A Quarterly Journal of Research

Volume X, No. 1 January 2004 ISSN 0951-497X Theosophical History : :Occasional Papers A Quarterly Journal of Research Founded by Leslie Price, 1985 (ISBN 1-883279-00-3) Volume X, No. 1 Editor: James A. Santucci January 2004

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All inquiries should be sent to James VOLUME II Joan Grant: Winged Pharaoh Santucci, Department of Comparative Religion, California State University, John Patrick Deveney P.O. Box 6868, Fullerton, CA 92834-6868 (U.S.A.). Periodicals postage paid at New York, NY By Jean Overton Fuller Fullerton, California 92631-9998. POSTMASTER: Send address changes to Theosophical History (c/o James Santucci), Department of Comparative April Hejka-Ekins Religion, California State University, P.O. Box 6868, Fullerton, CA 92834- California State University, Stanislaus VOLUME III Ammonius Saccas and His Eclectic Philosophy as Presented by Alexander 6868. The Editors assume no responsibility for the views expressed by authors Jerry Hejka-Ekins Wilder in Theosophical History. Nautilus Books This periodical is indexed in the ATLA Religion Database, published by By Dr. Jean-Louis Siémons the American Theological Library Association, 250 S. Wacker Dr., 16th Floor, Robert Ellwood Chicago, IL 60606, email: [email protected], world wide web: http://www.atla.com. University of Southern California Theosophical History assumes no responsibility for the views expressed by the VOLUME IV W.T. Brown’s “Scenes in My Life” contributors to the journal. Antoine Faivre Introduction by Michael Gomes École Pratique des Hautes Études, Paris * * * * * * * * * * * * * * * * * * * Joscelyn Godwin Colgate University GUIDELINES FOR SUBMISSION OF MANUSCRIPTS VOLUME V Krishnamurti and the World Teacher Project: Some Theosophical Perceptions By Govert Schüller Jean-Pierre Laurant The final copy of all manuscripts must be submitted on 8 x 11 inch stock, École Pratique des Hautes Études, Paris double-spaced, and with margins of at least 1 inches on all sides. Words and phrases intended for italics output should appear in italics in the manuscript. J. Gordon Melton The submitter is encouraged to send the article, communication, or review by VOLUME VI Astral Projection or Liberation of the Double and the Work of the Early Institute for the Study of American Religion attachment to email. The email address is [email protected]. The sub- University of California, Santa Barbara mitter may also submit a floppy disk of the work in Microsoft Word (any ver- sion). By John Patrick Deveney Leslie Price Bibliographical entries and citations must be placed in footnote format. Former Editor, Theosophical History The citations must be complete. For books, the publisher’s name and the place and date of the publication are required; for journal articles, the volume, num- VOLUME VII Cyril Scott and a Hidden School: Towards the Peeling of an Onion Gregory Tillett ber, and date must be included, should the information be available. University of Western Sydney, Nepean There is no limitation on the length of manuscripts. In general, articles of 30 By Jean Overton Fuller pages or less will be published in full; articles in excess of 30 pages may be Karen-Claire Voss published serially. San Jose State University Brief communications, review articles, and book reviews are welcome. They should be submitted double-spaced. VOLUME VIII ’s Some Fragments of the Secret History of the Theosophical Theosophical History (ISSN 0951-497X) is published quarterly in All correspondence, manuscripts, and subscriptions should be sent to: Society January, April, July, and October by James A. Santucci (Department of Comparative Religion, California State University, P.O. Box 6868, Fullerton, CA Department of Comparative Religion Introduction by Robert Hütwohl 92834-6868 U.S.A.) The journal consists of four issues per volume: one vol- California State University, P.O. Box 6868 ume covering a period of one year. The journal’s purpose is to publish contri- Fullerton, CA 92834-6868 (U.S.A.) butions specifically related to the modern Theosophical Movement, from the FAX: 714-693-0142 Email: [email protected] VOLUME IX The Unseen Worlds of Emma Hardinge Britten: Some Chapters in the History time of Madame and others who were responsible in estab- TELEPHONE: 714-278-3727 lishing the original Theosophical Society (1875), to all groups that derive their Website: www.theohistory.org of Western Occultism teachings—directly or indirectly, knowingly or unknowingly—from her or her By Robert Mathiesen immediate followers. In addition, the journal is also receptive to related move- Copyright ©2004 by James A. Santucci ments (including pre-Blavatskyite , , Rosicrucianism, Composition and Theosophical History logo by Eric Santucci and the philosophy of Emanuel Swedenborg to give but a few examples) that www.ericsantucci.com have had an influence on or displayed an affinity to modern Theosophy. The Contents

January 2004 Volume X, Number 1

Editor’s Comments James Santucci...... 1

Article William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Brett Forray...... 5

Communications A Case of Mistaken Identity Doss McDavid...... 35

From The Archives Letter from to William Q. Judge, September 28, 1893 Transcription and Introduction by Michael Gomes...... 36

Book Review The Hell-Fire Clubs: A History of Anti-Morality Robert Boyd...... 43

On the cover: Rajah: The Inner Self of W.Q. Judge. Picture supplied by Alexandria West Archives. Original from the Point Loma Publications library and archive, reprinted with permission. Editor’s Comments commonly not well known was Judge’s Judge and Besant acquired in the esoteri- view that a more Western slant to the eso- cisms of East and West prior to their con- teric tradition was essential due to the tact with Blavatsky and how much under- In this Issue degeneration of the spiritual in the of standing they actually possessed in this his day. Nonetheless, he was still of the subject. Such studies are bound to reflect among which included Judge’s practice of opinion that the India of yesteryear had biases of the investigators, so there is a ne of the more interesting and the or magical sciences as revealed much to offer the West. This, coupled with definite requirement to develop a method- important episodes in Theosoph- in his lecture of 1876 (Theosophical his (and Blavatsky’s) conviction that the ology and hermeneutic designed to correct ical history was the conflict that History, vol. IX, no. 3 [July 2003]), his con- would be the location for a and restrict such biases. Ogrew between the two Outer Heads of the viction that his body was in the possession new sub-race, could only lead to a clash In addition to Judge’s fractured rela- Eastern School of Theosophy – William Q. of a Hindu sage—this inner self he identi- with the blatantly pro-Indian stance of Mrs. tionship with Mrs. Besant was his con- Judge and Annie Besant – in the mid- fied as “Rajah”—and his mention of under- Besant and the importance she gave to its tentious relationship with Col. Olcott. This 1890s. The main reason for this conflict going past incarnations in India, establish members and philosophies. Their attitude was due in part to Judge’s perception that was the public accusation that Judge was him as no ordinary administrator within the toward one another was partially based on Olcott failed to appreciate his psychic abil- forging letters allegedly written by the Society but rather an individual who a misunderstanding of the motives of each. ities and to acknowledge his allegedly Masters or Mahatmas. This allegation of helped to articulate and to develop an This was apparently more so with Mrs. close relationship with the Masters. This is Judge’s dishonesty led to a resolution interpretation of Theosophical esotericism. Besant than with Mr. Judge. the subject of the second contribution: brought before the convention of the T.S. in In some regards, Judge was to Blavatsky This discussion is important because Olcott’s letter to Judge dated September Adyar by Mrs. Besant in December 1894, what Sariputta was to the Buddha: an it helps to define the esotericism that exists 28, 1893 together with Michael Gomes’ demanding that Judge resign his vice- extremely learned and articulate interpreter within the Theosophical Movement. It is historical introduction. Mention is made in presidency of the T.S. Instead, the and propagandist of Blavatsky’s teachings now becoming obvious that the distinction the letter of Judge’s special occult status American Section Convention declared in and one who helped define the boundaries between and the through communications received from the April 1895 its autonomy from the Adyar of Theosophy. Theosophy of the T.S., initially proposed by Masters between 1875 and 1879 (of which administration (i.e. Olcott) and appointed In this role, Judge exhibited high Antoine Faivre in his “The Theosophical Olcott claims Blavatsky was ignorant) and Judge president for life of the expectations for some selected members Current: A Periodization” (Theosophical Judge’s “elementary psychic power.” Two “Theosophical Society in America.” This within The Theosophical Society to History, Jan. 1999: 168 – 169) is not as political or administrative issues are men- whole episode is treated at some length in advance the Theosophical cause. It is in divergent as is commonly assumed. tioned: the first referring to ’ Brett Forray’s article. Although it is impor- this context that Judge was sharply critical Furthermore, we can now detect degrees (1842 – 1899) attempt to gain a position of tant for the historian to establish the validi- of Brahmins within the of dissimilarities, with Mrs. Besant’s brand authority within the newly reorganized ty of the arguments raised by either party, Indian Section for not sufficiently contribut- of Theosophy reflecting more emphasis on Theosophical Society in America in 1886 at admittedly no easy task, what is more ing to the advancement of Theosophical Eastern (Hindu) esotericism and Judge’s Judge’s expense and the troubles that important vis-à-vis Mr. Forray’s article was teachings. Much of Mr. Forray’s paper brand reflecting more emphasis on arose with his failure to do so, and the sec- Judge’s persistent conviction that he was covers this topic, pointing out the , albeit with an ond referring to Olcott’s preference for Mrs. in communication with the Masters during Brahmins’ lack of translations from their acknowledgement of the validity of the Besant and not Judge to become his even- the earliest years of The Theosophical religious tradition, their philosophies and ancient compositions of India. There is still tual successor to the presidency of the Society. This claim and other revelations, psychical sciences. Additionally, what was a need to know how much education T.S.

1 Editor’s Comments 2 Editor’s Comments One additional issue raised was the the editor of the O.E. Library Critic, Dr. STATEMENT OF OWNERSHIP, Panjab seal, which was embossed on the Henry Newlin Stokes, are included in this MANAGEMENT AND CIRCULATION letters from the Masters to Judge in the series under the title: (Required by 39 U.S.C. 3685)

1890s. Olcott contended that he did “not 1. Publication Title: Theosophical History 2. Publication No.: 0951-497X for one moment believe that any genuine An Analysis of the Controversy 3. Filing Date: November 5, 2003 4. Issue Frequency: Quarterly Mahatma ever used the bogus seal of Surrounding 5. Number of issues published annually: 4 W.Q. Judge’s Diary Entries about 6. Annual Subscription Price: $21 (North America) $25 (Elsewhere) Punjab, or ever made such an excuse for 7. Complete Mailing Address of known Office of Publication: Department of Comparative Religion, P.O. “Promise” and the Dead H.P.B. Box 6868, California State University, Fullerton, Orange County, CA 92834-6868. Contact person: using it as your [Judge’s] report their hav- James A. Santucci. Telephone: 714-278-3727 8. Complete Mailing Address of the Headquarters of General Business Offices of the Publisher: Same including Material on the Close Relationship as 7 above. ing made.” Indeed, Olcott, who had the 9. Full Names and Complete Addresses of Publisher, Editor, and Managing Editor: Publisher: James A. between Mr. Judge and Mrs. Tingley Santucci, Department of Comparative Religion, P.O. Box 6868, California State University, Fullerton, seal made in India while on tour in 1883, CA 92834-6868. (Orange County) Editor: James A. Santucci, same address as Publisher. reported that Blavatsky recognized that the Managing Editor: James A. Santucci, same address as Publisher. A helpful introduction to the Series by Mr. 10. Owner: James A. Santucci, same address as Publisher. cryptogram containing the Master M.’s ini- 11. Known Bondholders, Mortgagees, and Other Security Holders Owning 1 percent or More of Total Caldwell is also included. In addition, over Amount of Bonds, Mortgages or Other Securities: None tials was inaccurate. To have the seal 12. Tax Status. (For Completion by Nonprofit Organizations Authorized to Mail at Special Rates). The 40 appendices are provided, including purpose, function, and nonprofit status of this organization and the exempt status for federal income tax purposes: Has Not changed During Preceding 12 Months. appear in the Master’s communications 13. Publication Title: Theosophical History entries by , Joseph Fussell, 14. Issue Date for Circulation Data Below: October 2003 (IX/4) was in Olcott’s opinion “sheer swindle.” 15. Extent and Nature of Circulation: David Green, Emmett Greenwalt, Ernest Average No. Actual No. To conclude with a word about the Copies Each Copies of Single Hargrove, William Q. Judge, Katherine Issue During Issue Published two contributors, the first, Brett Forray, is a Preceding Nearest to Tingley, and Cyrus Field Willard. 12 Months Filing Date member of the Board of Directors of a. Total no. of Copies 190 185 These items provide a treasure-trove b. Paid and/or Requested Circulation (1) Paid/Requested Outside-County Mail Alexandria West, a non-profit educational Subscriptions Stated on Form 3541 130 125 of information that can only enhance the (2) Paid In-County Subscriptions 2 2 organization. An earlier communication of (3) Paid Through Dealers and Carriers, importance of this site for historians. Such Street Vendors, Counter Sales, and Other his appeared in the October 2003 issue of Non-USPS Paid Distribution 0 0 accessibility also demonstrates the (4) Other Classes Mailed Through the USPS 28 28 Theosophical History. Michael Gomes is a c. Total Paid and/or Requested Circulation 160 155 increasing importance of the Internet as a d. Free Distribution by Mail frequent contributor to Theosophical (1) Outside-County as Stated on Form 3541 8 7 major source of historical material. (2) In-County as Stated on Form 3541 0 0 (3) Other Classes Mailed Through the USPS 0 0 History. His last contribution also e. Free Distribution Outside The address to the site is the Mail 0 0 appeared in the October issue, a historical f. Total Free Distribution 8 7 http://blavatskyarchives.com/stokeswqjkt- g. Total Distribution 168 162 introduction and transcription of an article, h. Copies Not Distributed 22 23 con.htm. i. Total 190 185 “More About Materialization,” extracted j. Percent Paid and/or Requested Circulation 95% 95% from the November 19, 1874 issue of the 16. Publication of Statement of Ownership: Publication required. Will be printed in the January 2004 * * * * * (X/1) issue of this publication. Spiritual Scientist. 17. Signature and Title of Editor, Publisher, Business Manager, or Owner

