Chapter 6 1946 C. Jinarajadasa becomes President February 17, Adyar Day Claude Bragdon books on architectural theory, “The Beautiful Necessity” (1910), “ and Democracy” (1918), and “The Frozen Fountain” (1932), advocated a theosophical approach to building design, urging an “organic” Gothic style (which he thought of as reflective of the natural order) over the “arranged” Beaux-Arts architecture of the classical revival. In 1922 Bragdon helped translate and publish P.D. Ouspensky’s “Tertium Organum”, for which he also wrote an introduction to the English translation. Claude Fayette Bragdon Born August 1, 1866 in Oberlin, Ohio. Died September 17, 1946 (aged 80). Based in Rochester, , New York, up to World War I, then lived in New York City as Nationality American, with an occupation as an Architect, writer, and stage designer through the years 1890-1946. Some of Claude Bragdon’s notable works can be observed at Rochester’s New York Central Railroad terminal, (1909-13), Chamber of Commerce, (1915-17) Rochester First Universalist Church, Bevier Memorial Building, Shingleside, and the Rochester Italian Presbyterian Church, as well as many other public buildings and private residences. Bragdon enjoyed a national reputation as an architect working in the progressive tradition associated with and . Along with members of the Prairie School and other regional movements, these architects developed new approaches to the planning, design, and ornamentation of buildings that embraced industrial techniques and building types while reaffirming democratic traditions threatened by the rise of urban mass society. In numerous essays and books, Bragdon argued that only an “organic architecture” based on nature could foster 159 democratic community in industrial capitalist society

Los Angeles Lodge the Theosophical Society 1047 ½ S. Kenmore Ave., Los Angeles 6, CA

Dear Mr. Casselberry: Several members have asked me to invite you to take a Sunday meeting for us with some theosophical talk, as they enjoyed the one you gave some years ago. Will you give us a talk some time in April, and let me know the date and subject, as we print up a leaflet like this, and I am making up the program right up to the end of May to complete this season. Could you phone me at PA-2184 during business hours, or write me to my house, since I get that quicker than at the lodge rooms. I have heard so much of you I do hope you will accept our invitation for a Sunday in April, or earlier if you prefer for any reason. Cordially yours, Alice Warren Hamaker Chairman

February 5 1946 Shelton Hotel Lexington Ave., 48th to 49th Streets New York

Dear Mr. Sutton: I read your letter with very mixed emotions indeed. I am mindful of the compliment implicit in the effort to put on “The Immortal Beloved” but I am also mindful of the difficulties involved as an artist in the theatre. I am exceedingly apprehensive of the results in the hands of even no matter how enthusiastic amateurs, lacking the full resources of the modern theatre and the skilled direction and assistance of experts in the various fields involved. Forgive me if I say I should much prefer not to see your production than to see it and to request that my name be not connected with it in any way but I perceive from your announcement that is already out of the question; however, I have such sympathy for your enthusiasm and undaunted effort that I avert my eyes and mind and simply

160 murmur, “God bless you all”. I have nothing to send you and would not if I could, my feeling being, as a skilled worker in the professional theatre with all its resources to draw upon (this is already in the past) “Whole Hog or none”. Here speaks the perfectionist. My hope is that there may be moments of beauty in your production. You must expect to better that if you accomplish anything at all, but more I, in the nature of things, can hardly expect. Yours sincerely, Claude Bragdon

The following letter from Dickson-Kenwin according to records, was born in 1882 in London. His birth name in Britain was George William Dickson-Kenwin. He was professionally known for “Encounter” (1952), “Hawkeye as the Last of the Mohicans” (1957), and “Hudson’s Bay” (1959), and many more. He passed away on November 15, 1966 in Toronto, Ontario, Canada.

