Theos-Talk Archives (November 1997 Message tt00274)

Nov 14th 1997

Dear David Green:

It is perfectly true that Judge sent letters after HPB and Olcott left for
India in December 1878. And, in those early letter written in 1879/80, he
did inquire after the Masters, saying that he noticed their "silence" in
regard to himself; that he felt "abandoned" and alone in New York. [Some
of these letters were turned over to Damodar K. Mavlankar who in the early
days served as General Secretary for the Indian Section T S, and in the
volume concerning him and his corespondence, that with Judge, will be found
to offer what you are asking for. The book DAMODAR is published by the
TPH, Adyar, Wheaton, London. However, this seeming abandonment, as Judge
described it, was only tempOrary.

He visited India in 1874 (when HPB and Ocott had to be in Europe). they
appointed Judge their "agent" to handle the developing conspiracy [Coulombs
and Missionaries] in Adyar, and later HPB reminded him that he had
apparently made firmer "connections" while there with the Masters. This
strong connection resulted in the flowering of the Theosophical work in
America. Over 10 years of Annual Reports one can trace this development --
membership from 350 to 5,000 + . Hundreds of branches in US, Canada,
Australia even.

This may mean absolutely nothing to most people who are not acquainted with
(as it has been called) the process of developing chelaship in Occultism,
and who see things only from the material and physical point of view. As
far as I can trace Judge made no claims personally or privately. Many of
his close associates, however, noticed that certain "connections" were in
operation around him of an "occult" character. They are the ones who wrote
of those events, but, after his death. The great difficulty that confronts
all of us, who look retrospectively into those matters lies in
disentangling the physical superfical events from those that (for lack of a
better designation) are termed "occult."

The "Judge Case" was totally unnecessary -- pure politicking. And not at
all what the TS was designed to do, as it brought the "object" and practice
of Brotherhood to a shuddering halt. The "charges" were quite idiotic on
the face of them. The conduct of the affair was juvenile. Judge was
exhonerated fully at the "trial" --- a fact that he had warned Olcott of
earlier. And, yet, within a year after amity had been publicly declared,
the attack on Judge was unilaterally renewed by Besant/Olcot & Co. Its all
there in the documents of the History if anyone wishes to check them out.
The best and most impartial of the Histories of the Theosophial Movement
that is available I have found to be :

 THE THEOSOPHICAL MOVEMENT 1875-1950,
 Cunningham Press, Los Angeles.

The main point is, apparently, that Judge never lost his devotion and goal,
and on his return from India to the US he set to work, began publishing THE
PATH (April 1886) and for 10 years thereafter he showed every sign (to the
intuitive) that he was very much in touch with the Masters, HPB, etc.

Olcott is quite correct in quoting those early letters, but what he does
not seem to supply is their time-frame, as that which occurred after that
early period ought to receive similar prominence.

And yet, the evidence of Judge's excellence is to be found in his
writings, and for this some study is needed. None of this work ought to be
done "superficially," or we reap snap opinions based on others' say-so,
and, with no effort to verify we may end up giving as true, false and
biased views. A review of the several books published down the years on
the history of the recent Theosophical Movement reveals this. A careful
survey of the DOCUMENTS on which those opinions are offered ( including
those which are omitted, for whatever reasons ) straightens things out --
if one is intersted in FACTS.

For what it may be worth let me offer my conclusions and say this:

1. HPB is quite evidently the Masters's "Messenger" for this cycle.
Her importance lies in ISIS, S D, KEY, VOICE. If those are learned and
integrated the whole theosophical scheme clarifies. It covers the
evolution of worlds, of men, and of "life-atoms" -- and of Intelligence and
Consciousness working everywhere under the guidance of Laws and Masters who
are the Servants of that LAW. [ These terms are not "liked" by some. But
they describe briefly, the situation. We are both "free," and "not free,"
since in exercising our freedom of choice, we make "karma" which binds and
limits us in our future -- of this life and of future ones. As a
parallel: we all live under the poltical conditions offered by the
countries of our present residence. We may not agree with many laws and
practices, and, recognizing innately our true "freedom," we yet agree to
adapt ourselves to the present as it is, and make the most of it. Karma
works in the same way, we are free but it binds us to our past. Therefore
the moral aspect of Theosophy is emphasized, because it gives the only
logical and complete view of the workings of nature in and around us all. ]

The evolution of "Man," is described both physically and psychologically,
and the teachings of Theosophy are linked at all points with the records of
the past that earlier students and scientists have worked on.
[ SD I 272-3 ]

Our civilization is not unique, nor the best, but is only one of a series
that have developed, just as successive waves follow each other over the
surface of the ocean. Some of the conclusions we were given to learn in
school are contradicted by Theosophy, and the reason is given. The
principal ones are: the intelligence of the atom, its indestructibility,
the fact that it is a center of memory and intelligence which persists and
is gradually transformed over aeons of time into that Consciousness that we
now recognize as "human." This is a primary aspect of Brotherhood. In
this sole idea lies the Unity of All and the Evolutionary scheme that
covers immense periods of time. It is only probable and logical to
understand that this present "human intelligence," can develop through
self-effort and ethical living into "a Master." But, like all things this
takes a lot of time. Have we the fortitude and determination ? How are
the Professors at a University developed ?

Olcott was HPB's assistant and organized much of the basic framework of
the T S and he acted as its President until his death (1907). He
apparently was put into direct contact with the Masters in 1875.
He was succeeded as president by A. Besant, and thereafter many changes in
th orientation and focus of the TS were broght about.

A few weeks later W.Q.Judge received a similar direct contact with the
Masters (1875) .

All three remained absolutely loyal to the presentation of Theosophy,
although Olcott is found to gradually have generated doubts concerning HPB
and increasing doubts about Judge. In 1888, travelling to Europe to visit
HPB, Olcott reveived in mid-ocean a letter from the Masters which set him
straight on this matter. After HPB's death, he first agreed with Judge and
Besant in their work in America and Europe. Besant visited India late in
1893, and trouble began.

 HPB and Judge worked. They persistently pointed to the doctrines and
facts that Theosophy offers, and to the work that was needed to be done to
spread those ideas. HPB's writings are for most of us the genesis of our
personal interest in Theosophy. We are all trying to find out if the
theories and doctrines offered by HPB are true or not. There is no
shortcut to study and hard work in this.

The writings of HPB and of WQJ are found to be inter- and self-supportive.
Olcott did a great deal of speaking, organizing and popular work, but
comparatively little writing of any significance. [ The "collected
writings of H.S.Olcott" is yet to be issued. HPB's writings require over
15 large volumes to encompass them. WQJ's writings are covered pretty well
in 5 large volumes, those, and the 10 Volumes of THE PATH stand as his
monument to usefullness and excellence. ] When one has familiarized
themselves with this volume of work, then one may speak with assurance.

biased, and others may read something quite different, and draw other
conclusions. I only offer what conclusions I have arrived at and the
sources that I have consulted. No doubt others have worked hard in other
areas and may have information supplementary to that which are familar to
me.

Being "in touch with the Masters" is a claim which if broadacst to anyone
amounts to boasting. The true disciple never does this. He lets his
actions and words speak for themselves. He needs no platform. He serves
and provides the best information that others ask for as needed.

What I say above is a summary of the situation in brief, as I see it.

 Dallas

> Date Friday, November 14, 1997 8:59 AM
> From David Green <davidgreen@hotmail.com>
> Subject: RE: Mr Judge and Mrs Besant
>
> Thanks to all for commenting
> on my observation on Mr J and
> Mrs B.