, also Miss Bell [of Adyar] and a Mrs. Reiss [of Oklahoma]. Always with trust and love, Yours affectionately, Annie Besant
Warrington had not seen Annie Besant from 1911 onwards until 1921, when they met again in London. They went from there to Paris, and India together; and after a stay of about nine months at Adyar, before leaving for Sydney. All these months with her, he reported to be a rare privilege, one that he accepted with much gratitude. On one occasion, when making the voyage to India together in 1921, Mrs. Besant gave Warrington another exhibition of her staunch loyalty. Warrington reported that Mrs. Besant came out on deck with a file of papers, and sitting beside him very painstakingly looked them over. When she had finished, she stepped to the side of the ship and threw the whole file overboard. She then turned and handed Warrington just one letter and said that this was the only paper on which she needed to have a word from him. She then went to her stateroom. Warrington very quickly and happily penned an answer to the letter she gave him, and sent it to her. The accusation in it, like those in the papers thrown overboard and aimed at Warrington, was based on a complete misunderstanding. According to Mrs. Besant, Warrington had made himself a target
144 for those forces which had before tried to ruin the efforts and stain the character of those who had worked so assiduously for the upbuilding of the Theosophical Society. And the attack of those forces, Mrs. Besant said, had taken the form of the subversive acts, which had been expressed, in that file of papers, which she had thrown overboard. On another occasion, one day while Warrington was spending his mornings on the veranda with Mrs. Besant, she asked him if he would like to go to Benares with her. Of course, he eagerly accepted the invitation, but had no idea what the trip was for until they arrived at Benares. Mrs. Besant was to receive her title, Dr. Besant. She received an honorary degree of Doctor of Letters on Dec 14, 1921 from the Benares Hindu University, which had grown out of the Central Hindu College she had founded and nurtured for 14 years. Warrington reported that it was a most memorable one, for besides herself, the Prince of Wales was present and was similarly honored on December 13. Warrington reported that this incident was a decisive act in a series of incidents and years of correspondence concerning the American Center known as Krotona. It had been Mrs. Besant’s practice to give every encouragement and help to any of her associates who had an idea that seemed worthwhile. Mrs. Besant had taken this practice from William Q. Judge, who had found it to be successful. So from the start Mrs. Besant put herself behind the Krotona idea, and eventually assumed responsibility for it, acting through Warrington as her sole representative. Soon after this she gave her approval to the removal of “Krotona” to Ojai Valley in 1924. This location was a more suitable and serene location away from the intensive development of Hollywood that was growing rapidly among the Hollywood foothills. Another message to the members of the Theosophical Society is printed, and sent from Krotona by Zahaz Dane Rudhyar and Aryel Houwink Vreedenburgh.
What are we working for: Synthetic Spirituality or Personalized Theosophy? The T.S. is now passing through the greatest crisis of its50 years of existence. The deep truth must be faced, and it is of no avail today to try to minimize the danger which is ahead of us, and thereafter ahead of the whole of Humanity as well. With this very year 1921 a most important cycle is opening, during which the essential requirements asked from the real theosophist are
145 “Discrimination” and “Mental introspection and penetration.” Reality has to be faced, as it is, not as we want it to be. It has to be faced in all realms. The problems that are forced upon the world must be solved. We, theosophists, have to do the solving, or else we fail in our mission, and the race of which we are meant to be the nucleus will fail also. The present difficulties have been germinating underground for several years. The creation of the Liberal Catholic Church started the open fight and now the case of the American Section which has caused the main workers in the International Society to be divided into two camps, is revealing to all the intensity of the struggle, which is essentially a struggle of ideals and of philosophies. Personalities, though apparently they were the instigators of the conflict, are of less importance than many think. The crisis came at the appointed time during the great year of trial, (1921 = 13), and shall last for at least the 7 years of the new cycle that will witness the great human events, which many have already predicted. It came because the mission of the T.S. made it imperative that such a crisis should come and affect those who are more specifically incarnating the warring principles. What is the mission of the T.S.? Relatively few members seem to realize its occult significance. The T.S. was founded, through the intermediary of H.P.B., by the two Masters who are respectively the heads of the two great Cosmic Rays of Will and Wisdom, and who will be respectively the Manou and the Bodhisattva of the Sixth Root-Race, and therefore, in some way, the sub-Manou and the sub-Bodhisattva of the sixth sub-race, now starting its evolutionary growth. The T.S., thus headed, has therefore primarily to be the workshop, on the physical plane of these Masters, - in other words, the special form created in order to bring together all the egos belonging to the two groups presided over by these two Masters, so that they be tested and tried over and over again in preparation for the great work of the future: the creation of the Sixth Root-Race, - which is closely related to the work of guiding and uplifting the sixth sub- race. Spiritually considered, the starting of the T.S. is truly the projection on the causal level of the Sixth Root-Race Archetype. With it, the Sixth Root-Race has become a fact in the inner realms, though many centuries or even millennia may separate us from its physical birth. This means that it is the mission of the T.S. to solve allthe main problems (especially the spiritual ones) that will have to be
146 solved by all of Mankind during the Sixth Racial Cycle. It must do so, because the souls that compose the Society today, ought to be the helpers and guides of this future race. If they have not first solved these problems themselves how will they be able to present solutions to a less evolved humanity? Every race depends upon its aristocracy of Spiritual and Intellectual Workers for the creation of its culture, laws and ideals. If these head-workers were not prepared for their task beforehand, how could they succeed in accomplishing the required work? Manous and Teachers cannot take the risk of assigning egos to important posts, unless these egos have proven beforehand that they are ready to work properly. Therefore, ere the race begins, its future Rulers and Teachers must rehearse as it were the racial performance, select their workers and train them, each for a specific work. The T.S. is the school of training for those who have already qualified for Sixth Race leadership. Thus it has to solve, as a society, all problems which this Race and its leaders will have to face; thereafter the Sixth sub-race will prove to be a still bigger field of experimental work for those who have passed successfully the first tests. Now, what is the great task of any Sixth racial cycle? TO HARMONIZE ALL DUALITIES, to bring about CO-OPERATION between the opposite and complementary polarities within all organisms, between cosmic masculinities and femininities, under whatever form these two elements may manifest sexually, socially, spiritually, etc. During every Fifth cycle Manas asserts itself and Multiplicity (viz. individualism) is the dominant characteristic. At the culmination of the cycle, super-individualism having lead to imperialism, a few strong groups only are left, warring for supremacy. As unity begins to be worked out, multiplicity disappears, to be transmuted into duality. To multinational (vertical) wars succeeds the international (horizontal) Class-struggle. To the multiple fights waged by countless schools of thought, by sects, societies, religions, succeeds a great and lasting struggle between two universal vital-attitudes, between two religious conceptions, between those that manifest Will and those that uphold the supremacy of Wisdom. This Cosmic duality (Will and Wisdom-Dynamism and Contemplation) has not been fully generalized in modern theosophy; and rightly so, because the first teaching given had to attempt to unite the vertical duality of the Higher and Lower Selves. This vertical dualism of the Self is however not alone to be reorganized,