February 18 1946 Dickson-Kenwin 83 Yorkville Avenue, Toronto Canada

Dear Mr. Sutton; May I congratulate you on your splendid presentation of the “The Immortal Beloved” yesterday afternoon. Your narrative was most interesting. Particularly, I was most intrigued with the stage lighting and simple setting. In my opinion “The Immortal Beloved” was like a slice out of a New York Production and I wish that Bragdon had seen it. Merle Nichols was superb and proved herself to be a fine interpretive dancer. I am so glad you offer her these opportunities to display her exceptional talents and she enjoys the work so much. I am sure you have been greatly encouraged in this innovation at the T.S. and I have already heard some very dine comments. With my best wishes, Yours sincerely, Dickson-Kenwin

161 February 17, Adyar Day, N. Sri Ram, the Vice-President paid tribute to the great leaders of the past declared C. Jinarajadasa elected as President of the Theosophical Society by placing on his finger the signet-ring worn by Mme. Blavatsky, Dr. Besant and Dr. Arundale. There was much controversies over the ring when it was altered and changed. The President nominated Sidney A. Cook as the new Vice-President and elected by the General Council. Sidney Cook had retired the previous year, after fourteen years of work, from his post as National President of the Theosophical Society in America. C. Jinarajadasa in his address reminded the members that one of the greatest of Adepts had said that the Society “was chosen as the corner-stone, the foundation of the future religions of humanity”. And during the 71 years the Society had weathered many a storm and was now stronger than ever. Srimati Rukmini Devi was occupied at this as usual with the many activities which claimed her attention. By October 1st she formed at Huizen a Central Committee for Europe to prepare celebrations for Dr. Besant’s Centenary—1847-1947. She wanted to have representative committees, in every country, of the Besant International Cultural Centre in Adyar. She desired to found a lasting memorial worthy of Dr. Besant’s great merits and fame.

February 26 1946 Shelton Hotel Lexington Avenue New York

Dear Mr. Sutton; Thank you for your letter and enclosure which I return herewith. I am glad to learn of the success of the production of “The Immortal Beloved” and I fear that in my first letter I seemed unduly apprehensive. But these were the natural first reactions for any dramatist; they tell me that Benevente, the Spanish dramatist (whose “Bonds of Interest” I once produced with Mr. Hampden) never goes near any production of one of his own plays and Howard Lindsey, co-author of “The State of the Union” always absents himself from his own “first nights”. I’m sure you, yourself, can understand it. If you tell me the masks were good I’m sure that they

162 were and I am quite aware that a production done in the spirit in which this one was undertaken, had a certain rare quality which even the best routine professional performance would somehow lack. If I seemed ungracious in my first letter, let me make what amends I can, by thanking you all sincerely, and yourself particularly, for undertaking this difficult task and coming through with it with honour. I like the spirit manifested and it were well if there were more of it in the Society. You are quite right in seeing in the theatre a more powerful agent than any other medium for putting over great ideas. This is one of the reasons why I conceived and wrote “The Immortal Beloved” for I am not by natural endowment a dramatist, though I have a great love for that form, and experience with its merely physical aspect. Your most gratefully and sincerely, Claude Bragdon

Jacinto Benavente y Martínez mentioned in the above letter was born Aug. 12, 1866, Madrid, Spain—died July 14, 1954, in Madrid, he was also one of the foremost popular Spanish dramatists of the first half of the 20th century, who was awarded the Nobel Prize for Literature in 1922. He returned drama to reality by way of social criticism: declamatory verse giving way to prose, melodrama to comedy, formula to experience, impulsive action to dialogue and the play of minds. Benavente showed a preoccupation with aesthetics and later with ethics. He was raised in an aristocratic family and studied to become a lawyer, but when his father died, leaving Benavente a sizable inheritance, he dropped out of college, toured Europe, worked briefly as an actor, and began writing. After several of his plays had been produced to little acclaim, he had his first success with Gente Conocida (High Society), a biting satire of his own Madrid blue blood roots. His Los Intereses Creados (The Bonds of Interest), in which a wily servant manipulates his master as a puppet, became a staple of Spanish-language theater.

163 The following letter is from the Stevens Hotel in Chicago where Herbert Staggs is staying while attending the Convention.

July 6 1946

Dear Hazel: Convention opens this evening. Eight Krotonians present including Ann Climo, but haven’t seen Catherine yet. Perhaps this evening Grace Porter also here. Fine spirit - Convention listed on elevator notices as having 600 in attendance, we shall see this evening. Enclosed check for July 1st bill and also a check for Aug 1 st as I do not know just where our mail address would be or whether the bill would reach us. Expect to be back sometime after middle of August. All good wishes in which Elise joins. Sincerely, Herbert Staggs