* * *

James A. Santucci, Editor-Owner November 5, 2003 The Blavatsky Archives I certify that all information furnished on this form is true and complete. I understand that anyone who fur- nishes false or misleading information on this form or who omits material or information requested on the Daniel Caldwell has recently added an form may be subject to criminal sanctions (including fines and imprisonment) and/or civil sanctions (includ- important series of articles to his online ing civil penalties). site, Blavatsky Archives. Nine articles by

3 Editor’s Comments 4 Statement of Ownership William Q. Judge’s and Two Strongholds for the Masters to use this ability to the best of their abili- bers. Judge believed that Blavatsky’s Members greeted the new E.S.T. Heads ties and they qualified their own relation- teachings were the basis for a new Annie Besant’s Views of with aplomb, which was bolstered by ship with the other E.S.T. members, since Western occultism that would especially be Brahmin Theosophists1 Besant and Judge’s status within the they were expecting a new teacher to developed in America. He partly based Society and their command of the arrive in the future: this contention on his paranormal commu- Theosophical philosophy. nications with a Mahatma that occasionally Brett Forray Judge had been with the Society since we are no longer a band of students occurred through letters. He came to its formation sixteen years earlier. He was taught by a visible Teacher; we are a believe that the Brahmin members were currently the general secretary for the band of students mutually interde- hindering occultism’s newest expression. ondon Theosophists awakened on American Section and was Blavatsky’s pendent, forced to rely on each other Besant strongly disagreed with Judge’s Monday, May 10, 1891 to a brightly secretary for the E.S.T. in the U.S. He for our usefulness and our progress, contention that Brahmins were adversely until our very brotherliness in mutual lit morning. Shortly after 10 A.M., a founded and edited that Section’s maga- effecting the Society, let alone accepting smallL congregation left The Theosophical help shall draw a visible Teacher zine, The Path. Through his articles, his ideas about a new Western occultism, Society’s 19 Avenue Road headquarters back among us. [Further on they and they quietly began to escort a simple Judge had gained a reputation for distilling said:] We are your fellow students, based on her own experiences in India, hearse carrying the body of Madame the difficult concepts found in Blavatsky’s chosen by her – the Messenger of including her own messages from the Blavatsky to the Woking Crematorium. writings into manageable explanations. the Masters of Wisdom – as Their same Master that Judge claimed for his During their solemn march, some of the Judge also held the post of being the channels to the measure of our abili- guidance throughout this period. Judge’s mourners noticed how the morning light Society’s vice-president. ty, during this period of darkness.3 and Besant’s disagreement on this issue was clarified by the season’s revitalizing Besant had joined the Society in 1889. was embedded within a larger mêlée in the air. The procession felt assured of their Her past experiences in promoting reforms Society. Besant introduced an accusa- belief in life’s consistent reincarnation and for many social causes in England made The following year, Besant succinctly tion – at the instigation of the Society’s this was further invigorated as they passed her instantly well known within the ranks of comments on her and Judge’s relationship president, Col. Henry Steel Olcott – alleg- by the fresh vernal colors scattered along the Society’s European Section. She with the Masters by noting in Lucifer, “As ing that Judge forged Mahatmic letters in their route. Like the season’s own trans- became the president of the Blavatsky we look across the wide ocean that sepa- early 1894.5 The president made arrange- formation, a transition had been set in Lodge and her admired oratorical skills rates us, but does not divide, we see him ments with Judge to meet in London before motion within The Theosophical Society. [Judge] standing there firm and strong, Seventeen days later, two of Blavatsky’s drew much attention to the Society’s work the European Section’s 1894 summer con- holding the American outposts for the most esteemed colleagues, Annie Wood and ideas. She also helped Blavatsky edit vention to discuss Besant’s formal charges Besant and , were rec- the British section journal, Lucifer. In April MASTERS, as we are striving to hold for with the Society’s Judicial Committee. As 4 ognized as the new leaders who would 1891, Blavatsky appointed Besant to serve THEM the European.” suspicions about Judge increased, part of govern the Society’s Eastern School of as the Chief Secretary and Recorder of the The stable rapport Judge and Besant his response was to express his concern Theosophy or E.S.T.2 The School’s two Teachings for the E.S.T.’s select Inner initially established would become more for Besant’s spiritual well being. Besant new leaders, each of whom was referred to Group of pupils. Like Blavatsky, both difficult to sustain over the next four years. wanted Judge to resign his post as vice- as a Co-Head, had only met one another Judge and Besant professed an ability to A seldom-discussed facet of their relation- president and intimated this was her for the first time the previous month while communicate with the Mahatmas. In a ship revolved around each leader’s oppos- Master’s wish. Before he arrived in Besant was lecturing throughout New statement to the E.S.T. membership imme- ing view on the motives behind the current London, Judge wrote to his co-E.S.T. England on her first U.S. tour. diately after their appointment, they vowed activities of the Society’s Brahmin mem- leader that malevolent forces were influ-

5 William Q. Judge’s and Annie Besant’s 6 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists encing her – a warning that had been given troubles including transcriptions of docu- India through race-pride and ambition, so met in England before she arrived in India to Judge by their common Master.6 ments Besant would have used against that these [magicians], for their own advan- named Gyanendra Nath Chakravarti. When the Judicial Committee met, Judge if she had been allowed to present tage, desire to control and manage the T.S. Judge brought up several demurrers that her case.9 Articles began to appear in through some agent and also through the Judge in India prevented them from discussing Besant’s Theosophical magazines reviving Besant’s E.S.T.”11 Judge believed that the black accusations. Most significantly, he protest- earlier questions about Judge indicating magicians planned to deter Blavatsky’s Judge’s circular was not the first time he ed any consideration by the committee that the resolutions in Europe were not influence “by deflecting thought back to disapproved of the Society’s Brahmin concerning his claimed relationship with a going to be the anticipated final settlement. modern India.”12 members. During Blavatsky’s lifetime, he Mahatma, because their decision one way Due to the newspaper’s expose, Besant, Another member Judge identified as criticized Brahmins for what he viewed as or the other would violate the Society’s with the support of members in Europe and being unconsciously influenced by the their lack of participation in Theosophical neutral position on any Master’s existence, India, pressed again for Judge’s resigna- black magicians to help bring about this endeavors. Nonetheless, there was a time and their activities.7 The committee tion as vice-president until he explained his malign plan was, to his regret, Mrs. Besant. before he sent out his November circular agreed with Judge’s objection. He and methods of receiving Mahatmic letters. Judge believed her recent activities were when Judge aspired to visit the land known Besant were then asked to read state- Judge refused to explain his technique to not only antagonistic to his own views, but in ancient times as Aryavarta. His early ments before the European convention produce these letters, and the deepening she had “gone on for awhile outside the fascination with India was said to stem delegates who would act as a proposed tension between him and Besant con- line of her guru (HPB), begun work with from a childhood illness. Judge suffered Jury of Honor and vote on resolutions that vinced Judge to release a circular to every others and fallen under their influence.”13 from typhoid fever at the age of seven, were meant to bring an end to any further section in the Eastern School despite their However, he was careful to disavow her while his family still lived in Ireland. The inquiry. One part of the resolutions stated recent segregation. In line with his earlier from any conscious evil intensions. Judge story is told that in the presence of the fam- that the convention accept the “adjustment warning to Besant, Judge notified the believed Besant had become susceptible ily doctor, the ailing youngster stopped arrived at by Annie Besant and William Q. E.S.T. that nefarious members in India to the influence of certain orthodox breathing. The doctor pronounced the boy Judge as a final settlement of matters were plotting to derail what he believed to Brahmins, whose ideas were detrimental dead. Shortly thereafter, the infant gasped pending hitherto between them … with the be the Society’s true mission. The circular to the Society, during her four-month for breath and he revived. While young hope that it may be thus buried and forgot- was issued on November 3, 1894. Its Indian lecture tour the previous year. William lay unconscious, a Hindu sage was ten.”8 A portion of that adjustment includ- heading announced, “By Master’s Judge was not accusing Besant of being a said to have taken possession of his body ed the segregation of their E.S.T. leader- Direction.”10 conscious participant in their scheme, yet and helped to bring on his gradual recov- 16 ship. Barely three years after their initial The plot that Judge, and (by the circu- he believed her recent presence in India ery. It is not certain when Judge began appointment, Judge now became the sole lar’s title) the Master, hoped to stop was had made her a “possible vehicle” for their to speak about this other presence, but representative for the section’s American said to originate from black magicians who plans.14 Besant, he thought, had already during his occult life in adulthood Judge division and Besant was exclusively in remained unidentified. These shadowy fig- committed minor offences through her referred to what he now called his inner charge of Europe and India. The suspi- ures were said to be manipulating the association with certain Indians to further self as the Rajah and depicted him in a cions about Judge’s production of Society’s Brahmin members, either con- the magicians’ plot. He also claimed she portrait. Besant learned about Judge’s Mahatma letters were re-ignited when a sciously or unconsciously, to “nullify the had become involved with dangerous psy- inner identity during her first trip to America minor London newspaper, the Westminster great work which H.P.B. ∴ began for the chic experiments.15 Besant would deny all in 1891. Judge had written her a note the Gazette, published a series of articles in Western nations [that would be accom- of these allegations. Judge focused his day before they attended the American the fall of 1894 about the Society’s inner plished by] influencing certain Brahmans in criticism on one Brahmin whom Besant Section’s annual convention in April that read: “I am not in my own body and am

7 William Q. Judge’s and Annie Besant’s 8 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists perfectly aware of it. It is borrowed.”17 As that Indians could teach the West many some items to publish, over time Judge Indian Section’s general secretary, early as 1880, Judge told friends that he spiritual lessons, but he also believed they became discouraged with the Eastern , described the condi- had past incarnations in India, but it is would need to reform themselves in order members. He felt they were not working as tions within his division that may have con- uncertain whether he related these past to effectively share their valuable heritage. hard as the other two sections in America tributed to Judge’s dissatisfaction. lives with the Rajah. His certainty about The president of The Poona Theosophical and Europe to fulfill the Society’s aims.22 Keightley arrived in London for the first his past at this time satisfied Judge as to Society summarized one of Judge’s state- Writing to Col. Olcott in 1890, he was still European Convention just two months “why I have so little sympathy with the ments: confident that India could be made into “the after Blavatsky’s death. He and many people here [in America] and so much with real center of this movement, as it ought to other members were following newspaper India, and such a profound desire to go He said that this country had an be.”23 In another letter to the president, accounts speculating whether Theosophy there.”18 immense store of learning in religion, Judge cautiously anticipated that American would out-live its deceased leading figure. Judge’s yearning to visit the modern philosophy and certain sciences efforts could “be bound more and more Principal members quickly discovered that Aryavarta was fulfilled in the spring of 1884 called psychical, and that if those every year to look at Adyar as its their co-workers had a strong conviction in stores were unearthed and properly after receiving a letter from Col. Olcott ask- Headquarters, provided of course that cen- the Theosophical philosophy, and as brought to light, they would be the ing him to come. He also received a note ter is conducted so as to arouse their Keightley later wrote, the T.S. was still vig- means of giving to humanity the prin- 24 from a Master saying, “Better come ciples of that one true religion which enthusiasm.” Shortly thereafter, in orous, growing, “and – most important of 19 M ∴.” The “M” stood for the Master is the highest science and the highest November of 1890, he shared his frustra- all – that the message which the Society . Judge first rendezvoused with philosophy; that the destiny of India tion with Blavatsky that the Indian mem- has to give to mankind is not the mere Blavatsky’s party in Paris. On Olcott’s urg- was to teach the people of the West bers were not contributing enough to the reflection of a personality [like Blavatsky] ing that was reinforced by another spirituality, and that the learned sons movement, especially to fulfill the Society’s … but claims an attentive hearing on its Mahatmic letter, Judge soon sailed to of India ought to work in that direction aims as expressed in their second object: own merits.”26 His observations, however, Bombay, where he made his way to the to rehabilitate themselves in the eyes were only aimed at the two Western sec- Society’s international headquarters along of the whole world, which would then It is this that India has done absolute- tions; India, to his chagrin, was a different the southeastern coast of India in the sub- look up towards India with the ly naught for the two great and active matter. India had only been chartered as a urb of Adyar near the city of Madras.20 respect which it has the means to sections Europe and America. They section of the Society five months before command.21 Olcott wanted Judge to assist the Society’s must now come in … and do their Blavatsky died.27 After Blavatsky left India part toward the second object of the interim Board of Control with trouble they six years earlier, no consistent effort had TS which has been neglected by What India’s “learned sons” needed to been made by the Adyar headquarters were experiencing with two staffers at the them. … In short it is my idea to make Adyar compound, Mr. and Mrs. Coulomb. recover in themselves was not explained in India do something itself for the world staff to keep in touch with most of the As Judge traveled across the subconti- this summary of Judge’s tour. After a and no longer lie supinely in idleness branches across the vast subcontinent. nent, he lectured to various branches three-month stay at the Adyar compound, while foreigners do what the The personnel problem was exacerbated along the way and met prominent Indian Judge returned to and he should do.25 by Olcott’s frequent trips abroad, necessi- members. He talked about Theosophy’s began to correspond with English-speak- tated by his efforts to revive role in India and he praised Hinduism, ing Indian members. He continued to urge Judge gave no suggestion during this across Southeast Asia. There was also the because its philosophy fulfilled his own them to translate various ancient texts in earlier period that black magicians might departure of two valued Indian workers moral aspirations better than the eulogies the hope that he would publish any materi- be inspiring the Brahmins’ behavior. Eight that weakened that country’s Theosophical of Christian priests. Judge was optimistic al they might send. While he received months after Judge wrote to Blavatsky, the efforts. T. Subba Row had resigned his