147 and today we must understand and solve all the problems that have their roots in the horizontal duality of the Cosmic twins, Will and Wisdom, Masculinity and Feminity. These two dualities constitute the Mystic Cross of the Ego (Buddhi-Manas), and only as perfection is reached, (Triunity or Equilibrium) can the Monad manifest as Atma. Yet, before the atmic identification of the pairs of opposites is reached, a preliminary step must be taken, and this is expressed by the word: Co-operation, or collaboration, or harmonization, or equilibration. Identification, or perfect synthesis, is reached only during the Seventh cycles; whereas the work to be accomplished during the Sixth cycles is a work of Co-operation, - as Mrs. Besant points out in various books. But now let us understand that the members of the T.S. are just now in the Sixth cycle, ahead of Humanity at large. For thirty years and more they have tried by meditation and otherwise to bring their Higher Selves in contact with their personalities. Many have been greatly successful; many also have failed, partially at least. Those however, that have been successful find themselves now confronted with another duty: the harmonization of the two cosmic polarities, or Rays. For each Ego that is predominantly working along the line of Will finds, facing him, another Ego that treads the Path of Wisdom. The first impulse in both, as they meet, is to fight one another. And so it is happening today within the Society; and this is the very central cause of the present crisis. The two Ray-attitudes are COMPLEMENTARY. They are both equally valuable, both equally divine. There cannot be any question of preeminence. Co-operation alone will bring results. The spiritual couple must live in harmony, if a new higher spirituality has to be born out of the collaboration of both components. The Will-entity must not, in a masculine fashion, try to absorb the Wisdom-entity; nor must this last one despise and try to seduce the first. The Man and Woman-principles, as Egos as well as personalities, are and must feel each other as EQUALS and COMPLEMENTS. Neither one nor the other must strive to impose its view upon its co-worker, - and it matters little if the soul dwells in a male or a female body, as egoic polarization is not bound to physical sexuality. Now the problem is much more important than it may appear at first. The two cosmic vital-attitudes are so different in all things, that the work of harmonizing them is a very arduous one. When completed, the Divine Marriage occurs and perfection is reached, upon whatever plane it may be. But ere this, the struggle is often
148 very fierce. Followers of the Manou fight against the followers of the Bodhisattva. Pupils of Master K.H. - even the most advanced - constantly oppose, either strongly or by ironical references, the pupils of Master M. Forms created by the ones are fiercely opposed by the others. Quickly it degenerates into a real mental and astral warfare. All those that have not established a permanent contact with their Higher Self are immediately drawn towards some special leader in one or the other camp. Personal antagonism deepens the chasm still more. Brotherhood is outraged. Partisanship rules almost supreme. Such is the situation in many centers today, especially in those sections that are more directly concerned with the foundation of the 6th sub-race (American and Australia.) The fight between the members of the L.C.C. and members of the T.S. is only the most complete expression of the struggle between the First and Second Ray people. What is only perhaps a divergence of views for the leaders becomes in the followers violent antagonism. When such a fight reaches the masses of Humanity during the 6th sub-race, it will become a war of Religions, a war between neo-Kshattryas and neo-Brahmanas, between the followers of the Manou and those of the Bodhisattva, - a very near occurrence perhaps as both the Ruler and the World-Teacher will manifest upon Earth ere long. Already the rapidly growing Bahai movement (Will aspect) seems ready to oppose any new manifestation of the Christ, that might start a renewed Christian religion. Bahaism may soon be transformed under the power of coming event, and definitely incarnate the Manou’s spirit; whereas Neo-Christianity, more or less united with Neo-Buddhism may uphold ardently the new christic manifestation. What will happen? A great and prolonged religious war and mental medievalism, as a result. This is the naked truth, and it must be faced as such. Religious wars and medievalism are that which the future holds in store for Humanity, IF . . . the souls that are the living substance of the Theosophical Movement at large (not only the T.S.) do not act as mediators, as a link between the two warring factions, - as SYNTHETIZERS. Above the Manou and the Bodhisattva, uniting both their consciousness, stands the Lord of the World, the King-Priest, the Perfect spiritual Androgyne, whose direct representative is the Maha-Chohan, the great Equilibrator of Forces, the Synthetizer. In such a way, above the followers of the Manou and the followers of Christ, should stand the real Theosophists, uniting in their broad,
149 clear and synthetic consciousnesses the two opposite attitudes of the masses. This alone could save the new race. ShouldTheosophy begin to mean: Synthetic Spirituality, the radiance of Atma, - countless miseries would be averted for Humanity. Should it more and more mean, through the failure of many, the one-sided and personalized allegiance to the already revealed doctrines, - and to these alone, - the world would soon fall in the throes of mental medievalism and spiritual darkness. Every one of us has to decide for himself, - not for others. And one by one, if we are worthy, we will be chosen for the great work of spiritually leading the 6th sub-race and Race, of ceaselessly impressing upon their civilizations the synthetic affirmation of all that works for progress. If we follow the successive appearances in the midst of the 5th sub-race civilization of the One we know as Master R., we see what such a work means. Of such a work of spiritual leadership we may be partakers during the next race, if today already we take this truly spiritual attitude, which has its roots in the synthetic realization of Life, is dynamized by the inner feeling of absolute solidarity, and blossoms out in selfless and devoted service. Thus is attained perfection. To be perfect, synthetically perfect, is to have harmonized in one’s self all dualities, vertical and horizontal; to affirm all that is with equal intensity and to comprehend all in one’s perfect sphere; thus to radiate everywhere perfection, which means Peace. The way to perfection is found only in Co-Operation, - not only in the perfect alignment of the personality with the Ego, but in the perfect understanding of those that are working on the Ray that is complementary to one’s own Ray. Instead of minimizing the strength of this antagonism of Rays, of Classes, let us face the crude reality, as it manifests on Earth, and not as it is worked out in exalted realms; let us face this antagonism and evolve it into harmony, by understanding that the attitudes of both types are complementary in direction, are equally real, equally right, equally necessary, and that there is no true spirituality, no lasting progress except in the ultimate blending of these two directions into a complete and synthetic whole. This Synthetic Spirituality, this 7th Race realization, appertains to all real Theosophists, all real Spiritual Workers to exemplify it in their life, even now. Thus, and only thus, will we prove that we are worthy of having great spiritual responsibilities entrusted to us in the future; thus, and only thus, will we help effectively to avert great interhuman cataclysms, great religious wars. Christianity has killed its Gnostics, its Spiritual
150 Workers. Will the Gnostics of the new revelation, the Spiritual Workers for Synthesis, be also killed? Let them be strong enough to win their cause and force the new religious mass-movements to accept their spiritual leadership. To be strong here means to perfectly realize in one’s self the synthetic equilibrium of all qualities, of all Rays, - to be perfect, as our Father in Heaven, the Lord of the World, is perfect. Much more could be said about the present crisis in the T.S. that might help many to realize the import and gravity of the situation. But personalities, we refuse to discuss. As a Master said, “Yours is not to judge (and still less to condemn!), but to understand.” To say that this or that leader has failed does not help to understand the real situation. It only beclouds the great issue, where only principles are at stake. Furthermore, what do we know of the inner motives or inner trials of those whom we so quickly condemn? If a leader has acted in his or her administration contrary to that which for us is right, we simply have to ignore this decision and go on according to our conception; and without any sentimentality, at the next election nominate another candidate, considering ONLY the work done today and not what has been done beautifully in the past. WE MUST NOT JUDGE, BUT NEITHER HAVE WE TO FOLLOW. We must remain what we are, stick to our sense of right, and act accordingly. There are no evidences, except they are lived by ourselves. Other’s evidences may help, but never should decide. Thus we may stand alone amongst men. But this is the only way to become like unto the gods. It is not for us to forget ourselves, but rather to unite in us all selves, all contradictions. The World is but a radiant sphere of living, throbbing Light. Hither and thither streams of Light flow, ever-balanced, ever-harmonious. All is Affirmation. All is God, and therefore there is no GOD, but THAT which is the Great Harmony, Eternal Peace, THAT of which all that is, manvataras and pralayas, is but the ever-balanced manifoldness spread in time and space, the moving radiance of Eternity. Peace and Harmony . . . Let these be ours forever, - and thus will we be able to give fighting Humanity the words that unite all oppositions, the fire that burns towards new worlds, the laws that create those forms of human harmony, which truly reflect the innermost Peace of the Supreme Cosmic Breath, immutable pattern of all perfections. Peace and Harmony.
