Theos-Talk Archives (July 2001 Message tt00150)

Monday, July 16, 2001


Dear Friend::

I send you herewith some Bio-notes about Mr. W. Q.. Judge. They
have been gathered from various sources and as far as possible I
have indicated those sources.

This is not a complete biography, although I have with me very
full details, if needed.

Best wishes,

Dallas

=========================	COPY	==========================



Bio-Chronology -- Draft --	by DTB


W I L L I A M Q U A N J U D G E

1851 - 1896

45 years of devoted service
________________


>From the beginning of the modern Theosophical Movement in New
York (1875), three individuals show the power to assist one
another, to inspire others and to offer a practical view of the
philosophical unity of all cultures and religious moral
philosophies that are in existence, as well as those of antiquity
of which some record has been kept.

While all men are immortals in their innermost essence, few
realize this in any one life. The Great Men of the past are
among those who have full realization of the immortality of the
human Spirit. They are the successes, the Immortals of the Human
Race. They teach that every human has this potentiality, and
need only undertake the study and effort necessary to achieve
that condition. The bodies they used may have "died" but they
continue in their work unseen, unnoticed, using other names or no
names, as they may work on the unseen planes of living.

Mme. H.P.Blavatsky was the "Messenger" of what might be called
the "College" of the Adepts, the "Elder Brothers," the Teachers
of Mankind. It forms "The Universal and Eternal Lodge" of Wise
Men:-- Scientists- Philosophers- Sages- Prophets- Great Souls-
Mahatmas. [ see ISIS UNVEILED, Vol. II. pp. 98-103 ] They are
unlimited as to country, race, nation, culture or date. To Them
politics and nationality have no meaning, as They are truly
immortals.

They stand as the Guardians and Preservers of the Wisdom
garnered through the past experience of all mankind in all
departments of Nature. They are a Brotherhood of universal
Historians, who in one sense, have the responsibility of watching
protectively over the progress of mankind, as a "Father," or an
"Elder Brother" might. [ S D I pp 272-3 ]

They have constantly urged mankind to form a practical,
"Universal Brotherhood." The one secret of their success has
been to rigorously obey the Law of Nature -- KARMA --
(translated into human terms: the voluntary practice of
impartial and rigorous ethics and morality), to obtain Knowledge,
and then to freely pass it on to others in a way that meets "the
need to know." Taken all together, their practice is Wisdom.
HPB worked strenuously to broadcast their philosophy and
doctrines of Theosophy until her "death" in 1891. Her life
reveals enormous self-sacrifice.

Col. H.S. Olcott, first associated with H.P.B., was elected the
President-for-Life of the Theosophical Society. This was
organized as a base from which to encourage the practice of
Brotherhood. [BLAVATSKY: Collected Works (TPH) Vol. I, pp 120
...] Its objects included also, the investigation of History as
well as modern cultures all over the world, in search of the
wisdom that was common to the Ancients; and, to investigate the
evidence of the hidden Laws of Nature which underlie the
anomalies of what is loosely called "psychic" or "spiritual"
phenomena. He was the organizer, and his main work apart from
the Theosophical Society, was to serve in unifying the various
Schools of Buddhism: Mahayana, Hinayana, Theravada, Tibetan,
Chinese, Japanese, Singalese, Siamese and Burmese. Col. Olcott
worked for the Society until his death in February 1907.

William Q. Judge, was a young lawyer in New York. His life work
is given in brief here below. After HPB and HSO left in 1878 for
India to revive Hinduism and Buddhism, he remained, alone of the
original founders, in America to carry on the mission of the T S.
After a visit to India in 1884 one finds a surge of energy and
activity to emanate from and revolve around him. By 1896, twelve
years later, when his frail, ill body died, he had inspired
thousands mainly in America, to take an interest in the subjects
Theosophy dealt with. The largest active membership accumulated
around his work. Mr. Judge worked until he died March 21st 1896.
He was 45.

============================

William Quan JUDGE


1851, April 13	Birth

William Quan Judge was born in Dublin, Ireland.

F A M I L Y

Father: Frederick H. Judge.
Mother: Alice Mary Quan. They had 7 children.
Alice died in childbirth with the 7th.
Siblings: 6	brothers & sisters.

In Dublin, Ireland, on April 13th, 1851 Mrs. Alice Mary Quan,
wife of Frederick H. Judge, gave birth to a son. William Quan
Judge, was brought up in Dublin until his thirteenth year, when
his father decided to emigrate to the United States.	( see Eek &
de Zircov: W.Q.J.; CWB I p. 472...) ( see J. Niemand, THE
IRISH THEOSOPHIST, Feb./May 1896)


1858	Almost Died at Age 7

William suffered a severe illness at the age of seven. He was
moribund and feared dead, but amid the natural outburst of grief
it was suddenly found that the supposed dead child breathed
again, and that all was "well with the child."

Much later, Mr. Judge prepared some notes for an "occult novel"
he suggested his friend Jasper Niemand write. It was to be
entitled:

IN A BORROWED BODY

Judge had this to say about the event: (in summary, Eds.)

"I must tell you first what happened to me in this present
life...I was a simple student of our high Philosophy for many
lives on earth, in various countries, and then at last developed
in myself a desire for action. So I died once more, as so often
before, and was again reborn in the family of a Rajah, and in
time came to sit on his throne after his death."

"Two years after that sad event, one day an old wandering
Brahmin came to me and asked if I was ready to follow my vows of
long lives before, and go to do some work for my old master in a
foreign land. Thinking this meant a journey, only, I said I
was."

"While asleep that night in his Indian palace, watched over by
his faithful body-guard, Gopal, he dreamt he was transported in
consciousness in his astral body to the bedside of a dying
European child. The old Brahmin, also present, explained that it
was needed for him to use and revive that body when the time came
for its animating Soul to leave it. Again he agreed, and
accordingly, as he watches the dying child he sees the child's
skandhas collecting around the child's Ego as it prepares to
leave the body. It goes, the spark of life burns low. He enters
following the way in which the mind had left and revivifies the
body. The old Brahmin helping his Ego, the Soul-consciousness to
enter and animate the dying child-body at the right time, and
pouring on it waves of warmth and life-giving magnetism. The
unexpected reanimation gives great joy to the family. Thereafter
for some years he spent a dual life: during the day, a Rajah
administering to his people in India and "listening to the words
of sages;" at night an ignorant growing child in "foreign"
Ireland in the Judge family where he was named William and where
they noticed a definite change in the interests and capacities of
the child."

"Through lapse of years and effort unremittingly continued, I
learned how to live two lives at once...I, as Rajah, would
always, when I awoke on my mat, have a clear remembrance of what
at first seemed only dreams of being a sleeping king, with my
faithful servant watching my sleeping form, and I -- would be
masquerading in a borrowed body, unruly as the wind. Thus, as a
boy, I might be happy, but as a king, miserable, maybe. And
then, after I should become accustomed to this double life,
perhaps my foreign mind and habits would so dominate the body of
the boy, that existence there would grow so full of pain from the
struggle with an environment wholly at war with the thinker
within." Years passed and when the child had grown the family
moved to New York in America."
LETTERS THAT HAVE HELPED ME, WQJ pp. 257-60 (ULT)

Mr. Judge in preparing notes for an "Occult Novel" on
reincarnation outlined a number of factors that operated. He
wrote:

"The point on which it should turn is not so much reincarnation
as the use of a borrowed body, which is a different kind of
reincarnation from that of Arnold's Phra the Phoenician.

This will give a chance to show the other two sorts of
reincarnation, e.g.:--

(a)	Ordinary reincarnation in which there is no memory of the
old personality, as the astral body is new; and.

(b) Exception as to astral body; but similarity of conception
to that of ordinary cases, where the child retains the old astral
body and hence memory of OLD personality and acquaintance with
old knowledge and dexterity.

The Assembling of the Skandhas

On the death of the body, the Kama principle collects the
Skandhas in space, or at the rebirth of the Ego, the Skandhas
rush together and assemble about it to go with it in the new
life."	[see HPB ARTICLES, vol. II pp. 339, on "Psychic
Embryos" ]



THE UNVEILING OF THE SUN

There is the real and the unreal Sun. The real one is hidden by
a golden vase, and the devotee prays:

"Unveil, O Pushan, the true Sun's face," etc. A voice (or
other) says "thou are that vase" and then he knows that he alone
hides the true Sun from himself.	[ see WQJ Articles I 583 ]

Pushan is the guide and watches on the path to the Sun.

The eulogy of the Sun and the Soul are enshrined in a golden
rose or lotus in the heart which is impregnable.

The theme of the book is not always teacher and pupil.

He first strives for some lives ordinarily and then in one he
grows old and wise, and sitting before a temple one day in Madura
he dies slowly, and like a dissolving view he sees the adepts
around him aiding him; also a small child which seems to be
himself, and then thick darkness. He is born then in th usual
way.

Twice this is repeated, each time going through the womb but
with the same astral body.

Then he lives the third life to forty-nine, and comes again to
die and with the same aid he selects a foreign child who is
dying."

[ Compare Judge's statement in a letter to Olcott, March 4,
1880: "I have lived at one time in India 19 years, and twice
before about 2 or 3 years each time, so, you see, I am not so
much younger than you, as I thought." Theosophist, March 1931
[ Olcott was born in 1832, W.Q.J. in 1851 -- Eds.]

"Child dying. Skandhas collecting, child's Ego going--left,
spark of life low: relatives about bed.

He enters by the way the mind went out and revivifies the body.
Recovery, youth, etc....This is his borrowed body."

His life in other ages; the towers; the battle; the death;
the search for knowledge and the sentiment expressed in the
flowers."

[These stories written by Mr. Judge will be found in Letters
That Have helped Me,
WQJ , pp. 206 - 248.]

In another place, Mr. Judge reminisces:

"When I was a boy," said Mr. Judge (in a talk that he gave April
25th 1892, on "Cyclic Impressions and Return and our
Evolution"), "I used to go to my uncle's place where there was an
old mass of stone ruins at the end of the garden, and by some
peculiar combination of circumstances the swallows of the whole
neighboring counties collected there..."

"When the period arrived, you could see them coming in all parts
of the sky, and they would settle down and twitter on this pile
of stone all day, and fly about. When the evening
came--twilight--they raised in a body and formed an enormous
circle. It must have been over forty feet in diameter, and that
circle of swallows flew around in the sky, around this tower,
around and around for an hour or two, making a loud twittering
noise, and that attracted from other places swallows who had
probably forgotten the occasion. They kept this up for several
days, until one day the period arrived when they must go, and
they went away--some were left behind, some came a little early,
and some came too late. Other birds migrate in other ways...."
WQJ Articles (ULT) Vol. I, p. 166


"Eusebio Rodriguez de Undiano [ Compare this with Mr. Judge's
pen-names: "Eusebio Urban," and "Rodriguez Undiano.: --Eds.] was
a notary in Spain who found among the effects of his father many
old parchments written in a language that was unknown to him. He
discovered it was Arabic, and in order to decipher them learned
that tongue. They contained the story.
Note.-- No initiates; Lytton only.
Eusebio de Undiano is only one of the old comrades reborn in
Spain who searches like Nicodemus for the light.
Note.-- Yes.
Eusebio de Urban finds in his father's parchments confirmation
of what the possession of the body has often told him.
Note.-- Yes.
This person in the body never gave his name to anyone and has no
name."

"An autobiographical story? No? Yes ! Related by one who was
struck; by an admirer who suspected something ? No; because
that is hearsay evidence; the proof is incomplete, whereas he
relating it himself is either true, or a mere insane fancy. It
is better to be insane than another's tool.


A close associate, Mr. C. A. Griscom, writing after Judge's
death (1896) noted :

" It was the good fortune of a few of us to know something of
the real Ego who used the body known as Wm. Q. Judge. He once
spent some hours describing to my wife and me the experience the
Ego had in assuming control of the instrument it was to use for
so many years. The process was not quick nor an easy one and
indeed was never absolutely perfected, for to Mr. Judge's dying
day, the physical tendencies and heredity of the body he used
would crop up and interfere with the full expression of the inner
man's thoughts and feelings.

An occasional abruptness and coldness of manner was
attributable to this lack of co-ordination. Of course Mr. Judge
was perfectly aware of this and it would trouble him for fear his
real friends would be deceived as to his real feeling. He was
always in absolute control of his thoughts and actions, but his
body would sometimes slightly modify their expression...

Mr. Judge told me in December 1894, that the Judge body was due
by its karma to die the next year and that it would have to be
tided over this period by extraordinary means. He then expected
this process to be entirely successful, and that he would be able
to use that body for many years, but he did not count upon the
assaults from without, and the strain and exhaustion. This, and
the body's heredity, proved too much for even his will and power.
Two months before his death he knew he was to die, but even then
the indomitable will was hard to conquer and the poor, exhausted,
pain-racked body was dragged through two months in one final and
supreme effort to stay with his friends."
Letters WQJ , Vol. II, p. 118-20; Theosophical Publishing Co. of
New York, 1911.
Reprinted in LETTERS THAT HAVE HELPED ME THAT HAVE HELPED ME,
(1946) THEOSOPHY COMPANY , Los Angeles .


Cyrus Field Willard, was an F.T.S. since 1884 when he first
wrote to H. P. B. in India. He knew both HPB and WQJ. After
many years of silence, in 1932 he wrote the Editor of the
Canadian Theosophist, then, Mr. A. E. S. Smythe, the following
letter (given here below in part). It will be found printed in
extenso in THE CANADIAN THEOSOPHIST, Vol. 13, # 3, for May 15th
1932:

Editor, CANADIAN THEOSOPHIST. -

It has been a pleasure to read your magazine and see the manner
in which you have stood up for H.P.B. and W.Q.Judge, whom we both
knew so well in the olden days.

On pages 22 and 23, of your last issue of March 15th, is a
statement about Judge which I can answer, from my own
observation...I can tell, now, what I know and saw with my own
eyes, about this "borrowed body" and which was also seen and
verified by at least ten others persons, who openly so stated at
a meeting held in the headquarters of the Boston branch, shortly
after Judge's death in 1896...

Word was sent to all members of the E.S.T. which I had joined
under H.P.B. in 1889, to be present at an E.S. meeting in the
large double parlors of the Parker House.

When I got in...I walked down to the front row of seats and sat
less than 10 feet from Judge and Annie, As she has seen fit to
publish the E.S. instructions, it will not therefore be without
justification that I relate what occurred in order to give Judge
his due.

The rooms soon filled up with about 200 persons, and I noticed
leaning up against the pedestal behind which Judge stood as
presiding officer, so all could see and exposed for the first
time, pictures of the two Masters, blessed be their name, for the
knowledge they have given us.

As he started to call the meting to order, he leaned toward her,
who stood on his right hand, and I heard him say to her in a low
voice, "Sound the Word with the triple intonation."

She replied in the same low voice: "I don't dare to," or, "I
don't care to," but think it was the first. I heard him say in
a firm tone, "Then I will."

He had been twirling his gavel in his hand but laid it down,
stepped to his right, pushing her aside, and stepped to the side
of the pedestal, facing his audience, with her behind him, and
said:

"I am about to sound the Word with the triple intonation, but
before I do so, I have a statement to make which I do not care to
have you speak to me about later, nor do I wish you to discuss
among yourselves.

I am not what I seem, I am a Hindu."

Then he sounded the Word with the triple intonation.

Before my eyes, I saw the man's face turn brown and a
clean-shaven Hindu face of a young man was there, and you know he
wore a beard.

I am no psychic nor have ever pretended to be one or to "see
things," as I joined the T.S. to form a nucleus of Universal
Brotherhood.

This change was not one seen by me only, and we did not discuss
the import of his significant statement until after his death
when a meeting was held in Boston headquarters to determine our
future action.

Then I mentioned it in a speech and his statement, and fully ten
persons from different parts of the hall spoke up and said, "I
saw it too." "I saw and heard what he said," etc. That would
seem proof enough about the borrowed body.

I knew Judge intimately, as he was a Mason and so was I. But
never saw anything like that before or afterwards.

As I said I knew him so well that when he came to Boston I would
go with him to his hotel and talk with him in his room,
questioning him when we would have some practical work for the
Universal Brotherhood.

Usually he would branch off on some other subject, like
elementals or other subjects of an occult nature in which I was
not interested then, but which proved to be of great help in
later years...

Judge is dead...The statement about Judge being in a borrowed
body as being "something about which we really do not know," [is]
evidence that this unnamed writer was not present at this Boston
meeting, otherwise he would have felt that he did know, as I do.

I know what I saw, and I was at that time a trained and
experienced newspaper man, and my statements were verified by ten
other persons, which is more than the necessary number of
witnesses to lift it above the domain of peradventure...

But why did he say he was a Hindu, when the Judge body was born
in Ireland ?

I believe from what I saw that Judge was a Hindu, the Rajah, and
never was moved by the charges against him.

That is, the indwelling Ego in the Judge body was a Hindu, and
that I saw him once. There may be others still living who saw
him also.

...Being occupied in other lines I have not broken silence
heretofore. But Judge was my friend and terribly traduced.

It has also been painful to see members of a Society calling
itself theosophical, whose members spend their time talking about
astrology, auras, fairies and other nonsensical stuff, when they
should be teaching reincarnation and Karma as the basis for
Universal Brotherhood which H.P.B. said the Society was organized
to teach and form.

She said definitely that it was not to be a "miracle-shop."...It
is only a matter of good common sense for all branches and
Theosophical Societies to come together in a Federation, stop
their backbiting and let the other Theosophists alone, while
devoting their time to preaching Universal Brotherhood based on
Reincarnation and Karma.

...I have only come out of my long silence in order to do
justice to Wm. Q. Judge, who was one of the sweetest, dearest
companions and friends any man could have.

...Judge, although a Hindu racially, occupying a Western body,
has insisted always in his "Letters That Have Helped Me" that we
must develop our Western occultism, which is the same and yet
different from Eastern occultism...one does not have to run after
occult teachers.

If he will but practice Brotherly Love, Relief and Truth, he
will find in time, occult knowledge welling up in him.

There is no need to go anywhere, to India or anywhere else.
When you have grown through altruism, so your head sticks up over
the fence, the Masters will see you.

Don't look for them, let them look for you and if you do your
duty in the place that Karma has set you, with the hidden manna
of our Theosophical knowledge, you will grow in knowledge and in
serenity.

Cordially yours,

Sd./: Cyrus Field Willard

CANADIAN THST, VOL. 13, # 3, MAY 15 1932.