9 William Q. Judge’s and Annie Besant’s 10 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists membership in 1887, and then died in June around India over the coming Christmas that the natural leaders to head this reform The president believed Besant would 1890. An ardent supporter of Blavatsky season. Olcott joined in asking her to were the Brahmins themselves, since they eventually fill the teaching role vacated by and one-time correspondent with Judge, make the trip.30 She already had a heavy were meant to be the true exemplars of the Blavatsky due to her death two years earli- Damodar Mavalankar left Adyar in workload in the Society, but Besant even- Hindu religion.32 An Indian newspaper er. Meanwhile, he enthusiastically February of 1885 to seek out his guru past tually agreed. acknowledged the irony of Besant’s described Besant being “able to render the Himalayas. In 1891, only 29 out of 135 achievements during her tour: service that her Teacher [Blavatsky] could lodges registered in India were considered Besant in India not, by her peerless oratory and her scien- to be active.28 Keightley observed that What we see is, that a women of the tific training.”35 For reasons due to health and insufficient some of the English-speaking Indian mem- same race which is teaching us how Contrary to Olcott’s praise of Besant’s funds, Besant would not go to India for bers were pessimistic about the Society’s to develop our material interests, has tour in India, Judge began to feel that the another two years. Writing to members future, which he attributed to the loss of come here to awaken us to our sense Brahmins’ influence over Besant was who became doubtful that she would ever Blavatsky’s strong presence, along with of duty. In short what Mrs. Besant harmful to her ongoing occult develop- make her anticipated trip, Besant quelled has done in regard to India ought to the inexperienced staff at the Indian head- ment. While he believed black magicians their uncertainties about her intention to have been done by the Hindus in quarters. Keightley began revitalizing the were influencing Indian members, he visit India by calling their country her “true regard to the West.33 staff personnel by bringing over several feared that Besant’s evolving relationship motherland,” because she felt akin to the English members and placing them in with the Brahmins would make the magi- Indian people having believed, like Judge, Judge would have nodded his assent if he executive positions. However, replacing a cians’ plot easier to fulfill. Judge believed that she had lived in India before.31 Nine ever read the newspaper’s assessment. figure like Blavatsky was not going to be Besant firmly believed the Hindus could be that her affinity for the Brahmins would years after Judge left Adyar in 1884, the same as refilling a key management reformed in order to revive India’s spiritual condone many of their activities that Judge Besant accompanied by Blavatsky’s friend position. Keightley and others knew they splendor. Col. Olcott traveled with Besant perceived as detrimental to the Society. and caretaker, the Countess Constance needed to overcome the materialistic during the majority of her tour and he was He defended his criticism towards Brahmin Wachtmeister, boarded the P&O Western skepticism instilled in Anglo-edu- struck by her reverence for India’s philoso- practices by pointing out that the Masters steamship, Kaiser-I-Hind in late October cated Hindus on the one hand, and breach phy and culture. Early into her visit, had started the Theosophical movement in 1893 and headed east. During her first Indians transformed Annie’s name into the problematic creeds and dogmas prac- America, and he believed Westerners were Indian tour, Besant’s oratorical skills drew Annabai and Olcott commented on the ticed by the Brahmins on the other.29 no longer supposed to seek out Eastern thousands of people whom she not only effect India was having on her: Keightley wanted to find a European mem- “exoteric teachers.”36 He drew on a won over by her logical exposition of ber who had not only championed Western proclamation Blavatsky was said to make Hinduism, as well as the Theosophical Annabai’s heart is filled with over- materialistic philosophy at one time, but several times that there were no true initi- doctrine, but she communicated her pas- whelming joy of finding the Secret who also saw its flaws from a Theosophical ates teaching in India at the time, but he sion for the value of India’s ancient spiritu- Doctrine of Aryan philosophy all her perspective. Such a person might con- intellect ever craved,” [then he noted did not identify where she made such a al tradition. One of her lectures repeated vince the Indian skeptics to reexamine that] “H.P.B. and I had no spark of statement. Blavatsky’s collected writings, across the subcontinent was India, Past their own spiritual heritage through the this love of worship in our constitu- however, contain several articles, even and Present. Echoing Judge’s concerns Society’s aegis. At the European conven- tion, …[yet] of the two paths… of towards the end of her life, suggesting cer- years earlier that Brahmins have to reform tion, Keightley knew quickly who would be knowledge and of devotion, tain initiates still remained in India at the their religious outlook, Besant also spoke appropriate for the job, so he turned to Mrs. …Annabai has trodden the one, but time.37 Nonetheless, Judge believed of changes needed in India’s current Hindu is now by preference treading the Besant to see if she would conduct a tour many initiates were now destined to move religious practices. Besant emphasized other.34

11 William Q. Judge’s and Annie Besant’s 12 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists out of the East into Western lands. This Judge considered the Nirmanakaya as and flow, and for Judge, the latter part of While the West was on the ascendant, it transfer was not necessarily being accom- another means by which initiates were the nineteenth century was the start of a was indeed linked to the East, most plished through immigration. Judge felt helping to promote Theosophy’s ultimate new developmental era emerging for notably in India for the Theosophists. India some initiates had reincarnated in mission. These special astral bodies held Western spiritual progress and it was going had much to offer the West with some valu- European and in at least one Russian body a particular interest with Judge, after to take place through able philosophical texts. However, Judge in a trend that was on the rise.38 Blavatsky told him in 1886 that his own believed the India of his day was in the Judge also described a particular type inner nature had blended with a a great seat of learning where shall nadir of its cycle. India had become a tar- of initiate coming into the West – the Nirmanakaya.41 He, thereby, believed he be taught and explained and demon- nished remnant of its former spiritual glory Nirmanakaya.39 The Nirmanakaya, as was participating in the relocation of strated the great theories of man and that was evident through the Brahmins’ described by Blavatsky, referred to one of Eastern adepts to the West. nature which she [Blavatsky] brought dogmatic creeds and superstitions. three forms or vestures a Buddha may forward to us, where western Therefore, Judge stated they would try to occultism, as the essence combined choose to live in after his earthly existence. prevent the development of a Western Judge’s Western Occultism out of all the others, shall be Judge had released another E.S.T. circular taught.43 occultism by turning “our thoughts to the several months before November 1894 Judge believed the movement of Eastern modern East with its Yogis and Fakirs, its where he described the Nirmanakaya. initiates into the West was not fortuitous. Theosophy was supposed to be at the hide-bound castes, its subtle and magnifi- Based on both Blavatsky’s definition and He believed the appearance of the forefront of a renewed occult effort cen- cently intellectual theology, [and] its Hatha his Master’s inspiration, Judge’s Theosophical Society in 1875 had initiated tered in America in order to “bring out for Yoga.”46 Yet, Judge believed a relevant Nirmanakaya became an astral vehicle for the development of an occultism that the West that kind of teaching for which it occult system would be developed for various adept-initiates: would be suited to Western practitioners. is proper.”44 While he adopted Blavatsky’s Westerners that would apply genuine His deceased teacher and co-founder was ideas about a culture’s cyclical develop- , especially as This is a general name applied, considered to be this new occultism’s first ment to explain the emergence of a new, expressed by Blavatsky, towards the con- among other matters, to the astral emissary. In fact, the Society’s appear- and one might suppose, a more relevant ditions and the problems of Western socie- bodies of deceased Adepts who ance was thought to be a part of an ongo- occultism, Judge warned in a letter after ty, which, he claimed, the Theosophical refuse Nirvana and prefer doing good ing centennial effort launched by a consec- Blavatsky’s death, but whose exact date is Masters had been working with Blavatsky to the world by remaining present all along. and alive in the in the utive series of adepts to enlighten the West not known, that Theosophy’s beginning in 42 Judge also based his convictions on sphere of the earth. …It does not with . The basis for the West was not to “give precedence to require a high Adept always for thus Judge’s postulation and the timing for the any one race or country over another.” He Blavatsky’s assertion that America would remaining a Nirmanakaya. From two exodus of initiates and sages from the East said it was based instead be the center for a new developmental to three percent of real Faquirs and were based on several axioms he drew period of mankind she called a sub-race Yogis remain Nirmanakayas after from Blavatsky’s writings. In her concept according to the law of cycles…. In that would eventually emerge in that coun- death, refusing Devachan [a heaven- of evolution, mankind develops through the eye of that great Law no country try.47 Blavatsky forecast this new era to ly state] by a simple act of the will. enormous overlapping cycles of time is first or last, new or old, high or low, arrive many thousands of years in the These incarnate in bodies that suit rather than a successive run of progressive but each at the right time is appropri- future, even though seminal individuals ate for whatever the work is that must them; sometimes incarnating entirely, civilizations beginning at some unresolved were already appearing on the American sometimes but partially. Some be performed. Each country is bound point in the past, which advances forever continent and they would later give rise to Western Adepts have remained thus up with all the others and must assist the next phase in humanity’s spiritual evo- with the earth as Nirmanakayas.40 into the future. Cultures have their ebb them.45

13 William Q. Judge’s and Annie Besant’s 14 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists lution.48 Judge believed the Theosophical in Australia and New Zealand. Her anger her. Eastern literatures” was withdrawn in movement would help shape the endeav- over being accused of participating in a Basing her criticisms solely on the con- 1896.57 In 1894, Besant had developed a ors of the coming humanity to be born in conspiracy was soundly expressed in two tents of Judge’s November circular, she strong proclivity towards India and Vedic the United States. It is not known how circulars: one for the E.S.T. and another took his statements as a slap-in-the-face literature, which she continued to express early Judge began to consider the Society that was published in Lucifer. 51 She stat- for the Society’s Indian section, because in her writings throughout the rest of her to be the apparatus that would develop an ed point-blank that accusing Brahmin she felt his Western school of occultism life. She especially was furious that Judge emerging Western occult movement. members of formulating a plot to derail the would be antagonistic towards Eastern would say such things about the Brahmins, However, before his November 1894 circu- efforts of the Society was “the purest delu- members. Judge’s circular did not go into and she felt Judge was demeaning India’s lar, Judge had written to an unnamed cor- sion.”52 She did not give her own definition the details to refine the relationship spiritual heritage when the Society’s sec- respondent from New York on October 11, of the Society’s mission, yet she saw no between Eastern and Western thought, as ond object declared otherwise. When 1892: disruptive behavior by the Brahmins during he would do in future articles and some pri- Besant wrote her critique, she did not men- her travels throughout India to justify vate letters. Besant continued criticizing tion whether she read any of Judge’s state- This is the era of Western Occultism. Judge’s condemnation. Considering her- Judge by drawing on two of the Society’s ments indicating the Western occultism We are now to stand shoulder to self a chela under the same Master that objects. She interpreted Judge’s state- would be a blend of Eastern and Western shoulder in the U.S. to present it and Judge said he obtained his information, ments to contradict the Society’s first ideas. enlarge it in view of the coming she declared that this Master would never object – to form a nucleus of a universal By the time she wrote her rebuttal to cussedness – attacks which will be in cooperate with Judge’s scheme to defame brotherhood – pointing out that “we know Judge’s circular, their relationship had the line of trying to impose solely her. When Judge had described her as a no distinction between races.”54 Judge, severely deteriorated due to the scandal Eastern disciples on us. The Masters possible vehicle that could be influenced she said, was discriminating against her surrounding Judge’s ongoing refusal to are not Eastern nor Western, but uni- by black magicians, Besant interpreted Hindu brethren and even the Mahatmas explain how his Mahatmic letters were pro- versal.49 these statements to mean that she herself themselves, because “the Great Lodge duced. Therefore, Besant also rejected was being accused of practicing black works for Humanity; It seeks to bind men Judge’s authority in the E.S.T. and magic as their accomplice. In her circular together, not to stir up racial passions; It denounced his order to dissolve her lead- Besant’s Reply to Judge’s Circular published in Lucifer, Besant stated this includes Masters of different national- ership in the school. Besant now consid- several times. In one instance she noted: ities.”55 Besant also felt he contradicted ered herself to be the sole successor to Since Judge felt that Besant had fallen the second object, since it specifically Blavatsky’s E.S.T. Similarly, Judge under the influence of scheming Brahmin [Judge charges] some of them [the mentioned the study of India’s religion in its believed the same provision applied to members, along with her accusations that Brahmin T.S. members] with black diction. When the Society resolved its himself in America. Both leaders individu- he falsified Mahatmic letters, Judge closed magic; charging them with using me objectives into three statements by 1882, ally based their conviction on their contact his November 3rd circular by dismissing as an agent and a practiser [sic] of the initial wording of the second object dis- with the Master, who also fueled their criti- Besant from her position as an outer head black magic, in order to bring about tinctively mentioned the investigation of an cism of the other. Members in their respec- of the E.S.T., which he said had also come this plot.53 ancient Indian heritage: “To promote the tive sections supported Judge’s or through his Master’s direction.50 Besant study of Aryan and other Eastern litera- Besant’s position, since they were willing did not read Judge’s November circular She characterized Judge’s accusation as a tures, religions and sciences and vindicate to believe either leader maintained a con- until she returned to the Society’s Indian desperate attempt to avoid her charges of its importance.”56 The second object’s tact with the Master, and members were headquarters in late December after com- forging Mahatma letters; therefore he had explicit promotion of “Aryan and other willing to accept either Judge or Besant as pleting a four and a half month lecture tour concocted this pathetic allegation against