151 Rogers shared a letter from Warrington with the membership, by putting it into the November Messenger.
Adyar Sep 8 1921
Dear Mr. Rogers First let me congratulate you on your successful election and also on the peaceful Convention in Seattle. Indeed congratulations are due also to the American Section! When your Convention telegram came to the President we were in Paris. It would have been a just reward to you if you could have seen the pleasure it gave to her. May you sail henceforth through more peaceful waters. Miss Poutz joins me in thanking you and the Section for the warm greetings graciously sent from Convention. Since last I wrote you I have travelled far. I left Sydney on May 25th on the good ship “Malwa” and there I abode for seven restful weeks, all the while steaming onward save as to brief stops at Melbourne, Adelaide, Fremantle, Colombo, Bombay, Aden, Port Said, Marseilles and Plymouth. I arrived in London July 9th where I had the joy of meeting the President again, and in a fortnight travelled in her party to Paris. When the Congress was over, Miss Poutz and I visited Geneva and Vevey on our way to join the ship at Marseilles (which, as good luck should have it, was the same “Malwa” on her return trip) on which the President returned to London to complete some important matters there. But we all met again at the dock in Marseilles, with the two additions to the party of Miss Bell of Adyar, and Mrs. Reiss of Oklahoma. We sailed on August 13th (often a lucky number for me) and on the 27th (my birthday) reached Bombay where we remained for four days and then came on to Adyar. After more than three months of almost continued travel I was very glad to get here. It seemed indeed like “coming home,” so real had the place become to me and so restful did it promise to be. I could realize how rejoiced the Colonel always was, after his journeyings abroad, to come home again to this lovely spot. But to him it was home in a deeper sense than it could be to many of us. As delightful as it is to be here and to be near the President, I cannot say that I was glad to leave Australia. For seven months I was the guest of those two princely hosts and best of theosophists, Mr. and Mrs. John Mackay; for seven months I made new friends among a fine people; for seven months I was near my great and valued friend, the Rt. Rev. C. W. Leadbeater, and watched him with
152 growing admiration fulfilling the multiplex duties that crowd his days and nights to the brim with work. It was a rare privilege I had, one that has shaped itself into one of the dearest memories of my life. My journeyings were uneventful. One thing however stood out, and that was the nice homey feeling a theosophist feels wherever he goes, for there is very nearly always some one in the place to see who is a theosophist, and whether you’ve ever seen him before or not you never-the-less feel him to be an old and tried friend. The old saying is that the sailor has a sweetheart in every port, and I began to feel that I had a friend in every port owing to my connection with our world-wide society. Indeed the most important event of my travels was the Paris Congress. Of this you already have no doubt received ample word from other sources, but I shall, if I may, say briefly what this gathering meant to me. I could not keep literal track of all that was said, as I do not speak French; but I was able with the help of others to learn pretty nearly all that transpired and from this I cannot say that the Congress will be distinguished for any special achievements of a revelatory nature, nor in the production of any transaction of notable kind. Indeed I realize it was called for no such purpose. But three things of deep-seated interest stood out with prominence. One was the happy bringing together of peoples from nations all over the globe, some of them countries lately at war with one another, and by this the forming of an international organism for the time-being of universal amity and goodwill. Just what use that was to the great Masters of the Wisdom as an effective vehicle for their constructive forces of world regeneration They alone could say; but it seems to me that it was one of the outstanding features of the Congress, making all the effort of the fourteen hundred delegates in getting there worth far more than the cost. Another significant feature was the public appearance of Mr. J. Krishnamurti, or “Krishnaji,” as he is affectionately called by those nearest him. This remarkable young man, hitherto so shy and silent, came quite to the fore in all matters that concerned him and the Order of the Star in the East, of which he is the head, and showed an ability such as one would expect of an experienced man of affairs. He presided over meetings with a business-like regard for time and proper procedure and let it be clear that the things done had to be useful and vital to the work. He had small use indeed for fancies and sentimentality. He was “strictly business,” as we say in America, but with a charm and sincerity that instantly won your heart. So
153 thoroughly “all here” was this notable figure of the Congress, that I think there was no one who could have had any misgivings as to the way he would meet the ordeal of his first great appearance before the larger public. The fact is in this he acquitted himself with, I may say, distinction. His earnestness, his high idealism, his eagerness to have his audience see as he saw, the beautiful tones of his resonant voice, his handsome, youthful appearance, the exquisite environment, and the large, deeply-moved audience - all were things to be remembered and talked about in after years. Yes, this alone made the Congress worthwhile. It was the time when Krishnaji first came before the general public! The other feature I will mention that made the Congress important, was the opportunity for the leading members of our worldwide society to come once again into personal touch with their President. They saw, I am sure with profit, this powerful personality in action, now in council chamber, now presiding over the larger gatherings, now gracing some social gathering by her gentle presence, and now thundering forth once more in the great, high-domed hall of The Sorbonne, her message of Divine Wisdom to the world, as did Bruno some centuries ago from the same forum. They saw her with undimmed energy and zeal, appearing in the best of health, as indeed she is, and giving promise of a vigorous administration of T.S. affairs during the third term upon which she has just entered. And all this was good! Perhaps now you would like me, in closing, to tell you something about Adyar and the President. I will add, therefore, the following which I have written for The Adyar Bulletin. Putting aside for the moment those subtler impressions that one inevitably feels on coming for the first time into the enjoyment of a new situation, I shall try to jot down as well as the limits of space will permit something of what I saw and felt on first entering the spacious grounds of our T.S. Headquarters at Adyar. But I must admit that my introduction to Adyar was exceptional, for in this I had the rare privilege of being “personally conducted” by none less than our President herself. After descending from the Bombay train at Madras, I found myself being quickly ushered into a car beside our President, and in a moment we were off, speeding over perfect roads - broad and densely shaded by lofty trees and through suburban estates of rare charm and beauty. At the end of the eighth entrancing mile, the car suddenly rounded a curve, mounted a bridge and, Presto! there sprang into being the land of my dreams. As we crossed, I could
154 see the green border extending as far as a mile along the side of the placid Adyar river from bridge to sea. How lovely that joining of river and sea, and how beautifully “Master’s Land” nestles within the angle of their union! In a moment we are within the grounds; but now one has eyes only for the lines of happy Indians, skirting the sides of the road and waiting to welcome their President. A moment more and we are at the Headquarters building where the gathering has densified itself into a packed mass of all shades and sizes, from small children to elderly folk, showering torrents of petals and flowers upon the head of their beloved leader, and crying out for joy at her return - a scene so impressive and moving that it will, I believe, remain as one of the permanent treasures of my inner life. We make our way through the delighted throng, pass into the fine, dignified hall, and then before I quite realize it, we are outside and in the motor again, for the President, with royal courtesy, has planned not only to introduce her guest to Adyar herself, but was even to show him to his place of abode. What a deep and sweetly coloured memory this will make for him! Twenty-four years ago he made a journey to meet her, whereupon he then dedicated his life’s energies to her and her work. Today she graciously gives to him her tenderest and most helpful consideration. But do not the great ones of earth ever do this? Does one not ever recognize them by their lofty noblesse oblige. The Adyar estate is far more beautiful and extensive than one realized. Its spaciousness and general loveliness have never been adequately described, and certainly I shall not attempt to do so in this brief sketch. But members “back home” may get some idea of it when they realize that, starting from Headquarters buildings and walking near the riverside, one passes first through shady coconut groves and then under great spreading trees and in six minutes reaches Blavatsky bungalow, a large Southern Colonial home, as we should say in America, with lovely well-kept grounds all round. The passing by the famous banyan tree at the back, four minutes more through flowering gardens brings one to Leadbeater Chambers, a large apartment house with most lovely front view of the river and sea and bordered on the rear by a little forest of growing casuarina trees. In ten minutes more one is at the sea, near which is another beautiful “suburban estate” - Olcott bungalow and gardens. From there a brisk walk of twenty minutes along groves of casuarina on one side and mangoes on the other, brings one to Damodar gardens where the central unit of the National University
155 is located - a centre of deep interest to one who rejoices in seeing large gatherings of the youth of India, being trained in Indian as well as in Western ideals. From here a walk of ten or more minutes brings one again to headquarters buildings, the journey around (and that not at the outer limits) taking the greater part of an hour. Within this scope are found the public works of a small town - electric light plant, drainage and water systems, roadways, printing house, shops, laundry, dairy, office buildings, dwellings, university, and what not, all interspersed within a fairly heavily wooded park, charmingly laid out and beautifully kept, a park as lovely and personal as the grounds of an expansive private estate. But above and beyond all this there is the inner something that is the real Adyar and in which the loveliness without is but a delightful symbol. Within that deeper reality one breaths a sigh of sweetest rest, and yet he is conscious of impulses that may stir one to great activity. Here meditation is done at its greatest height and with the least effort. Absurd as it may sound, I will venture to say that I feel the play of lines of spiritual forces that give one the impression of flowing precisely on the level and in the perpendicular, so that one specially conscious of wanting always to be accurate and true in all things, else he will clash with those perfect lines. Yes; one recognizes a mighty overshadowing Presence within Whose stately consciousness we directly live. It has the feeling of measureless strength, and one begins really to share that strength. Also, an almost tangible spirit of wisdom seems at times to hover in the air as if one might almost reach for it, as a child, and get it to solve the immediate problem. Then there is that sense of “the Eternal Arms all about” - that mother spirit that guards and holds together the several parts - the real love divine that serenely endures all things. And with all there is an inner peace so profound that, as Miss Poutz has well said, it becomes a stillness beyond peace. Surely this is Master’s land! A.P. Warrington 13
Sept 22 1921
My dear George, There is no business information that I can convey to you as yet with regard to the future of Krotona, as Mrs. Besant and I have not had the conference that she said she wished to have as soon as possible. She expected to have it on the train from Bombay to Madras;
156 but other business took precedence. And for a good reason, I think. I should not have been in as good a position to discuss the fundamentals of the matter with my eye on the future, as I am, for instance, now. The peace and quiet here has given me a vision that one does not always get in the market place. I have been with the great lady almost al the time since we left Marseilles, and we have discussed many things; but it seemed to be her idea to let this Krotona matter rest till we had got near the end of our journey. Now we have arrived here there have been very many matters of different nature to claim her attention, including even a business trip to Simla. I am just as well pleased, for after all the main question has been decided, namely the sale of the Ternary, and we await information from you on that matter. I hope we shall hear that you have sold it for $150,000. I cannot say that I expect such a large sum. You may have to take even $100,000. But that is up to you and the Board. We have simply said you may sell. The rest is with you. I am sending to you in this same mail a small photograph of the corner of Mrs. Besant’s room where she does all her work. She gave it to me the other day with the remark that I might want to send it to somebody, and so I send it to you. As she sits on this little chowka she faces to the right. The photo may help you to reach her sometime. With the heartiest greetings to you both, I am. As every your friend, A.P.W.