-----------------------------------------------------------------
-


1858-1859	A Sudden Change in Interests and Character

Jasper Niemand, one of Judge's closest friends, records that
during his convalescence: "the boy evinced aptitudes and
knowledge which he had never before displayed, exciting wonder as
to when or how he had learned these things, these rudiments of
art and of literature. He seemed the same, yet other...and from
his recovery in his eighth year (1859) he was now found
interested in religion, magic, Rosicrucianism, and deeply
absorbed in the Book of Revelation of the Christian Bible, trying
to settle its meaning. He also devoured the contents of all the
books he could lay hold of relating to mesmerism,
character-reading, phrenology and so on, while no one knew when
he had so much as acquired the art of reading at all."	Irish
Theosophist, February 1896.

Many years later in corresponding with Mme. Blavatsky, Mr. Judge
received from her a corroboration of his curious condition. She
wrote as follows:--


"Ostende, March 1987
My Dear W.Q.J.:

My poor, poor friend, what a damned fool you are with all your
intelligence, Irish-Hindu acuteness of perception etc. It is all
the worm--that gnaws at your discriminative powers. It is the
incubus of the family hearth that sits so heavily on your brain
that it can hardly function in the right direction after every
Methodist squabble. Oh my poor crushed chum what would I give to
help you. But however I fight against your Irish Self which sits
upon & tries to throttle the Hindu Self -- the "mild" Hindu.

I try to be with you as much as I can. I am often watching you.
Watch the shadows on the walls around you & gather strength from
one who is oftener with you than you know of...."	...	H.P.B."


1864	To The U.S.A.

"When he was 13 years old the whole family emigrated to the
United States of America, crossing on "City of Limerick" (Inman
Line) and landing at New York, on July 14th 1864.

"Perhaps the magnetic link of reanimation by another, so
abruptly renewed in his illness was never fully vitalized in the
physical sense, for the lad never acquired a strong physique.
Without being sickly he was frail, but indomitable and
persevering beyond his years. An anecdote of his boyhood
illustrates these traits." [J. Niemand.]


INDOMITABLE & PERSEVERING


"He was with other boys upon the bank of a stream. His
companions swam to an island a little way off from the bank, from
which vantage ground they jeered and mocked their younger
comrade, who could not swim. The small William's heart rose hot
within him; he plunged into the water, resolved to get to that
island or perish. When out of his depth he let himself sink,
touched bottom, ran a few steps on the river's bed, rose, of
course, kicked, and sank, took a step and another, repeating the
process, and thus struggling, rising, sinking, scrambling, and,
above all, holding his breath, he actually reached the margin of
the island, to be drawn out, half unconscious, by his astonished
play-fellows."

"Nothing could be more characteristic of the Mr. Judge of
to-day," adds Jasper Niemand, who chronicled this event, "as he
is known to his associates, among whom it is a common saying,
'Judge would walk over red-hot ploughshares from here to India to
do his duty.'"	- J. Niemand


1868-71	STUDIED LAW IN NEW YORK

Mr. Judge soon began work at a desk in New York, a clerkship
having come his way, and his family being one whose members must
all be self-supporting at a comparative early age, This
continued until he was induced to enter a law office as the clerk
of George P. Andrews (later Judge in the Supreme Court of New
York). There he also studied law, living with his father, who
died not long after.


1872	NATURALIZED A US CITIZEN - ADMITTED TO THE BAR

On coming of age he was naturalized a citizen of the United
States in April, 1872. In May of that year he was admitted to
the bar of New York, practicing law in that city steadily for
many years.

His conspicuous traits as a lawyer, in the practice of
commercial law, of which he made a specialty, were his
thoroughness and his inflexible persistence, which won him the
respect of employers and clients alike.


1874	MARRIAGE -- EARLY DEATH OF DAUGHTER


On Sept 16th 1874 he married a school teacher, Ella M. Smith, of
Brooklyn (died April 17th, 1931), in which city the couple lived
until 1893, when they came to live in New York City, to be nearer
to the field of his work at the office and at the Theosophical
Society's Headquarters. A daughter was soon born to them who
tragically, succumbed to diphtheria in infancy. (1876)

Mrs. Judge, a strict Methodist, did not share his interest in
Theosophy. But Mr. Judge was not to be diverted from his chosen
course and he began the study of modern spiritualism in his spare
moments.

[NOTE: Mr. Judge described his situation to Damodar in India in
several letters in the early pages of DAMODAR, by Sven Eek pp.
30 -70.

In the 1915 Mrs. Judge became an associate of ULT and attended
several Judge Day commemorative meetings. [Eek-Bio. p.8] Once
she said: "You make too much of Willie." On another occasion
she said: "He never told a lie." (per.: Joe Pope) Mrs. Judge
died in April 17th 1931.

I was told by Joe Pope that after the publication of The Ocean
of Theosophy by the ULT, it was arranged for a regular payment of
royalties to Mrs. Judge on sales. This was continued until her
death on April 17th 1931.]


1874 Meeting Col. H.S.Olcott & H. P. Blavatsky

1874 brought Mr. Judge into contact with Mme. H. P. Blavatsky.
She had already met Col. H. S. Olcott at the Eddy farm house in
Chittenden, Vermont [Oct. 14 1874]. Mr. Judge had read his
newspaper articles in the Daily Graphic of New York titled:
People from the Other World. (Published later as a book, under
the same title, January 1875.)

Mr. Judge, by then working in the law office of E. Delafield
Smith, U.S. Attorney for the Southern District of New York, wrote
Col. Olcott asking for the address of a good medium. Col. Olcott
replied that he did not then know the address of any medium, but
that he had a friend, Madame Blavatsky whom Mr. Judge might like
to meet first. He advised HPB of this request, and she said she
would like to meet Judge and asked Olcott to make an appointment.

Of this first meeting with Mme. Blavatsky, Mr. Judge wrote:-

"In 1874, in the city of New York, I first met H.P.B. in this
life. By her request, sent through Colonel H. S. Olcott, the
call was made in her rooms in Irving Place, when then, as
afterwards, through the remainder of her stormy career, she was
surrounded by the anxious, the intellectual, the bohemian, the
rich and the poor.

It was her eye that attracted me, the eye of one whom I must
have known in lives long passed away. She looked at me in
recognition at that first hour, and never since has that look
changed. Not as a questioner of philosophies did I come before
her, not as one groping in the dark for lights that schools and
fanciful theories had obscured, but as one who, wandering many
periods through the corridors of life, was seeking the friends
who could show where the designs for the work had been hidden.
And true to the call she responded, revealing the plans once
again, and speaking no words to explain, simply pointed them out
and went on with the task. It was as if but the evening before
we had parted, leaving yet to be done some detail of a task. It
was elder brother and younger, both bent on the one single end,
but she with the power and the knowledge that belong but to lions
and sages. So, friends from the first, I felt safe."
Yours Till Death and After -- H.P.B.-- IN MEMORIUM, pp. 65-6.

[NOTE: In BLOAVATSKY: Collected Works, Vol. I, lvii, it is
suggested that this meeting took place in August 1875.
In THE THEOSOPHICAL MOVEMENT (1875-1950), p. 38, the date given
is "January 1874." ]



1875	THE ONE AND SUPREME GREAT LODGE

Madame Blavatsky repeatedly stated that she was a member of a
great and ancient Lodge: the secret and world-wide Fraternity of
Adept Brothers. Later, in Isis Unveiled, Vol. 2, pp. 98-104,
306-315, she named them in various ways: the Mother Lodge, the
Secret Grand Lodge; and, she declared that she knew a number of
its members personally. From time to time, she was vouched for,
in writing, by Them, as Their accredited Agent to "our world."
(see Isis Unveiled II 95-103) The Theos. Mvt. (1875-1950), p.
30-32.

Mr. Judge became a frequent visitor to the apartment where she
was busy writing the pages of the manuscript that was to be
published in 1877 as Isis Unveiled. He participated in some
aspects of this work under her direction, and his younger
brother, John, also assisted. From visitor, to pupil and friend
was but a short step. During this year Olcott and Judge met with
HPB night after night, to be instructed in the philosophy of
occultism and the rationale of psychic and spiritual phenomena.
Both were witness to numerous demonstrations of occult powers by
HPB, done in illustration of some principle or tenet in which
they were being instructed. Her purpose was to establish the
difference between the perfectly controlled powers of the Adept,
and the involuntary wonders produced by mediums in trance.



1874-1875	Judge: Pledged Directly to the Adepts of the
Great Lodge

Later, on December 14th 1888, H.P.B. issued to Mr. Judge a
document in the Esoteric Section of the TS, just formed,
declaring that he was a chela of thirteen years' standing --
indicating that in 1974-75 he had been pledged directly to the
Masters, Initiate Members of the Great Lodge. [Therein she also
named him her agent for America, and a teacher in the Esoteric
Section of the TS.]

Judge's later words show the fruit of this training, for he
discusses occult subjects as one writing from personal
experience --a quality lacking in most authors of Theosophical
writing other than Mme. Blavatsky, or the Masters, in Their
letters. Years later he spoke of these "amazing feats of magic,
hundreds of which I witnessed in broad daylight or in blazing
gas-light, from 1875 to 1878." PATH, Vol. 9, p. 270 fn.


COL. OLCOTT'S EVALUATION OF W. Q. JUDGE


Col. Olcott gave an evaluation of the remarkable growth he
witnessed in the nature of Mr. Judge, who later became, in
America, the primary "mover" of the Cause of Theosophy.
[ see Olcott's Old Diary Leaves, Vol. I, p. 144, and
Proceedings, p. 49, First Annual Convention T S IN Europe, July
1891.]


"W.Q.Judge 'was a loyal friend and willing helper, but he was so
very much our junior that we could not regard him as an equal
third party. He was more like the youngest son in a family...'"
wrote Col. Olcott about him.
see Old Diary Leaves, 1st Vol., p. 73]
[ p. 92 Hammer on the Mountain by H. Murphet --TPH--1972 ]


Col. Olcott noted in his diary on in May 12th, 1878, that W.Q.J.
"had returned to the fold after a long absence." The diary then
notes: "Judge's first visit since the grand row of a year
ago..."	Old Diary Leaves, Vol. I, p 144


[ NOTE : Olcott reported in OLD DIARY LEAVES, 1st Volume, that
his diaries for the early years had "mysteriously disappeared,"
forcing him to write largely from memory. It is thus possible
that some errors of date and of opinion have occurred in his
writing after so many years. ]

"Mr. Judge's letters to HPB, myself and Damodar show that his
zeal for Theosophy and all mysticism was unquenchable. His
greatest desire was that a day might come when he should be free
to devote all his time and energies to the work of the Society.
But as the clover seed embedded in the soil twenty feet below the
surface, germinates when the well-diggers bring it up above
ground, so the seed we planted in American mind, between the
years 1874 and 1878, fructified in its due time; and Judge was
the husbandman predestined to reap our harvest. Thus always,
Karma evolves its pioneers, sowers and reapers. ...."
Old Diary Leaves, p. 118' Damodar - S. Eek, p. 104-5

"Mr. Judge felt what you may call the "divine afflatus" to
devote himself to the work and to pick up the loose threads we
had left scattered there in America and carry on. The result
shows what one man can do who is altogether devoted to his
cause."
p. 49, Proceedings of the First Annual Convention of
the T.S. in Europe, London, July 1891,


Again, in Old Diary Leaves, IV, p. 508 we find Col. Olcott
referring to Mr. Judge:--

"His brain was fertile in good practical ideas, and to his
labors almost exclusively was due the rapid and extensive growth
of our movement in the United States; the others, his
colleagues, but carried out his plans."
O D L p. 508 [ Eek Bio. p. 13 ]

Writing in the THEOSOPHIST in November 1892 Col. Olcott said:

"Though so very much my junior in both age and experience, I
liked him from the first; and have always fully appreciated his
excellent qualities, as they developed themselves in the course
of time. The crowning proof of my regard has just been given in
my accepting him as my successor in office; which I hope he may
fill even more acceptably than I have." [Theosophist, November,
1892, p. 73.]
[ Ninth Annual Convention of the T S in A, Report of
Proceedings, 1895, p. 23. ]

Sven Eek in Damodar, writes:

"Judge was left very much alone both by H.P.B. and the Masters
during the years immediately following [ is this true or presumed
? -- DTB ] the removal of the Headquarters to India. [Later this
was questioned, as the HQ of the THEOSOPHICAL SOCIETY had always,
legally, remained in New York - this was acknowledged in early
writings of Olcott -- date & source DTB ? ]. One reason was, of
course, that H.P.B. was confronted by so many new problems that
there was no time left for extensive correspondence with the
struggling American members; but there was another, which
concerned the trials of a probationary chela...Judge wrote
despairingly to Olcott, complaining that he was being left out in
the cold. He asked for news about the Masters, just anything.

Judge's correspondence with Damodar dates from this period.
Unfortunately for Judge, some of these letters were used in
evidence against him, during the closing years of his life.
Damodar's replies revealed to the intuitive mind of the young
Irish-American a more intimate relationship between Master and
pupil than he had ever hoped for himself, and this made Judge his
fervent admirer and lifelong friend. In the series entitled "A
Hindu Chela's Diary," [PATH, Vol. I ] Judge paraphrases
Damodar's mystic experiences, as described in his letters to him.

In a letter to Damodar dated June 11, 1883, Judge writes: "I
have your last. On the back is written in red pencil 'Better
come M...'	[ Original letter in Adyar archives.]

It was in 1884, which year marked the turning-point in Judge's
career, that he undertook his long wished-for journey to India,
the country of his dreams.

On his way, Judge visited Mme. Blavatsky in Paris, where she was
staying at the time. He arrived there on March 25th [1884]
According to some of his published letters [ THE WORD, Vol. 15,
April 1912, pp 17-18.], he was ordered [ by the Master ] to help
Mme. Blavatsky in writing The Secret Doctrine. This he did and
it was not until the end of June that he continued his trip to
India, where he gave his first lecture on "Theosophy and the
Destiny of India." He reached Adyar early in August, where he
remained until sometime in October. "	Sven Eek - Damodar - pp
105-6; "H.P.B. AT ENGHIEN" W Q J Article, LUCIFER, July 1891 9
Reprinted in W Q J Articles, Vol. I, p. 468 THEOSOPHY COMPANY,
Los Angeles ]


1875	Judge and HPB Relationship

For both Judge and HPB it was the resumption of a relationship
that both of them acknowledged had been forged many lives, ages
in the past -- so that we find H.P.B. signing herself to him with
expressions like: "Yours till death and after, H.P.B."

[ NOTE: At the end of WQJ's Letters That Have Helped Me,
THEOSOPHY COMPANY, Los Angeles , p. 276 are given extracts from
HPB's letters to or about him.]


1875-77	Isis Unveiled

H.P.B. assisted by Col. H.S.Olcott and others had the writing
of Isis Unveiled in hand. Mr. Judge and his younger brother John
H. Judge, who later became a member of the T S, enthusiastically
helped HPB in parts of this work.


1875	Theosophical Society Inaugurated


HPB told Judge and Olcott of her earlier attempt in Cairo in
1871 to establish a "Societe Spirite" to explain mediumship and
spiritualism and to demonstrate the difference between the
controlled and involuntary trance conditions, between the active
powers of the Adept, and the passivity of a medium. It had
failed because of the dishonesty of the mediums available.

Col. Olcott in May 1875 proposed and attempted the formation of
a private "Miracle Club" for research into psychism, spiritualism
and mediumship. This had failed for lack of a suitable "medium."

Olcott became interested in the promises of "occult" works to be
done by Mr. George Felt, an Egyptologist, who claimed he could
control some of the "elemental" forces (nature sprites). On the
evening of Sept. 7th. 1875 Mr. Felt lectured in Mme. Blavatsky's
apartment on : "The Lost Cannon of Proportion of the Egyptians."
While those present were discussing the talk, Col. Olcott later
recalled that it had been he who had passed a note to Judge
bearing these words: "Would it not be a good thing to form a
society for this kind of study?" Mr. Judge read this and passed
it on to HPB. She nodded assent.
[OLD DIARY LEAVES, I, p.118]

[NOTE: Col. Olcott recorded that his early Diaries concerning
the period around the writing of ISIS had been lost or mislaid,
and the first volume of Old Diary Leaves was written from memory.

[ NOTE: Years later, narrating this event to Mrs. Annie Besant,
H.P.B. indicated that it was she who had originally written the
note, and had passed it through Judge to Col. Olcott. LUCIFER,
Vol. 12, p.105 ]

Writing in THE PATH, Vol. 3, p. 9-10, Mr. Judge states:

"At that first meeting I proposed Colonel Olcott as President of
the Society, and was made temporary Secretary myself. A
committee appointed to select a name for the infant met several
times after that at Olcott's office, 7 Beekman Street, New York,
and decided upon the present name. The objects of the Society
had been given to Col. Olcott by the Masters before that."
( see CWB I, pp. 73 94 121-3 473 )

Judge proposed that the meeting come to "Order;" he then
suggested that Col. Olcott act as Chairman to consider this
proposal. Mr. Judge was asked to serve as Secretary. It was
unanimously agreed that a society should be formed, and on the
following evening (Sept. 8th, 1875) Judge, again calling the
meeting to order, proposed Col. Olcott to the Chair. Sixteen
persons handed in their names to join in founding a society for
"occult" study. HPB, Col. Olcott, and W. Q. Judge's names were
among these. Mr. Judge served again as Secretary of the meeting.

Other meetings were held at various places. The name "The
Theosophical Society" was proposed and adopted on Sept. 13th and
several new members were added to the list of "founders."
October 30th saw the adoption of a Preamble and By-laws drafted
by Col. Olcott; Officers and a Council were elected: Olcott as
President, Mme. Blavatsky as Corresponding Secretary, and Mr.
Judge as Counsel.


November 17th 1875

Nov. 17th, at Mott Memorial Hall, 64 Madison Ave. in New York,
Col. Olcott delivered an "Inaugural Address." THEOSOPHICAL
MOVEMENT (1875-1950), p. 39-40.


1875	Original Objects of the Theosophical Society


The Original Objects are:

1.	To form the nucleus of a Universal Brotherhood of Humanity
without distinction of race, color, or creed.

2.	To promote the study of Aryan and other Scriptures, of the
World's religion and sciences, and to vindicate the importance of
old Asiatic literature, namely, of the Brahmanical, Buddhist, and
Zoroastrian philosophies.

3.	To investigate the hidden mysteries of Nature under every
aspect possible, and the psychic and spiritual powers latent in
man especially.
Key to Theosophy, HPB, p. 3

Earlier, H.P.B. wrote in THE THEOSOPHIST, July 1882:

"our Society was founded at the direct suggestion of Indian and
Tibetan adepts." "The Society was formed, then gradually made to
merge into and evolve hints of the teachings from the Secret
Doctrine of the oldest school of Occult Philosophy in the whole
world--a school to reform which, finally the Lord Gautama was
made to appear. These teachings could not be given abruptly.
They had to be instilled gradually."
THE THEOSOPHIST, VOL. 29, P. 77-8.
THE THEOSOPHICAL MOVEMENT (1875-1950), PP. 46-47.