15 William Q. Judge’s and Annie Besant’s 16 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists their true E.S.T. head. [i.e. the Masters] in support of state- interest in the East at an earlier time. nations.”65 He blamed the Brahmins’ Judge’s November circular was a turn- ments that are not only intellectually When her first edition of the Theosophical orthodoxy and their dogmatic creeds for ing point in his relationship with Besant. By inept but morally evil, as guarantee- Manual, Reincarnation, was published in India’s lapse from spirituality, especially, the end of her own circular, Besant ing assertions that are either childish 1892, she included an excerpt from Judge noted, since they drove Buddhism nonsense or charges of the most declared that her working relationship with Judge’s recension of the Bhagavad-Gita.63 out of their country generations ago. His appalling nature.60 Judge was at an end. She had earlier In the 1894 edition of this manual, she statements denouncing the Brahmins’ referred to H.P.B. who, she claimed, had replaced Judge’s version with her own capacity to spiritually rejuvenate their own sanctioned her willingness to work in India Reconciling Eastern and Western translation. Judge and several New York country was most likely Besant’s primary to seek further help in her spiritual endeav- Philosophy in the Theosophical members also formed the American Asiatic reason for criticizing him as “racist”.66 ors after her teacher’s death. Besant Society Society incorporated outside of the T.S. in Besant’s own experiences in India amalga- added “that help came to me as she Besant’s incensed remarks evolved into a order to collect, preserve, and translate mating its literature and culture into her said.”58 She did not mention whom it was resolution to have Judge expelled from the ancient Indian and Asian manuscripts. By overall Theosophical experience con- that provided her with the help she expect- Society, but due to ensuing events her the end of 1894, they had thirty-three items vinced her that the Brahmins could not only ed to find in India, whether it was an request was never brought up for a vote.61 in their collection.64 Judge said the rejuvenate India’s spiritual lethargy, but English colleague at the Adyar headquar- While Besant expressed her dismay over Master’s overall scheme was not going to they were duty bound to do so according to ters, like Col. Olcott, or a Brahmin associ- Judge’s views about Brahmin members, leave out Eastern philosophy and in their caste’s status within their culture.67 ate. Many of Judge’s supporters consid- she did not address Judge’s contributions Judge’s mind this referred to the Vedic and Judge reiterated his stand that the ered Chakravarti to have been a major in promulgating Indian philosophy nor the Upanishad literature; instead he was criti- Brahmins were no longer capable of heal- influence on Besant, and Theosophists value that this belief system always held cizing the contemporary Brahmins’ con- ing India’s spiritual malaise. Echoing have continuously debated the nature of for him. Judge had published several duct as the guardians of that philosophy. statements he made in his private corre- their association.59 items including an interpretation of The Judge made his strongest statements spondence, Judge believed that the By February 1895, when Besant pub- Yoga Aphorisms of Patanjali (1889), a in this regard when he issued a series of Western intellectual perspective would free lished her long public response to Judge’s recension of the Bhagavad-Gita (1890), circulars to his Esoteric Section and some India’s spiritual literature from the caste circular, she summarized her convictions and the series, Oriental Department articles in The Path in the early months of that was suffocating that country’s own about the damage she felt Judge had Papers (1891 – 1897). In 1893 Judge had 1895 to clarify his convictions about the heritage. Nevertheless, the West had its caused: published an open letter to the Indian imminent role Western nations would play own problems to confront, such as social Section trying to dispel their belief that the in the emerging occultism. All of these Darwinism. Judge felt that assimilating The Vice-President of the Society T.S. was a propaganda vehicle solely pro- documents contain the same basic infor- Eastern philosophical views into his own attacks one Section of it, assails a moting Buddhist views. He displayed his mation. In an E.S.T. Subsidiary Paper culture could reform the crushing Western caste which contains many members own conviction in Indian philosophy by issued to his section in January, Judge materialism. In turn, the West would show of the T.S., appeals to racial ambi- saying, “I am a follower of and believer in acknowledged that India held treasures of India how to use their philosophy anew and tions, and stirs up racial jealousies. ancient literature, but he went on to say unhampered by the rigidity of caste and Under these circumstances a clear the Vedas; I have therefore a peculiarly that the India of his day was not the “vital 68 and definite policy towards Mr. Judge deep interest in the philosophical and reli- creed. This belief concerning the rela- becomes more than ever necessary, gious literature of the Indian Aryans, am in spiritual center of evolution. It is degraded tionship Western Theosophists should unless we are prepared to assent to strong sympathy with its convictions and and held down. It cannot use the truths it have with the East also irked Besant. the use of names that to us are holy spiritual quality.”62 Besant did notice his possesses; it must be helped by the new Judge believed other Eastern nations

17 William Q. Judge’s and Annie Besant’s 18 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists shared a similar problem. He focused on Society’s future course by the time the in South America. He would only live sophical spirit of ancient India; to India due of Theosophy’s presence in that American Section gathered for their annu- another eleven months after the birth of his defend the Ancient Wisdom con- country and he wanted to stop some mem- al convention in April of 1895. Judge’s new Society. tained in its Darsanas and bers’ “Eastern craze” and their belief that it supporters felt there was no need for him Upanishads against the systematic was necessary to go to the East to get eso- to explain his methods of procuring assaults of the missionaries; and teric knowledge. Though Judge had visit- Mahatmic messages; similarly, Judge was Blavatsky’s Relationship with the finally to reawaken the dormant ethi- cal and patriotic spirit in those youths ed India, his later dissatisfaction with very ill throughout this period and promi- Brahmin Members in whom it had almost disappeared Indian members contributed to his current nent members wanted to protect their ail- Judge and Besant’s tension between owing to the [western] college educa- opinion about the East. ing general secretary from any further Eastern and Western approaches to study tion.73 Judge viewed all his arguments for aggravation. To end what leading and practice the occult philosophy was Theosophy’s future as undisputable American Theosophists felt was a systemic not unique to modern Theosophy. In the The Society began to achieve some of “facts”: the fact that a few Theosophical and aggressive plan to prevent them from Society’s during the mid- its goals in India and several members on Masters may be called Hindus, but they did fulfilling the Society’s true mission, they 1880s, ’s preference for the subcontinent and Ceylon [now Sri not live in India; the fact that the new cyclic decided to draft a new constitution for the mystical Christianity contrasted with A.P. Lanka] later testified to the Theosophists’ wave of evolution was moving into the American Section. If the members accept- Sinnett’s inclination for the Eastern ideas accomplishments.74 After Blavatsky’s con- West “by law and not out of prejudice”; the ed the new proposal, the section would he read in the Mahatmas’ letters he troversy with the Coulombs and later with fact that the Masters worked with administer its own affairs separately with- received up to that time. , the Society for Psychical Research over Blavatsky, a Russian, and several out any jurisdiction from Adyar. Judge the editor of Blavatsky’s Collected her Mahatmic letters during 1884 and Americans to start the movement in acceded to drafting this document; other- Writings, had suggested that Judge’s and 1885, she became dissatisfied with some America. “If this does not point to a plan wise, he felt the Society – whose true Besant’s differing perspective on the Indian members. Throughout these trials, and a purpose,” Judge surmised, “then headquarters he believed to be in New Brahmins stems from problems Blavatsky Blavatsky encountered mixed support from nothing has any meaning.”69 Even if York rather than India – would not be able encountered with the Hindus during her the Brahmins over her plight. She also Besant had seen Judge’s January E.S.T. to institute the new occultism while the stay in India. Mr. de Zirkoff believed that contracted a severe illness due to the Subsidiary Paper, she would have dis- three sections remained in irreconcilable a letter Blavatsky wrote to Indian mem- strain of her confrontation, so Olcott agreed with Judge’s facts. Besant remind- strife. When resolutions were presented bers a year before her death, which we shipped his colleague to Europe. After ed students reading her own E.S.T. circular during the American convention, an over- will review momentarily, provides “a back- Blavatsky’s controversy subsided, she was a month earlier that the name, Esoteric whelming majority of members voted to ground of meaning against which may be invited to return to India.75 Blavatsky School of Theosophy, had been changed separate their section’s administration from measured various crises which took place eventually resettled in London, and never to the Eastern school. The Masters the Adyar headquarters. The American del- in later years within the framework of the went back to the subcontinent. A year worked for the benefit of all mankind, and egates elected Judge to be their new pres- T.S.”72 Blavatsky valued India’s spiritual before she died, Blavatsky wrote a letter to their “Great Lodge,” she noted, would ident for the reformed section that was heritage throughout her life. Her trip to the Indian members explaining why she never institute programs like Judge was renamed the Theosophical Society in India with Col. Olcott three years after the would not return to their country that she proposing. She reiterated that Judge’s America.71 Judge had been suffering for formation of the Society, occurred in part, obviously loved. The document, for plans would only “stir up racial passions.”70 years from tuberculosis and other ailments at the behest of a Mahatma to help unspecified reasons, was never released Judge and Besant were diametrically due to a malaria strain known as Chagres before her death. Mr. de Zirkoff would pub- opposed in their views concerning the fever that he contracted many years earlier preserve the true religious and philo- lish the entire document 80 years later.76

19 William Q. Judge’s and Annie Besant’s 20 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists Addressed, “To My Brothers of Aryavarta,” could to different cultural perceptions and occult philosophy with the help of her ment’s cause. If they broke the conditions Blavatsky expressed her anguish over caste pride. He admitted some of his Eastern teachers, as she claimed, despite of that pledge, she could expel them from many Indian members’ lack of conviction brethren did lack courage during the the protest of certain Hindus. The influen- the school.83 for the Society’s raison d’etre that she usu- Coulomb conspiracy, and he continued to tial Brahmin member, T. Subba Row, was a ally referred to as “the Cause.” She criti- explain why he and other Indians were pro- prominent example of an adverse relation- Western Occultism After W.Q. Judge cized Indian members that disbelieved the tective of their occult heritage: ship Blavatsky had to deal with in the initial Blavatsky’s last hope in the Eastern School Eastern Masters, who spearheaded the stages of writing . underwent further transformations under Society’s work, ever existed.77 The dam- I am really very sorry for the conduct While she felt some Indians actually were Judge and Besant’s co-leadership. Judge aging effects of the Coulomb conspiracy of some of my mistaken countrymen, skeptical about the Masters behind the viewed the school, and the Society at had eroded some members’ confidence in during the Coulomb farce on the mis- T.S., members in Europe and America large, as a foundation for a new Western the Society, and a number of Indians sionary stage in India, who for fear of expressed their ongoing belief in the occult tradition that could, in turn, revive disclosing the names of the Yogis [or thought that if the Masters were real they Theosophical adepts and their work India’s lost spiritual splendor. Besant Mahatmas] to the people of the West, would have stepped in to prevent this through her. Therefore, Blavatsky decided lost no time in concealing the fact, so opposed Judge’s views, yet she and other calamity from happening to the T.S. In her as to make it appear that there were to begin “a new movement in the West on leaders in India and England watched to 81 letter to the Indian members, Blavatsky no real Yogis in India at all. I myself the original lines.” She explained her see how his independent Society would explained that the Masters had rules of certainly do not like the idea of pub- decision to renew her efforts: fare after he died. Ernest T. Hargrove, a conduct regulating their interaction with lishing the Secret Philosophy of the recently transplanted Englishman support- chelas or interfering in a student’s person- East for the information of the people The chief reason for this is that I was ive of Judge’s views initially became the al affairs, thereby referring to her own situ- of the West, who have nothing but enabled and encouraged by the American Society’s president. Another of devotion of an ever-increasing num- ation at that time, which also prevented contempt and hatred for everything Judge’s late colleagues would also emerge 78 ber of members to the Cause and to them from intervening in Society matters. called Eastern, and especially Indian; to guide his group. This member, whom A Brahmin member of the Society, Rai there may be very, very few excep- Those who guide it [the Masters], to establish an Esoteric Section, in Besant and many other Theosophists had B.K. Laheri, wrote a tribute to Blavatsky tions to these; but there is one con- which I can teach something of what never heard about until Judge passed whom he called a “white Yogini of the solation in this; that those books are dead letters for the Saheb loks I have learned to those who have away, was Mrs. Katherine A. Tingley. She West”. While he praised her knowledge of unless fully explained, and H.P.B. is confidence in me, and who prove this had met Judge in 1893, and officially Eastern philosophy and occult abilities, he the only person who can explain confidence by their disinterested became a member of the Society on plainly expressed his reticence that she them in the West. But I sincerely work for Theosophy and the T.S.82 October 13, 1894. Several of Judge’s would do justice to his philosophical tradi- hope that she will not abuse her close colleagues in New York City knew tion by giving this knowledge to authority, unless with the consent of By concentrating her teaching efforts with- that Tingley was assisting Judge during the Westerners or the “Ausoon of the West, those from whom she received. As a in a group of serious students in the last years of his life. However, she was who are every inch Mlecha, in spite of all Brahmin, I would always object, and I Esoteric Section, which would be renamed kept out of the Society’s public spotlight in their vaunted civilization and modern sci- consider it my duty to do so, to the the Eastern School of Theosophy, accord with direction Judge received para- ence.”79 His less than enthusiastic views publishing of the secret sublime Blavatsky felt she had better control over normally.84 When Judge passed on, could, in part, be a reaction to the conde- Truths of my religion and ances- the destiny of her work. Her renewed 80 scending treatment many Indians received tors. efforts through the E.S.T. required students Tingley seemed to have come out of from Western colonialists in India, as it to take a pledge of loyalty to the move- nowhere in the opinion of many members. Blavatsky continued to reveal the She eventually became the new head of