19th July, 1946 Adyar, Madras, India Treasurer’s Office

Dear Rukmini Devi, You are perhaps aware that the Corporation has exempted Mrs. Besant’s room from assessment because we assured then that it was reserved to be a Shrine The Corporation Commissioner, because of our representation against over-assessment, is intending to visit and look into this place and therefore it is very necessary that our assurance about this room should be proved to him by actual facts. May I therefore request you to arrange it in the shape of a Shrine and cease using it for your personal use, at any rate till his inspection is over. All your personal belongings will have to be removed in that case. A big painting of Dr. Annie Besant should be there, if not already there, and flowers should be placed there everyday and other things done to show its use as a Shrine. I am sorry to trouble you but you will appreciate our difficulties. Sincerely yours, Panda Baijnath Hony. Treasurer

164 22nd July, 1946

Dear Panda Baijnath, I have been thinking over the request you made in connection with the Presidential room that I occupy. I am afraid it will be difficult for me to do what you request for two reasons: 1) That I have an enormous number of things I have to do before I leave for Europe, which will be in a few days. I am so busy packing clothes, etc., which I have not looked at for a very long time; in the midst of this how can I upset the very room in which I live? 2) It goes against my feeling to have to pretend that I am not staying there when I really am. I personally feel that the Corporation authorities will perfectly understand, if it were explained to them that Dr. Arundale’s properties have been left in the room as they were, and the things have not been moved. This room has become a Shrine because it was occupied by successive Presidents from Col. Olcott down, even though always used as living quarters. I do not want to make it difficult for you, and I am so sorry to write this. Sincerely, Rukmini Devi

August 2 1946

Dear Rukmini: It is my duty to announce to you the action taken by the Young Theosophists of America during the Convention of the Theosophical Society in America, July 6-9, 1946. For a full understanding of this action, it is necessary to briefly review the events of the past few years leading up to the present time. When the young Theosophists of America were organized in 1934, there existed among the lodges of this section a tendency to restrict younger members from active participation in the work. With the forming of the organization, youth groups were organized in lodges, the number of these reaching its peak in the years 1939- 40, when Mr. John Toren travelled as youth representative in the section. Lodges became youth conscious, and many of the younger members were given places of responsibility in lodge and national work. Gradually the youth groups disbanded as the need for them ceased to exist. In 1941, after a few years of no publication, The American Young Theosophist was re-issued as a quarterly, mimeographed magazine, designed to unify the Young Theosophist movement in this section