1876	Judge's Trips to Central and South America

In the archives of the Theosophical University Press, Altadena
are the original copies of letters sent by Mr. Judge on behalf of
the T S and himself, as an attorney, from the years 1875 to 1896.
Early letters confirm his travels to South and Central America,
including Mexico on behalf of New York mining interests that he
represented.

In THE THEOSOPHIST, July and December 1885 issues will be found
an article by Mr. Judge under the title A WEIRD TALE. This
narrates a part of his adventures in Mexico and Venezuela and a
sequel is included which is played out in London. It illustrates
the usage of a body, made available under karma, that could be
"borrowed." It also hints at the existence of several centers
where Adept members of the Great Lodge are at work: the Americas,
Asia, Egypt and Europe; and how one philosophy and purpose of
service to mankind serves as their basis.
A WEIRD TALE is reprinted in W.Q.J LETTERS THAT HAVE HELPED ME,
p. 207

It was during one of these trips that Mr. Judge contracted
Chagres fever [Back-water fever]. He was not able to rid himself
of its dire after-effects which made his later life a special
misery. Later on in life under the influence of that disease, he
developed an abscess in the liver, and possibly, tuberculosis in
the lungs. In his last year he was fighting for life against the
pressures of antagonism, general debility, and continued weakness
and pain. But as narrated by Mr. Griscom above, he hoped to be
able to restore health to the body and carry on.


1875-78 In New York

Olcott wrote that the T S in New York had become comparatively
inactive by 1877 and its meetings had almost ceased. Notice was
taken of the ARYA SAMAJ (Society of the Nobles) which in India
had been sponsored by Dayanand Saraswati, and which had objects
similar to those of the theosophical society. Correspondence
showed a unity of purpose. As a consequence the Theosophical
Society decided that Mme. Blavatsky, as corresponding Secretary
and Col. Olcott, as President Founder should go to India as a
COMMITTEE to investigate the possibility of establishing a link
with that activity. When HPB and Col. Olcott left for India,
General Abner Doubleday was chosen to serve as President Pro-tem
of the TS in New York and America.


1878	Departure of HPB & Col. Olcott for India (as a T S
Committee)

August 27th 1878 -- Meeting of the TS in connection with the
power delegated to Col. Olcott.
1878	Nov. 14th -- Orders received from Master M to leave between
Dec 15/20th.

Dec. 13th -- Diplomatic Passport and Letters of Recommendation
received for Col. Olcott from the President of the USA.

Dec. 17th -- HPB & Olcott embark on S. S. Canada

Dec. 18th -- Steamer anchored off Sandy Hook, awaiting the tide
to cross the bar. Judge and his brother John both visit the
passengers on board. They bring the last mail.

Dec. 20th -- Actual sailing took place.

CWB, Vol. I, pp. lxiv-lxvi


1878-83	New York T S

Mr. Judge, as Recording Secretary of the Society, kept in close
contact by letter with both of them in India. In the course of
this writing he entered into frequent correspondence with Mr.
Damodar K. Mavlankar, who had become a chela of HPB and the
Masters. Indomitably, in New York he kept up a cycle of
meetings, whether there was an audience or not.

Jasper Niemand [ later Mrs. Archibald Keightley ], has left us a
word-picture in her "Introduction" to the 2nd Volume of W. 2Q.
Judge's Letters That Have Helped Me :

"[HPB], who was then the one great exponent, had left the field,
and the curiosity and interest excited by her original and
striking mission had died down. The TS was henceforth to
subsist on its philosophical basis, and this, after long years of
toil and unyielding persistence, was the point attained by Mr.
Judge. From his 23rd year [1874] until his death, his best
efforts and all the fiery energies of his undaunted soul were
given to this Work.

We can see him: opening meetings, reading a chapter of the
Bhagavad Gita, delivering a talk, entering the Minutes, and
carrying on all the details of a public meeting, as if he were
not the only person present ! This he did, time after time,
noting in those Minutes: "Great enthusiasm prevailed." He was
determined to have a society.
The Theosophical Movement, (1875-1950), p. 116.

One of his earliest friends, Mr. A. Neresheimer, reported his
first encounter with Mr. Judge. Having seen the advertisement of
a talk he was interested in, he went to the hall, entered and sat
at the rear. He watched and heard Mr. Judge address the empty
hall (save but for him), and was greatly struck not only be the
earnestness of the speaker, but by the value of what was being
said. He went up and introduced himself after the meeting
finished and soon he became a member of the TS and an active
supporter of Mr. Judge in his work for it.


1883	Aryan Theosophical Society of New York Started

Mr. Judge and others founded the Aryan Branch of the T S. In
later years under Mr. Judge's guidance, this Branch set an
example to all others in effective work in the promulgation of
Theosophy. He described it as a branch "formed with the idea of
cementing together the New York members taken into the Parent
Society while Col. Olcott and Mme. Blavatsky were here, (and, he
added) it was found that a good many had joined...under the
impression that it was a new kind of spiritualism, and then had
retired."


1884	Board of Control Established at Mr. Judge's Suggestion

This was organized at Mr. Judge's suggestion by Col. Olcott, for
the governance of the Society in the United States. This
executive body superseded the Presidency of General Abner
Doubleday. [ The
T S had 5 Branches in the U S A .]

Mr. Judge was appointed permanent Secretary for the American
Section of the T S. A post that he held uninterruptedly until
1895. To each of the eight Annual Conventions of the American
Section of the TS, Mr. Judge as General Secretary gave a report
of activities during the year. The Conventions were held towards
the end of April each year, in various cities - New York,
Chicago, San Francisco, Boston, etc... The Report for 1888 (2nd)
observes that no printed Report was made for the First Convention
in 1887.


Work Done

These reports, (starting in 1886 with 12 Branches and a total of
264 members) summarized important events and the continuous work
of promulgation that was sustained through those years. By April
1895 the Society had 102 active Branches in America, and numbered
over 3,700 members, over 475,000 Theosophical Tracts had been
mailed (as a total for 10 years).


1884, April	WQJ Assists HPB With Planning the Secret Doctrine


While in New York, H.P.B. assisted by Col. H.S.Olcott had
written Isis Unveiled. Mr. Judge and his brother John H. Judge,
also a member of the TS, had helped HPB in this work. In 1884
Mr. Judge went to Paris to visit Mme. Blavatsky, who at that time
HPB was staying with the Count and Countess D'Adhemar at their
chateau at Enghien. She asked Mr. Judge, to assist her (as he
had done before when ISIS UNVEILED was in preparation) in
indexing it, so that some of its contents would be referenced to
for her use in her planned new book: THE SECRET DOCTRINE.
"HPB at Enghien" -- WQJ Articles. Vol. I, p. 468 (THEOSOPHY
COMPANY , Los Angeles ).

At this time Mr. Judge reported he was going through a critical
period. He had been assailed with a fit of despondency for
several weeks, of which he wrote to Jasper Niemand and others in
New York--influences from the distant past had returned to
disturb his psychic well-being, he said. A reading in LETTERS
THAT HAVE HELPED ME, Vol. II, shows how he handled this crisis.


1884, June	Judge Leaves for India


Intimations of a plot hatched by missionary interests in India
and the Coulombs (a couple who worked at the Adyar Headquarters
of the Society) against H.P.B. and the T.S. were received in
Paris.

Judge was sent to India, with, as he put it, "full power from the
President of the Society to do whatever seemed best for our
protection against an attack we had information was about to be
made in conjunction with the missionaries who conducted the
Christian College at Madras."
[ see "Mme. Blavatsky in India"	(Arena) THEOSOPHY. Mag. Vol. 34,
p. 245


1884	Judge in India

Judge arrived in Bombay July 15th. 1884. There he lectured on
the 18th. at the Branch of the TS on Theosophy and the Destiny of
India. From there he went to Poona, Hyderabad, Secundrabad, and
Gooty, (giving talks at TS Branches at each place--summarized and
noted in THE SUPPLEMENT TO THE THEOSOPHIST). He finally reached
Adyar on August 10th 1884. There he spent some days with Damodar
K. Mavlankar and other members of the Council.

He examined the rough carpentry work that Mr. Coulomb had put in
without authorization into a wall of Mme. Blavatsky's rooms after
her earlier departure for Europe with Col. Olcott, and had taken
out and burned. He wrote on this:

"I found that Mr. Coulomb had partly finished a hole in the wall
behind the shrine. It was so new that its edges were ragged with
the ends of laths and the plaster was still on the floor.
Against it he had placed an unfinished teak-wood cupboard, made
for the occasion, and having a false panel in the back that hid
the hole in the wall. But the panel was too new to work and had
to be violently kicked to show it was there. It was all
unplanned, un-oiled, and not rubbed down. He had been dismissed
before he had time to finish...All these things were discovered
and examined in the presence of many people..."
"MADAME BLAVATSKY IN INDIA --. A Reply to Moncure D. Conway"
THE ARENA (5: 28) March 1892

Judge then sailed for England and New York, apparently crossing
the steamers that bore Olcott and HPB (separately) on their
return trip to India. He arrived back in London and, sailed from
Liverpool on the 15th for New York on the S. S. Wisconsin.

It was on this voyage that he met Mr. A. E. S. Smythe the future
President of the Canadian T S, and finding him interested in
Theosophy, arranged for further correspondence and meetings with
him when they were both settled again. Mr. Smythe records these
later in the pages of THE CANADIAN THEOSOPHIST.


1884	Dr. Franz Hartmann's Letter From the Master on Judge

Dr. Franz Hartmann, a physician from Germany, who was
temporarily resident in Adyar during this period, had received a
number of letters from the Master M. in German (subsequently
translated into English). In one, Mr. Judge is mentioned. Judge
had been advised earlier to visit India, in 1884, by a note from
the Master, appended to a letter that he had received from
Damodar K. Mavlankar, who wrote from Adyar. Mr. Judge
acknowledged the receipt of this note of the Master to Damodar in
his letter dated June 11th, 1883. A year later he was able to
make the visit (as already narrated).

The eighth letter from the Master that Dr. F. Hartmann received
(written in German) carried a remark concerning W. Q. Judge's
trip to India. The date of the letter is given by Hartmann as
July 30, 1894, which is most likely wrong, as Judge left Europe
at the end of June 1884 and arrived in Bombay July 15, 1884. An
excerpt from it preserved in translation from the German reads as
follows :

"...There are letters which show that she [Mme. Coulomb] tried
to persuade Upasika [HPB] that the reason why you wish to banish
her and Mr. C[oulomb]. Is that you are in command over the
situation, and wish to deliver the Society in to the hands of the
Spiritualists...Be friendly towards W. Q. Judge. He is true,
faithful and trustworthy..." M
BLAVATSKY: Collected Works, Vol. 8, p. 448.


1886 April	The Path (monthly) 1st Issue Published


Mr. Judge issued the first copy of THE PATH magazine in April
1886.

In its opening editorial, Mr. Judge declared that THE PATH was
to be:

"A magazine devoted to the Brotherhood of Humanity, Theosophy in
America, and the study of Occult Science, Philosophy, and Aryan
Literature."

He further stated that the T S was not responsible for any
opinion or declaration made in it, unless it was titled an
"official document." Unsigned articles were Mr. Judge's (the
Editor's) responsibility. It was not intended to rival or
replace THE THEOSOPHIST -- which was the organ of the T S. THE
THEOSOPHIST, being published in India, it was difficult to bring
it to the attention of many persons in America whom THE PATH was
designed to contact.

THE PATH, he wrote, would "endeavor to point out that way shown
by the ancient sages, whose light was still shining brightly, it
would take heed of the discoveries of others, also of psychism,
without being attached to the marvels of phenomenalism. It would
be devoted to true occultism--as found in The Bhagavad Gita and
Light on the Path--the kingly science and the kingly mystery"
which :

"...is devotion to and study of the light which comes from
within. The very first step in true mysticism and true occultism
is to try to apprehend the meaning of Universal Brotherhood,
without which the very highest progress in the practice of magic
turns to ashes in the mouth... What is wanted is true knowledge
of the spiritual condition of man, his aim and destiny...such a
study leads us to accept the utterance of Prajapati to his sons:
"Be restrained, be liberal, be merciful;" it is the death of
selfishness."	The Path, Vol. 1, p. 2-3

HPB wrote:

"The society has more victorious disciples than is commonly
supposed. But these stand aside and work instead of declaiming.
Such are our most zealous...When they write they hide their
names; when they read garbled translations of sacred books, they
see the real meaning under the veil...for they know the mystery
language."	Eternal Verities, p. 270



1886	Leading to the Formation of the American Section
of the T S

At Mr. Judge's request, acting as Secretary of the American
Branches, a "Board of Control" had been established by Col.
Olcott in 1884 to deal efficiently with local administrative
details and problems in the American Section.

Prof. Elliot Coues of the "Gnostic Branch, T.S." in Washington
D.C. was later elected to this Board, and he then proceeded to
try to achieve control over it and oust Mr. Judge. He carried on
a disruptive correspondence with Col. Olcott and Mme. Blavatsky
(who were in India and Europe), and, in America, with Judge and
others. He made Mr. Judge's work very difficult. As Dr. Coues
was unable to obtain what he desired, owing to the solidarity
between HPB and Judge, he became disaffected, acrimonious and
obstructionist, and had finally he had to be expelled from the TS
(June 22nd, 1889) for adequate reasons. [This attitude
culminated in his publishing in the New York SUN for July 20th
1890 a slanderous letter attacking HPB. Whereupon Mr. Judge,
acting as her attorney, took him and the New York Sun, in August
1890, to court for those slanders.]
( see : W. A. Carrithers "The Truth About Mme. Blavatsky,
Theosophical University Press, Covina, Apl. 1947 )


The NEW YORK SUN, through its attorneys, proceeded to thoroughly
investigate every charge Coues had made against HPB. It found
them, without exception, to be without foundation in fact. THE
SUN published a retraction on September 26th. 1892, although by
that time HPB had died, and the suit had been automatically
terminated by that event. The editor of the SUN asked Mr. Judge
to write an article on Mme. Blavatsky for it, and which they
published along with the "retraction." They published this,
changing his title to: THE ESOTERIC SHE -- THE LATE MME.
BLAVATSKY -- A Sketch of Her Career, By William Quan Judge.
[WQJ Articles., Vol. II, p. 27]


1886, July	HPB Explains to Judge Why She is in Europe

Ostende, July 1886

[To: Judge ]

"Well, sir, and my only friend, the crisis is nearing. I am
ending my SECRET DOCTRINE, and you are going to replace me, or
take my place in America. I know you will have success if you do
not lose heart; but do, do remain true to the Masters and Their
Theosophy and the names...May They help you and allow us to send
you our best blessings...

I am offered any amount of money, an income, board, lodging, all
free to come to America and work without you, i.e., against
you...I rather lose the whole American lot to the last man, X----
included, than YOU. Perhaps soon now, they will know why...Now
be so kind as to write to me plainly (so that I can read) what
you expect me to do and what I must not do. And I give you my
word that I shall follow your instructions. Let us understand
each other, mutually. But till now no one ever said to me a word
about you asking to do this or that. Write to me direct and I
will do it. Goodbye my Irish crocodile, and may Master protect
you."
"She Being Dead Yet Speaketh"	-- H.P.Blavatsky

HPB Art., Vol. I, p. 121, (ULT), WQJ Letters , p. 280.
Blavatsky: Collected Works, Vol. 7, p. xxvii.

1886, Oct. 3	HPB Explains how the Nirmanakaya
Had Blended with Mr. Judges' Astral in India.

Ostende, Oct. 3, 1886

[ To: Judge ]

"The trouble with you is that you do not know the great
change that came to pass in you a few years ago. Others have
occasionally their astrals changed and replaced by those of
Adepts (as of Elementaries) and they influence the outer, and the
higher man. With you, it is the Nirmanakaya not the 'astral'
that is blended with your astral. Hence the dual nature and
fighting." -- H.P.Blavatsky

WQJ Biography, Eek & de Zircov, p. 19.
N.W. Vol. VII, p. xxvii, 138.
(from HPB's original letter on file at T .S. Pasadena)

[NOTE: This would seem to explain the psychological mystery of
Mr. Judge's body having been "borrowed," so to say, for this
incarnation.]


1886, Oct. 30	American Section of the T S Founded

Later in 1886, June Col. Olcott issued an official Order for the
formation of the American Section of the T S. (The First
Convention of the new Section was held in New York in April
1887.) Mr. Judge was appointed its permanent General Secretary.
THE THEOSOPHICAL MOVEMENT (1875-1950), pp. 118, 144-155.


1887-1888	"AN EPITOME OF THEOSOPHY" (30 pages)

An Epitome of Theosophy was rewritten by Mr. Judge from a 4 page
"tract," first published in THE PATH, and then used for
widespread mailings by the Aryan T.S. in "The Tract Mailing
Scheme." Both the original tract, and later the 30 page
statement of the origin, basis, purpose and practical use of
Theosophy had a tremendous circulation and was largely
instrumental in the great renaissance of interest in Theosophy
that can be dated from 1886, when THE PATH, edited and paid for
by W.Q.Judge, began publication.

HPB, writing to a mutual friend about Judge said:

"He who does all and the best that he can and knows how does
enough for Them [Masters]. This is a message for Judge, His
Path begins to beat The Theosophist out of sight. It is most
excellent...The Path alone is his certificate for him in
Theosophy."

"He says and writes and prints he is my agent (of the Master
rather, not mine). Therefore it is easy for him to say that any
alterations are as by myself...And look here, if he does
protest...against what I say about him in my forthcoming
Instructions, then I will curse him on my death-bed. He does not
know what I do. He has to be defended whether he will or not.
He has much to endure and he is overworked...." -- H.P.B.
WQJ -- LETTERS THAT HAVE HELPED ME , p. 279.


1887, April 24	First Convention of the American Section of
The T S Held in New York

No report of the Proceedings was published for this year,
although in one of his letters to Col. Olcott, written at a later
date, Judge refers to a "report" that had been sent by him to
Olcott on this event. The Report of the Proceedings of the
Second Convention of the American Section, T S was published a
year later and in this Mr. Judge writes briefly, and gives a
history of the foundation of the Society by its original
founders. By 1884, 12 Branches (264 members) were working in
America. Other active Branches were in England, Europe and
India.


1887, May 18	WQJ Writes to HPB Suggesting that
"Something be Done for Those who Desire to Become Chelas"

Judge states that a number of ardent Theosophists are asking if
some "formalities" can be arranged so that they might better
serve the Cause of the Masters--a chance to make a preliminary
trial of themselves, to become chelas ?

[To this he attached a draft reply for consideration. Time
passed, and about a year later HPB summoned him to London to help
her set up the Esoteric Section of the T S, its Pledge, Rules,
and other documents as needed.] PRACTICAL OCCULTISM,
(THEOSOPHICAL UNIVERSITY PRESS), p.85-6.