21 William Q. Judge’s and Annie Besant’s 22 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists the E.S.T., and through a schism with E.T. Tingley’s intuitive business acumen instituted along this line for children that Hargrove in 1898, she would manage the, and personal magnetism gathered the sup- Tingley called the Raja-Yoga System of He again, winning clearer vision on yet again, reorganized Society in America education.92 The school would also have the other side after something of diffi- port and the resources to conduct a world culty and something of struggle (for under the title of Leader for the rechris- tour, which she called a crusade. She and an esoteric department, which was equiva- the man was strong, and was not tened Universal Brotherhood and her group traveled to promote her vision, lent to the E.S.T., for members who had easy to move or change even when Theosophical Society. secure branches in her organization, and prepared themselves for the “higher teach- the physical body had been cast Tingley’s work would continue to pro- continue to raise funds for the SRLMA. ings”.93 away), he after a while worked his way through the mistake that had mote Judge’s vision to build a center for During their journey, 80 inscribed corner- The central cornerstone for the new school of the mysteries was laid on been made, and has again thrown his Western occultism and she made plans to stones were collected from various branch- life force, his enormous energy into move her Society’s headquarters to south- es and sections supporting Tingley’s cause February 23, 1897. The other 80 corner the Movement of which the outer par- ern California at Point Loma near San and sent to California so they could even- stones collected for placement inside the tial manifestation here is the Diego.85 On the West Coast she would tually be incorporated into the entrance hall school’s entrance hall would never find Theosophical Society [centered at Adyar], and into that Theosophical build a community with the hope of estab- of the specific building that would be the their place in this hallowed space, since the structure was never built beside the Society also. lishing what she called the School for the temple for the SRLMA.90 complex of administrative, educational, Revival of the Lost Mysteries of Antiquity, A charter for the SRLMA was drafted and residential buildings that were con- would have shuddered. or SRLMA, to become the fulfillment of and Tingley described the work to be con- structed at Point Loma. Today, these Judge’s and the Masters’ dreams.86 Many ducted at the temple that would be an insti- stones lay neatly stacked in two rows form- years later, she said that this “great School tution: ing an L-shaped walkway, possibly waiting 1 I am very thankful to the following libraries and for Humanity” had also been a part of her for their intended use as they rest on the archives that made my research such a pleasurable 87 to revive a knowledge of the sacred own dreams since early childhood. grounds of the Society’s current headquar- experience: Alexandria West Library and Archives, Mysteries of Antiquity, by promoting Point Loma Archives and the Pasadena Tingley said she discussed her youthful ters in Altadena, California. vision with Judge. She claimed Judge had the physical, mental, moral and spiri- Theosophical Library. tual education and welfare of the Besant, meanwhile, began to spend once asked Blavatsky about the “great people of all countries, irrespective of more of her time in India and she became 2 Annie Besant and William Q. Judge, Eastern School of Occultism in the West … [and creed, sex, caste or color… [and] The the Adyar Society’s next president after the School of Theosophy (London, May 27, 1891), 1; Judge reportedly went on to say that] “she School of Antiquity shall be an death of Col. Olcott in 1907. She support- Echoes of the Orient: The Writings of William Quan [H.P.B.] would laughingly wink and say, Institution where the true “Raja- ed several Indian movements to further her Judge, vol. 3, ed. Dara Eklund (San Diego, CA: Point Loma Publications, Inc., 1987), 354. ‘Wait until you find her;’ and what you Yoga,” the laws of universal nature aspirations for India’s future, domestically, and equity governing the physical, [Tingley] now say corresponds [to Tingley’s and of course spiritually, which has been 3 88 mental, moral and spiritual education Eastern School of Theosophy (May 27, 1891): 6 – comments about her childhood dream].” described in many other studies. However, 7. An announcement for the development of will be taught on the broadest lines. her relationship with Judge did not end with Through this teaching the material the SRLMA was made during the his death and she found consolation from 4 and intellectual life of the age will be Annie Besant, “The Time is Short,” Lucifer, vol. 9, no. 53 (January 15, 1892): 356. Theosophical Society in America’s second spiritualized and raised to its true dig- their conflict that she later called “the last annual convention a month after Judge nity.91 great struggle” when she found out para- died, and the enthusiasm generated an ini- normally that Judge had made his repen- 5 The story of Besant and Judge’s conflict over the 89 tance. In 1909, she reported: reception of Mahatmic letters and other related tial $11,000.00 for the building funds. By 1900, one aspect of the school was issues only briefly mentioned in this article will be

23 William Q. Judge’s and Annie Besant’s 24 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists discussed in detail in a forthcoming study. “William Quan Judge His Life and Work,” in Echoes the Society. Fear naught I will see you 9 Annie Besant, “The Theosophical Society and the of the Orient, vol. 1: xxxiv–xxxvii. See also Charles helped. Henceforth you are to be the 6 William Q. Judge, E.S.T. Circular Letter, “By Present Troubles.,” Lucifer, vol. 15, no. 90 (February J. Ryan, “The Borrowed Body,” Theosophical Forum, third in the duad – Work all three heart & Master’s Direction,” (144 Madison Ave., New York 15, 1895): 458, and Edmund Garrett, Isis Very Much vol. 22, no. 1 (January 1944): 34 – 35. soul for better & for worse. City: np, November 3, 1894), 8 – 9. Unveiled. Being the Story of the Great Mahatma Hoax. (London: Westminster Gazette, nd [1894]) 17 Josephine Ransom, comp., A Short History of 21 Echoes of the Orient, 2: 75. The Theosophist 7 Judge was referring to Article XIII, section 2 of the was soon published with all the articles from the The Theosophical Society (Adyar, Madras, India: reported on a series of lectures while Judge was Society’s constitution that read: newspaper, including letters of response by The Theosophical Publishing House, 1938), 306 traveling from Bombay to Adyar. The magazine Theosophists and a final rejoinder by Mr. Garrett. A (footnote). reported his first lecture: 2. No Fellow, Officer, or Council of the disgruntled member of the Society, Walter Richard Theosophical Society, or of any Section Old, who helped collect some of the documents for 18 William Q. Judge to Damodar K. Mavalankar, 1 Mr. Judge began by saying that, born of or Branch thereof, shall promulgate or Col. Olcott, had given a copy of them to Mr. Garrett. March 1880, Damodar and the Pioneers of the Christian parents, he very early saw that maintain any doctrine [e.g. existence of Theosophical Movement, comp. and annot. Sven Christianity was inadequate to his moral the Mahatmas] as being that advanced 10 By Master’s Direction, 1. Eek (Adyar, Madras, India: The Theosophical aspirations and was unable to solve the or advocated by the Society (The Publishing House, 1965), 44. For other comments many doubts and difficulties which per- petually rose before his mind (Echoes of Theosophical Society. European 11 By Master’s Direction, 5. about his conviction of Indian past lives, see C. Section. General and Sectional Jinarajadasa, ed., “Letters of W.Q. Judge,” The the Orient, 2: 74). Constitution and Rules. [London: Theosophist, vol. 52, no. 5 (February 1931): 322 – 12 By Master’s Direction, 5. General Secretary’s Office, 1894], 21). 323, and no. 6 (March 1931): 459. For summaries of Judge’s Indian lectures, see Echoes of the Orient, 2: 74 – 85. 13 By Master’s Direction, 4. Section 3 of Article XIII allowed any member 19 William Q. Judge to Damodar [Mavalankar], 11 22 accused of “gross misconduct” to defend themselves June 1883, in Damodar, 76. Besant’s accusations William Q. Judge to H.P.B., 29 November 1890, 14 By Master’s Direction, 4. before “a special meeting of such Branch or Section against Judge did not claim early Mahatma mes- Practical Occultism: From the Private Letters of (p.21).” Besant wanted to charge Judge of misusing sages such as this one were supposed to be fraud- William Q. Judge, ed. Arthur L. Conger (Pasadena, 15 his position as vice president under the pretext that By Master’s Direction, 8 – 9. Judge also wrote: ulent. CA: Theosophical University Press, 1951), 247. Judge used this authority to send out some of his Judge commented on the work in India saying: Mahatma letters. Judge maintained that he only the difficulty arose when in January or 20 The Mahatma letter Judge received was partially produced and distributed the Mahatma letters as a February Annie Besant finally lent herself I have seen a vision of Adyar and transcribed in Kirby Van Mater, “William Q. Judge: A private member, and according to the constitution unconsciously to the plot which I detail I KNOW that it is a great thing – I Biographical Sketch,” Sunrise: Theosophic only Judge’s local branch could try him. This never herein; but prior to that (from August, mean Indian Headquarters no Perspectives, vol. 45, no. 5 (April/May 1996): 102 occurred. 1893), those managing that plot had matter where it be – and no one and a picture of the note appears on page 107. It begun to work upon her (By Master’s can wipe that sight out of my says: 8 The Neutrality of the Theosophical Society. An Direction, 5).” memory. It may not be just now but it is potential and some day it Enquiry into Certain Charges Against the Vice- As I expect to see you ere long in 16 will be evident and active. President, Held in London, July, 1894. (London: The “An Occult Novel,” Book III, Letters That Have Adyar, let me impress you well with the General Council of the Theosophical Society, July, Helped Me ( and New York: The fact that much of the Society’s future wel- 23 1894), 16, “The Neutrality of the Theosophical Theosophy Company, 1946). Judge had asked his fare and whitewashing depends on your William Q. Judge to Col. Henry S. Olcott, 18 Society. Mirror of the Movement.,” The Path, vol. 9, Theosophical friend, Julia Campbell Ver-Planck to tact discretion & zeal. As you sow so will August 1890, in Practical Occultism, 203. no. 5 (August 1894): 167, “The Neutrality of the write the story of his sickly youth, since she was a you reap. It is the infatuated conduct of T.S.,” Lucifer, vol. 14, no. 84 (August 15, 1894): 463, playwright. She was also Judge’s co-editor of his some of the “Board” - & its consequences 24 William Q. Judge to Col. Henry S. Olcott, 18 “Supplement to the Theosophist. Executive Notice.,” magazine The Path using the pen name “Julius.” that developed themselves in well fore- November 1890, in Practical Occultism, 238. The Theosophist, vol. 15, no. 12 (September 1894): The story of Judge’s youth is also summarized in seen reverses…. li. Sven Eek and Boris de Zirkoff, comps. & eds., Go then & save the Cause by saving