Sep 24 1921
My dear Annie I have to thank you for two long and most interesting letters. One written in Paris and the other in the Red Sea. Your account of your very successful encounters with the Secretary and Under- Secretary of State for India are most interesting. It is indeed well that you are at least coming into your own, and that they so fully recognize what you have been trying to do. I wish it were possible to get the full facts of this recognition before the public; but as the words which you quote were spoken at private dinner parties, I do not feel at liberty to allow their publication. I have mentioned them briefly in my E.S. Bulletin, as you will see by the copy which I am sending to you along with this. I suppose that we can trust to a limited extent the discretion of our E.S. members, and at any rate
157 though they may talk a little they cannot put into a newspaper an extract from a confidential circular. I am afraid that the Martyn party here might be capable of even that; for I hear that at the meeting held for the formation of their new Loyalty League, Mr. G.C.E. Barnes stated that there was a secret organization connected with the Theosophical Society, but that he did not believe in secrecy and would tell them some of its teachings which they say he proceeded to do. That is merely a rumour reaching me at second-hand; if I can get direct testimony from anyone who heard it I shall request his instant resignation from the School. I hope not to be driven to any such requests though there are three or four of the opponents whose presence in the School is a mockery. But as they have all of them made personal attacks against me, I do not wish to seem to take a measure which might be described as retaliatory unless I am absolutely forced into it by some open expression of disloyalty to you. Since that meeting to found the Loyalty League, we have heard nothing further of their proceedings, so I suppose that some foulness is slowly germinating. It seems probable that the opposing party has received a setback of some kind. Many rumours are flying about, and I attach no credit to any of them. It is, however, certain that a member named Halling had promised Martyn financial support to any amount required if he could have Wedgwood arrested and convicted. Martyn promised to do this as soon as Wedgwood set foot upon Australian soil; but at the last moment he had sorrowfully to admit that his witnesses declined to swear to what they pretended to have seen. Thereupon Halling remarked that he was not satisfied as to the truth of the allegations and that his money would remain in his pocket. I think there is no doubt as to that much of the story, for it was told to me personally by a man who is in partnership with Halling in some business matters; and it seems to me to indicate a terribly low morality on the part of our poor brother Martyn. The same man adds that Halling had made a will leaving ƒ6,000 to the Theosophical Society, and that Martyn was trying to deflect that amount to the coffers of his little party; but apparently that also was contingent upon Wedgwood’s arrest. Meantime Wedgwood returned here from New Zealand, stayed about a fortnight, performing an Installation and a series of Ordinations, and then went on to Melbourne where the local branch of the Theosophical Society has asked him to lecture for it. He will then visit Adelaide and pass on to South Africa, where he will spend some few weeks before returning to London. Turning now to a very much pleasanter subject, I enclose
158 the report of a talk which the Master K.H. gave recently to our Australian boys and girls. Much of it, as you will see, refers to their education and its claims upon their time; but I thought it so admirably applicable to our E.S. members that I quoted quite a good deal of it in one of my addresses to them, although of course I did not mention that it came from Him. If at any time you contemplate issuing another number of The Disciple perhaps the message might be inserted in that as it stands, for it seems to me that some of the points in it are new and felicitously put. “Our wonderful Poet-Brother” is of course the Master the Count. I had not, however, realized, until I heard my Master say so, that the Master the Count had ever inspired casual hymn writers. The idea had never occurred to me, but of course I see at once how useful it might be, since thousands of people sing the words of popular hymns and get to know them by heart; therefore any attempt to widen out the conceptions embodied in them and to instill into them noble and inspiring thoughts might have wide-spreading results. The writer of the particular hymn to which reference is there made is Francis Ridley Havergal, who was also the author of that very beautiful hymn to the World Teacher, “Thou art coming, O my Saviour,” which contains references eminently suitable for the Order of the Star in the East. For example: Coming: in the opening East Herald brightness slowly swells, Coming: O my glorious Priest Hear we not Thy golden bells, The ymnh from which the Master quoted a line begins: “From glory unto glory.” I hunted for it in Canon Julian’s Dictionary of Hymnology, and found the following remarkable passage: “Concerning this hymn the author says that it was the reflection of ‘that flash of electric light, when I first saw clearly the blessedness of true consecration. I could not have written the hymn before’.” It seemed to me that was rather a striking and entirely unexpected corroboration of the idea of the Count’s inspiration. Do you not think that a number of The Disciple might be helpful to our Brethren! The last was that issued by Raja when he was just leaving Australia, which is now almost eighteen months ago. I presume that you can now print it in India; if not, I should of course be very glad to undertake its printing down here. I hope that you will approve of my idea of issuing my little Bulletin quarterly, for I think it is useful in keeping the members in touch with me. I sent
159 a copy of the previous number to meet you on your arrival in India, and now by this mail I send the second. From these two you will be able to form an opinion of the little publication and can see whether you think it will be helpful. I should like to quote in it as much as possible of what you say to the E.S. in any country where you may happen to be; so if you can induce anyone who reports your Sunday morning talks to send me copies of them I shall be much obliged. I had hoped to get quite a good deal from The Magnet, but the issue which has just reached me was evidently published immediately after your arrival in England, and contains only a meagre report of what you said at Cardiff. Probably the next number will give me something more. I also use paragraphs or even articles out of old numbers of The Link, as very few people here have those. Of course this letter will be too late to bring you birthday congratulations but I shall send telegrams to you on behalf of the various organizations, and you will have received them long before this reached you. In obedience to your instructions I have had a slip printed with regard to the Christian doxology, and I shall have it pasted in every ritual in Australia, so far as I am able to reach the owners. I presume that the prohibition refers not only to the Gloria at the end of “I was glad” and “Lord, now lettest Thou”, but also to the doxology of the processional hymn, “All people that on earth do dwell”. You remember that we borrowed the latter from the ritual of Lodge Canongate Kilwinning which has sung it at the opening of every meeting since its foundation. Do you know whether it uses the doxology? I am indeed glad to hear that Krishna was so wonderfully successful at the Paris World Congress. I certainly should very much like to see him again, and even more I need to see you; but there is no apparent possibility of my leaving Australia at present. As to sending the Australian boys to Oxford, the money is not yet forthcoming. Even if it were, I had no thought of accompanying them, except of course if a definite order were issued for the assembling of all Initiates. The charges which you have so graciously given into my hands, both the E.S. and Freemasonry, require constant watching, and I do not think it would be wise to leave either of them just now. In a year or two, if I live so long, I hope to have everything running so smoothly that it might be quite possible to leave it for a while; but not now. The problems which you propound are serious. You have far greater wisdom and far greater administrative ability than I have;
160 but since you ask for my opinion I can only say what I think I should do if I were in your place. Those twenty members were adopted by Dr. Van Hook under a misconception; I think it would be quite fair to tell them that and although they have resigned, to offer them a choice between the two organizations. I suppose that they did not understand that in joining Dr. Van Hook they were separating themselves from you, and they may not at all wish to do that. If they are willing to retire from his organization and to come into the American division of the E.S. under Mr. Warrington, it seems to me that under the circumstances they might be allowed to rejoin it, receiving of course a solemn warning that the same grace could not be extended to them on a second occasion. If any of them decide to remain with Dr. Van Hook, I fear that they can hardly be regarded as part of your School; for his methods are not the same. It was an unfortunate accident, but any reasonable being will at once accept the explanation as to how it happened; and then they must make their choice. But you may easily be able to find some better solution. I suppose that every Initiate has certain followers who learn from him in a more or less formal way; but I have not supposed hitherto that any such little private organizations could be allowed to contain members of the E.S. I should think that the Eastern School should remain in a separate organization distinctly under you, and responsible to you alone through your subordinates in the various countries. If you like to permit special groups to be formed under those especially well-known to you, such as Raja, Oscar, Krishna or myself, would it not be well that each such group should be especially arranged for as occasion requires? I am myself taking two weekly E.S. groups, but I am not deviating in any way from the directions which you have given except that I occasionally allow a slight relaxation of the rules in cases of ill-health. But if I wished to form another group (which I don’t) say for the development of psychic powers, I should certainly not include in it any members of the E.S. without especially writing to consult you about it. I have no doubt that your diagnosis of Wadia’s case is correct. Again and again I have seen that when people make a little advancement there comes to them the temptation of pride, and if they yield to it, even ever so little, to just that extent they give the darker People a hold on them; and to do that even ever so slightly is like the inserting of the thin end of a wedge, like the letting in of the waters of a flood; it becomes exceedingly difficult to regain a sane and normal frame of mind. Just the symptoms which you describe