1888, April 22-23, Second Convention American Section
- Chicago


A printed report by Mr. Judge, Gen. Secy., includes from HPB


1888 April 3rd. HPB's First "Message" to American Theosophists


"To: William Q. Judge,

General Secretary of the American Section of the
Theosophical Society.

My Dearest Brother and Co-Founder of the Theosophical Society:

In addressing to you this letter, which I request you to read to
the convention summoned for April 22nd, [1888]...We were several,
to call it to life in 1875. Since then you have remained alone
to preserve that life through good and evil report. It is to you
chiefly, if not entirely, that the Theosophical Society owes its
existence in 1888. Let me then thank you for it, for the first
and perhaps the last time, publicly, and from the bottom of my
heart, which beats only for the cause you represent so well and
serve so faithfully. I ask you to remember that, on this
occasion, my voice is but the feeble echo of other more sacred
voices, and the transmitter of the approval of Those whose
presence is alive in more than one true Theosophical heart, and
lives, as I know, pre-eminently in yours..."	-- HPB
LETTERS THAT HAVE HELPED ME , WQJ., p. 276-7.


1888	Proceedings of the Second Convention of the American TS

The Report to the Second Convention of the American Section T S
includes the information that since the Convention in 1887, 10
new Branches had been chartered, and the membership now stood at
302 - or [in one year] over half the total gained in the
preceding 13 years. Mr. Judge adds: "The recorded number does
not show our real strength here any more than it does in India.
There, some tens of thousands in reality are theosophists who
cannot be found upon the books, and here as well we have not only
unrecorded adherents, but also powers and principalities who work
for this Cause. The last fact is what explains the extraordinary
increase in our Branch list within a year...

"HOW TO JOIN THE T.S," a flyer, "was prepared to help answer the
many inquiries that have poured in...Branches were asked if they
would print abstracts of their discussions for the consideration
of other Branches, but the response has not been as hoped. Five
were issued and the supply [is now] almost exhausted...the
publication of a Tract or the donation of a book would ensure
permanent and expanding good...the delivery of lectures thereon
by competent students in different parts of the country [ would
help supply the demand ] of the general outcropping of interest.

The secular press refers more and more frequently to the topic,
articles thereon being sometimes cordially welcomed..."letters
from quarters remote and from parties unknown disclose the
working of the great theme; a spontaneous movement to membership
in the society and the organization of new Branches implies a
desire for fuller light and greater effort..."

"The object in view at last [1887] April's Convention was not to
dissever ourselves from India, but to change ourselves...to the
dignity of a Sovereign State, one of the units comprising the
great Federation of the Theosophical Society. This was
accomplished with the assent and cordial support of Headquarters,
and our constitution was framed so as to declare that and to give
us an elastic but comprehensive working system, with complete
representation for every Branch, and the principle of
non-interference well understood."
1888 Convention Report, pp. 9 - 12.


HPB, writing directly to Judge, said:

"If I thought for one moment that Lucifer will 'rub out'
Path I would never consent to be the editor. But listen, then,
my good old friend. Once that the Masters have proclaimed your
Path the best, the most theosophical of all theosophical
publications, surely it is not to allow it to be rubbed out...One
[Lucifer] is the fighting combative Manas: the other (Path) is
pure Buddhi...Lucifer will be Theosophy militant and Path the
shining light, the Star of Peace. If your intuition does not
whisper to you 'IT IS SO,' then that intuition must be
wool-gathering. No, sir, the Path is too well, too
theosophically edited for me to interfere."--	LETTERS THAT
HAVE HELPED ME, (THEOSOPHY COMPANY, Los Angeles) WQJ, p. 281.





1888 H P B TO JUDGE -- ON THE CONDITION OF THE T S

"Well, my only friend, you ought to know better. Look into my
life and try to realize it--in its outer course at least, as the
rest is hidden. I am under the curse of ever writing, as the
wandering Jew was under that of being ever on the move, never
stopping one moment to rest. Three ordinary healthy persons
could hardly do what I have to do. I live an artificial life; I
am an automaton running full steam until the power of generating
steam stops, and then--good-bye ! ...

Night before last I was shown a bird's eye-view of the
Theosophical Societies. I saw a few earnest reliable
Theosophists in a death struggle with the world in general, with
other--nominal but ambitious--Theosophists. The former are
greater in number than you may think, and they prevailed, as you
in America will prevail, if you only remain staunch to the
Master's programme and true to yourselves. And last night I saw
/\ and now I feel strong--such as I am in my body--and ready to
fight for Theosophy and the few true ones to my last breath, The
defending forces have to be judiciously--so scanty they
are--distributed over the globe, wherever Theosophy is struggling
against the powers of darkness...

"Is Judge ready to help me to carry on the sacrifice--that of
accepting and carrying on the burden of life, which is heavy? My
choice is made and I will not go back on it. I remain in England
in the midst of the howling wolves. Here I am needed and nearer
to America; there in Adyar there are dark plots going on against
me and poor Olcott." -- HPB
"YOURS TILL DEATH AND AFTER." Letters That Have helped Me,
WQJ, p. 281-2.
Lucifer Vol. VIII, p. 291. WQJ Articles, Vol. II, p.2.

"Take my place in America now and, after I am gone, at Adyar.
If you have no more personal ambition than I have--and I know you
have not, only combativeness--then this will be no more sacrifice
for you than it was for me to have Olcott as my President...I am
yours truly in the work forever. Dispose of me. I will...help
you with all my powers..." -- HPB


1888	HPB to W Q JUDGE

"Well, I have raised a 'Frankenstein' [the TS.], and he seeks to
devour me. You alone can save the fiend and make of him a man.
Breathe into him a soul if not the spirit. Be his savior in the
U.S. and may the blessings of my SUPERIORS and yours descend on
you. Yours--the 'old woman,' but one ready to offer you her
inner life if you begin and proceed with the work...But as the
ranks thin around us, and one by one our best intellectual forces
depart, to turn bitter enemies, I say--Blessed are the
pure-hearted who have only intuition, for intuition is better
than intellect..." -- HPB
LETTERS THAT HAVE HELPED ME , WQJ, p. 281-2.


1888	Esoteric Section of the T S Proposed
- Olcott Disturbed

HPB wrote Col. Olcott telling him of the proposal to establish
an Esoteric Section, which would be responsible solely to her,
and she in turn to him. Col. Olcott had personal reservations
on the matter, and sailed from Bombay August 7th 1888 to confront
HPB with them. He did not want HPB "meddling" with the
administration he controlled. There was also the proposal to
establish a "European Section of the TS" so that routine
administrative matters could be handled more efficiently there.
In this connection, HPB had already been forced to take steps in
regard to adjusting the French lodges.

The Master K.H. reading his mind as he was on board ship, ready
to land the next day, precipitated to him a letter on Aug. 22nd.
1888 on board the S. S. Shannon in the Mediterranean Sea. The
Master wrote, in part, concerning H.P.B. and the situation :

"...But we employ agents--the best available. Of these, for the
past thirty years, the chief has been the personality known as
H.P.B. to the world (but otherwise to us). Imperfect and very
troublesome, no doubt, she proves to some; nevertheless, there
is no likelihood of our finding a better one for years to come,
and your theosophists should be made to understand it. Since
1885 I have not written nor caused to be written save through her
agency, direct or remote, a letter or line to anybody in Europe
or America, nor communicated orally with, or thro' any third
party. Theosophists should learn it. You will understand later
the significance of this declaration, so keep it in mind. Her
fidelity to our work being constant...neither I nor either of my
Brother Associates will desert or supplant her. As once before
remarked, ingratitude is not among our vices. With yourself our
relations are direct, and have been, with the rare exceptions you
know of, like the present, on the physical plane, and so will
continue thro' force of circumstances... To help you in your
present perplexity: H.P.B. has next to no concern with
administrative details, and should be kept clear of them, so far
as her strong nature can be controlled. But this you must tell
to all: --with occult matters she has everything to do. We have
not abandoned her. She is not given over to chelas. She is our
direct agent. I warn you against permitting your suspicions and
resentment against "her many follies" to bias your intuitive
loyalty to her."	--K.H.
LETTERS FROM THE MASTERS OF WISDOM,
1st SERIES, ADYAR, 1919 EDN., P.54.


1888, October	The Esoteric Section is Announced

In both LUCIFER and THE PATH, full page announcements were
carried in the issues for October and November 1888 advising the
membership of the TS that applications for membership in "The
Esoteric Section of the T S" would be considered. A large number
of these were received.

HPB had earlier asked Mr. Judge to come to London and draft the
Rules for such a Section, this he did and she adopted them with a
few modifications.

It was made clear to all applicants that they would be
responsible to HPB, that the information they received was under
the seal of secrecy, and that the Pledge they gave on entrance
was expected to be observed to the letter as a matter of honor.
The proceedings in this Esoteric Section would have nothing to do
with their membership and work in the Theosophical Society, nor
were they allowed to speak to others of their E S membership and
of its documents, rules or proceedings. In 1889, when HPB
published THE KEY TO THEOSOPHY, as much as could be said to the
average member of the TS was included in the 2nd Chapter of that
book by her.

She, alone, or Mr. Judge, were the only visible and active
agents for that Section.


1888, Dec. 14, HPB Issued to Judge a Document in the E S
Constituting him her Agent for America,
Also, Designating him a Chela of 13 Years"




KNOW DARE
S A T
WILL SILENCE

Esoteric Section Dec 14 l888

"As head of the Esoteric Section of the Theosophical Society
I hereby declare that William Q. Judge, of New York, U.S., in
virtue of his character as a chela of thirteen years' standing,
and of the trust and confidence reposed in him, is my only
representative for said Section in America, and he is the sole
channel through whom will be sent and received all communications
between the members of said Section and myself, and to him full
faith, confidence and credit in that regard are to be given. /\

Done at London this fourteenth day in December, 1888, and
in the fourteenth year of the Theosophical Society."
[ Seal ] H. P. Blavatsky /\
S A T

THE THEOSOPHICAL MOVEMENT Mag., Vol. I, p. 17.
WQJ BIOGRAPHY, Eek & de Zircov p. 16-17.
EST Circular, May 27, l891. New York.


1888, Dec. 27-29th WQJ Appointed Vice-President T.S.


On December 27-29th, 1888 at a customary, but informal,
annual Convention held at the T S Adyar Headquarters, Col. Olcott
PTS nominated Mr. Judge Vice-President. (CWB X, p. XXVIII).


1888	Autonomy of Sections

Another resolution was passed on a policy of reorganizing the T
S on lines of autonomous Sections. In 1890 Mr. Judge was
officially elected Vice-President under new Rules made by the
General Council T S under Col. Olcott. OLD DIARY LEAVES, Vol.
IV, pp. 74-83.

[NOTE: Col. Olcott wrote in an early letter--reprinted in
CANADIAN THEOSOPHIST--that the American Section could make itself
autonomous. (see report separately).]


HPB wrote:

"Master wants Judge to be elected for life, for reasons of
His own--that's God's truth...Less that you would I want to see
X---- or anyone (save Judge) elected for life...But if I do not
like the idea it is because I trust no one any longer, save
Judge, and Olcott perhaps. I have lost my faith in mankind and
see and smell (rightly, if you please) Judases everywhere. But
with Judge it is different ..." -- HPB	LETTERS THAT HAVE
HELPED ME , WQJ., p. 280.



"Affairs and events may be turned off by unseen hands into such
a groove that you will be unanimously elected for life--just as
Olcott and I were--to go on with the work after our deaths. Do
you understand what it means? It means that, unless you consent,
you force me to a miserable life and a Miserable Death, with the
idea preying upon my mind that there is an end of Theosophy.
That for several years I will not be able to help it on, and
steer its course, became I will have to act in a body which will
have to be assimilated to the Nirmanakaya, because even in
occultism there are such things as a failure and a retardment and
a misfit...Nothing that you will do will ever be discountenanced
by me, my beloved W.Q.J." -- HPB
P.S.: W.Q.J. had better show, and impress this on the minds of
all those whom it may concern."	LETTERS THAT HAVE HELPED ME
, WQJ., pp. 280-281.


In another letter HPB added:

"If knowing that W.Q.J. is the only man in the E.S. in whom I
have confidence enough not to have extracted from him a pledge,
he misunderstands me or doubts my affection for him or gratitude
..."


And, further, she wrote:--

"Take my place in America now and, after I am gone, at Adyar.
If you have no more personal ambition than I have--and I know you
have not, only combativeness--then this will be no more sacrifice
for you than it was for me to have Olcott as my President...I am
yours truly in the work forever. Dispose of me. I will...help
you with all my powers..." --HPB
LETTERS THAT HAVE HELPED ME , WQJ, P. 282.


1888, Dec.	LETTERS THAT HAVE HELPED ME [ Vol. I ] published

Jasper Niemand begins to publish in THE PATH a series of letters
under this title. It is perhaps coincidental with the commencing
of the Esoteric Section that this was done, as J. N. states that
he had them from an "advanced occultist" who helped him in his
early studies. He then calls them "statements of law in the
Universe"...[and] that there is a scientific meaning hidden in
the devotional and ethical injunctions found there...what seems
to be merely the language of devotion, is found to be that of
science; but the science is spiritual, for the Great Cause is
pure Spirit. He then hints that the barriers to this spiritual
world are within us, as they are the coarsenesses of our own
personal natures. Its gross selfishness. The True Spirit is
something that we have to perceive the truth of before we see the
need to struggle, and to refine and purify our lower selves. He
then warns of the difficulties to be faced, but so long as a man
remains true to his Higher Self, within, he makes of this larger
life the Path of true obedience to that Universal Life which is
the Brotherhood of all beings, and the One Law - compassion.

Later in 1891 the Letters were gathered into the lst Volume of
the book under that tile. Mr. Judge died in 1896. In 1905, a
2nd Volume, made up of additional letters and gleanings from many
sources, but chiefly of extracts made from the letters that Mr.
Judge had written to Mr. E.T.Hargrove, was compiled by Thomas
Green and Jasper Niemand. Finally in 1946, a century after the
death of WQJ, The Theosophy Company, Los Angeles brought all
these together, and added to them his "Stories," "Tales from The
Path," more "Gleanings, 'Tea-Table Talks'" and "Biographical
Notes" making a book of over 300 pages.




1888 - 89 Crisis in America With Prof. Coues

At the time of this crisis, HPB wrote:

"Ingratitude is a crime in Occultism, and I shall illustrate
the point by citing the case of W.Q.Judge. He is one of the
three founders of the Theosophical Society, the only three who
have remained as true as rock to the cause. While others have
all turned deserters or enemies, he has ever remained faithful to
his original pledge...He is the Resuscitator of Theosophy in the
United States, and is working to the best of his means and
ability, and at a great sacrifice, for the spread of the
movement... Brother Judge refuses to defend himself... But is
that a reason why we should let him go undefended ? It is our
bounden duty to support him, in every way...Let our protest be on
merely defensive lines, and not of an aggressive character. For,
if the spirit of Theosophy does not permit aggressiveness being
used, yet it does demand in some cases active defense, and it
does impose on everyone the duty of taking an active interest in
the welfare of a brother, especially of a persecuted brother, as
Mr. Judge is now..."	-- H.P.Blavatsky
The THEOSOPHICAL MOVEMENT Mag., VOL. 5, P. 65
WQJ BIOGRAPHY, Eek & de Zircov, p. 22


1889 Members of the Aryan T S purchased equipment to start
the Aryan Press

1889	PATANJALI'S YOGA APHORISMS (75 pages)

This is a rendition and not a textual translation by Mr. Judge
of what can be called the text book par excellence of "Oriental
Psychology." It will give the inquirer a perception of his own
inner nature, and the "powers" which are already his. If this
information is coupled with that which HPB has given in The Key
to Theosophy on the "7 Principles of Man" our own potentials will
become intellectually evident to us. The rest is the improvement
of the ethical control and the moral fabric of our lives so that
we may learn to trust our docile and purified lower selves
increasingly with that innate Spiritual knowledge which is
located at the Spiritual Core of our being. It teaches the
personal man to become the Divine Man.


1889, April	THE THEOSOPHICAL FORUM	(Monthly)
begins publication

This monthly journal of between 8 and 12 pages was published
till April 1895, when a new series in a larger format, running
through June 1898, was begun. The answers that Mr. Judge gave to
questions have been gathered by date and reprinted as The "Forum"
Answers. (ULT) This monthly was to serve two purposes: 1. to
answer inquirers' questions, sometimes by more than one student;
and, 2. to keep in touch with Theosophists at large -- those who
were near no Branch center where they could attend and share
ideas and study.


1889, April 28 - 29 Proceedings of the
Third Annual Convention of the
American Section of the T. S., Chicago

Mr. Judge, General Secretary, reported some attempts to distort
the history of the Rules and Objects of the T S. He points to
these in comparison with the original formulations made under
Masters' orders in 1875 when the TS was organized, and suggests
that the originals be reaffirmed. The autonomy of the American
Section is confirmed. He indicates that HPB and the British
Section are in agreement with his views. 6 new Branches were
chartered in the past year. New members admitted since last
report is 232. Interest in Theosophy grows steadily. The Gen.
Secretary faces a great increase in work and needs help. The
Theosophical Forum is proposed -- to keep in touch with "members
at large." A sample copy has been prepared for all to see.

Mme. Blavatsky's "Message" to the convention was read. Reports,
Resolutions and communications from Branches and other Sections
are received and read. The establishment of the Esoteric Section
by HPB is noted. Publication of The Secret Doctrine is noted.


1889, Sept. 12 HPB Prophecies the Split With American T S


HPB to Mr. R. Harte, Acting Editor, THE THEOSOPHIST, Adyar.

"...Nevertheless your wicked and untheosophical denunciation of
Judge, which is as false as it is untheosophical falls flat again
in its application to the E.S.

Judge has never pledged himself, never signed anything; for as
in the case of Olcott, my confidence in him is sufficient to
trust him without any Pledges.

The numerous letters I receive from really good theosophists
such as Buck, Mrs. Ver Planck, do not show their 'disgust' for
Judge. But they show me most decidedly for your tactless
writings in THE THEOSOPHIST and the showers of letters you
inundate them with; if the American Section breaks with Adyar it
will be your doing."	--H.P. Blavatsky
WQJ BIOGRAPHY, Eek & de Zircov, p. 23-4.