25 William Q. Judge’s and Annie Besant’s 26 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists 25 William Q. Judge to H.P.B., 29 November 1890, 32 H.S. Olcott, “Annie Besant’s Indian Tour,” The wondering, why all the “Initiates” or in Practical Occultism, 244 – 45. The second object Theosophist, vol. 15, no. 7 (April 1894): 447. “adepts” seem to have died out in India. 39 By Master’s Direction, 9 – 10, 12. will be explained further on. They have not “died” out, nor is their absence due to “”…. The 40 33 W.R.O. [Walter Richard Old], “Supplement to The William Q. Judge, “Subsidiary Papers No. A.,” “adepts” have simply and gradually if not 26 B.K. [Bertram Keightley], “Annie Besant’s Visit to Theosophist. India’s Mission to the World,” The Echoes of the Orient, 3: 461. Blavatsky described altogether forsaken India, at least retired India,” The Theosophist, vol. 13, no. 1 (October Theosophist, vol. 15, no. 5 (February 1894): xvi – the Nirmanakaya in her book The Voice of the from its public populated portions, keep- 1891): 2. xvii. Silence that Judge would have known: ing their knowledge and often their very existence as secret as they can. Many of [It] is the ethereal form which one would 27 “General Report of the Fifteenth Convention and 34 H.S. Olcott, “Annie Besant’s Indian Tour,” The them are gone beyond the Himalayas. assume when leaving his physical he Anniversary of the Theosophical Society, at the Theosophist, vol. 15, no. 7 (April 1894): 446. Some yet remain – especially in Southern would appear in his astral body – having th Head-Quarters, Adyar, Madras, December the 27 , India (“Footnote To “A Flash of Light Upon in addition all the knowledge of an Adept. th th 35 28 , 29 , 1890. With Official documents,” The “General Report of the Eighteenth Anniversary of Occult Freemasonry”, H.P. Blavatsky, H.P The Bodhisattva develops it in himself as Theosophist, vol. 12, no. 4 (January 1891): 51. the Theosophical Society, At the Head-Quarters, Blavatsky Collected Writings: 1881 – he proceeds on the Path. Having Adyar, Madras, December 27th, 28th, 29th, and 30th, 1882, compiled by Boris de Zirkoff. vol. 3 reached the goal [of enlightenment] and 28 “General Report of the Sixteenth Convention and 1893,” The Theosophist, vol. 15, no. 4 (January [Wheaton, IL: The Theosophical refused its fruition [Nirvana], he remains Anniversary of the Theosophical Society, at the 1894): 2. Publishing House, 1968], 487). [Note: on Earth, as an Adept; and when he dies, Head-Quarters, Adyar, Madras, December the 27th, The H.P. Blavatsky Collected Writings will … he remains in that glorious body he be known as BCW.] 28th, and 29th, 1891. The Indian Section,” The 36 Judge wrote to an unnamed correspondent most has woven for himself, invisible to uniniti- Theosophist, vol.13, no. 4 (January 1892): 21 – 22. likely during this period, since the transcription of his ated mankind, to watch over and protect This is reiterated to varying degrees in letter is undated: it (H.P. Blavatsky, The Voice of the BCW: 1887 29 “Misconceptions,” , vol. 8 (Wheaton, IL: Silence [Pasadena, California: Sydney V. Edge, “The Hour of India’s Need.,” The The Theosophical Publishing House, 1960), 80; It is not the desire of the Brotherhood that Theosophical University Press, 1976], Theosophist, vol. 13, no. 12 (September 1892): 743 “Neo-Buddhism,” BCW: 1889 – 1890, vol. 12 [T.S. members]… should become pil- 95). – 49; K.P. Mukherji, “Correspondence. The Hour of (Wheaton, IL: The Theosophical Publishing House, grims to India. To arouse that thought India’s Need,” The Theosophist, vol. 14, no. 3 1980), 345 (footnote); and “Tsong-Kha-Pa – Lohans was not the work nor the wish of H.P.B. For a digest of Blavatsky’s description of (December 1892): 191 – 192; and B.K. [Bertram in China,” BCW: Miscellaneous, vol. 14 (Wheaton, Nor is it the desire of the Lodge to have Nirmanakayas, see, H.J. Spierenburg, The Keightley], “Correspondence,” The Theosophist, vol. IL: The Theosophical Publishing House, 1985), 430. members think that Eastern methods are Buddhism of H.P. Blavatsky (San Diego, CA: Point 14, no. 3 (December 1892): 192. She also believed that other initiates in India, usual- to be followed, Eastern habits adopted, or Loma Publications, 1991), 175 – 88. ly identified as Buddhist, were forced to leave this the present East made the model or the 30 Bertram Keightley, “Theosophical Society. Indian country under pressure from Brahmins. See, goal. The West has its own work and its 41 In a letter to Judge, Blavatsky commented on his Section. Supplement to The Theosophist,” The “Essentials of Religion,” BCW: 1883, vol. 5 duty, its own life and development inner nature: Theosophist, vol. 13, no. 1 (October 1891): ii; H.S. (Wheaton, IL: The Theosophical Publishing House, (Letters That Have Helped Me [1946], Olcott, “The Health of Col. Olcott and Mrs. Besant’s 1950), 95 – 100; “Tibetan Teachings,” BCW: 1883 – 75). The trouble with you is that you do not Visit to India,” The Theosophist, vol. 12, no. 12 1884 – 1885, vol. 6 (Los Angeles: Blavatsky Writings know the great change that came to pass (September 1891): civ; and “Mrs. Annie Besant in Publication Fund, 1954), 94 – 112; “Traces of the 37 in you a few years ago. Others have India. Supplement to The Theosophist,” The Scattered throughout Blavatsky’s articles are Mysteries,” BCW, vol. 14, 285; and “Tsong-Kha-Pa – occasionally their astral changed and Theosophist, vol. 12, no. 12 (September 1891): cix. comments stating her belief that some initiates were Lohans in China,” BCW, vol. 14, 429. in India, but they kept their teachings and their exis- replaced by those of Adepts (as of tence hidden from the majority of the Indian people. Elementaries) and they influence the 31 “Annie Besant’s Visit to India. Supplement to The 38 By Master’s Direction, 10, where Judge wrote, For example: outer, and the higher man. With you, it is Theosophist,” The Theosophist, vol. 14, no. 3 “the Egos of the West include many who helped to the NIRMANAKAYA not the ‘astral’ that (December 1892): xxi – xxii. make the religion, the philosophy, and the civilization European and even Hindu students of blended with your astral. Hence the dual of the ancient East.” Occultism are often deploring and even nature and fighting (H.P. B[lavatsky] to

27 William Q. Judge’s and Annie Besant’s 28 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists W.Q.J[udge], 3 October 1886, in H.P. study. Suffice it to say, the history of the last centu- Arya (Skt.). Lit., “the holy”; originally the Blavatsky, “[The Original Programme of ry imbued this term with connotations that distorted 54 Annie Besant, “The Theosophical Society and the title of Rishis …. But now the name has the Theosophical Society] Compiler’s the meaning Blavatsky denoted in her own writings. Present Troubles”: 465. become the epithet of a race, and our Notes,” BCW: 1886 – 1887, vol. 7 [Adyar, It is this author’s contention that the word was Orientalists, depriving the Hindu Madras: The Theosophical Publishing intended to represent time periods for groups of peo- Brahmans of their birth-right, have made 55 Annie Besant, Eastern School of Theosophy., House, 1958], 138). ple regardless of their ethnic background. Aryans of all Europeans (H.P. Blavatsky, December 19, 1894: [3]. [Los Angeles, 42 Letters That Have Helped Me, 74. See 48 The Secret Doctrine, II, 444 – 45; H.P. Blavatsky, California: The Theosophy Company, 56 G.F.K. [Grace F. Knoche], “Our Directives,” The Blavatsky’s explanation in H.P. Blavatsky, The Key “[Third Letter of H.P. Blavatsky to the American 1973], 32). Theosophical Forum, vol. 25, no. 10 (October 1947): to Theosophy (Los Angeles, CA: The Theosophy Convention],” BCW: 1889 – 1890, vol. 12, 154 – 55; 586, quoting from the “Report of Proceedings…” for Company, 1973), 306. H.P. Blavatsky, “Letter to the Fifth Annual 58 Annie Besant, Eastern School of Theosophy, the Society’s sixth anniversary meeting in Bombay, Convention of the American Section of the December 19, 1894: [3]. India. In the June 1881 issue of The Theosophist, 43 Theosophical Society,” BCW: 1890 – 1891, vol. 13, By Master’s Direction, 10-11. the Society published its “Rules of The Theosophical 173. 59 Society or Universal Brotherhood” and it listed four Testimony accounting for Chakravarti’s paranor- 44 William Q. Judge, “Subsidiary Papers No. A.,” primary objects therein. The second object stated: mal abilities being detrimental to Mrs. Besant stem 49 Echoes of the Orient, 3: 463. Letters That Have Helped Me, 109. “To study Aryan literature, religion and science from a letter wrote, which (“Supplement to The Theosophist,” The Judge’s supporters adhere to as the prime argument 50 supporting Chakravarti’s duplicity. See, Archibald 45 Letters That Have Helped Me, 74. By Master’s Direction, 12. Theosophist, vol. 2, no. 9 (June 1881): [2]).” See also, C. Jinarajadasa, The Golden Book of the Keightley to Editor Path, nd, in “Correspondence,” 51 Theosophical Society (Adyar, Madras, India: The The Path, vol. 10, no. 3 (June 1895): 99 – 100. 46 By Master’s Direction, 11. Annie Besant, Eastern School of Theosophy, December 19, 1894, and Annie Besant, “The Theosophical Publishing House, 1925), 248 – 50. Jinarajadasa wrote that the Society did not state 60 Annie Besant, “The Theosophical Society and the 47 H.P. Blavatsky, Anthropogenesis, vol. 2 of The Theosophical Society and the Present Troubles,” what he called “an approximation to the three Present Troubles,” Lucifer, vol. 15, no. 90 (February Secret Doctrine (Adyar, Madras, India: The Lucifer, vol. 15, no. 90 (February 15, 1895): 441 – objects now known to us” until 1885, but they were 15, 1895): 443. Theosophical Publishing House, 1979), 444 – 45; 68. stated, clearly even as an approximation, in The H.P. Blavatsky, “[Third Letter of H.P. Blavatsky to the Theosophist in February 1882. See “Supplement to 61 American Convention],” BCW: 1889 – 1890, vol. 12, 52 Annie Besant, Eastern School of Theosophy, Annie Besant, The Case Against William Q. The Theosophist,” The Theosophist, vol. 3, no. 5 154 – 55; H.P. Blavatsky, “Letter to the Fifth Annual December 19, 1894: [2]. Judge (London: Annie Besant, 1895), 88, and “On (February 1882): 1. Before 1885, many branches Convention of the American Section of the the Watch-Tower,” Lucifer, vol. 16, no. 93 (May 15, were named the “Theosophical Society of… [a par- Theosophical Society,” BCW: 1890 – 1891, vol. 13 53 1895): 183. Annie Besant, “The Theosophical Society and the ticular location],” and the Society’s objectives might (Wheaton, IL: The Theosophical Publishing House, Present Troubles,” Lucifer, vol. 15, no. 90 (February be expressed in that branches’ own language, 1982), 173; and H.P. Blavatsky to the American 62 William Q. Judge, “The Theosophical Society as 15, 1895): 464. On page 463 she also states: “inas- including other aims written into their local by-laws. Conventions (Pasadena, CA: Theosophical Related to Brahmanism and Buddhism,” The Path, much as I am thus challenged … by Mr. Judge with The term “Aryan” remained in the second object for University Press, 1979), 28 and 35. The use of the vol. 8, no. 2 (May 1893): 53. the practice of black magic and with working under fifteen years, until it was reworded in 1896: “ To term “race” has become the most controversial tech- black magicians,” and on page 464 she says: “the encourage the study of comparative religion, philos- nical term in Theosophical literature. It was first 63 Brahmans and their agents engineered the charges ophy and science.” Annie Besant, Reincarnation (London: Theo- coined by A.P. Sinnett based on his Victorian cultur- against Mr. Judge, and I practiced black magic on sophical Publishing Society, 1892), 12, where al background while he was trying to make sense out Mr. Judge and two others.” Finally, on page 466: Besant eulogized Judge’s version of the Bhagavad- 57 Use of the word Aryan in nineteenth century of the responses he received from the Mahatmas “the circular sent out by him contains … unproven Gita in her footnote comments: “From the beautiful Theosophy denoted the ancient inhabitants of about their occult philosophy in the 1880s. The orig- accusations of the most shocking character – name- translation edited by W.Q. Judge, ch. Ii, 12,13.” Northern India. Blavatsky’s Theosophical Glossary inal intention behind this term and its later use by ly, of Black Magic – against a T.S. member, not a Theosophists and other groups – occult and political referred to these people when defining the related member of the School, and against myself, its chief 64 “Mirror of the Movement. Notices. The American – throughout the twentieth century deserves its own word “Arya”: officer in this division.” Asiatic and Sanskrit Revival Society,” The Path, vol.