165 and to encourage younger writers. The success of this, however, depended almost entirely upon the financial assistance through subscription of the older members of the Society. In the last two years, it has been necessary to draw upon the reserve funds of the Young Theosophists to continue publication. During the war, many Young Theosophists were called into the Services. A correspondence project was then developed between those at home and those in Service, which proved most successful. Later this project was extended to include young Theosophists throughout the world. Names have been exchanged with New Zealand, Australia, England, Central America, and more recently with the Theosophical Letter Link league at Huizen. Since 1943, there has been a great deal of discussion as to the value of the Young Theosophists of America as an organization. At the Convention of that year, a resolution was passed simplifying the president, secretary, and a board of three additional members. The larger issue of continuing as an organization has been referred to frequently in The American Young Theosophist. At the recent Convention of the Theosophical Society in America, an opportunity was given to the Young Theosophists to present a program on “Why Young Theosophist”. After a brief presentation of the question, two younger members were invited to state their views and the meeting was then opened to discussion from the audience. Among the ideas brought forth were the following: 1. International correspondence between young Theosophist can be continued without an organization. 2. An organization of Young Theosophists brings division in the Society by setting up an artificial distinction of age. 3. Youth groups tend to take members away from the regular lodge meetings, thus keeping younger members from giving their full energies to the Society. 4. Young Theosophists should be active in worker training programs, public work, T.O.C.S., lodge service, and social and creative activities. However, a separate organization, is not needed to foster this, if individual lodges and national headquarters assist young members to become trained workers and encourage them to take an active part in the Society’s work. 5. Where there are enough young Theosophists, worthwhile things can be done as a group. There is no need to bolster up an organization when the necessary personnel does not exist. If there are only a few young people in a lodge, and they can 166 interest others, let them form a group. There should be someone at Headquarters to act as Youth Secretary to give attention to young people in the lodges. This secretary should write them and visit them occasionally to help with their problems. With these ideas in mind, the Young Theosophists of America convened on July 8, 1946 passed the following resolution: “Be it resolved that the Young Theosophists of America be disbanded as a formal organization, and that Youth Secretary resident at Headquarters be elected annually at Convention by Theosophists present under the age of 30. The Youth Secretary shall maintain contact with individuals and groups, shall continue to promote international correspondence among the members, and shall from time to time submit to the editor of The American Theosophist appropriate material relating to youth work for publication in that journal”. The members present felt a keen sense of responsibility to the Society and its work and they were convinced that the action thus taken would enable them to devote their entire energies to its service. The tendency to restrict younger members from participation in lodge and national affairs is no longer a factor for consideration. The publication of theAmerican Young Theosophist is discontinued, but the pages of The American Theosophist are open to articles by young members and about youth work in the Society. There is, by this action at Convention, a feeling of unity behind the new national program, and the young Theosophists feel themselves a needed and vital part in the expanded activities proposed within the Section. They feel too an enthusiasm for the international links created through correspondence with members in other sections. The continuance of this activity is undoubtedly ensured. At the present time, then, there is not a Young Theosophist organization in this Section. I have been elected Youth Secretary this year, and I shall endeavor to continue the contacts already begun as well as encourage new young members in work for the Society. May I add to this rather factual report certain observations of my own for further clarification? Since 1942, I have been president of the Young Theosophists of America and therefore have had the opportunity to know the various aspects of the work at close hand. During the past two years, I have travelled as a lecturer for this Section and have had occasion to meet many of the young Theosophists in their lodges. As a national counsellor of the Order of the Round Table, I have often had the opportunity to speak to 167 the tables while visiting the lodges. On the basis of this experience I feel that the action of the Young Theosophists in disbanding the organization is wise at the present time. I have long felt a kind of over-lapping in the various youth activities, and a need for a unification of this aspect of our work. The impetus for such unification should, I believe, come from Adyar. The potentialities of the work of the Round Table are truly great, and it could well become the nucleus of an educative center for children in each lodge. As it at present exists (in this Section at least), the Round Table appeals most to children between 9 or 10 and 12. Where a Young Theosophist group exists, he is already being pulled into that, for the age of greatest activity in the young Theosophists is between 20 and 30. Between those years also the member is becoming more and more active in his lodge, and this is undoubtedly as it should be. Inevitably, however, this means that the young person is called upon in many directions and his energies are spread thin rather than concentrated to a central purpose. Could there not be some clarification of purpose with regard to the Young Theosophists, (and I am thinking now primarily of the World Federation of Young Theosophists)? And if there is a purpose, how do we accomplish it apart from the mission of The Theosophical Society? Could there not be some unification of youth work within the Society, a far-seeing, broad-visioned. Department of Education centered at Adyar and reflecting itself in every section, truly building international bridges of understanding? It might be visioned not so much as Youth for Theosophy in distinction to the current Youth for Christ movement achieving such notoriety in the , as a movement of Youth through Theosophy for the World, and conceived in terms of an educative process. These are but a few thoughts of my own on a need that I feel exists. I have had the opportunity to share them with Mr. John Coasts, at present visiting Olcott and this Section, and with Mr. Sidney Cook, who will undoubtedly be at Adyar in the not too distant future. I should be most happy to know your comments and suggestions. With cordial greetings and all good wishes from the young Theosophists in this Section, as well as my personal greetings and assurance of warm loyalty in the work ahead. Cordially and fraternally, Joy Mills (Miss) Joy Mills Youth Secretary 168 In 1946, Bertha Williams published a book Living on a Star as a companion volume to C. W. Leadbeater’s book A Textbook of Theosophy. Bertha states that the suggestions offered in Living on a Star were based upon years of professional effort in the fields of teaching and dramatic art, but were made with no pretense of authority. Bertha writes in her introduction that Gilbert K. Chesterton as saying that mankind forgets he is living on a star. She points that this textbook should gently guide and greatly inspire the reader to live, richly and vibrantly, with joy, from within outward.

October 31, 1946 Duluth Iron & Metal Company 300 East Michigan Street Duluth, Minn. Louis Zalk

Dear George: [Hall] There are a few letters which I have delayed answering, and I will try to do so now. As to the Krotona well, whether I am in Ojai or in Duluth I think my decision would be the same. We have an estate of 115 acres on which there has been a very small percentage of development. I believe then an ample water supply is as much a part of the value of the estate as the land itself. What would it be worth without water? Or, to ask the question in another way, supposing four or five more people came, like Sidney Cook. We would have the land, but nothing else, to offer and without water he must go elsewhere. Therefore, if a new well and a pumping system should even cost $10,000 I would think its money well spent. What I would consider wrongly spent, or poor management, is to put down an inadequate system, as we did a few years ago, and then have it as inadequate and therefore the money would be wasted. I do not know whether we have the right location for a well. I surely cannot pass upon that. I can only say that I would consult the best expert I know as to what is the right location and then put down the very best well and buy the best pumping equipment which is available. I do not think there are two sides to that argument and that it is anything else but folly to pursue the same course as we did a few years ago.