1889, Oct. 23	HPB wrote :

"He or she, who believes that under any circumstances
whatever, provocations, gossips, slander or anything devised by
the enemy, that H.P.B. will ever dream even of going against
W.Q.J.--does not know H.P.B.--even if he or she does know
H.P.Blavatsky, or thinks he knows her. The idea is absurd &
preposterous.
"If W.Q.J. gets riled under any provocation--for more than five
minutes by the city clock, then he is a flap-doodle. H.P.B.
would give 7 dozens of Bridges, 77 dozens of Noyses, the whole
esoteric brood in the U.S.A. for one W.Q.J. who is part of
herself for several eons. Those having ears will hear, those who
are deaf & blind, let them provide themselves with false ears &
glass eyes, or--vanish away."	-- HPB.
[LETTERS THAT HAVE HELPED ME, W.Q.J. P.279.]

To another correspondent she wrote :

"Oh, my poor crushed chum, what would I give to help him. I try
to be with him as much as I can. I am often watching him...He
should gather strength from one who is oftener with him than he
knows of." -- HPB
LETTERS THAT HAVE HELPED ME , WQJ. p.279.

"Judge...whom I trusted more perhaps than I did Olcott--or
myself."
LETTERS THAT HAVE HELPED ME , WQJ, p. 279;
IRISH THEOSOPHIST, June 1895.


1889	HPB on W Q Judge -- Her Opinion of his Worth

"My dear W. Q. J...my only friend...Judge has done for me so
much lately, I owe him such gratitude, there is nothing I would
not do for him...pon my word, I never knew I cared so much for
him personally...I will never forget Judge's loyalty and
devotion, his unswerving friendship..."	-- H.P.Blavatsky
WQJ LETTERS THAT HAVE HELPED ME , p. 280.


"Thanks for all, my dear old chum [W.Q.J.]; may the Masters
protect him. His ever and till and AFTER death." -- HPB
LETTERS THAT HAVE HELPED ME , WQJ, p. 280.
Irish Theosophist, June 1895.


1890	ECHOES FROM THE ORIENT ( 55 pages )

In prefacing this short work of 55 pages, Mr. Judge says that
Kate Smith chose the title for the series of 21 short articles,
and also his non-de-plume: "Occultus". The popular treatment
given the subjects discussed, precluded the detail and
elaboration that could have been possible in a periodical devoted
to religion or philosophy.

Theosophy has been exhaustively treated in the Orient for
millions of years by those Sages who are its investigators, and
the guardians of its truths -- hence the word "echoes" was used.

Subjects like: The Pilgrimage of the Soul; Universal
Brotherhood; Adepts as true scientific investigators of all
departments of Nature; and, Serving as Preservers of the Wisdom
gained; Evolution of Body, Soul and Spirit; Karma and its field
of Operation; States after Death; Goals of Mankind; etc... are
sketched for the inquirer.


1890, April 27-28	Proceedings of the Fourth Annual Convention of
the American Section of the T S Chicago

Mr. Judge as Gen. Secretary reported 15 new Branches had been
organized. New members for the year: 373. To protect the name
"The Theosophical Society and Universal Brotherhood" it has been
registered legally in several states.

In St. Louis the Superior Court looked into the matter
thoroughly and the referee had provided one of the best
independent descriptions of the work, objectives and procedures
of the TS.
( Printed, back of THE KEY TO THEOSOPHY, p. 309. )

A single case of discipline was the expulsion of Prof. Coues
from the TS for slander of HPB and imputations of fraud and
falsehood. Mr. B. Keightley of London, England had spent part of
the year touring and speaking to Branches. All enthusiastically
appreciated his visits.

The Aryan Printing Press had been established from funds gifted
by members and Theosophical Literature, The T. Forum, etc... were
being economically printed for the TS. American liberality had
defrayed costs and expenses in Adyar appreciably. The pressure
on the Gen. Secy. was still very great in spite of help being
given.

The Tract Mailing Scheme had been instituted with thousands of
Tracts (118,000) being mailed all over the country to likely
recipients. Theosophical Libraries were being opened with copies
of the Secret Doctrine, Isis Unveiled, and the magazines, tracts,
pamphlets, etc... made available for inquirers.

"Information for Inquirers" had been produced to serve the need.
There are many new and useful ideas ready to be used except for
the lack of funds. Persons from other countries in the Americas
are joining.

Mr. Judge added:

"In many other ways also are there proofs to my mind that the
same High Powers who prompted the formation of the Theosophical
Society are active in forwarding its work, and that we may rely
upon Their aid so long as we live up to the measure of our own
responsibility and devote ourselves to the cause They love."

To this he added valuable comments on the method of admitting
persons to membership, to a flexibility of formalities to suit
the needs of the times, and to a full disclaiming of any
authority by the TS. Many lectures and letters were received
from Branches in America and abroad and these were read to the
members assembled. Mr. Judge delivered a talk on: Karma and
Reincarnation." (pp. 70-73) A letter of greeting was received
from the Russian TS in Odessa.


1890, Oct.	THE BHAGAVAD GITA -- A RENDITION (133 pages)

Mr. Judge states that this is "the result of a careful
comparison of all the English editions and of a complete
retranslation from the original wherever any obscurity or
omission was evident...the poem can be read in many different
ways, each depending on the view-point taken...individual,
cosmogonical ...moral...[It] tends to impress upon the individual
two things: 1st, selflessness, and 2nd, action; the studying of
and living by it will arouse the belief that there is but one
Spirit and not several; that we cannot live for ourselves
alone..."

Scattered through THE PATH from 1887 to 1895 will be found
articles signed by "William Brehon, FTS" [a pen-name of Mr.
Judge] which are "Notes" on various chapters of the BHAGAVAD
GITA. In 1918, thanks to the generosity of a student, these were
gathered together under the title: NOTES ON THE BHAGAVAD GITA
into a book designed to be companion in size with his rendition
of The Bhagavad Gita.	[ Publishers: The Theosophy Company,
Los Angeles ]


1890	Written by H.P.Blavatsky to an American Correspondent :

"If W.Q.Judge, the man who has done most for Theosophy in
America, who has worked most unselfishly in your country, and has
ever done the bidding of Master, the best he knew how, is left
alone...then I say--let them go ! They are no Theosophists: and
if such a thing should happen, and Judge be left to fight his
battles alone, then I shall bid all of them an eternal good-bye.
I swear on MASTER'S holy name to shake off the dust of my feet
from every one of them...I am unable to realize that at the hour
of trouble and supreme fight...any true Theosophist should
hesitate for one moment to back W.Q.J. publicly and lodge in his
or her protest. Let them read Masters' letter in the
Preliminary...All that I said about W.Q.J. was from His words in
His letter to me...Do with this letter what you like. Show it to
anyone you please as my firm determination..." --HPB
LETTERS THAT HAVE HELPED ME , WQJ, p. 277.


"I trust Judge more than anyone in the world...He has
numerous enemies who work against him underhand and openly too,
as --- does. Now I have to hold in check and counterwork their
machinations when they write or say to Olcott that Judge is a
liar, etc. Now this is a ____ lie...I am thinking of going to
U.S. with Annie Besant when the spirit moveth me." --HPB.
LETTERS THAT HAVE HELPED ME , WQJ, p. 281


1891, April 26-27th Fifth Convention Proceedings: A Report --
Boston

Note is made of the illness of HPB and the over-work of Col.
Olcott, who had been induced to take a rest with reduced work for
a year, to recuperate. A temporary Commission was appointed to
take over his duties.

Mr. Judge was appointed one of the Trustees for the property at
the Headquarters in Adyar by Col. Olcott. Mr. Judge then
summarizes the advances made all over the world.

Mr. Bertram Keightley traveled to India and accepted the
responsibilities of Gen. Secy. for the Indian Section. American
Branches had remitted Adyar a total of 8,321 rupees out of a
total of 11,600 rupees received by them during the past year.

Since the last Convention, 19 new Branches were formed in
America and 432 new members were admitted. The British Section
and the Indian Section were emulating the American pioneering
work of publishing the Theosophical Forum. In Britain it was
named The Vahan, and in India Prasnottara. The Department of
Branch Work was started--suggestive articles to be made available
for discussion or as a base for lecturing.

The Oriental Department of The Path was started--to produce
authentic translations of Oriental texts. New circulars were
being issued by the Aryan Press, which had increased its staff
and activities. The Circulating Library had also grown in work.
The Tract Mailing Scheme had sent out 130,000 items during the
year. The Pacific coast was contributing help and effort in
printing and mailing independently of that from New York, over
70,000 being issued from there. All this work could be carried
on because of the many contributions that members made directly
to those schemes in time, money and work.

Articles to sympathetic members of the Press were being produced
for those Journals that desired them in various parts of the
country. The Gen. Secy.'s office is still increasingly
over-worked. A traveling Theosophical Lecturer would be needed
to cover areas where interested audiences desired such contact.
Mr. Judge then asks the Convention if they can arrange :

"resources sufficient to enable me to turn routine duty over to
hands competent for that, and so release trained intelligence for
the higher and more far-reaching services relating to literature,
correspondence, and the preparation of new schemes." (p. 12)


Annie Besant reads the Fourth "Message" from HPB.

1891. Apl. 15 Fifth "Message" to American Theosophists --
H.P.Blavatsky

re: Judge - Read on HPB's behalf by Mrs. Annie Besant

A special Fifth "Message" is read by her in connection with
HPB's valuation of Mr. Judge.
[This is significant view of HPB's death, within 2 weeks of this
event, and the "Judge Case" which was started three years later
in 1894.]

>From H.P.Blavatsky :]

"To the Fifth Convention of the American Section
of The Theosophical Society

Brother Theosophists :

"I have purposely omitted any mention of my oldest friend and
fellow-worker, W.Q.Judge, in my general address to you, because I
think that his unflagging and self-sacrificing efforts for the
building up of Theosophy in America deserves special mention.

Had it not been for W.Q.Judge, Theosophy would not be where
it is today in the United States. It is he who has mainly built
up the movement among you, and he who has proved in a thousand
ways his entire loyalty to the best interests of Theosophy and
the Society.

Mutual admiration should play no part in a Theosophical
Convention, but honor should be given where honor is due, and I
gladly take this opportunity of stating in public, by the mouth
of my friend and colleague, Annie Besant, my deep appreciation of
the work of your General Secretary, and of publicly tendering him
my most sincere thanks and deeply-felt gratitude in the name of
Theosophy, and for the noble work he is doing and has done.
Yours fraternally,
H.P.Blavatsky /\

[NOTE: The significance of this letter which HPB sent through
Annie Besant, who read it on her behalf to the Convention, ought
not to be overlooked. HPB was aware of the approaching death of
her body, and that she would not see AB again in that body. This
and other hints she gave to AB, who had only been 2 years in the
TS (as compared with Judge's 16 years of unremitting toil), so
she would realize the trust reposed in him.]


1891 APRIL-MAY	Judge Explains "Borrowed Body" at an
E S Meeting

[ This extract from a letter by Mr. R. Crosbie, dated Oct. 14th
l914 to Mr. Frederick Weed Flint of New York. ( bottom of p. 2 )
It relates to an incident at an E S Meeting in Boston in 1891.]

"I will now state something that occurred at a general E.S.
meeting in Boston after the Convention of 1891--a few days [May
6th 1891] before the passing of H.P.B. [May 8th 1891]. W.Q.J.
and A. B. were present. After exacting a promise that no one
present should speak of what he was about to say, W.Q.J. said:

"You know me as Wm. Q. Judge, born in Ireland, but I have to
say to you all that this body is not mine. It is a borrowed body
for purposes of the work. My own body is of a different sort and
race. How long I shall retain hold of this ordinary body depends
upon your loyalty and devotion to the lines laid down. Should
these fail I go to another field."


1891, May 8	H P B Dies in London -- Age 60 years

Mr. Judge was notified by cable. He sailed from New York May
13th. Before leaving, he sent a return cable: "I am sailing for
London. I am her agent. Seal her room."

It should be noted that Masters' "Seal" was not found in HPB's
box when it was opened by Countess Wachmeister and Annie Besant
before Judge arrived in London. [ This "seal" was found used on
certain letters sent to various persons after HPB's death. This
use of Masters' "seal" was later used by Mrs. Besant as one of
the "charges" made against WQJ in the "Judge Case."]
LUCIFER, Vol. 16, p. 164-5.



1891, May 27	E S Advisory Council Meets - Continuation of E S


In London at this E S Council Meeting, Mr. Judge presented his
credentials as HPB's "representative with full powers as a chela
of thirteen years' standing" (in 1888), and as HPB's sole
agent..." Annie Besant presents hers as "Secretary of the Inner
Group and Recorder of the Teachings." This appointment of AB was
made by HPB in April 1991, less than 6 weeks before her death.
Annie Besant had been only 2 years in the TS and in the ES.

Judge proposes that A B and he work together as "Co-Outer Heads"
of the E S in close cooperation. Mrs. Besant goes to her locked
desk and brings out a package of letters that she had earlier
tied together and which had not been in any one else's hands.
>From this package, when she opens it, falls a Note written by the
Master. It read: "Judge's plan is right." The plan was put into
effect. The Esoteric Section was continued with Annie Besant
taking charge of the "Eastern area," and Mr. Judge of the
"Western." The E S Council disbanded itself and full
responsibility for the conduct of the E S was placed on these two
who were to conduct it as "co-Outer Heads.".


1891, July 9	Convention of the European Section of the T S

Mr. Judge attended as Vice-President, Col. Olcott, PTS,
presided. A new, satisfactory Constitution was framed. Amity
and an urge to strong and united work were the keynotes struck
then. The continuation of the European Section, its neutrality
and autonomy, was affirmed. The growth of the work and spread of
Theosophy in America was praised.

Col. Olcott, though not a member of the E S, had been appointed
by HPB her "agent for the ES for Asia."

Judge and AB advised him in a general way of the program the ES
would now be following.
THEOSOPHICAL MOVEMENT (1875-1950), p. 160


1892, Jan.	Col. Olcott Resigns from the Presidency

On receipt of a letter from Col. Olcott to this effect, dated
Jan 27th 1892, Judge places the matter on the agenda for the
Convention of the American Section to be held April 24th. 1892 in
Chicago. Resolutions of regret and a resolution urging Col.
Olcott to revoke his resignation were passed, as also one which
elected Mr. Judge to the Presidency only upon the actual
retirement of Col. Olcott PTS.

In the meantime Col. Olcott heard from the Master saying that
his resignation was premature. Accordingly, he delayed his
resignation taking effect, writing Judge as Vice-President, to
this effect on May 28th 1892. A formal letter of revocation was
issued by him dated May 25th 1892.
PATH Vol. 7, p. 235-6;
THEOSOPHIST, VOL. 13, SUPPLEMENT to SEPT. 1892


July 1892

Mr. Judge had gone to Europe to attend the Convention of the
European Section of the T S on July 14th 1892. Earlier Mrs.
Besant without consulting Mr. Judge, had inappropriately
circulated the E.S. membership in England and Europe to have Mr.
Judge elected President. A joint circular adjusting this was
issued over both their signatures to those E.S. members after Mr.
Judge's arrival there, and after he had convinced her of the
injudicious phrasing of the original. The European convention
passed a resolution naming Judge President when the resignation
of Col. Olcott became effective.

When Judge received the news that Olcott was revoking his
resignation; he issued a Notice to the American members giving
his whole hearted agreement to the change, asserting his pleasure
at Col. Olcott's resumption of the burdens of the Presidency. He
noted that only when absolutely compelled by necessity would he
assume the Presidency.

Some have looked on this incident as evidence of Mr. Judge's
ambition. Such is not the case, as can be ascertained by reading
chronologically the documents available. One may wonder how it
could be possible for Col. Olcott to have misread Judge's
intentions so completely. Mr. Judge's health was poor, and he
did not look with any degree of favor on having to go to India to
take on the duties the Presidency would impose. He had his
particular work in America, and there he preferred to stay where
he was most needed. In a letter replying to Dr. F. Hartmann of
May 13, 1892, Mr. Judge says: "...For myself I would never wish
this office [of President] as it is very troublesome and
thankless, but H.P.B...asked me to take it if O. went out or
died."	[ T. FORUM, Vol. 4, pp. 131-2 ]
[Note: Those desiring more details about this matter should
refer to THE THEOSOPHICAL MOVEMENT (1875-1925) pp, 326-350.)


1892, April 24-25 Sixth Annual Convention of the
American Section T S

In reviewing the year, Mr. Judge quotes extensively from HPB's
first "Message" sent to the Convention of 1888. She had passed
away May 8th 1891. Her observations and advice about the conduct
of the TS in America was continuously and appropriately valid.
Her death, far from causing disruption had brought on greater
accord and renewed effort.

Mr. Judge also noted that Col. Olcott, who had tendered his
resignation owing to over work, had rescinded it thanks to the
efforts made by the American Executive Council through Mr.
Bertram Keightley who had gone to India.

Aryan T S (New York) purchased 144 Madison Ave for use as
American HQ and to be occupied by the Gen. Secy.'s office, Path,
and the Aryan Press, it contained also a Hall for lectures.

Col. Olcott's resignation as President--correspondence sent to
all Sections. Vice-President to be appointed. Future assistance
to Col. Olcott who will continue to write and work for Theosophy.
(A telegram just received from Olcott advises that he cannot
resign as of May 1st as projected.) The convention Resolved to
ask Col. Olcott to revoke his resignation. Judge to be President
only if and when Olcott's Presidential post becomes vacant.

Work done during the year:

11 new Branches in America chartered during the past year, 392
new members enrolled. All departments of work and propaganda are
flourishing: total of 109,000 tracts mailed. New scheme is the
supplying to the Press of articles and news briefs on
Theosophical matters. Every member should look on himself as a
"missionary" and take advantage of the material and services made
available: T. Forum, Tracts, Oriental Dept. Translations,
Branch Papers, Circulating Library, Path Magazine. Expenses are
growing, but donations have also grown and helped defray the
increased costs.

A "Lecture Bureau" has been opened for funds to take a traveling
lecturer to areas where needed. Great energy noted in
California. A "Lecturer" chosen to begin work. A minimum of
five will constitute a Branch. Below that and it is dissolved.
Central League of Theosophical Workers makes a report.

Resolution reaffirming the neutrality of the TS as regards
creeds and beliefs affirmed. Reports and letters from American
and foreign Lodges and Sections read.


1892 July	Judge sails for London to attend the Second Annual
Convention of the European Section.

The European membership elects Judge as President in case Olcott
resigns. Judge reported that the American Section had resolved
to ask Olcott to rescind his resignation.

On August 17th 1892 Olcott withdrew his resignation, and remained
President till his death in 1907.


1893 April 23-24	Seventh Annual Convention of the
American Section held in New York

Mr. Judge as Gen. Secy. reported that the Hall of the Aryan TS
was not the property of the Section but of the Branch. Fees,
rents and dues are all apportioned for payment for the space used
by PATH, the offices of the Gen. Secy. and the Aryan Press.

Annie Besant's lecture tour of the U S was particularly valuable.

Bertram Keightley welcomed as Gen. Secy. for the Indian Section.