161 in Wadia I have also seen in Martyn, though not so fully developed. It is quite likely that he honestly believes himself to be acting under the orders of his own Master, and I have sometimes thought that Martyn may be doing so too. You know that in America there is a marvelously clever imitation of the Master Morya. It deceived Judge; indeed, you may remember saying that once it almost deceived you. It seems to me exceedingly probable that a glimpse of this clever personation may have been vouchsafed both to Wedgwood and to Martyn, and it is by no means certain that either would be intuitive enough to discern the truth. It seems to me that while poor Wadia is under this cloud he ought not to be allowed to act as your representative or indeed to speak to theosophical Lodges at all. Can he not confine his activities to Labour Conferences? When sane he might be useful to the Lodges; yet it does not seem fair to turn him loose upon them when he is liable at any moment to an obsession under which he might unwittingly tell the grossest falsehoods and convey absolutely wrong impressions. The very best thing would be if he were content to sink into a decent obscurity until such time as the cloud shall have passed away and he may be once more free to do the Master’s work. Your letter to Martyn is a wonderfully beautiful and moving appeal; I do not see how he can possibly resist it, and yet I am afraid that he will. A pathetic consideration is that in so resisting he may be doing violence to his own better feelings, but be supposing himself to act under direct orders of the personation to which I have referred. If he were alone there might be a possibility of improvement; but I fear that Mrs. Martyn steadily keeps up the irritation of his wounded feelings. He puts himself, poor fellow, in a worse and worse position; when first he returned from Europe he admitted to me that he was uncertain as to some points of your alleged message to Wedgwood; quite recently he has assured me that he was absolutely certain about the very same points and that you had stated them repeatedly and with emphasis. It is utterly sad. With very much love, I am ever, Yours most affectionately C.W. Leadbeater
162 Oct. 10 1921
Dear Mr. Warrington, We were quite disappointed not to hear from you from Bombay at the same time Miss Poutz wrote Mrs. Hall. Things are going quietly and smoothly with us and there is little of interest to write, but I know you are anxious for news regarding to sale of the Ternary. I am sorry we could not have sold it last winter when I first made the recommendation, as I fear it will be some time before we will have another opportunity so favorable. Van Winkle does not seem to be able to hurry Walker any. It appears that he has either lost interest or is purposely delaying action until he comes out here later on. Of course, I am not depending on him alone. I took steps at once on receipt of your cable to get in touch with the best real estate men in the city. Meline tells me the market is very quiet; only a few sales to local people and mostly cheap property. He says our only chance of such high class property is with the tourists during the three winter months. I will keep you informed of developments by letter, or if necessary by cable. Our classes are very much the same as Krotona Institute classes have always been, except that the public speaking class is run on a different plan than usual, and the General Assembly is growing and may accomplish something worth while. The October Messenger just received contains a picture from Paris showing both you and Miss Poutz and you certainly look very happy. Whenever we think of you, we think of what a glorious time you must be having. Mrs. Hall and all your many other friends send love to you, and hope you wont stay away too long. I suppose you get the Messenger, but I am enclosing an article by Dr. van Hook in which he mentions Krotona. There are also some other enclosures you may be interested to see. Mrs. Tingley is conducting a very active campaign in the city just now. The Wardalls and Talbot were here in Sept. We also had the pleasure of visit from Mr. and Mrs. Ernest Wood. I very much regretted they could not stay longer. I like Mr. Wood very much. With kindest regards to you and Miss Poutz, I remain ever, Most sincerely yous George
163 Adyar Oct 13 1921
Dear Mrs. Clarke Many thanks for your good letter. It was good to hear from you, you know that there was always a link between us. I was glad to see your sister. We had a second talk together on the platform of the Tour Eiffel, and I was to have gone and visited her, but my last days in Paris were too full. She looks very well, and asked so many questions about you and the children. She would so like to see Norman whom she does not know. Yes, I feel quite at home at Adyar, as if I had always lived in this country. The climate, and even the food, seem to suit me very well, and I feel that my stay here will do me much good. I realize now how much I needed the change. All this is still more true of Mr. Warrington. You should see how happy he is; he takes to Indian customs and even Indian clothes as if this were his true home. I have never seen him look so well. Poor man, he has deserved a bit of good time! I gave your good wishes to Fritz Kunz, and he sends you his. Just a few days before I got your letter, he had inquired about you and the children. He is fine. So, our Besant Lodge is meeting in the lecture hall, on Tuesdays, as if nothing had happened, as if the past two years had simply been a nightmare. However, let us see to it that we merge from the test wiser, with more understanding of those who differ from us, and better able to live our Theosophy. All those things seem so much easier here, in Mrs. Besant’s aura, in the sunshine of her smile. We are fortunate indeed to know her, to try to help her in her work, and above all, to love her. She is a marvel, there is no other like her! Of course, all my letters are for all our friends, so I will not repeat what you already know. I enclose a few lotus petals from the Shrine Room. I wish they had kept their lovely rose color. Love to you, ever, from Your old friend, Marie Poutz
Besant had no income at all during 1919 and 1920, and so far in 1921. During October 1921, she handed over the American Publishing House to the General Secretary, for the benefit of the Section. At this time, she stated that both the books and The Theosophist made very little profit during the War, therefore, she wanted to place the Publishing House on a world-
164 wide basis, so that future Presidents might have some secure income. To this end, she made B.P. Wadia International Manager, while Fritz Kunz has been appointed the manager of the publishing house at Adyar, and the branches in the U.S. and England were handed over to their respective National Societies. Kunz is a University of Wisconsin graduate and stemmed from that branch of American life on which floweredCarl Schurz and other political thinkers. In August 1921, the T.S. Loyalty League was formed with the objects to have a nonsectarian platform, and resistance to any action likely to endanger the neutrality of the Society. October is a very busy month for Krotona, George Hall reports, that the Institute is unique as an educational institution, not a religion; that it is open to all. F. Langhenry Carver gave one Sunday afternoon a free public lecture saying, “I believe that future centuries will look back upon Hollywood and Southern California, as we do, now, upon Athens and ancient Greece - as a period and place of enlightenment unequaled in the history of the world.” Katherine Tingley is conducting a very active campaign in the city, and James H. Talbot returned to Krotona after absence of several months in the North engaged in organization work for the society, while Mr. and Mrs. Ernest Wood visited for several days along with Mrs. D.M. Da Cruz of Java. Towards the end of the month, nearly one hundred people turned out in spite of the rain to hear the reverend Archbishop Sezizen Arai, highest official of the Buddhist church in Japan, at the Krotona Institute. He was on his way home from Washington, D.C., where he had been to see President Harding concerning the disarmament conference and world peace. He was accompanied on his Hollywood visit by a number of prominent local Japanese, including Mr. K. Yokogawa of the Japanese Consulate in Los Angeles. By November 1, 1921 a new theosophical magazine was issued, called Dawn, “A Magazine devoted to the Promotion of Universal Brotherhood.” It lasted until December 1, 1924. The magazine was the official organ of the T.S. Loyalty League.