169 I am sorry that I cannot pass on any technical features and I would only know in general that if I needed the well I would get one, whatever the cost, and have that question answered for all time. In case any water we reach has too much sediment, I think there must be some mechanism available to be rid of it. If that mechanism is available, that would be a part of the expense of installation. I hope that this answers the question and i do not see how in December I would have a different answer. As ever, With love, Louis [Zalk]

C. Jinarajadasa sent out a pamphlet around November 9, 1946 through the E.S.T. telling them the fullest cooperation of the members of the School with the work of the Theosophical Society is expected by the Masters. The pamphlet is to let them know that the Society was invited to apply for “consultative status” regarding the organization United Nations Organization, Department of Social Affairs, and that there is noting esoteric in the statement which can be shown or lent to anybody. A communication dated July 1, 1946 was received from the United Nations Organization, Department of Social Affairs, inviting the Society to apply for “consultative status”. C. Jinarajadasa found that it was impossible to give the information within the space allotted on the renewed form, so he added footnotes to clarify and add to the statements. He stated that there was nothing esoteric in the statement, which can be shown or lent to anybody as he responded with a statement sent on November 9th. giving all the details asked for. C.J. requested that the fullest cooperation of the members of the ES school with the work of the Theosophical Society is expected by the Masters. Marie Poutz, gave an E.S. talk in San Francisco to the group there on November 16 1946, and her notes were taken by Edward and Rhoda Martin. The talk was taken from an article by Dr. Arundale, “The ills of the world are poured into the chalice which is Adyar, for trans-mutation”. She again returned to San Francisco in 1947, she planned to read to her audience words by Dr. Annie 170 Besant regarding the E.S., but unfortunately the condition of her eyes would not permit her to read those words. Nevertheless, she shared with them some points which she found to be helpful to reach the Masters. (Notes were taken down by Helen Wycherly, typed by Martha Pellam and Geneva Johnson.)

He said, “The ills of the world are poured into the chalice which is Adyar, for trans-mutation”. There are certain days, said Miss Poutz, when you may feel out of sorts, that you have done something wrong. When you face yourself, you find yo have done nothing wrong at all. Why this uneasiness, if you have done nothing wrong, to bring about that feeling? There are days when terrible distress is in the atmosphere of the world,and it can enter into you for you to do something with it. There is so much disturbance, emotional cyclones on the etheric and astral planes. Here is an opportunity to serve. What should we do when that feeling that does not seem right, enters into us? Most of us do not understand and may react according to our temperament. Some may feel irritable, critical or depressed, so that they think everything is wrong. If we give way to that, we shall fail to transmute the ills of the world. We should understand and desire to transmute and change that which is so terrible in the world, and send forth those forces that were charged with evil influence, purified and ready to help. Some turn to the Master and His help, others pass inward and understand. It does not matter how you do it as long as you do it. After a few moments,the feeling passes, and you are glad and happy. Adyar is the greatest center of such activities, but not the only one. There is Sydney and Huizen. Your lodge is such a center, especially as it seeks to pass on the Light of Theosophy. Each of us is called upon to help the Master “to life a little of the heavy karma of the world.” That is not academic, but is intensely practical,and the efforts of all are needed at the present time. We are fully in the Kali Yuga,the age of darkness. In that great cycle, there are cycles within cycles, and this is one of the darkest. We are now at the place where the powers of 171 darkness and the powers of Light are almost balanced. On course, the Light will prevail in the end — that we know. But there was a danger that the black forces might have the upper hand. It might have happened. In 1939, it was still uncertain. If it had happened it might have meant centuries of darkness and ignorance, but right prevailed. Although we know that the worst did not happen, still, things are in the balance. It seems impossible for Those who guide, Those who plan, the destinies of nations, to come together and try at least to establish that peace which is necessary. Where will it lead? I am absolutely convinced that it will not lead to more struggle, to strife and fighting. I may be mistaken, but every one of us is needed. We must counter balance the forces of evil loose in the wold, inciting to do all sorts of crimes. It is not only the nature of man that is responsible for these things, though of course if it were not in those who committed these evils, they could not have been done. But they are there to prevent the establishment of a new world. Can you see what responsibility is on every one of us — to save the world from such influences, to counterbalance and purify these forces so that they are sent on in a better way? Don’t say that we are simply a small handful of people having no influence and can do so little, don’t say that. I am going to share with you the experience of a visit that I had recently at Krotona. One of our French members, Dr. (Charlene) Brose, was sent to this country by the French Government to investigate sanitation and so on. She said about four or five months before the liberation of France she was caught and cast into prison, mind you, not even a concentration camp. It was a very terrible prison as bad as could be. Headed by a German man and woman, both of them very hard. Thirteen women were in the one cell where Dr. Brose was cast. Often they could hear the screams of prisoners being tortured, and many times when they were taken into the courtyard for exercise, they would have to walk in the blood of prisoners who had been massacred. A bowl of food was placed inside the door, just as you would feed a dog.