A Reference Library had been started in the Hall of the Aryan
Branch at 144 Madison Ave., there is also the Circulating
Library and the Gen. Secretary's library.

The use of a traveling lecturer has proved most valuable and
effective: Mr. Claude F. Wright.

All the TS property in India has been put in the hands of a Board
of Trustees. (Of which Mr. Judge was made one.)

The work of the Oriental Department being successfully carried on
in Europe.

A matter of procedure was redefined so as to avoid any semblance
of doctrinal acceptance in regard to a burial service, etc...no
officer or committee of the T S ought to appear in print as
endorsing any forms.

19 new Branches were chartered, 584 new members were admitted.
About 50 resigned.

Tracts distributed last year: 90,000. (Total number of tracts
mailed since the inception of the scheme: 430,000.) An
additional 88,000 tracts were produced and mailed on the West
Coast.


1893 April	Mr. Judge Seen to be Overshadowed by Master

A. W. W. wrote:

"I attended the American Theosophical Convention held at New
York in 1893. Sitting near the door in the crowded room I had to
pay particular attention to speakers at the other end. The
subject of the hour was the religious Parliament to be held at
the World's Fair [Chicago]. A good deal of enthusiasm prevailed
as Mr. Judge was relating what had to be done and speaking of the
importance of the matter. I was regarding him very closely and
only thinking of what he was talking of.

"As he went on I observed a form taking shape near his right
shoulder, rather nearer to Mr. Judge than to the chairman, Dr.
Buck. This shape became definitely that of a man of impressive
appearance. I had seen no pictures of the Masters and could not
connect the form with any picture, but I then at once felt it was
one of them. Since then I saw the picture of Mahatma K.H.
identically that of the being I have described. It is for me
proof of the existence of these beings and of their interest in
such movements as ours."	-- A. W. W.
PATH, Vol. X, p. 127, July 1895.



1893, September 15 - 17	Chicago World Fair -- American Section
T S Participation in the Parliament of Religions

Participation of the TS in this event marked a high point in Mr.
Judges' success at organization. Theosophists from India,
representing the Hindu Brahmins, from Ceylon, representing the
Buddhists and Mrs. Annie Besant from London were feature
attractions at the meetings. Mr. Judge, himself gave a landmark
speech: Theosophy Generally Stated -- which epitomized all that
the T S and Theosophy stood for.
JUDGE ARTICLES, Vol. 1, p. 1 (ULT)


1894 - 1896	Mr. Judge Under Attack

[ NOTE: One of the most valuable keys to an understanding of Mr.
Judge and his work is only obtained by the study of his
writings. ]

Many persons expressed their opinions concerning him. What
happened to him, when placed under pressure, from early 1894
until his death on March 21st l896 ? He continued writing for
The Path and elsewhere. Did his expressions, and did the nature
of his writings and choice of subjects change? The student of
Mr. Judges' life will seek for evidence in this area, to verify
the statement : that he did not change his objective or his
method of writing at all.

He answered such charges as were leveled at him clearly,
factually and without acrimony, as will be found by those who
read all the documents that are available.

Such documentary evidence forms the basis for the book that
covers 75 years of the history of the modern Theosophical
Movement, from 1875 to 1950 under the title: The Theosophical
Movement--1875-1950. Published in 1951 by associates of the ULT
at the Cunningham Press, Los Angeles. [ This book condenses the
material offered 25 years earlier, in the volume of similar title
and adds comments on the period between 1925 and 1950.]

The Theosophy Company in Los Angeles published in January 1992 a
53 page booklet in which is reproduced Two Answers by W.Q.Judge.
In these he deals fully with such "charges" as were leveled at
him. They explain and solve the mysteries involved.
[ a summary follows ]

As in all biographical writings, after the death of the
individuals concerned, we are left to consider the documents that
survive. The writer will have to offer his readers the
opportunity of seeing the facts, and considering whether the
opinions that arose during that time, and which, to some extent,
still color the minds of s modern members of the surviving
remnants of the original Theosophical Society of 1875 are
reasonable. One might almost say that we are all burdened with
"traditions" handed down to us. It is necessary for each to
independently verify these. If Mr. Judge's work is incorrectly
valued, there will inevitably be a gap in understanding the
practical application of Theosophical doctrine in active life.

In surveying the incidents that culminated in the "Judge Case,"
and which sharply divided organizationally the Theosophical
Society it would seem to be fair to say the following:

Theosophy can be divided into two broad aspects:

1. That which could be called exoteric Theosophy, covering
historical narration, the modern investigation of the invisible
side of Nature -- energy, power, psychism, "spiritual-ism," the
invisible but potent beings that live in and on the
"astral-psychic" plane--and the relations of these with the
visible, tangible, physical nature we deal with daily. This is
the informational and intellectual aspect of Theosophy. One
might call it "head-learning" borrowing the phrase from The Voice
of the Silence. But, a deeper side can also be detected :

2. The 2nd aspect which could be called Esoteric. It has been
called : The Heart Doctrine. It takes a studied look at the
potential goals of evolution. It looks at the "universal" and
"philosophical," or metaphysical side of the Universe.

It concerns itself with the moral and the ethical side of
living, and considers that the Law of Karma operates incessantly.
Therefore, it operates through all those correlations that the
first aspect describes. It looks at these from our "outside
world" of daily observation, which does not always take the
long-range effect of man's thoughts and feelings into account.

It is spiritual in the truest of senses, hence moral and ethical
above all else. [Ethics and morals, Theosophically, can be
defined as voluntary thoughts and acts in compliance with the
Universal Law of Karmic action]. It deals with the progress and
the potential goal of the individual, considering him as a moral
entity, and employing the whole range of Nature's Laws as the
ethical and ever interactive framework in which we all live. In
this it views the World as a school in which more advanced
students guide and assist their younger brothers, but, occultly,
they are debarred from enforcing their views. The
self-development of every free-willed human Soul-ego is a primary
law of progress.

It is difficult for some to see both of these views, and the
interdependence and interplay that exists between "historical"
events which involve the "Esoteric relations," (by definition)
with the exoteric T S. In other words, what may happen, as an
event in either of these two Sections, is not necessarily a
matter of consideration in the other, because of the pledge of
secrecy which forms a vital part of the occult system of
discipline that such members have assumed. Given this as a fact,
it becomes easier to understand the "Judge Case."

HPB and WQJ acted as agents in the world for the Masters. They
were independent of that world and of the Exoteric Theosophical
Society--a position that members of the T S found difficult to
understand.

They used the Theosophical Society as the best tool available
for the spreading of the philosophy of Theosophy. They were not
interested in the organizational operations of the
T S except as a useful framework through which great ideas and
principles could be publicized, and their value made visible.

Some others, who became deeply involved in the Organization, its
management, politics and the "offices," have believed, that the
organization was "Theosophy."

Many there are who find it difficult to distinguish Masters' and
HPB's Theosophy from that which later students have presented and
may have proclaimed to be "later teachings of "Theosophy." Many
are eclectic, broad, tolerant, compassionate of others views,
ecologically sensitive, and interested in those aspects of
knowledge that modern education, science and religion had kept
them from learning the inner ethico-spiritual correlations of;
but, they were, and are, in many cases, nondiscriminative. A
"foundation" in one's self of a knowledge of Theosophical facts,
laws and logic needs first to be developed, by careful study.

The spiritual is intolerant of anything but the truth, the
honesty, and the ethical-moral applications of Universal Law to
all aspects of life. The Adepts and their disciples live in a
"fish-bowl" where their innermost motives, and thought-feelings
are transparent to the vision of their Teachers and Companions.
This is a vital part of the training implied by the purification
of the lower nature, and the impersonalizing and universalizing
of the attitude toward others. To become a successful occultist,
one becomes an impersonal force in Nature for the good of the
Whole. All selfishness has to be eliminated.

Doubts and suspicions arose in the mind of some of the early
"Theosophists," who noted that messages from the Masters were not
always tactful nor were they tolerant of abuses of ethical and
occult duties and responsibilities. A case of this nature
revolves around Masters' "Prayag Letter" (see MAHATMA LETTERS,
p.461-463) delivered to Mr. Sinnett by HPB to be passed to the
Prayag TS ( it is an excoriating indictment of the Brahmins in
Allahabad (Prayag) for their errors ). Col. Olcott may have been
fearful that the Brahmins, if antagonized, might withdraw their
support from the TS in India, thus damaging its "success." Mr.
Sinnett began to have some doubts of HPB's honesty and integrity,
in the matter of "phenomena" and the "Mahatma letters"--which he
had always desired to receive direct, and not through any agency.
He could not understand the occult law that required the agent to
always serve as transferor of the Teachers' instructions to the
student. There may have been a certain amount of envy
involved--that one should be able, and others not, to establish
such a direct relationship ! [see ISIS, Vol. II, p. 93.]

Doubts and suspicions first circulated as gossip, and curiosity,
speculations, etc., began undermining the trust in HPB and in
Judge, that a number of persons connected with the TS gave in
those days. Further, the method of writing, recording, and of
delivery of such "messages" was sadly deficient of "purity" from
the physical point of view -- some were delivered inside sealed
personal letters. HPB, Judge and other "occultists" always
claimed that any true "message" carried an innate, inherent proof
of their validity, to which the sensitivity and recognition of
the recipient was all the proof of authenticity that was needed.
This was not provable to anyone who was not also an occultist,
and in many cases, not even by the ultimate recipient. [HPB and
WQJ both wrote several articles which explain the laws, rationale
and method of "precipitation." [ a list is attached and some
pertinent extracts given.]

With the death of HPB, Col. Olcott among others, hoped that such
mythic affairs as "messages from the Masters" concerning the
conduct of affairs in the T S would cease. They did not. Judge
now became the focus for such, although he disclaimed any attempt
at mystification or the "guidance" of others. A simmering
resentment and enmity seems to have gradually arisen in some
members, because of their personal constitution. The "occult"
laws and life, are one thing, and ordinary explanations can not
dispel doubts and suspicions that a materialistic culture, and a
disbelief in the astral and the invisible side of Nature
supported. Among others, Judge passed on messages he had been
asked to give to Annie Besant, to Col. Olcott, to Mr. Sinnett,
and to others. Some messages appeared in letters that he wrote
to others, apparently without his knowledge while they were in
transit.

Dr. Buck, Jasper Niemand and Bertram Keightley also acknowledged
receipt of communications from the Masters through his agency,
near or remote. It was a puzzle. It was also proving
embarrassing to those who desired to shine as 'authorities' in
the TS, now that HPB and the power of her knowledge was "gone."

Apparently, several such disgruntled persons got together in
India late in December 1893 (in violation of the rule against
"gossip" and the first Object: Brotherhood), to discuss this.
Annie Besant, saying she was acting in the best interests of Mr.
Judge, by making public the "rumors" (said to be secretly
circulating about him in the Society), lent her name to
"charges," which once decided on, she felt would "clear the
air.".


1894 February 6	Annie Besant in a letter dated February 6th 1894
from Allahabad, addressed Col. Olcott, P.T.S.:

"Some little time ago an appeal was made to me by members of the
T.S. belonging to different Branches, to set their minds at rest
as to the accusations made against the Vice-President of the
Society, Bro. W. Q. Judge, with reference to certain letters and
sentences in the alleged writings of the Mahatmas. As it is to
the detriment of the whole Society that these
accusations--believed to be true by reputable members of the
Society--should be circulated against a prominent official
without rebuttal and without investigations, I ask you, as the
President of the Society, to direct that the charges made shall
be formulated and laid before a Committee, as provided by Art.
VI, Secs. 2, 3 and 4."


1894 February 7	Col. Olcott sends a copy of this letter
officially to Mr. Judge as Vice-President. In this he offers two
options: to resign, or to stand before a "Judicial Committee" to
be convened in London, thus making public the whole proceedings.
He suggested a cabled answer. Judge cabled: "Charges absolutely
false. You can take what proceedings you see fit; going to
London July."

Note: Surprisingly, Col. Olcott PTS, allowed this to develop,
endorsed it, and proposed to Judge (as though he was already
proven guilty) that he resign or stand trial--completely
forgetting that he was in violation of the Rules of the TS:

1) that Annie Besant, a member, could not prefer "charges"
against another member who was not in her Branch, (where, alone,
a member could be so charged); and,

2) that everyone is presumed innocent until proved guilty.

3) Later, a third un-brotherly, not to say illegal situation
arose--a concerted but obvious attempt by several persons
involved to withhold from Mr. Judge's hands and sight the
so-called "evidence."

One may only conclude that the delusion which swept Annie
Besant's rational mind aside, in turn...deeply influenced the
others.


1894 March 15

Mr. Judge rejected the charges, and made public the accusation,
the charges and the situation to the membership, distributing on
March 15th 1894 5,000 copies of his: "To the Members of the
T.S."
[ Reprinted in Two Replies by W.Q.Judge - Theosophy Company ]


1894 March 27

On March 27th 1894, G.R.S.Meade, General Secretary, European
Section TS, and Mr. Bertram Keightley, General Secretary, Indian
Section TS issued a joint letter dated March 27th 1894 to Col.
Olcott PTS protesting his precipitate action as it was in
violation of the Rules of the T S.

Mr. Judge exposes thereby an active "plot" to deflect or to
truncate the power of the T S to change "the Manas and the Buddhi
of the race." Annie Besant seems to have been selected. A
brahmin delegate to the Parliament of Religions (Sept. 15-17,
1893) named G. N. Chakravarti lent his agency as instrument for
this. Mrs. Besant was known from the beginning by HPB to be "all
intellect...not psychic or spiritual" in her psycho-logical
makeup.
( HPB letter, Mar. 27 1891)

Mrs. Besant desired ardently to develop "psychic and spiritual
powers" of her own, so that she would be able to contact the
Masters directly. Chakravarti seems to have promised this, if
she placed herself under his instruction. In less than two
months he attained mesmeric ascendancy over her. Dr. Archibald
Keightley observed this. (see The Path, Vol. 10, p. 99-100,
where he made an observation on this fact in the course of a
protest he wrote, in defense of Mr. Judge.)


1894, April 22-23	Eighth Annual Convention of the American
Section of the T S , San Francisco

Mr. Judge as the Genl. Secy. reported that the 2nd series of
seven year cycles began with this year for the American Section.
It also marked the 19th year of the Theosophical Society. In the
past year the Parliament of Religions in Chicago had marked the
highlight of work. Acting as Vice-President, Judge represented
the far away Olcott. Judge issued a report on the T S
participation.

Work at the New York HQ increased and is strongly supported.
Judge pays rent for the activities of which he is the proprietor:
The Path, The Aryan Press, and the Theosophical book business --
it would be advantageous to have the mortgage on the building
reduced. Much more has been paid out to support the work than is
collected by way of dues. Voluntary contributions were asked
for. As usual a full accounting for all funds was given.

Three traveling lecturers were working in the field. 20,000 new
tracts printed in the last year. Also pamphlets, Theosophical
Forum, Branch Papers, and the Oriental Department Papers are
issued. Annual meeting Dec. 27th 1893 in Adyar, Col. Olcott
reported on the success of the TS: 322 Branches. Constitution
revised, fixing the term for the president at 7 years.
Continuity remains the same as before. In America 14 new
Branches were chartered this year, and 655 new members admitted.

Latest activity is a Correspondence Class. It has 231 members.
List of questions on Theosophical subjects are issued in writing.
Answers are studied in the office, marked and returned to the
answerer. This idea has been well received in Europe. Boston
Branch bought a house to use as HQ. Countess Wachtmeister,
representative of the Indian Section, gave an address in which
she suggested that the HQ for the Society be removed from distant
Adyar to a more convenient location in Europe or the Western part
of America. Reports and messages from Sections and Branches read
and noted.


1894 June	In "The T.S. and its Basis" Mr. Judge wrote:

"As one of those who helped to form the T. S., I may claim to
speak with personal knowledge of the facts, and having worked in
its ranks ever since its first day, a few words respecting its
basis and spirit will be of use...( on autonomy, toleration, 3
objects...). The main underlying effort of the work of the
members of the Society should be to furnish a real and
philosophical basis for ethics...a reasonable explanation for
life."
Austral Theosophist, June 1894 --
WQJ Art. Vol. II, p. 156


1894 July 7	A meeting of the General Council of the T S under
Col. Olcott is convened in London. As he was warned earlier by
Mr. Judge, the Council finds it has no right to make a dogmatic
statement on the existence of the Mahatmas (and/or their
"messages"). Judge, who stated and proved that he, acting as
vice-President, had taken no actions that were illegal, is
reconfirmed as Vice-President.

Olcott makes a statement concerning the Neutrality of the TS in
matters of personal belief.

Judge offers to produce evidence for those who desire to see it.
He objects strongly to the fact, that although "accused" no
actual charges or evidence has been made available to him prior
to the meeting, and, in addition, he has been prevented from
seeing any of the "evidence."

Dr. J.D.Buck, Vice-President of the American Section, was the
only official of the American Section to accompany Mr. Judge to
London, he was a witness, along with others, such as Dr.
Archibald Keightley and Mr. Pryse to all the proceedings,
including the fact that Mr. Judge had to force Mrs. Annie Besant
and Col. Olcott at the last moment just prior to their departure
on July 19th, to briefly show him some of the "evidence" before
Olcott left for India. Mr. Judge was given no time to make
copies of the longer pieces of so-called evidence.

Lucifer, Path and Theosophist carry the details of these events.
A summary will be found in The Theosophical Movement (1875-1950)
pp. 204 - 250 based on those documents.)


1894 July 10	The Judicial Committee meets.

No "evidence" is produced. Judge protests this again. Judge
offers to stand trial. The Committee refuses. The "Neutrality"
of the TS is reaffirmed by Olcott.

Unfortunately while the "charges" had been met on legal grounds
and disposed of, personal feelings were running high, in a most
un-theosophical, un-brotherly and intolerant fashion.


1894 September	Mr. W.R.Old, Treasurer and Recording Secretary of
the TS resigned, dissatisfied. He was also a member of the E S,
and as he had been entrusted with the "evidence" of the "Judge
Case" by Col. Olcott. Without authorization, he made copies of
that, and passed these to Mr. Garrett of the Westminster Gazette
in London for publication. This created a fresh furore, and as a
result Judge's enemies resumed the campaign to cause him to
resign the Vice-Presidency. This campaign was almost solely
confined to Europe, America had little interest in the matter.

Charges and counter charges, flourished and "the clash of
opinions" resounded. Anger and resentment were again whipped up
against Mr. Judge by the original "conspirators." Renewed calls
and "resolutions" passed by Branches in Europe and India for his
"resignation" were again published. All this severely weakened
Mr. Judge's precarious health.


1894, Nov. 3rd	E S Circular Issued by Mr. Judge

[ NOTE ]
1. In the ES circular of Nov. 3rd 1894, WQJ refers to A.
Besant's knowledge of Master speaking to her through him while he
was conscious.