Oct 18 1921
My dear Mrs. Besant As a member of the Theosophical Society and Esoteric School
165 of Theosophy I am writing you regarding matters of serious importance to the Society and myself. For more than four years I have been an almost daily visitor at Krotona. Certain facts, knowledge of which is shared by hundreds of members of the Section became known to me. These facts were of such a regrettable nature they gave rise to organized activities of protest, which ultimately brought the matter to your notice. A mass of affidavits, records, statements, verifiable evidence and petitions was placed at your disposal to safeguard your judgment while seeking such relief as lay within the jurisdiction of your authority. Among the conditions known to exist, which the evidence tendered you verified, were the following: The Esoteric School was being cleverly utilized for political purposes. That organization, once sacred to instructions on spiritual development, had become a channel for insidiously misinterpreting pure, altruistic principles for selfish purposes. The credulity of earnest members was imposed upon by Mr. Warrington, the Corresponding Secretary and his agents, for perpetuating himself as President of the Section. The E.S. organ was used to publish letters lauding and defending him and, because Mr. Warrington was your representative and had frequently claimed to be the personal representative of an Arhat, hints circulated by his agents and devotees, purporting to convey a desire of the Master or the O.H. became equally effective as an order. Autocracy had reached the point of tyranny in the American Section and coercion had been used. Loyalty was a paramount and essential qualification for any appointment or nomination by Mr. Warrington, whether it was for E.S., T.S. or Krotona positions. If loyalty did not prove to be of the personal kind dismissal or forced resignation usually resulted. More than thirty earnest members composed the eloquent list of workers, mostly volunteer, who thus suffered at Krotona. Espionage and secretarial requirements were the joint qualifications demanded by Mr. Warrington in employing an assistant for a National officer whose personal loyalty was suspected. The officer reported on by his assistant was dismissed. Tale bearing earned favoritism and frequently resulted in securing an official appointment for the informer. DEMOCRACY, the spirit of America and the keynote sounded for the T.S. was taboo at Krotona. Mr. Warrington ordered an official to cease talking Democracy on the Krotona estate. Afterwards the same member was dismissed by Mr. Warrington, without the
166 required authority. This he later secured by use of coercion ona trustee of the American Section, compelling him to vote against his better judgment and contrary to his promise. To avoid a repetition of the indignity the trustee resigned his position the following day. There are other transgressions of ethics and Brotherhood which might be included, such as the expunging of the minutes of a convention which contained records inimical to the interests of Mr. Warrington, but they are too numerous to recite at this time. The charges herein mentioned are in every case known to be true and verifiable with evidential records, affidavits and testimony which are available to any interested member. These things were submitted to you prior to the election for National Presidency in America in 1921 and before your two letters to the members of the Section had been penned. Therefore, when your two open letters were announced as having arrived, their contents were anticipated with confident assurance of its just and remedial efficacy. When, in reality your judgment was found to controvert the facts, indorsing those responsible for corrupting the School and Society in this country it came as a great shock. Among men of no particular spiritual pretense the living spirit of brotherhood has compelled a recognition of the equality of the rights of all men, to the effect that the consideration of all pertinent evidence bearing upon the points in a controversy is insured in courts of law. You are a woman holding a high spiritual position, yet you have said you gave the evidence submitted to you no consideration. Your failure to do so in no way lessened your responsibility while it did disqualify you in the eyes of thousands of fair minded theosophists to act as a justiciary. Since Mr. Warrington was your representative and your indorsement of him came subsequent to your opportunity to acquaint yourself with the facts, you have practically adjudged yourself to be, at least morally, guilty of his acts: the unauthorized and tyrannous abuse of power; coercion; espionage; and the numerous other breaches of spiritual and political standards recorded against him. While doing this you have censured and misjudged the motives of members, many of whom are known, beyond a doubt, to have acted on the promptings of their consciences, that the Society and School might be made more fit to perform the work intrusted to them. More important than the unbrotherly, personal injustices inflicted was the aspect of your action which affected the Work. Your attitude has confirmed the impurities of the Inner School,
167 and the contamination from it which, at present, are so manifestly apparent in the Society in America, if not elsewhere. Your letter to the members of the Section arrived at a critical moment preceding the last important election. You had been informed that the election was impending and respectfully requested in the interests of fairness, to defer an expression of opinion on the merits of the controversy until subsequent to it. This attitude, it was generally believed, would have been your natural one without the suggestion. You had said you did not approve of interference in the politics of a Section and that it was the duty of each Section to settle its own differences. Yet, notwithstanding these statements and your knowledge of the psychology of the moment and the effect your opinion must necessarily exert, you did interfere. Your interference was unjustifiable in the minds of thousands of theosophists. To turn to the consideration of the many important points of your E.S. document: Most obvious was the decree suspending the activities of the School in America for one year. The blame for the necessity you placed on innocent persons. The Corresponding Secretary and his organization, those responsible for the corruption of the School, escaped all hint of censure. Further, you altered the original requirements of membership in the E.S. by announcing the equality of Mr. Leadbeater with yourself, thus practically declaring him Co-Outer Head. This will not be acceptable to many members in America, for reasons which will be stated later. As the alternative lies in withdrawal from the School, your mandate, in effect, amounts to an expulsion of all conscientious objectors to the newly imposed requirement. It is the firm conviction of hundreds of members of the E.S.T. that it was unfair of you to alter the nature of the original relations between yourself and them. They say they feel that by your arbitrary decree you have betrayed the trust they entered into with you in good faith and demolished the “republic of conscience” you previously had upheld as a standard of the Society. Not alone that but, they say, you have greatly strengthened a movement, of which they have been regretfully aware for some time, as follows: It has been evident to these members that an insidious attempt was being made, apparently by interested E.S. officials, to have the psychic pronouncements of Mr. Leadbeater accepted as authoritative and final in the School and Society. As a co-equal
168 of yourself, Mr. Leadbeater and his devotees have become strongly intrenched in a position of greatest influence. Increasing control of the organization by them for the present and following your demise, may well be expected. With their present predilection for the L.C.C. the outlook for the future of the Society becomes unpromising to the same degree that the future of the Church becomes bright. Waning popularity of the L.C.C. at any early date among our “best” members, does not appear probable. So long as it can be made to appear that the Lord Maitreya blesses so lavishly with initiations those who patronize His self-acclaimed seer, the Church is likely to be considered an “easy road” (as I have frequently heard it seriously referred to) to initiation, the Theosophical goal of spiritual attainment. However, the nature of the initiations announced by Mr. Leadbeater is a matter of serious question in the minds of these members. They say that if purity of life and honesty are essential qualifications, and if truthfulness, kindliness and illuminating wisdom are characteristics of an initiate of the Great White Lodge, that the announcements of Mr. Leadbeater must necessarily refer to a lesser initiation. They point out in support of their deduction, the case of Mr. Warrington, a man whose record is intimately known by them. The initiation of Mr. Warrington, first rumored as having been announced, has been recently openly referred to in an American publication. These members say that, to their knowledge, prior to the announcement by Mr. Leadbeater of Mr. Warrington’s preferment, he had practiced the selfish political methods hereinbefore recited; that subsequent to it he addressed statements to members at the Australian Convention known by himself and the American members to be untrue. These statements are alleged to have reflected injuriously upon the character of a brother member of very high standing. They assert that if there is any measure for judging spiritual attainment it is that “By their fruits ye shall know them” and that so judged there are a number of Mr. Leadbeater’s initiates who cannot be accepted as of high attainment since they have transgressed even the moral code of the times. They, therefore, cannot possibly be initiates of the Great White Lodge. Further, if these members of the E.S.T. cannot understand why, if the ceremonies referred to by Mr. Leadbeater are of the exalted spiritual order implied, they should all be announced, in the first place, by him. You, they say, are the avowed Outer Head of the Masters’ School. Believing in your high spiritual position,