172 Among these women was one ready for Theosophy. She and Dr. Brose would speak about Theosophy, the One Life, and the glory of the Plan of the Universe. Those listening thought they were crazy to talk about life in such conditions. Both decided that every morning they would mediate on the One Life in everything, everybody, in the angels, even in those who were so cruel. Deliberately they sent out thoughts of goodwill to all. Then their whole faces would shine,would become aglow. They knew what they were doing. Results showed very quickly in the attitude of the German jailer and the woman. Some prisoners who had been in dungeons were brought back among the others. Once Dr. Brose was too ill to pick up the food. The German woman immediately sent a bowl of hot soup for the sick prisoner. It had never been done before! Later that day, the woman did it again, and so wonderfully, step by step, and day by day, these two cruel people became kinder. Shortly after the invasion of Normandy, it was demanded by the Anglo-American forces that unless the German jailer released the prisoners, the place would be attacked. At first he refused, but later without any authorization from his chief,he turned the prisoners loose. For this he was court-martialed and shot. So, you see what the deliberate meditation of two people accomplished, with, apparently, little chance of success. So, if every E.S. member can deliberately add to his meditation a few minutes of intense, deliberate concentrated thought of goodwill, peace and understanding, he can direct it wherever he chooses. I am sure there would be a difference in the attitude of those who have not made up their minds as to the way to establish peace on earth. So, don’t say you cannot do much. You are called into the school to make use of every good influence, to send it out into the world. We come into the E.S. because the Master calls us. He has seen in every one of us something he can use for the great work in the world. He is perfectly aware of our limitations,but there is something He can use, something in the Ego, so the Ego can inspire the brain consciousness to apply for

173 admission into the Esoteric School, and wants to see what use we make of that additional force.So you can see what transmutation can be. You can actually save the world! We are very privileged to form a part of this matter of transmutation. Of course we are privileged. Privilege is only one-sided. Always, where privilege is, there is also obligation and responsibility. So we in the E.S. are very responsible for what we can do for the world at the present stage. We are chosen people in a way, to prepare the life of the future, and we can do that, if we can live up to the privilege that is ours. Life is thus tremendously worth living, sparkling with vitality, because I am part of the cup into which the ills of the world are poured. If we want to do the best we can in this transmutation, we should feel that joy, that absolute certainty that we can do things, that we can save the world, and prepare for the future. But, unfortunately, the pressure has been upon us of “humility” so that we do not remember we are divine. The certainty that I would like to impress upon you, is the certainty that every one of us can save the world. I am in all these things, a link with the future. Marie Poutz

November 17 1946 Foundation Day Adyar E.S.T. H.P.B. has told us that “the E.S. is the heart of the T.S.”. Following up her metaphor, I would say (and I am sure my Predecessors agree) that Adyar Headquarters is the permanent atom of the Theosophical Society, the Society which the Masters M. and K.H. have called “Our Society”. I desire every member of the Society to be rightly informed of how “Headquarters” is organized and functions. This pamphlet has been specially prepared for that purpose. One copy of it will be sent to every Lodge by the General Secretary of each National Society. But I desire that every member of the School also should receive it. As the pamphlet is for all members of the Theosophical