2. She is also aware of the Master's picture given by Him to
WQJ endorsing it to: "My Colleague, W. Q. Judge."


1895	Additional Testimonials, are most probably related
to Mr. Judge, although he is not named.

"At a lecture being delivered by a prominent Theosophist I saw
the Master's form overshadowing the speaker, and with so strong
an influence that it seemed to change the appearance of the
speaker. There is no doubt in my mind as to this event. I was
in all my senses and not excited."
-- A. B. C.	Path, Vol. X, p. 44, May 1895


1895 January	A. Fullerton stated :

In January 1895, Mr. Alexander Fullerton published a circular,
sent to members all over the world. Therein he stated he had a
message from the Mahatma, through another person in whom he had
perfect confidence, relating to the difficulties in the T.S. As
testimony, this is only the testimony of the transmitter.
Path, Vol. X, p. 44 May 1895


1895, April 28-29	9th Annual Convention of the American
Section T S ( in Boston) and of
The First Convention of the Theosophical Society in America.

At this convention the delegates from the various branches of
the T S in America, with almost entire unanimity reorganized
themselves. The vote was a majority of 190 against 9.
The Theosophical Movement (1875-1950), p. 250

Following this, a large number of Branches in England followed
suit. Some Lodges and individuals in Europe and in Australia
withdrew from affiliation with the T S at a later date and
reaffiliated themselves with the new Society in America, of which
Mr. Judge was elected President for life.

Work Done

These reports, (starting in 1886 with 12 Branches and a total of
264 members) summarized important events and the continuous work
of promulgation that was sustained through those years. By April
1895 the Society had 102 active Branches in America, and numbered
over 3,700 members, over 475,000 Theosophical Tracts had been
mailed (as a total for 10 years).


1895 July 4

Mr. Judge, as President of the newly constituted Theosophical
Society in America sent a letter of greetings to the July 4th
1895 Convention of the European Section of the T S, which was
presided over by Col. Olcott PTS. Olcott called the letter
discourteous and refused to read it to the assembly. Debate
ensued, but at the suggestion of Mrs. Besant the letter was "laid
on the table" without further comment. Theos Mvt.(1875-1950) 253

In this letter, Mr. Judge said on behalf of the T S in America :
"The Theosophical Movement, which began far back in the night of
Time and has since been moving through many and various peoples,
places and environments...does not depend upon forms ceremonies,
particular persons or set organizations...organizations of
theosophists must change in accordance with place, time, exigency
and people. To hold that in and by a sole organization for the
whole world is the only way to work would be boyish in conception
and not in accord with experience of natures' laws...we come to
you as fellow-students and workers [in the field assigned to us
by Karma]...of Theosophical effort, and holding out the hand of
fellowship we again declare the complete unity of all
theosophical workers in every part of the world... Let us then
press forward together in the great work of the real Theosophical
Movement which is aided by working organizations, but is above
them all...Mutually assisting and encouraging one another we may
learn how to put Theosophy into practice so as to be able to
teach and enforce it by example before others. We will then each
and all be members of that Universal Lodge of Free and
Independent Theosophists which embraces every friend of the human
race..."
Fraternally yours,
William Q. Judge, President.


1895	Judge's Bodily Illness Increases

The Chagres fever which Mr. Judge had contracted during his
trips to Central and South America earlier in life had a
debilitating effect, later tuberculosis is said to have set in.
He was hardly able to speak above a whisper; and yet his
indomitable will sustained his body in spite of its agony. The
concentrated enmity of some of his former coworkers added greatly
to the depletion of his already critically low physical strength.

Early in 1895 he spent some time with Mrs. Katherine Tingly and
others in Mineral Wells, Texas, where she had rented a house and
where she was of great help to him. He returned to New York
sufficiently improved to direct preparations for the Boston
Convention (April 1895).

October 1895 saw him ill again. He made a trip to Asheville,
North Carolina in search of warmth, but finding no relief there,
returned to New York in mid January 1896. On the way, he passed
two weeks with Dr. Buck in Cincinnati and another week with Dr.
Buchman in Fort Wayne, Indiana.


1896, March 21st	Death of Mr. Judge's Body

Mr. Judge was sitting upright on a sofa in the company of Mrs.
Judge, Mr. E. T. Hargrove and a nurse. His body died at around
9.00 a.m. Some of his last words were:

"There Must be Calmness. Hold Fast. Go Slow."


March 23rd 1896	Cremation on Long Island

Testimonials to Mr. Judge were received from his close friends,
and others who had been influenced by his example. These have
been recorded in The Path magazine, renamed by him: Theosophy.
They have been collected and reprinted at the back of the
Theosophy Company edition of Letters That Have Helped Me,
published in Los Angeles. (see extracts given below)


===========================

Addendum 1

On Precipitation


"Mr. Sinnett sought for an explanation of the process and
elicited from the revered Mahatma...:

...Bear in mind these letters are not written but impressed, or
precipitated, and then all mistakes corrected
...[ M L p. 19 ] I have to think it over, to photograph every
word and sentence carefully in my brain before it can be repeated
by precipitation. As the fixing upon chemically prepared
surfaces of the images formed by the camera requires a previous
arrangement within the focus of the object to be represented,
for, otherwise--as often found in bad photographs--the legs of
the sitter might appear out of all proportion with the head, and
so on--some have to first arrange our sentences and impress every
letter to appear on paper in our minds before it becomes fit to
be read..."	M L p. 22

the modus operandi can thus be explained now more fully...
Those having a superficial knowledge of the science of mesmerism
know how the thoughts of the mesmerizer, though silently
formulated in his mind are instantly transferred to that of the
subject. It is not necessary for the operator...to be present
near the subject to produce the above result...The work of
writing the letters in question is carried on by a sort of
psychological telegraphy; the Mahatmas very rarely write their
letters in the ordinary way. [see M L p. 460 ] An
electromagnetic connection, so to say, exists on the
psychological plane between a Mahatma and his chelas, one of whom
acts as his amanuensis. [ see M L p. 480 ] When a Master wants a
letter to be written in this way, he draws the attention of the
chela, whom he selects for the task...The thoughts arising in the
mind of the Mahatma are then clothed in word, pronounced
mentally, and forced along the astral currents he sends towards
the pupil to impinge on the brain of the latter. Thence they are
borne by the nerve-currents to the palms of his hands and the
tips of his fingers, which rest on a piece of magnetically
prepared paper. As the thought-waves are thus impressed on the
tissue, materials are drawn to it from the ocean of akas,
(permeating every atom of the sensuous universe) by an occult
process...and permanent marks are left...

...the success of such writing...depends chiefly upon these
things: (1) The force and the clearness with which the thoughts
are propelled and (2) the freedom of the receiving brain from
disturbance of every description...To turn to the sources of
error in the precipitation. Remembering the circumstances under
which blunders arise in telegrams, we see that if a Mahatma
somehow becomes exhausted [ see M L p. 422 ] or allows his
thoughts to wander off during the process, or fails to command
the requisite intensity in the astral currents along which his
thoughts are projected, or the distracted attention of the pupil
produces disturbances [see M L p. 423 ] in his brain and
nerve-centers, the success of the process is very much interfered
with."
HPB -- "Precipitation" -- HPB Articles II 505-7

"Through the means of the Astral Light and the help of
Elementals the various material elements may be drawn down and
precipitated from the atmosphere upon either a plane surface of
in the form of a solid object; this precipitation may be made
permanent, or it may be of such a light cohesive power as soon to
fade away. But this help of the elementals can only be obtained
by a strong will added to a complete knowledge of the laws which
govern the being of the elementals."	Epitome, p. 20

"...an Initiate...is able to precipitate out of the viewless air
the carbon which we know it in it, forming the carbon into
sentences upon the paper, it is through this knowledge of the
occult higher chemistry, and the use of a trained and powerful
image-making faculty which every man possesses..."
Ocean, p. 12


Rationale and Instruments - Will and Imagination

"Power over mind, matter, space, and time depends on several
things and positions. Needed for this are: Imagination raised
to its highest limit, desire combined with will that wavers not,
and a knowledge of the occult chemistry of nature. All must be
present or there is no result." WQJ Articles I. 453

"The instruments are in the body and brain of man. In the view
of the Lodge, "the human brain is an exhaustless generator of
force," and a complete knowledge of the inner chemical and
dynamic laws of nature, together with a trained mind, give the
possessor the power to operate the laws to which I have referred.
This will be man's possession in the future...A knowledge of the
law when added to faith gives power over matter, mind, space, and
time...the trained Adept can produce before the eye, objective to
the touch, material which was not visible before, and in any
desired shape...it is simply evolution in your very presence.
Matter is held suspended in the air about us. Every particle of
matter, visible or still unprecipitated, has been through all
possible forms, existing, as they all do, in the Astral Light and
then by effort of the Will and Imagination to clothe the form
with the matter by precipitation. The object so made will fade
away unless certain other processes are resorted to which need
not be here described, but if these processes are used the object
will remain permanently. And if it is desired to make visible a
message on paper or other surface, the same laws and power are
used. The distinct--photographically and sharply definite--image
of every line of every letter or picture is formed in the mind,
and then out of the air is drawn the pigment to fall within the
limits laid down by the brain, "the exhaustless generator of
force and form."

This, then, naturally leads to the proposition that the human
Will is all powerful and the Imagination is a most useful faculty
with a dynamic force.. The Imagination is the picture-making
power of the human mind. In the ordinary average human person it
has not enough training or force to be more than a sort of dream,
but it may be trained. When it is trained it is the Constructor
in the Human Workshop. Arrived at that stage it makes a matrix
in the Astral substance through which effects objectively will
flow. It is the greatest power, after Will, in the assemblage of
complicated instruments. The modern definition of Imagination is
incomplete and wide of the mark. It is chiefly used to designate
fancy or misconception and at all times stands for unreality. It
is impossible to get another term as good because one of the
powers of the trained Imagination is that of making an image.
The word is derived from those signifying the formation or
reflection of an image. This faculty used, or rather suffered to
act, in an unregulated mode has given the West no other idea than
that covered by "fancy." ...it may be pushed to a greater limit,
which, when reached, causes the Imagination to evolve in the
Astral substance an actual image or form which may then be used
in the same way as an iron molder uses a mold or sand for the
molten iron. It is therefore the King faculty, inasmuch as the
Will cannot do its work if the Imagination be at all weak or
untrained. For instance, if the person desiring to precipitate
from the air wavers in the least with the image made in the
Astral substance, the pigment will fall upon the paper in a
correspondingly wavering and diffused manner."
Ocean pp. 138-9


Authentication


"What criterion has any one to decide between one "precipitated"
letter, or another...Who except their authors, or those whom they
employ as their amanuenses (the chelas and disciples), can tell ?
[ see M L p. 460 ] For it is hardly one out of a hundred
"occult" letters that is ever written by the hand of the Master,
in whose name and on whose behalf they are sent, as the Masters
have neither need not leisure to write them; and that when a
Master says, "I wrote that letter," it means only that every word
in it was dictated by him and impressed under his direct
supervision. Generally they make their chela, whether near or
far away, write (or precipitate) them, by impressing upon his
mind the ideas they wish expressed, and if necessary aiding him
in the picture-making process of precipitation. It depends
entirely upon the chela's state of development, how accurately
the ideas may be transmitted and the writing-model initiated.
Thus the non-adept recipient is left in the dilemma of
uncertainty, whether, if one letter is false, all may not be;
for, as far as intrinsic evidence goes, all come from the same
source, and all are brought by the same mysterious means.

But there is another, and a far worse condition implied. For
all that the recipient of "occult" letters can possibly know, and
on the simple grounds of probability and common honesty, the
unseen correspondent who would tolerate one single fraudulent
line in his name, would wink at an unlimited repetition of the
deception. And this leads directly to the following. All the
so-called occult letters being supported by identical proofs,
they have all to stand of fall together. If one is to be
doubted, then all have, and the series of letters in the "Occult
World," "Esoteric Buddhism," etc., etc., may be, and there is no
reason why they should not be in such case--frauds, "clever
impostures," and "forgeries," [ see M L, pp. 307, 410, 414,
419-424, 431 ] such as the ingenuous though stupid agent of the
"S.P.R." has made them out to be, in order to raise in the public
estimation the "scientific" acumen and standard of his
"Principals." HPB--"Lodges of Magic" HPB Art. I. p. 291-2

"You and the Theosophists have come to the conclusion that in
every case where a message was found couched in words or
sentiments unworthy of Mahatmas it was produced either by
elementals or my own falsification. [ see M L p. 307, 419, 422,
431, 460 ] Believing the latter, no honest man or woman ought for
one moment to permit me, such a fraud, to remain any longer in
the Society...to kick me out--if you really think so. [do you]
credit the idea that They [the Masters] should permit or even
know of it and still use me ! Why, if They are the exalted
beings you rightly suppose Them to be, how could They permit or
tolerate for one moment such a deception and fraud?...little you
do know the occult laws I see...Before you volunteer to serve the
Masters you should learn Their philosophy, for otherwise you
shall always sin grievously, though unconsciously and
involuntarily, against Them and those who serve Them, soul and
body and spirit."
HPB Art. II 509-510

[ HPB gives then, some examples of the occult difficulties under
which she labored in this matter HPB Art II 509-513.]

"The outer senses cannot give a safe final judgment upon a
precipitated message, they can only settle such physical
questions as how it came, through whom, the credibility of the
person, and whether any deception on the objective plane has been
practiced. The inner senses, including the great combining
faculty or power of intuition, are the final judges...if one
hitherto supposed to be in communication with the White Adepts
comes to us and says "Here is a message from one of Those," then
if we have not independent power in ourselves of deciding the
question on inner knowledge, the next step is either to believe
the report or disbelieve it...[HPB] put it tersely in this way"
"If you think no Mahatma wrote the theories I have given of man
and nature and if you do not believe my report, then you have to
conclude that I did it all." The latter conclusion would lead to
the position that her acts, phenomena, and writings put her in
the position usually accorded by us to a Mahatma. As to the
letters or messages of a personal nature, each one had and has to
decide for himself whether or not to follow the advice given..."
WQJ Articles I pp. 450-1


Master Often Orders His Chelas to Precipitate His Ideas

"[ HPB answers Judge's questions] :

"If you think Master is going to be always precipitating things,
you mistake. He can do it. But most of the precipitations are
by chelas...I see His orders, and the thoughts and words He
wishes used, and I precipitate them in that form; so does---and
one or two more."

"...Anything you write is in your handwriting, but it is not
your personal handwriting, generally used and first learned if
you adopt some form...Masters' handwritings, peculiar to
Themselves, are foreign both as to sound and form--Indian sorts,
in fact. So They adopted a form in English, and in that form I
precipitate Their messages at Their dictation...The message has
to be seen in the astral light in facsimile, and through that
astral matrix, I precipitate the whole of it. It's different,
though, if Master sends me the paper and the message already
done. That's why I call these things 'psychological tricks.'
The sign of an objective wonder seemed to be required, although a
moment's thought will show it is not proof of anything but occult
ability...But blessed is the one who wants no sign...Can't you
use your brain and intuition?..with the known facts and the
theories given..."	WQJ Art. I p, 418-9

"While precipitations phenomenally by the use of occult power
and in a way unknown to science are possible and have occurred,
that is not the means employed by the White Adepts in
communicating with those thus favored. They have disciples with
whom communication is already established and carried on, most
generally through the inner ear and eye, but sometimes through
the prosaic mail. In these cases no one else is involved and no
one else has the right to put questions. The disciple reserves
his communications for the guidance of his own action, unless he
or she is directed to tell another. To spread broadcast a mass
of written communications among those who are willing to accept
them without knowing how to judge would be the sheerest folly,
only productive of superstition and blind credulity. This is not
the aim of the Adepts nor the method they pursue."
WQJ Articles I p. 452


Considerations on Types of Precipitation

"Is it possible to precipitate by will-power and use of occult
laws upon a surface of wood, paper, metal, stone, or glass a mass
of substance in lines or letters or other combinations so as to
produce an intelligible picture or a legible message ?...for the
Adept it is possible, has been done, and will be still
performed...The Adept...knows how such a precipitation can be
done, what materials may be used, where those materials are
obtainable, how they can be drawn out of the air, and what
general and specific laws must be taken into account...The
following is laid down by some masters of this art as proper to
be kept in mind.

(a)	A precipitated picture or message may be on any sort of
paper.
(b)	It may be in black or any other pigment.
(c)	It may be in carbon, chalk, ink, paint, or other fluid or
substance.
(d)	It may be on any sort of surface or any kind of material.
(e)	It may be incorporated in the fiber of the paper and thus be
ineffaceable, or lie upon the surface and be easily eradicated.
(f)	It may come through the air as a finished message on paper
or otherwise, or it may be precipitated at once at the place of
reception on any kind of substance and in any sort of place.
(g)	It is not necessarily in the handwriting of the Adept, and
may be in the hand comprehended by the recipient and a language
foreign to the Adept, or it may be in the actual hand of the
Adept, or lastly in a cipher known to a few and not decipherable
by any one without its key.
(h)	As matter of act the majority of the messages precipitated
or sent by Adepts in the history of the T S have been in certain
forms of English writing not the usual writing of those Adepts,
but adopted for use in the Theosophical movement because of a
fore-knowledge that the principal language of that movement would
for some time be the English.

Some messages have been written and precipitated in Hindi or
Urdu, some in Hindustani, and some in a cipher perfectly
unintelligible to all but a few persons...the adepts referred
to--and not including silent ones of European birth--are Asiatics
whose languages are two different Indian ones; hence their usual
handwriting is not English and not Roman in the letters.
Secondly, it is a fact long suspected and to many well known both
in and out of the T S that the Fraternity of Adepts has a cipher
[ see The Vahan, Vol. II, p. 1, Col. 1, Sec. 1891 on codes used
in Hindu scriptures ] which they employ for many of their
communications; that, being universal, is not their handwriting.
Thirdly, in order to send any one a precipitated message in
English it is not necessary for the Adept to know the language;
if you know it, that is enough; for, putting the thought in your
brain, he sees it there as your language in your brain, and using
that model causes the message to appear. But if he is acquainted
with the language you use, it is all the easier for the Adept
(448) to give you the message exactly as he forms it in his brain
at first...

How is it all done, what is the process, what are the standards
of judgment, of criticism, and of proof to the outer sense, is
imposition possible, and, if so, how may it be prevented ?

As to the last, the element of faith or confidence can never be
omitted until one has gotten to a stage where within oneself the
true standard and power of judging are developed. Just as
forgery may be done on this physical plane, so also may it be
done on the other and unseen planes and its results shown on
this. Ill-disposed souls may work spiritual wickedness, and
ignorant living persons may furnish idle, insincere, and lying
models for not only ill-disposed souls that are out of the body,
but also for mere sprites that are forces in nature of
considerable power but devoid of conscience and mind. But this
furnishes some protection...In those cases some good things have
come, but they are never beyond the best thoughts of the
persons...