29 William Q. Judge’s and Annie Besant’s 30 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists 9, no. 9 (December 1894): 296. The members of the 71 This is not the same organization that goes by 77 H.P. Blavatsky, “Why I Do Not Return To India,” visit Europe in 1884, the Coulombs began their Board of Trustees were Clement A. Griscom Jr., E. this name currently in Wheaton, Illinois. BCW: 1889 – 1890, vol. 12, 158. Concerning the scheme to claim Blavatsky was forging Mahatmic Aug. Neresheimer, Donald Nicholson, A.H. Spencer, Indian’s disbelief in the Mahatmas, Blavatsky wrote: letters. Blavatsky then wrote in this context: Alexander Fullerton, Elliott B. Page, and W. Q. 72 H.P. Blavatsky, “Why I Do Not Return To India,” Judge as president. What with the Patterson-Coulomb- BCW: 1889 – 1890, vol. 12, 156. Mr. de Zirkoff In India… ever since my departure, the Hodgson conspiracy, and the faintheart- regarded this document as one of the most impor- true spirit of devotion to the Masters and 65 edness of the chief Theosophists, that the William Q. Judge, “Subsidiary Papers, No. B, tant source documents historians should consult to the courage to avow it has steadily dwin- Society did not then and there collapse January 1895,” in Echoes of the Orient, 3: 471. understand the future “vicissitudes” within the move- dled away…. [and] in the fancy of some should be a sufficient proof of how it was ment. He felt this letter “is like a karmic vision that Hindus, the most wild and ridiculous fan- protected. Shaken in their belief, the 66 Judge used the word race in reference to both interprets the past and throws a flood of light cies soon grew up concerning some too fainthearted began to ask: “Why, if the rd upon the future [156].” He also summarizes how the enthusiastic friends belittled Them with Brahmin members in his November 3 circular. Masters are genuine Mahatmas, have See, By Master’s Direction, 5. letter was sent to Adyar. their strange fancy pictures;… [they] also maintained that as this is the Kali Yuga, it They allowed such things to take place, was impossible that there could be any or why have they not used Their powers 67 73 H.P. Blavatsky, “Why I Do Not Return To India,” As Col. Olcott explained while summarizing her Mahatmas at all in our age (H.P. to destroy this plot or that conspiracy, or BCW: 1889 – 1890, vol.12, 159. tour: Blavatsky, “Why I Do Not Return To even this or that man and woman?” Yet it India,” BCW: 1889 – 1890, vol. 12, 158 – had been explained numberless times 74 Her Idea was, however, that in all matters H.P. Blavatsky, “Our Three Objects,” in BCW: 59). that no Adept of the Right Path will inter- of reform the lead should be taken by the 1889, vol. 11 (Wheaton. IL: The Theosophical fere with the just workings of Karma (H.P. Brahmans, and naturally would be if the Publishing House, 1973), 392 – 98. See also, Prof. Blavatsky’s idiom, “the Cause,” as the impetus for Blavatsky, “Why I Do Not Return To caste could by any means be purified and Chakravarti, “The Mission of the Theosophical the Society’s work is mentioned in several places in India,” BCW: 1889 – 1890, vol. 12, 160 – brought back to its former status as the Society,” The Theosophical Congress Held by the this letter [see pages 158 and 165]. The term is 161). true spiritual and moral exemplars as well Theosophical Society at the Parliament of Religions, never explicitly defined, however it is linked in anoth- as teachers of the nation (H.S. Olcott, World’s Fair of 1893, at Chicago, Ill., September 15, er article with the Society’s ‘original programme’ and For an explanation offered by Blavatsky’s Masters “Annie Besant’s Indian Tour,” The 16, 17, Report of Proceedings and Documents the ‘original lines’ on which the Society was built [see see, Mahatma Letters to A.P. Sinnett, 309 – 310, 315 Theosophist, vol. 15, no. 7 [April 1894]: (New York: American Section Headquarters T.S., H.P. Blavatsky, “A Puzzle from Adyar,” BCW: 1889, – 316. 448).” 1893), 92 – 96, and “A Buddhist on the T.S. Notes vol. 11, 381]. The Society’s Three Objects are the By The Way,” The Irish Theosophist, vol. 2, no. 4 simplest representation of this programme and the 79 Rai B.K Laheri, “The Opinion of a Hindu about 68 William Q. Judge, “Subsidiary Papers, No. B, (January 15, 1893): 42 – 43. first object stating the formation of a “nucleus of a H.P.B.,” in H.P.B. In Memory of Helena Petrovna January 1895,” in Echoes of the Orient, 3: 471 – 472, universal brotherhood” is considered the most Blavatsky by Some of Her Pupils (London: where Judge wrote: “Hence the West – for the sake 75 Henry Steel Olcott, Old Diary Leaves: Third important. One description of brotherhood was Theosophical Publishing Society, 1891), 46. of all – must be worked with so that, coming out of Series, 1883 – 1887, 1st edition (Adyar, Madras: The given by a Mahatma in a letter saying it is “an asso- its materialism, it should see the value of the Aryan Theosophical Publishing Society, 1904), 225, and ciation of ‘affinities’ of strong magnetic yet dissimilar 80 Rai B.K Laheri, “The Opinion of a Hindu about philosophy, assimilate it, put it – socially and politi- H.P. Blavatsky, “Why I Do Not Return To India,” forces and polarities centred around one dominant H.P.B.,” 46 – 47. cally – into practice and then, in its turn, reform BCW: 1889 – 1890, vol. 12, 162. idea, [that] is necessary for successful achievements India.” in occult sciences (A.T. Barker, trans. & comp, The 81 nd H.P. Blavatsky, “Why I Do Not Return To India,” 76 Blavatsky, H.P., “Why I Do Not Return To India,” Mahatma Letters to A.P. Sinnett, 2 ed. [Pasadena, 69 BCW: 1889 – 1890, vol. 12, 164. William Q. Judge, “Subsidiary Papers, No. B, Theosophia A Living Philosophy for Humanity, vol. CA: Theosophical University Press, 1975], 20).” January 1895,” in Echoes of the Orient, 3: 471. 27, no. 2 (124) (Fall, 1970): 5 – 12. I am thankful to 82 H.P. Blavatsky, “Why I Do Not Return To India,” 78 Blavatsky wrote, “so long as I remained at Adyar, Jerry Hejka-Ekins of Alexandria West Library and 165. 70 Annie Besant, Eastern School of Theosophy, Archives for bringing this issue of Theosophia to my things went on smoothly enough, because one or the other of the Masters was almost constantly pres- December 19, 1894: [3]. attention. 83 ent among us.” After she and Olcott left Adyar to In her letter to the Indian members, Blavatsky

31 William Q. Judge’s and Annie Besant’s 32 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists noted: (October 15, 1905): 27 – 28. Lost Mysteries of Antiquity,” The Search-Light, vol. 1, no. 3 (October 1899): 11. Know, moreover, that any further proof 89 “Second Annual Convention T.S.A.,” The and teaching I can give only to the Theosophical Forum, New Series, No. 12 (April 94 Annie Besant, “Address on White Lotus Day Esoteric Section, and this for the follow- 1896): 186 & 190. 1909,” The Changing World and Lectures to ing reason: its members are the only Theosophical Students (Chicago, Ill.: The ones whom I have the right to expel for 90 Alan E. Donant, “The S.R.L.M.A.,” Sunrise Theosophical Press, nd [1910]), 285. open disloyalty to their pledge (not to me, Theosophic Perspectives, vol. 47, no. 4 (April/May H.P.B., but to their Higher Self and the 1998): 142. * * * * * Mahatmic aspect of the Masters), a privi- lege I cannot exercise with the F.T.S. at 91 large, yet one which is the only means of J.H. Fussell, “The School of Antiquity: It’s cutting off a diseased limb from the Meaning, Purpose, and Scope,” Sunrise Theosophic healthy body of the tree, and thus save it Perspectives, vol. 47, no. 4 (April/May 1998): 137. from infection (H.P. Blavatsky, “Why I Do Not Return To India,” 166). 92 In an interview with Lilian Whiting, Mrs. Tingley described her system of education: 84 Henry Newlin Stokes, ed., “The Judge ‘Occult Diary’ Vindication of Tingley, Hargrove, Fussell,” The I realized that all our systems of helpful- O.E. Library Critic, vol. 22, no. 2 (September 1932): ness were totally backhanded, so the [5]. speak. We dealt then, and most people deal now, with effects rather than causes. After the damage is done we attempt to 85 For a history of the Point Loma Theosophical repair. I saw a picture of reaching down community see, Emmett A. Greenwalt, California to fundamental causes, starting the child Utopia: Point Loma: 1897 – 1942. Second edition right and fitting him to meet the exigen- (San Diego, CA: Point Loma Publications, Inc., cies of life with some possibility of confi- 1978). dence and keeping the upper hand, retaining originality, purity and ideals, and 86 “A Message,” The Searchlight, vol. 2, no. 3 following a clean life. [When asked what (October 15, 1905): 26 – 28, where Katherine Raja-Yoga meant to her, Tingley said:] Tingley reminisces how Point Loma was selected Royal Union … it stands for the perfect and bought with the help of another of her young col- balance of all the faculties – physical, leagues, . This is retold with mental, and spiritual. It is the only true excerpts from The Searchlight in W.T.S. Thackara, training, … it is simple, sincere, – the “Rebirth of the Mysteries,” Sunrise Theosophic basis of real character-building. It means Perspectives, vol. 47, no. 4 (April/May 1998): 195 – an adequate equipment for the great art 99. of human life (Lilian Whiting, Katherine Tingley and her Raja-Yoga System of 87 “A Message,” The Searchlight, vol. 2, no. 3 Education [Point Loma, CA.: Aryan (October 15, 1905): 27. Theosophical Press, 1919], 7).

88 “A Message,” The Searchlight vol. 2, no. 3 93 F.M. Pierce, “The School for the Revival of the

33 William Q. Judge’s and Annie Besant’s 34 William Q. Judge’s and Annie Besant’s Views of Brahmin Theosophists Views of Brahmin Theosophists Communication From The Archives A Case of Mistaken Identity Michael Gomes

tispiece of a book published posthumously olume XI of the H.P.B. Collected Besant’s 1895 pamphlet The Case Against with a foreward by Sharp’s wife.2 Born in nly portions of this letter have been Writings contains a picture cap- W.Q. Judge, where it was used as an 1855 of Scottish parents, William Sharp available to researchers. The parts tioned “Dr. Archibald Keightley in example of his untruthfulness in claiming used the pseudonym of “Fiona Macleod” giving Col. Olcott’s feelings about uninterrupted teaching from the Masters Vhis early years.”1 It is stated that the figure for those writings that expressed his spiri- the Eastern (or Esoteric) School of O since 1875. In print it runs seven pages. is “from an old print in the possession of tual, intuitive, and “feminine” side. From Theosophy were printed in C. Here Judge stated for Olcott his relations 1894 to his death in 1905, the identity of Jinarajadasa’s article “H.S. Olcott and the with the Masters, correcting what he Fiona Macleod was one of the mysteries of Esoteric School” in the August 1932 issue believed to be Olcott’s mistaken impres- contemporary English literature. The iden- of The Theosophist. But the body of the let- sions about him. “In 1875 and up to 1879 tity of “Fiona” was guarded by a small cir- ter does not deal with that subject; it replies the Masters spoke with me and gave me cle of friends who were in on the secret. to a long letter from William Q. Judge, the teaching both that way and in writing and How this picture got identified with forty-two year-old Vice-President of the also told me how I was to regard you and Archibald Keightley, loyal friend and sup- Theosophical Society, who was also the act to you. They explained to me many porter of H.P. Blavatsky and W.Q. Judge, General Secretary of the American Section things and showed what would happen.” will probably remain a mystery. of the Society and co-head with Annie Judge also gave the Masters’ explana- Besant of the Eastern School of tion of the use of a seal, known as the Doss McDavid Theosophy. Panjab seal, the Lahore brass, and so on. There had been growing friction Its history, briefly, dates from Olcott’s tour between Olcott and Judge for some time of North India in 1883. While in the bazaar and this correspondence gave them the in Delhi he had a seal made with the cryp- opportunity to air some of the grievances togram of his teacher’s initials as a present 1 H.P. Blavatsky Collected Writings: 1889, vol. XI. that were kept from the public. The year for him. Giving it to Blavatsky to transmit, Compiled by Boris de Zirkoff (Wheaton, IL: The before this letter was written Olcott had she pointed out a flaw in its engraving. It Theosophical Publishing House, 1973), 125. been forced to retire his presidency of the lay among her effects for many years and Society. The membership requested he 2 after her death it began appearing on let- John M. Watkins, London.” The man Fiona Macleod (William Sharp): Pharais and The reconsider and he remained on, but felt ters from Judge that also bore added shown in the picture is not Dr. Keightley but Mountain Lovers (New York, NY: Duffield and that Judge had maneuvered to replace him Company, 1914). instructions from the Masters verified by William Sharp, a well-known critic, biogra- as head of the organization. the appearance of the seal. According to pher, and writer of essays and novels. The We are fortunate that the August 30 let- * * * * * Judge, the Masters acknowledged using identical picture, bearing the signature of ter from Judge that Olcott replies to has the seal Olcott had commissioned to be “Fiona Macleod,” appears as the fron- been preserved in print. It is in Annie made, their justification being that “we