169 qualities and powers they have taken their obligations to you, as His representative, trusting in all good faith that you would lead them to the Master and initiation. Their devotion to you has amounted to worship and they have looked to you, in all spiritual matters, for direction. That you seldom, if ever, initiate announcements of initiation, and are said to have said you had no recollection of some of them, is beyond their comprehension. They cannot understand why, they say, it should be necessary to have served Mr. Leadbeater and earned his personal gratitude before receiving the fruits of spiritual endeavors. Another barrier preventing some members from accepting Mr. Leadbeater as your equal, is his attitude regarding the Liberal Catholic Church and its dogmas. Mr. Leadbeater’s revelations of alleged information received from the Lord Maitreya pertaining to plans for the Church which have involved it in fact with the affairs of the Society to the detriment of the latter: Canonical Obedience; sin being a “twist” in the ether of the aura, correctable by a priest and that the L.C.C. is a Theosophic Church (your own phraseology) they say are dogmas and statements which they cannot, in conscience, fully accept. They quote contrary opinions from admittedly high spiritual authorities on a number of these matters and declare they cannot understand why those authorities should be condemned on the personal statements of Mr. Leadbeater, alone. Accounts of certain psychic experiences recited by Mr. Leadbeater have been matters of deep regret to many devout members. They declare feeling the impression received tended to cheapen some of the most sacred traditions of the Society. There is, however, a much more serious objection advanced against accepting Mr. Leadbeater as their highest spiritual authority by a very large body of E.S. members. Mr. Leadbeater has, they aver, confessed to the use of certain methods unanimously rejected by the rest of humanity as depraved and corrupting to children. At the time of his confession you wrote of his practices that they were “devilish”. Prior to your decree, exalting Mr. Leadbeater as your equal, strong testimony had been submitted to you appearing to indicate Mr. Leadbeater had broken his promise to the delegates at London to discontinue the old practices. In the light of these things, many members unhesitatingly prefer retirement from the School to indorsement of Mr. Leadbeater by remaining in it as his “child”. Nor can these members refrain from condemning the judgment which exalts him to the highest position in the Holy of
170 Holies of the Master’s School where emulation becomes one of the most vital teaching agencies. Your E.S. document contained a change of principle in the School which made it necessary to inquire into the history of the organization. As a result, to my great regret, I feel compelled, respectfully and earnestly to urge you to lay bare before the members of the E.S., if not the entire T.S., your credentials as successor to H.P.B. There appears to be such general ignorance and uncertainty on the point among the members of the Society, that it can only strengthen the tie between yourself and them to clear away this cause of doubt. From the foregoing facts it is evident that a most serious and climatic condition exists in the School and Society for which you are not only responsible but alone have the power to correct. What course you will pursue is the question in the minds of thousands of theosophists today. At this writing you have ignored evidence of facts and controverted them; you have condoned evil practices, aided in the suppression of truth, and exalted those guilty of having used dishonorable methods. The weight of your authority has been registered against the Principles of Brotherhood, Justice, Purity, Reason, and Liberty of Conscience and, in practice, you have contradicted your own previously expressed principles and promises. This being the case, I am forced to the conviction that I can no longer look to you for spiritual guidance. In protesting against what I believe to be unspiritual methods of administration, I am compelled to take the very painful step of resigning my membership in your Esoteric School. I do not consider that I have altered my obligations to the Inner Head by this action. It is from my own initiative, as a compelling sense of duty, and with due humility that I regretfully sever my connection with your School. There is considerable consolation, however, in the thought that our revered President-Founder, Col. H.S. Olcott, retained his tie with and served the Masters until the end, as a member of the T.S. solely. In retaining my membership in the Society I shall endeavor, in a necessarily limited way, to emulate him. In closing permit me to assure you that my gratitude to you and complete admiration and sincere love for you are so deeply ingrained that any less consideration than the highest principles could not have prompted this letter. Please accept my thanks, in advance, for the courtesy of an
171 acknowledgment of my letter of resignation. Respectfully and sincerely yours, Maurice H. Dukes
Oct 25 1921
My dear Charles I am using this paper because it is larger. First let me thank you for the fine picture of theMahachohan. It is a South Indian face, keen and strong. I am having a frame made of carved wood, with Raja’s help, so as to suit the other pictures. How did you get it done so well? Is it possible to have a larger picture of the Count, enlarged from the one Mrs. St. John made? Ours is so very poor. Then there is the Masonic one of yourself, where you look so young and strong. Just now it is standing in the corner of my room, but I am going to have it hung in our Rising Sun of India Lodge - how the Sun has risen since I named that Lodge! If we can have smaller reproductions of the Count, there is no reason why those who are much drawn to Him should not have one with those of Masters M. & K.H. So also we might substitute the better likeness of the latter. I send the note of the Masonic rituals. If it is wrong, please change it to what it was before. The Kilwinning Masons do not use the Doxology. David Graham Pole is a member, and I asked him. He says that no Masculine Lodge uses a distinctively Christian form. I thought I ought to send out a notice to all R.W.M.s about the initiation to the First Degree. When the Head of all true Freemasons speaks, very prompt obedience is needed. The Section (Esoteric) was formed on The Inner Head’s direct order, to give an opportunity to members to take the original pledge drawn by H.P.B. Later, He bade me close it, and I did so. I saw the other day that the curiously malevolent Editor of the Library Critic had got hold of it, and not knowing, or pretending not to know, that H.P.B. had drawn it, he made me the author, and went for me furiously, and favored the “Back to Blavatsky” movement, which made me give an unholy chuckle. 2nd Degree members. The applicant must have done good work in the T.S. have been really useful and helpful. His Warden must report well of him, and recommend him. He does not report as before to his Warden, as to keeping rules and the like. He is supposed to have established the habit of regularity, and he becomes
172 responsible to himself for keeping it up. He writes to me once in 12 months, a short note stating generally how he has been doing in the inner life. The letter is really to keep a magnetic touch with me. I think Raja has made a rule that they should report what work they are doing. I will ask him to write to you on this. With regard to regularity, I put off the admission, if the rules have not been kept, as in that case the habit would not have been formed, and the outer pressure of reporting is still needed. One has to trust to the report of the Wardens. You must use discretion as to omissions. We must not tithe mint anise and cumin, and forget the weightier matters of the law. With old people, I press for nothing, but suggest dwelling on the thought of the Master, and looking forward to meeting Him. Many of these cling to the E.S. very beautifully; it would be brutal to turn them out. I think that your suggestion of a promise and an admission to the 2nd degree is good. I should like to think over it a little more. Thank you for the information about the effect of the operation on the subtle bodies of the heroine who would not take the drug. She should go far, with such courage. I am sorry for her bodies, can she not be put right? It is useful to know the result, as we can guard other people. Do you not think that a slip should be inserted in the rules, that in case of a painful operation an anaesthetic should be taken, and any meditation beyond that of the First Degree suspended? I say beyond that of the First Degree, because no part of the body is touched in that except the heart, and that probably would not be affected in any way that matters. My difficulty about forbidding the use of tobacco in the Raja Yoga Rules is that H.P.B. smoked, and it seems not quite loyal to her to forbid it. I always tell people that they are better without it. Raja will be sending you my speech at Lady Emily Lutyens, and that has what Mr. Montagu said. His words are published with permission. By the way, what 33 degree jewel are you wearing on the right hand lapel of your coat? Mr. Barnes (E.S.) must of course go at once if he breaks his pledge of secrecy. What sort of a person can a man be who pledges his word of honor on the Higher Self, and then breaks it. It is inconceivable. The “League of Loyalty” is oddly named, being made of the disloyal. But these small things do not matter. Poor Martyn’s defection does matter.