Any form of writing once written on earth is imprinted in the
astral light and remains there as model. And if it has been used
much, it is all the more deeply imprinted. Hence the fact that
H.P.Blavatsky, who once was the means for messages coming from
the living Adepts, is dead and gone is not a reason why the same
writing should not be used again. It was so used in letters to
Mr. Sinnett from which Esoteric Buddhism was written and in many
other letters from the same (449) source that its model or matrix
is deeply cut in the astral light. For it would be folly and
waste of time for the Adepts to make new models every time any
one died. They would naturally use the old model.

There is no special sanctity in the particular model used by
them, and any good clairvoyant can find that matrix in the astral
light. Hence from this, if true, two things follow: (a) that
new communications need not be in a new style of writing, and
(b) there is a danger that persons who seek either clairvoyants
or mesmerized lucides may be imposed on and made to think they
have messages from the Adepts, when in fact they have only
imitations. The safeguard therein is that, if these new messages
are
not in accordance with old ones known to be from their first
appointed channel, they are not genuine in their source, however
phenomenally made. Of course for the person who has the power
inside to see for himself, the safeguard is different and more
certain. This position accords with occult philosophy , it has
been stated by the Adepts themselves, it is supported by the
facts of psychic investigation inside Spiritualism, of Theosophy,
of human life."	WQJ "Occult Arts--Precipitation",
WQJ Articles I, pp. 445-9


Law Rules all Precipitations


"There is no exemption from law in favor of the Adepts, and the
images they make or cause to be made in astral ether remain as
the property of the race; indeed in their case, as they have a
sharp and vivid power of engraving, so to say, in the astral
light, all the images made there by them are deeper (450) and
more long lasting than those cut by the ordinary and weak
thoughts and acts of our undeveloped humanity.

The best rule for those who happen to think that they are in
communication with Adepts through written messages is to avoid
those that contradict what the Adepts have said before; that
give the lie to their system of philosophy; that, as has
happened, pretend that H.P.B. was mistaken in her life for what
she said and is now sorry. All such, whether done with intention
or without it, are merely bombians in vacuo, sound that has no
significance, a confusion of between words and knowledge delusive
and vain altogether...This leads to the proposition that :

Precipitation of a message is not per se evidence that it is
from one of our White Adepts of the Great Lodge."
WQJ Articles, I p. 449-50


======================

Addendum 2


Concerning W. Q. Judge by Friends


"...Mr. Judge has lived hundreds of lives. So have all men, but
very few for ages, whether alive or "dead," sleeping or waking,
embodied or disembodied. In the early part of his last life I do
not think he was completely conscious twenty-four hours a day,
but several years ago he arrived at the stage where he never
afterwards lost his consciousness for a moment. Sleep with him
merely meant to float out of his body in full possession of all
his faculties, and that was also the manner in which he
"died"--left his body for good. In other bodies, and known under
other names, he has played an important part in the world's
history, sometimes as a conspicuous visible figure. At other
times, he worked quietly behind the scenes, or, as in his last
life, as a leader in a philanthropical and philosophical
movement."
C.F.Wright

"...his demeanor was uniformly the same kindly, considerate and
self-restrained, not merely in such measure of polite
self-control as might be expected of a gentleman, but as if
inspired by much higher regards than mere respect for the
conventions of good society. He always seemed to look for
mitigating circumstances in even the pure cussedness of others,
seeking to credit them with, at least, honesty of purpose and
good intentions, however treacherous and malicious their acts
toward him might have been. He did not appear willing to believe
that people did evil through preference for it, but only because
they were ignorant of the good, and its superior advantages;
consequently he was very tolerant...in a brainy and rather
nervous Irishman--by no means made of him a weak, or yielding
character who could be bluffed into doing what his judgment did
not approve, or turned aside by influence from any course of
action upon which he had deliberately resolved. And careful
deliberation upon things was one of his strongest
characteristics. His mind was very active, quick and resourceful
in suggestion, but I do not recall having ever known of his
trusting its impulses until he had thoroughly weighed and
considered them. Not infrequently, matters that seemed to me of
trivial importance, things that might as well be settled right
off, and about which there did not appear to be room for two
opinions, he would take under advisement over night, or even
longer. And candor compels me to admit that such things, as a
rule, turned out to be much more important, and with chains of
effects more serious, than had at first seemed possible, fully
justifying his caution."	J.H.Connelly

"...He was never narrow, never selfish, never conceited. He
would drop his own plan in a moment if a better were suggested,
and was delighted if some one would carry on the work he had
devised, and immediately inaugurate other lines of work. To get
on with the work and forward the movement seemed to be his only
aim in life..."	J.D.Buck

"...Though he was always the same kindly friend to me, never in
all these years writing or speaking a harsh word to me, I am
aware that in his intercourse with the many people whom he met
"the Irish boy" sometimes came between himself and others. To
those who were aware of the real inner life of the man this is
enough explanation for the apparent contradictions and failings
on the everyday plane of life that he shared in common with the
rest of mankind. That he ever deliberately wounded or deceived
anyone is unthinkable to me." E.B.Page

"...Those who have heard him speak, know the singular directness
with which his mind went to the marrow of a subject, the
simplicity of his words, the unaffected selflessness that
radiated from the man. The quality of "common sense" was Mr.
Judge's preeminent characteristic. He had the gift of words, but
also the far greater gift of a sense of proportion, of a
coordinating faculty which reduced those words to their proper
place, as mere tools or agents, attracting no attention to
themselves. His sentences were short and plain; his manner cool
and quiet; but what he said was remembered, for his words
appealed to the sense of truth--they seemed to "soak in..." W.
Main

"...Speaking of Mr. Judge as anybody might have known him--as a
human being like ourselves--he was humble, unassuming, modest,
strong, patient, meek, courageous, an organizer beyond
comparison, with powers similar to those possessed by H.P.B., and
never using them in any way but to smooth the path for those who
desired to follow the road to knowledge."	R. Crosbie

"...for the moment become the mirth-loving gleeful companion,
will not need to be reminded of this beautiful side of his
character. To the children and the humble and lowly in the
Society, he was a revelation. They heard of him with awe, they
approached him with fear and trembling, they instantly recognized
their own, and became his sworn friends forever. This was
wonderful--how wholly the very humblest in our ranks, who came
into his presence personally, loved and trusted him."
J.A.Anderson

"...In matters Theosophical all his mind and soul was aglow and
alive with deepest interest; whatever question or problem arose
he would view it starting with his basic ideal of the spiritual
unity of all things, the Self: sublime harmony was contained in
its comprehension, and a mode of adjustment for everything found
in its source."	E.A.Neresheimer

"...There was no difficulty he would not take infinite pains to
unravel, no sore spot in the heart he did not sense and strive to
heal." G.L.G.

"He was of Irish lineage, born in Dublin; and trained in
childhood and youth to know and to revere the history of his
native land--a land that was more to him than his place of birth,
for it was to him the country of mysticism, of enchantment,
forever sacred to its ancient historic past, and forever to be
preserved for the sake of its spiritual glory. This letter
recalls, too, people and events of interest now to Theosophists,
and to be of ever-increasing interest as time passes. The
beginnings of a great movement, like the springs of personal
character, are of importance to a right understanding of it in
its entirety. It was written by one of the chief actors in the
theosophic drama, and one who knew its possibilities. He was one
of the creators of that drama, and played a leader's part in it
in his lifetime. and is forever identified with its name and its
fame.

Mr. Judge was a natural mystic: he did not have to learn the
laws of Being; he knew them instinctively--and by night and by
day, through sunshine and in storms, he was using his thoughts to
reach the point of mystical union between soul and universal
spirit, between our own conscious mind and the God within us, and
he reveled in that consciousness at times even to the point of
almost complete unconsciousness of outward surroundings. There
was one quiet retreat in New York which he frequented--a
privileged guest--where he could be alone, and, from these long
sessions of silence, he would go forth refreshed, and ready to
face the world with strength renewed.

Life was bright to him and opening up many avenues of
professional opportunities when his attention was first attracted
to the subject. He had a well-trained mind and, along with the
study of the law, his chosen profession, he had studied
philosophy and sought to understand metaphysics. He had an
aptitude for the law, and but one disqualification, for it: he
had spiritual aspirations intensely strong, and of spiritual
...[here is an unexplained gap here --Ed.].

...the cardinal truths of a life that was lived in its last
years in a carnival of pain, and which went out weighted with
grief over the deeds of those who, having eyes to see, were
blind, and, having ears to hear, were deaf--but, alas, not dumb,
for their voices still perplex the ears of those who are trying
to comprehend what the Spirit would tell them, and cannot because
of the Babel of sound that roars around them."
[ from The Word ]

"No figure rises out of dim limbo of that recent, though already
distant past, with a more engaging presence than that of this
handsome Irish-American, and I venture to say that in a movement
which has been a forcing-house for greatness, no one developed
such power, such capacity, such insight, in so short a space of
time--when the pressure was put upon him--as Judge.

There is abundant evidence, aside from the best evidence of
all--the fruitfulness of his labors--that he was under the direct
guidance of the Masters. One Adept wrote of him, "when the
presence is upon him, he knows well that which others only
suspect and 'divine.'" In the same letter he is referred to as
the one "who of all chelas suffers most and demands, or even
expects , the least." He was a man of exquisite sympathy and
gentleness; stern with himself, he was lenient towards others.
Mr. Keightley has said, "Judge made the life portrayed by Jesus
realizable to me." He was that rare and beautiful thing, a
practical mystic. One of his last messages to his intimate band
of followers was that they should learn, by actual experience,
that occult development comes best, quickest and safest, in the
punctilious fulfillment of the small duties of every day."
"Episodes from an Unwritten History" -- Claude Bragdon

"...a hero out of the remote, antique, giant ages came among us
wearing but on the surface the vesture of our little day. We,
too, came out of that past, but in forgetfulness; he with memory
and power soon regained. To him and to one another we owe an
unspeakable gratitude for faith and hope and knowledge born
again."	-- A E (George Wm. Russell)
( CWB XII, p. 775)


A Sculptor's Appreciation

"...Mr. Judge's head evidenced a high and uniform development of
all the faculties, well balanced throughout. This is the
remarkable combination I found: --A tremendous will power, with
an equal development of gentleness; thorough practicability and
adaptability conjoined to a highly idealistic nature, and a
gigantic intellect hand in hand with selflessness and modesty.

"There are only two heads that I know of in history that
compare with his--Michael Angelo's and Savonarola's. The back of
Angelo's head is almost identical with the back of Mr. Judge's.
There is a difference however, in the forehead.

"In addition to the death mask, I had six photographs to assist
me in modeling the bust. A comparison of these photographs is a
study. One taken at the age of twenty placed by the side of one
taken a year ago, when he was about forty-four years old, makes
such a contrast that no one would believe they pictured the same
person. It shows that by his great will power this man overcame
all his youthful tendencies, with the result of completely
changing the form of his skull."
Lindstrom.
==================

Comments

Judge: 21 Years of Faithful Service [ 1874 - 1896 ]

For three cycles of seven years he served as a disciple,
accredited by H.P.B. It is quite unusual for an individual to be
so proclaimed, as one who is the disciple of a Great Teacher, a
great Master. H.P.B. did this because she knew the need for
members of the T.S. at that time, to know the special and
peculiar position that Mr. Judge occupied in the scheme of the
Theosophical Movement: "as the bridge between the two
Manas(es)," as a throbbing heart left between the Great
Fraternity of Adepts and the wandering, questing, roving and
searching mind of humanity, floundering in the labyrinths of the
world, and things lacking of the true.

A practical ideal that he strove to establish was to see that
there was a single, united, and working lodge of Theosophists,
with centers everywhere active in the world, where the teachings
of the Masters, and Their Messenger: H.P.B., would be preserved
and actively studied. Thus, we should use again a sentence that
he wrote: "I care everything for the unsectarianism that H.P.B.
died to start."

Judge was, first of all a man. His favorite book was the
Bhagavad Gita; and, therefore, he might be called a 'brahmin,'
but, he would not have allowed that or accepted it. He called
that scripture "the study of Adepts." It was the gift of
Krishna, the primordial preserver, a Great Teacher to mankind,
and as such he said: it should be used and studied by all who
chose the path of chelaship, hoping to become wise, and
ultimately, Adepts. He stated at a crucial time that the doors
of the T.S. had to be opened to all, without any exceptions.
Every man has a right to seek Truth; and: Theosophy is a
statement of facts in Nature. If such a seeker does not see the
value of Masters as ideals and facts; still, because of his
honesty and sincerity the doors are open to him. Everything that
Judge wrote is found to convey this attitude of non-prejudice.
If one is patient and careful one will find in his articles
answer one's hearts' desire and open the path of purpose in life.

Where did he acquire this knowledge? While H.P.B. was writing
Isis Unveiled. This was during the years 1875-1877 when he
participated, as did Col. Olcott, in that work. Anyone
interested in determining the difference between these two
earliest and closest students of H.P.B., need only read the
articles and writings that they have left us. Using a phrase
found in the Gita, we could call Judge a "man of meditation."
We do this after considering his rendition of the Bhagavad Gita,
and Patanjali's Yoga Aphorisms, and the Notes he wrote thereon.
>From his many articles and the letters he wrote his associates
and friends, we can see how he tested these propositions for
himself by meditation, concentration, strong search, and the will
to serve and help others.

He accepted nothing blindly, but tested all teachings in the
crucible of his own heart and mind. As an example of this,
consider the nature of the Aphorisms on Karma or, the Hints which
Mr. Judge published after The Secret Doctrine was issued.
Therein we can measure the depths of his understanding and
discernment. He gathered these, as a man of calmness and
reflection, drawing the worlds of time and space into his
consciousness for the truths hidden there. He never claimed to
know what H.P.B. did not give out as hints, as some others did,
saying that they had heard directly from Her Masters! He put
forward no claims of originality. He could discern in her words
the 'hints' that were therein concealed, and he was humble in
regard to his own ability and knowledge, always pointing to Her
and to Them.

Another great quality that we can discern in Mr. Judge is that
of profundity of mind, and, a careful use of it in checking the
acts of the body and the 'head,' with the heart's intuition. At
one time, H.P.B. wrote, saying that her Lucifer magazine was like
the fighting, combative and active Higher-manas, but, Mr. Judge's
Path she compared to "pure Buddhi," and she said that this was
not hers, but the Masters' opinion.

It is a sense of this quality of developed intuition that
inspires and energizes all those who study his articles. It is
the impact on our minds that is first noticed, not the authority
of the 'person' who says it. Were such an attitude towards the
teachings of Theosophy universally adopted the whole movement
would benefit through the self-induced and self-devised approach
both H.P.B. and W.Q.J recommended.

Looking at the life and work of Mr. Judge we can employ it as a
measure of our own resolve. Are we willing to be strong, strong
enough, willing enough, honest enough to decide that matters of
our ordinary physical and personal lives must take second or
third, or last place; and Theosophy and its application be
placed first? We all learn how to value it, as we try to pass
on what we understand.

Everyone of us desires peace and contentment, but how many are
willing to pay the price for these? All want the joy of living,
but are we willing to endure the sorrows, disease and death -- so
that these may fall away from us -and thus learn the meaning of
the phrase: 'the higher carelessness' which Mr. Judge uses in one
of his Letters?

Judge, the non-sectarian, knew what the Path was. That Path
which is called Light, Peace and Holiness. It has been traced by
the feet of the Masters who have trodden it before us for
hundreds of incarnations, living to help and to show it to
others. Judge was the devoted disciple, and whom all
Theosophists ought to come to know. We need to bear in our heart
and remember that which H.P.B. declared:--'where thought can
pass, They can come."

Mr. Judge wrote that the Masters lived in fact "on the inner
planes of our own being." It is the Master within, the Higher
Self, which is One with the Great ALL, that we must seek to know.
"Take one step in our direction, and we will take one in yours,"
They said. Only misguided and self-deceived persons think
otherwise. "Try," is the watch-word of those disciples who have
determined to be victorious.

If the Theosophical philosophy is true, then ours is the
privilege to see the vision of Krishna, Buddha, Jesus,
Pythagoras, Mohammed, and all the great prophets and sages, and
the long line of rishis all of whom continue alive, not 'dead!'
These form a mighty bridge, called in Sanskrit the Guruparampara
chain. They represent to us the Himalayas of the Spirit. They
are those summits of eminence, unchanging, clad in the eternal
snows of their Wisdom. We, gazing from the "plains" of our life,
on this symbol, may draw together in the company of those
companions we sense are also seeking Them, as we are. Here and
there they gather, seeking to establish again those living links
of sympathy and work that can lead all to the Great Abyss; which,
seemingly divides their World from ours. This precipice cannot
be bridged unless we extend our 'hands,' our 'willingness,' and
stretch out to seize hold of those mighty hands extended to pull
us across to the land of virgin and immaculate truth that lies
ever there. The goal lies before us all. We can achieve if we
will. We can help others to transcend this world of strife and
confusion by using that perpetual chant of encouragement They
eternally diffuse: "Man can redeem himself. He can do now what
multitudes have done in the past. He can reach to immortality."

===============

Bibliographical


W.Q.Judge: Biographical Sources


Collected Works of H.P.Blavatsky, (TPH), Vol. I, 472...

Letters That Have Helped Me, (ULT), p. 261...

William Quan Judge -- Theosophical Pioneer
by Sven Eek and Boris de Zircov (Compilers)
1969, Theosophical Publishing House,
Wheaton, Madras, London.

Echoes of the Orient -- Vol. I p xix ...
by Dara Eklund (Compiler & Editor)
1975, Point Loma Publications Inc.,
P.O.Box 6507, San Diego, Ca. 92106

William Q. Judge -- by Jasper Niemand (Mrs. Julia Keightley)
Irish Theosophist, February 1896, series ...

The Theosophical Movement: (1875 - 1950) 1951,
U.L.T. Los Angeles




W.Q.Judge on H.P.B.


The Esoteric She N.Y."Sun" Sept. 26, 1892
[ WQJ Art II 27 ]

"Yours Till Death and After, H.P.B." [ WQJ Art. II 1 ]
Lucifer, June 1891

H.P.B. -- A Lion-Hearted Colleague Passes" [ WQJ Art.II 5 ]
Path, June 1891

"Masters, Adepts, Teachers, and Disciples" [ WQJ Art.II 9 ]
Path, June, 1893

"'Blavatskyism" in and Out of Season"	[ WQJ Art. II 19 ]
Lucifer, Dec.1893

"H.P.B. Was Not Deserted by Masters [ WQJ Art. II 13 ]
Path, April 1896


====================
W. D. T. B.