174 Society, it is not an E.S. document and can be shown to all. C. Jinarajadasa

The Administration of the Theosophical Headquarters at Adyar, Madras C. Jinarajadasa President A communication from a General Secretary has come to me officially with a question from a Lodge asserting that there appears to be “a very great and apparently unjustifiable expenditure involved in the operations of Headquarters”. In other words the questions asked are: “Why has the Theosophical Society an annual deficit? Why does it not live within its income?” The answer in brief is simple: “Because the Society’s income does not cover its expenditure”. The full answer to both these questions from the Lodge requires a long statement. From the beginning of the Society’s work, the Society has never met its expenses from the annual dues of the members. No salary is paid to any of its principal officers and so Colonel H. S. Olcott and Madame H. P. Blavatsky started The Theosophist hoping it might provide a small income. H. P. B. earned some money by writing articles for Russian papers. Both poured what money they earned into the Society and to cover the general expenses of the then Headquarters in Bombay, helped by a few donations. When the Headquarters were transferred to Adyar, an estate then of 28 acres was purchased with a central building and four small cottages. The money was raised by loans from members and slowly paid off. Part of the estate had a coco-nut grove and was let out to toddy-makers to earn some income - toddy being a mild intoxicating drink due to the fermentation of the juice of coco-nut palm buds. After a few years, when protest were made that the Society was encouraging drink, Col. Olcott had to ask members to cover by donations the deficit caused by not leasing the trees and this was slowly done. A smaller income was then made by selling the coco-nuts. Soon after coming to Adyar, a small book business was started in connection with The Theosophist office. Members from all parts of the world usually sent donations to help

175 to meet the expenses of travel of the two Founders. There were, however, times when Headquarters’ staff, consisting in 1886 of Col. Olcott, C.W. Leadbeater, A. J. Cooper-Oakley and a few Indian workers, lived on a very meagre allowance amounting to about six pence per day. The Theosophist was published in the city of Madras seven miles away, and a carriage and horses were kept, as many supplies had to be obtained from the nearest shops five miles away. There were not even trams in those days. When the horses died one after another, for several months Mr. Leadbeater, as acting editor of The Theosophist had to walk the seven miles to Madras with proofs etc. During all this period Headquarters was only a place for just the few staff workers necessary for the Society. A great transformation took place when Dr. Besant became President in 1907. Her plan was to make the Society’s Headquarters (which already possessed the Adyar Library, established in 1886) a centre to which students, and especially those who meant later to be workers “in the field”, might come and reside for one or two years in order to study and take part in such meetings as were then being held. Members came from all over the world coinciding with the great expansion of the Society’s estate from 28 acres to 266 acres = 108 hectares. Several buildings with gardens contiguous to the original Headquarters were purchased by Dr. Besant from the donations of the members and from her own gifts. These were trans formed into living quarters for the students who came. Owing to the lack of accommodation for them, a large concrete building in three stories called Leadbeater Chambers, consisting of thirty flats (sitting-room, bedroom and bathroom) was erected, the gift of an English member, the first building of the kind of the size in India. The contractor used sea sand with salt in it, instead of pure sand, to mix with the cement, since which time Leadbeater Chambers has required constant repairs, as the concrete continually breaks away. An Indian member erected two buildings for residential quarters for Indian members, on a simpler basis of one room each, to meet the smaller incomes of Indian students. Both Leadbeater Chambers and the Indian residential quarters

176 have restaurants for their residents. Later, the large building of the Theosophical Publishing House, the upper part of which is now the offices of the Treasurer and the Recording Secretary, was the gift of the same English member: As the residential population of workers and students in creased it was necessary to have a special laundry of our own, since laundry given out to the contracting washermen was apt to be lent out and might be contaminated in the unsanitary conditions of their homes. A dairy also was started to provide clean milk. This institution has always caused us a certain amount of loss as we have not sold off the old cows to the butchers, but kept them on as pensioners. A few months ago owing to great difficulties of getting fodder through famine and other conditions, and due to the fact that there is now a City Co-operative Association in Madras which

The Convention song for 1946 was “One World, One Life” with words and music by Mary Gillespie Patterson held in the Ross Collection. Music for the words “O Hidden Life” were written by C.E. Fouser.