173 I should like to send out a number of the Disciple from here. The Press Act is being repealed, but things take long to go through the House. I think it is quite good that you should issue the Bulletin quarterly. Dr. Van Hook writes in answer to my letter, and I send you a copy of what he says. I fear he is hurt, and he has tried to act rightly; but his influence is not good; he much dislikes and distrusts Warrington, and will not work in with him at all. Every Initiate will naturally gather round him his own people out of the past, and they may easily be also E.S. people. It is only in cases like Martyn that they could not be; and the same is true of van Hook, though he has never said or done anything disloyal to me. But there is poor Hubert, and one does not feel safe as regards his father. Do you know anything on the higher planes of his father? The Occult and Mystic Schools have long been closed. I found that they were too difficult for our people, and they broke under the strain. You may remember that you helped me with the meditation. Short, of Christ Church, N.Z., survived in the Mystic. Do you know anything of him? He seems to be doing well. In the letter mentioning these Schools, you again mention tobacco. Do you think that it might be forbidden in the 2nd degree, and advised against in the 1st, saying it was forbidden in the 2nd? Then in the advice it might be said that H.P.B. used it because her physical body had been subjected to such nervous strain that the dulling effect of nicotine helped to keep the body going? I hope all the enclosures will not bore you; I think you like to see Krishna’s letters; you will note what he says of Wadia. Nitya’s letter and Cordes’ I send chiefly for Nitya’s health, now well restored. I am building Krishna a beautiful room on the top of Mrs. Russak’s house (that was). It is so airy and the views all round delightful. It will, of course, be his exclusively. And now, dear Charles, I come to the most important part of my letter. For some time past I have been thinking of running over to Australia for a few weeks, as you cannot come here; I want to see you so very much, and there are important matters to talk over. My presence might perhaps be useful, apart from this real need. Warrington, Krishna, and Nitya could probably come with me, and Raja, because of Krishna’s wish to have a meeting of Initiates. If George could also come, we should be almost complete. What do you say? I cannot be quite sure yet, because of the disturbed state of India; but I expect things will settle down. I think you had better not speak of it outside your little group. I feel inside as though it is
174 desirable. I had been hesitating, because C.P. Ramaswami will be going on some political business to Australia, New Zealand and Canada, with the Rt. Honorable. V.S. Srinivasa Sastri, but he has come back to his old self, so I need not trouble about that. That is my chief news. Perhaps Krishna and Raja might take another step? With love always Annie Besant
The Theosophical Society Order of Service was founded at Adyar in 1908, Mrs. Besant gave its motto as, “A union of all who love, in the service of all who suffer,” and she did not think it could be improved. Atthe Theosophical Society’s World Congress meeting in Paris, it was decided to drop the word “Society” out of the name and call it Theosophical Order of Service. Meanwhile it was resolved that the offer of Mrs. Besant to sell the Krotona Branch, T.P.H. to the American Section be accepted to the extent of twenty-five thousand dollars authorized for the purpose of purchasing the T.P.H. stock at Krotona, and for the extension of the book business to be established in Chicago. Miss Julia K. Sommer, principal of the School of the Open Gate, was living at 2430 Vienna Drive on the school property near Krotona. She reported that sixty-one pupils enrolled at the close of the second week. Nearly twice as many as last year at this time, and also gave a glimpse of life at the School in The Messenger. Eight o’clock in the morning and a merry crowd of children dressed as for a hike were waiting expectantly in front of the main building of the School of the Open Gate one sunny day. Why so early? Soon the school bus drove up and all piled in and were driven off toward the boulevard. “We’re going to Mt. Wilson,” they shouted to a passerby who looked questioningly at the fast disappearing bus. Their answer explains the early start. And a tired but happy lot of children and teachers came back just before bedtime that night. Some of them had that day seen snow for the first time in this life. A few of the more hardy ones had climbed to the very top of the mountain and had seen the observatory. They had gained firsthand information of much that hitherto had been mere book knowledge to them. This is the educational theory according to which the work of the School of the Open Gate is carried on - to get the children
175 into intimate touch with that which they are studying, to make the world and life a real and living experience to them. Later, the students of Shakespeare in the more advanced grades formed a theatre party, with several members of the faculty, and attended Robert Mantell’s presentation of “As You Like It.” The geography of nearby fields, canyons and hills; the arithmetic required to keep score in games, to carry on a store, to sell the vegetables raised by them in the school gardens; and that necessary in the school shops - all help to make lessons vivid and lasting in their effect upon young minds.14
The cornerstone of theLiberal Catholic Church was laid in Hollywood on Vine Street, Dec. 4 1921, as a legitimate and earnest effort to bring the light of the Ancient Wisdom to Christianity. Certain great basic truths concerning man and the universe are part of the divine scheme of things which was understood in ancient religions, but has been distorted over the centuries. The L.C.C. tried to bring forth the secret teaching of those lost mysteries, but, again distorted them as time went on. Krishnaji gave his first E.S. address at Adyar on December 11 1921. It would be the first time on the physical plane that theTriangle of Initiates formed in 1913 would be together. He said that Adyar had been practically asleep during all those years he had been away, and he wanted the change and E.S. members to wake up. He told them they read books but don’t practice what they read. “Time is short, we must change now.” The T.S. and E.S. have not yet done their work. Marie Poutz reports that Krishnaji is not a good speaker, but he is very forceful and carries very great power. It is very difficult to deceive him as he sees very clearly. In Benares on December 27, 1921 speaking very frankly, he noticed a great lack of common sense among members of the Esoteric School. He told them to wake up, face facts, and not walk with their heads in the clouds. It was decided to move Krotona to Ojai when George Hall, remembering Beach’s interest in TheTernary, wrote the following offer to him.
Nov 7 1921
Dear A. H. Beach: I hereby give you exclusive authority for a period of thirty days from this date to negotiate a sale of the eleven acres known as the “Ternary Property” to a certain Mr. C. Rhodes under the following
176 terms and conditions, to wit: Said property is to be sold for not less than $116,000, on terms of one-half cash and balance in three years from date of sale with interest at the rate of 7% per annum, payable semi-annually. We will give deed and take mortgage back to secure deferred payment. Said property shall be sold as it now stands, subject to all restrictions and conditions contained in deeds to us when property was acquired by us, and all obligations binding on us at time of sale shall be assumed by the purchaser without liability to us; except that we will pay the present mortgage of $40,000, and the taxes now due and payable. If this sale is made, it shall be closed through the escrow department of the Hollywood Branch of the Security Trust and Savings Bank. We will place our deed in escrow according to the terms of this offer, on the payment by the buyer of $10,000 earnest money to bind the sale, said earnest money payment to be forfeited to us if the buyer fails to complete sale according to the terms of the escrow within thirty days from date thereof. In case of forfeiture of said earnest money payment, you shall receive one-half of it after any expense incurred by us has been deducted. In case the sale is completed according to the terms of this offer, we will pay you a commission of five (5%) per cent of the selling price, payment of said commission to be made upon the final closing of the sale by the Bank. We are to have a full thirty days from the date of final closing of the sale, in which to vacate and give possession of the property. This offer expires without further notice thirty days from this date, namely, at 12 o’clock noon on December 7th, 1921, unless renewed or extended in writing. Very truly yours, George Hall
Because there is much misunderstanding regarding the Alice Bailey teachings outside the Arcane School, a statement was put forth by Foster Bailey, that the Theosophical Association of New York was conducting public lectures every Sunday morning in the Town Hall, to audiences of 1500 people. Its headquarters was 230 Madison Avenue, only a few doors north of the original headquarters of the Theosophical Society when founded on November 17, 1875, by Colonel Olcott and Madame Blavatsky. Foster Bailey reported that B.P. Wadia was now working as a lecturer
177 on various subjects for the Theosophical Association of New York. Wadia arrived on the Holland American liner Rotterdam, and in addition to the crowd of personal friends and members of the Theosophical Association who were at the dock to greet him, there were many representatives from the Press, all eager for the latest news from the Labor Conference, for Mr. Wadia’s opinions about Gandhi, and about the numberless things of interest to the newspaper readers of the day. This attention from the Press was continued during the whole first week of Wadia’s visit, special interviews having been given to practically all of the New York papers. The effort of the Association was to present to the public all aspects of the Truth in a disinterested and unsectarian manner, in a form acceptable to the public, using messengers and authorities recognized by them, applying the wisdom which has been received through Theosophy for the practical helping of those around us. In addition to lectures and classes at Headquarters, it issued bi- monthly bulletins to the members.
178 Bishop Irving S. Cooper Arch of the Ojai Arcade
C.W.Leadbeataer Australia Isabel B. Holbrook The Manor
179 Top Row: Irma Zalk, A.P. Warrington, Rev. Walton Rt. Rev. Irving S. Cooper, Hilda Wood, Fritz Kunz
Bottom Row: Mary Gray, Krishnaji, Ernest Wood
Marie Russak
J. Krishnamurti
Johann van der Leeuw
Annie Besant in Geneva
180 J. Nityananda Rt. Rev. Irving S. Cooper A. P. Warrington Rev. Robert Walton Krishnaji
1919 Sydney Australia
Rt. Rev. James I. Wedgwood, Mr. Mrs. John MacKay Rt. Rev. Irving S. Cooper
Mrs. Robert Walton A. F. Knudsen Mary Gray A. P. Warrington
The Open Gate School 1920
181