35 A Case of Mistaken Identity 36 From The Archives : Letter from Henry Steel Olcott to William Q. Judge, September 28, 1893 have the right to adopt the seal if we like be put before the English Section Exposition. During their presentations at and to use it…surely our use of it may Convention for July 1895. But at the the Congress leading Theosophists from sanctify it.” Convention of the American Section in England, India and America gave a glow- At the basis of Judge’s complaint was April 1895 the majority of delegates ing picture of the benefits of Theosophy as what he felt to be Olcott’s “constant failure declared their autonomy, renaming them- a panacea for the world’s problems. Yet to show any appreciation” of his status and selves The Theosophical Society in when tested the Theosophists were not that Olcott did not want him as his succes- America and making Judge President for capable of working out their own quarrels sor as president of the Theosophical life. Olcott responded by canceling the or offering a new model of conflict resolu- Society. “You have your eye on Annie charter of the section and the lodges and tion. The record after this point would be Besant as the one you would like to see members who supported such action. A one of squabbles and scandals. there,” he wrote on August 30. In 1892 year later Judge died at the age of 44. Olcott’s letter of 28 September 1893 is Olcott had written to Besant that he con- With Judge’s death one would believe transcribed from a copy in his handwriting sidered the use of the seal to bolster up that the case was closed, but it has held a in the archives of the Theosophical communications from the Masters to be a fascination for Theosophists ever since, Society, Adyar, India. It is written on very swindle and threatened to “expose the becoming a bone of contention. As F. thin paper which has become fragile with cheat.” Judge warned him to change his Pierce Spinks points out in his study of the age; in some places the ink has started to attitude toward him, otherwise “it will be results of this “regrettable episode,” “bitter- eat through the sheets. The original like pulling down the temple by Samson.” ness of feeling became manifest instead of sent to Judge by Olcott is not among A month after Olcott’s reply to Judge, the brotherhood which is the chief goal of Judge’s papers held by the Theosophical Annie Besant left to lecture in India. While all; generations of Theosophists have suf- Society, Pasadena. It is important therefore at the Adyar headquarters of the Society in fered from the bitterness which resulted; to preserve a record of this document, December, material was put before her [and the] disintegration of the severed por- especially in view of forthcoming studies questioning Judge’s honesty. A Judicial tion of the Society took place” (Spinks, on the Judge Case. Information about the Committee was called to look into the mat- Theosophists Reunite, [1958], 96). Eastern School of Theosophy is given in ter in 1894 but decided not to pursue it as Ironically, at the time of this correspon- Theosophical History, January 1996, from it did not cover official misconduct. The dence, when Theosophists were imputing the history circular of the School written a accusations about Judge’s circulating mes- base motives to each other, the few years after this letter. sages from the Mahatmas became public Theosophical Society’s message of spiritu- when a London paper, the Westminster ality and universal brotherhood was finally * * * Gazette, began serializing the material that getting a serious hearing and was reaching had been gathered for the inquiry, includ- its highpoint of credibility. In the month ing illustrations of the seal. At the between Judge’s and Olcott’s letters the December 1894 Annual Convention at Society had been allowed its own Adyar the Indian Section urged that Judge Congress during the September 1893 should be removed from his position of World’s Parliament of Religions held in Vice-President, and the vote was also to conjunction with the Chicago Columbian

From The Archives : Letter from Henry Steel Olcott 37 38 From The Archives : Letter from Henry Steel Olcott to William Q. Judge, September 28, 1893 to William Q. Judge, September 28, 1893 blessed thing that involves moral turpitude. your story, much as I should like to; but I possible source of great wrong and evil. The Theosophical Society All I knew of you as regards Occultism was can believe in the possibility of your being True, as you say, where the E.S. is strong Adyar, Madras, 28 Sept 1893 what I saw myself, what you told and wrote a bit of a medium and having all sorts of the T.S. is active but that only means that me, and what H.P.B. confirmed. So I have things told you when in some abnormal in those centres the T.S. degenerates into My dear Judge never affirmed that you were or were not condition. That is quite different, you see, a sectarian body — for the followers & Yours of August 30 received. an adept; were or were not in closer or from my saying you are a liar and a trick- sworn devotees of one school of religious Yes, by all means let us have an under- nobler relations with the Masters than ster. thought and one teacher are but a sectari- standing even if we cannot an agreement; myself; or are now so entirely informed I “put up Coues4 as a stumbling- an group, in palpable conflict with the for we two ought to work together more about everything concerning the T.S., block”? Judge, don’t talk like a goose. You eclectic principles of the T.S. So, however than any others in the T.S. So now to your myself, my occult relations, my future and had from 1878 to 1884 to show what you much material help the E.S. may have letter: fate as you now say you are, in the letter of could do & did, next to nothing; I met given the T.S., I regard it as one might a (a) I do not say I know “all that went on” the 30th August under reply. Having no Coues in ’84 and hoped he would do Council of Ten in a Republic of Venice, or a between you and the Masters in 1875 and proofs whatever which support either of something, & between you something was Star Chamber in a British Monarchy, or a up to ’79; but I do say that if you were hav- these [claims ?] I continue to regard you as done but when, in ’87 it came to a fight Tammany Caucus in an Amn [American] ing teachings from them and phenomena, the Judge of New York, immensely between you two, and H.P.B. wrote & Democracy. So long as the E.S. does not outside what happened at the Lamasery,1 improved and developed, and fully appre- cabled you and Coues that C5 was to be work against the Constn of the T.S. I shall then H.P.B. must have been ignorant of it ciated by me for all your practical good made Life Prest, and you Life Secy, and C not oppose it, but when it does then I fight. or have constantly lied to me, and you work. At the same time I am ready to take sent me his ultimatum to do it or he should (3) As to the H.P.B. writing ceasing after must have lied in your letters to me and to you at your own valuation when you can secede with several Branches & work her death, I said what common-sense sug- her — of which I have not one merely but give me the needed proofs: — legal, valid against us, whom did I support? You, & I gested & what I believe. To prove the con- various, & all telling us the same thing, viz. proofs, not things written in anybody’s left you to transmit officially to C. the trary let some one do a precipitation under that you had nothing. I remember perfectly MSS & saying trivial common-place like Resoln of Council that backed you up. As test conditions. You cite mediumistic writ- well that you had some elementary psychic mediumistic dribble; not even the pass- for the early money — Dues &c — what ing, but you should read what authorities power by which you saw a colour when words which, since HPB knew and, as you could we do but take it when we had such say. I have done so, & moreover I began to either of your friends was coming to you, say, deceived me about them, she proba- expenses and no assured income? So, study Spm [Spiritualism] before you were and once a bell was rung on your nose at bly gave you along with other useful points: pass! born. “To save the situation?” Ah, yes; I night which you ask M.2 through me to say no not these, but better proofs, given me (b) Your letter is your property, eh? know what that means & what falsehoods whether it is or is not a reply of Pooh-di’s3 under conditions that will not arouse any Well then what right have you to have my & tricks were used to “save situations”. to your thought. It may be that was all an suspicion. When I get such I shall be ready letters written to Mead6 & others sent you, Man alive, am I not living in H.P.B.’s own arranged deception upon me by collusion to back you as I did H.P.B. as I do now, as Head of the bric-a-brac I.G.7 (Inquisition rooms and do I not know what saving the between the Masters, HPB and yourself to long after I discovered her tricks on me; Governors?) No matter, what I ever wrote I situation means? Leave me in peace, keep me ignorant of your true powers: I and for the same reason, viz. that I wish to stand by, although I might be ashamed or Judge, and do not force me to depart from cannot say, for after the lying and trickery do my whole duty to the Masters I know sorry for some. I wish to hide nothing from the thoroughly friendly tone I am taking that was practiced towards me, and that I and serve with heart and soul. Such proofs you as to my position which is this. (1) The about H.P.B. I am now doing my best to only discovered long afterward — I am not were given me heretofore they can be E.S. & especially the I.G., Svastika & other show her at her best, as a human being, speaking here of you — I can believe any again; and if they are not, cannot believe rings within rings I consider a danger and a while you are doing your best to ruin her for

39 From The Archives : Letter from Henry Steel Olcott 40 From The Archives : Letter from Henry Steel Olcott to William Q. Judge, September 28, 1893 to William Q. Judge, September 28, 1893 posterity by following out a policy of exag- abortive imitation. Some day, I fancy, I ing, thoroughly eclectic Society, as the gerated praise, pretended infallibility, and must print the seal with my story in the Thst Constitution requires and as was promised 6 G.R.S. Mead, General Secretary of the European saving of situations. Go on, man, with your [Theosophist], for I regard the use made of to the Public at the beginning. If I have Section of the Theosophical Society. daily conferences and agreements with the the former as a sheer swindle. worked for the Buddhists, so have I for the 7 Masters, and your reading of my heart and (d) Finally — not to prolong the strain Hindus, the Parsis, the Mohammedans, The Inner Group of the Eastern School of Theosophy, six men and six women chosen by sounding the shallowness of my nature; go — understand again & once for all: I sup- the Jews, & received the blessings of each. Blavatsky for oral instruction, who formed the gov- on, & do the best you can for the T.S. & you port you in all that is good, open, honest Now say, shall it be Peace? erning council of the School. See Henk J. will have my loyal sympathy & support. and altruistic; in all that accords with the Spierenburg’s The Inner Group Teachings of H.P. Words are nothing for either of us, deeds letter and spirit of our Three Objects. I Yours fraternally Blavatsky, San Diego, 1995. count. I have not and do not believe you to believe the E.S. and the I.G. &c to be the H S Olcott 8 be in any such relation with the ∴8 as whip, spur and glass of brandy to the Symbol for the Lodge of the Masters. H.P.B. was (when she was not saving a sit- weary horse, but not a health-giving centre 9 uation), but am ready for the proof, which that will prolong its life or widen its eclectic T. Subba Row (1856 – 1890), an influential South Indian member of the Society who was supposed to the Masters can give me if they choose any policy. I keep neutral as to it but acknowl- be a pupil of Blavatsky’s teacher. See Henk J. day or hour. edge all the good it has done or can do the 1The apartment at 302 West 47th Street in New York Spierenburg’s T. Subba Row: Collected Writings, (c) I do not for one moment believe that T.S. I do not believe that either you or that Olcott had shared with Blavatsky in the 1870s. It San Diego, 2001. any genuine Mahatma ever used the Annie [Besant] will be able to add appre- became the center of activity for Theosophists. bogus seal of Punjab, or ever made such ciably to the teachings received through 10 President of the Theosophical Society. an excuse for using it as you report their H.P.B., however much you may wish it & 2 Morya. * * * * * having made. What is more, there is not an however unselfishly strive for it. My reason educated Asiatic who would not feel like being that neither of you possess a tithe of 3 According to Olcott, the name given by Blavatsky smiting anybody who should attribute such her peculiar psychical qualifications. I have to an “elemental” used by her in the production of phenomena. trickery and falsehood to an adept. You said I preferred Annie to you as my suc- 9 ought to have heard what Subba Row cessor because (1) of her superior educa- 4 Elliott Coues (1842 – 1899), the former head of the said on the subject of these ∴ letters, mes- tion; (2) of her splendid public record; (3) of Board of Control that managed Theosophical affairs sages & interferences! That some astral her literary and forensic ability; (4) of her in America between 1884 and 1886, who had been influence may have spoken to you in the ardent, martyr-like devotion to truth. But I expelled by the American Section in 1889. He went way you say is thinkable — provided that should be sorry to have either of you on to write a scandalous account of his impressions 10 of the Theosophists that was published in July 20, you are a medium. I am told that H.P.B. P.T.S. if that devilish Cabinet Noir of 1890 New York Sun. See my “History of a Humbug: used that seal & that it was upon some- yours is to be kept up and the T.S. con- The Letters of H.P. Blavatsky to Elliott Coues,” The thing that came from or through you before verted into a body of sworn disciples of the Canadian Theosophist, Sept-Oct 1984–Jan-Feb her death, but that does not better the thing school of — well, any particular school. If I 1986, and Witness for the Prosecution: Annie in the least. H.P.B. knew what the thing am as puerile and ignorant a person even Besant’s Testimony on behalf of H.P. Blavatsky in the New York Sun/Coues Law Case, Theosophical was, and if any seal at all was to be used as “the Masters” have told you, at least I History Occasional Papers Vol. 1, 1993. by M. it ought at least to have been one have one redeeming virtue: I fill the posi- which bore the right cryptogram, not my tion of Prest of a non-sectarian, all tolerat- 5 Coues.

41 From The Archives : Letter from Henry Steel Olcott 42 From The Archives : Letter from Henry Steel Olcott to William Q. Judge, September 28, 1893 to William Q. Judge, September 28, 1893 Book Review

The Hell-Fire Clubs: A History of Anti- But if as Ashe notes the Puritans were not Morality. By Geoffrey Ashe. Revised edi- altogether Utopians, their intent was seem- tion. Phoenix Mill, Thrupp, Stroud, ingly the broadening and leveling of British Gloucestershire: Sutton Publishing society to achieve more democratic and Limited, 2000 (first edition published in humanitarian ideals even if those were 1974). Pp. vi + 250. ISBN 0 7509 2402 0. mostly frustrated by the autocratic ideas $17.50 (£10.99). imposed by the Hanoverians. This book then contributes a social perspective on the conditions that made H. he provocative title of this book P. Blavatsky and her philosophy ripe for may serve to titillate interest in a acceptance by the English under-class subject worthy of consideration when she appeared on the scene, for Tto Theosophists even if it fails to meet their clearly dissatisfaction with the social libidinous expectations. In broad outline, it results of the Industrial Revolution opened is concerned mostly with defining the limits the door to spiritual revolt against the of utopian idealism beginning with establishment, there being no other appar- Rabelais and ultimately intended to illus- ent way of effectively entering into or trate how English aristocratic society’s opposing the closed world of corporate members reacted to the glorious revolution society. Now the search is on for a socie- of 1688 and the manipulation of parliamen- ty filled with euphoria without end. tary democracy by Robert Walpole and his cronies thereafter. Robert Boyd Benson Bobrick has recently created a stir with his book on the subject of the writing of the King James Version of the * * * * * Bible (Wide as the Waters) and how the Puritans, who wished to erase such earlier aspects of Christian tradition as the Sign of the Cross, the Crucifix, bells, organs, and incense, managed to survive and prosper after the collapse of the Stuart dynasty.

43 Book Review:The Hell-Fire Clubs: A History of Anti-Morality.