Dr. Montessori and the Child by Helen Veale Humanity is an organic unity that is not yet quite past the embryonic stage, though its natal hour seems about to strike. We may hear much talk of the nations organizing themselves for peace and security into some Union,but Dr. Montessori emphasizes the point that the union is there, inevitably brought about by nature though consciously ignored and opposed by man, at the cost of immense suffering that can only be alleviated by understanding and co-operation. There is One Life without a second, and natural growth follows one law for development of any unit, whether a cell or a planet, a human child or civilized society. Looked at from this point of view, the child assumes a double significance in these critical times, for not only is he the complete epitome of human evolution up to date, but 177 he has in him the potentialities of present and future, as yet unspoiled and undistorted; and psychologists with the aid of biologists have been able to throw light on creative processes from birth onwards that build his faculties of body and mind. Understanding and aiding these natural processes, and specifically abstaining from putting obstacles of the usual sort in the way of natural growth, within a generation disease and crime could be almost eradicated within a nation. Still more, it has been found possible, with children who have been allowed to grow to the age of six in an environment of freedom and happily purposeful activity, to lead them further along educational channels by their own freely exercized will and imaginative interest, and educationists who tried these methods have realized that in this way only can free citizens be developed for the exercise of democratic rights and duties in a civilized state. Obedience is shown by Madame Montessori to be a sublimation of the developed and exercized will, impossible of evocation by any form of repression or denial of freedom, but needing preparation of the spirit. For children and for human groups alike it seems to her absurd to talk of freedom where there has been no preparation for its expression in an awakened and self-disciplined will. Children are found easily to thrill to imaginative pictures of the world we live in, given an insight into the mysteries of fascinating sciences, especially such as help to build a consistent picture of an unfolding Cosmic Plan, in which man has a noble part to play in co- operation with all other natural agents. Reverence for Life and its unfolding plan takes the place for them of dogmatic religious teachings that would inhibit human sympathies, and a passionate love for humanity and admiration for its long, unselfish labours is the result of the right teaching of history. National exclusiveness and racial superiority finds little soil for growth where interest has been centered ever on human struggles all over the world, on pioneers and adventurers of all sorts, on centres of civilization with their achievements and weakneses whereby they fell, especially on nature’s oft- disclosed purpose of bringing peoples and cultures together

178 by violence if no other means were found, because organic unity had to come in a world that was living and One! Only through children so taught in all civilized countries will national prejudices and cultural barriers be overcome, so that humanity can enter on its heritage of freedom and fulfil its destiny. Such is Madame Montessori’s faith, learnt from the child’s inner soul, to which love and intuition penetrated. Despite advanced age and many discouragements, she labours unceasingly to share with a tormented world the knowledge which alone can bring it to peace and happiness. Bending in reverence before the Babe, as the wisest have done before us, we can find for ourselves the full meaning of the Christ’s saying, that the Kingdom of Heaven is open to man only if he seeks it as a little child. This is no mere tribute to a child’s innocence,but means literally perhaps that heaven can only come on earth when a generation of men shall arise who have learnt to retain that right of entry to God’s kingdom that was theirs in childhood, to keep open the doors of the spirit, while developing truly human faculties. 1

The founding of the Ojai Music Festival in 1946 originally intended to be a eight weeks of music, dance, opera, and theater; but, were never realized until it opened in 1947, and has held since it’s founding with high performance standards, and is unlike anything anywhere. East Coast music aficionado John Leopold Jergens Bauer spearheaded the founding of the Festival with the first concert featuring baritone Martial Singher. Before the music festival itself was established, the Ojai valley itself had attracted artists, musicians and thinkers. In the early 1920s, a trust organized by Annie Besant, the head of the Theosophical Society, bought 40 acres in the east end of the valley eventually used for the official residence of her young Indian protégé, Jiddu Krishnamurti. Krishnamurti proved to be a respected new thinker in his own right, and Ojai became one of his bases. Throughout the 1930s and 1940s, his talks in the valley drew a diverse group of notable Southern Californians, to mention a few, including Igor 1 The Theosophist, December 1946 179 Stravinsky, Greta Garbo, Christopher Isherwood, Bertolt Brecht, Thomas Mann, Charles Chaplin, Bertrand Russell and Charles Laughton. The composer John Cage in 1935, writes that Ojai, “an open space of country, and suddenly I knew what wildness was”. By 1937, Frank Capra film, Lost Horizon became the idyllic setting for Shangri-La. Today after serval new features with acoustic, structural, improvements, still retains the familiar, rustic characteristics of the original structure.

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